The online magazine, The Bible and Interpretation, has recently published an article I wrote entitled, “On Biblical Scholarship and Bias.” The article has stirred up some controversy, even eliciting a published response by Thomas L. Thompson, the famous biblical “minimalist” from the University of Copenhagen. The Bible and Interpretation intends to present articles written by biblical scholars that are more widely accessible to a broader audience outside the realm of specialist scholars. My article uses Joseph Ratzinger’s (Pope Emeritus Benedict XVI) 1988 Erasmus Lecture on “Biblical Interpretation in Crisis” as the starting point for the discussion. If you are interested in this debate, check out my Three Skeptics and the Bible.
We’ve all heard, and we all know from experience, how important it is to start the day off right….Read More Here.
In parish lectures I am frequently confronted by parents distraught over their children’s experiences in their Bible courses at colleges and universities across the country…..Read More here.
A few days ago we celebrated the optional memorial of St. John of God. Our pastor gave a marvelous homily that day, which inspired this post. One of the key connection points the pastor made was the connection St. John of God had with other Saints with whom I was more familiar. To be quite honest, I knew next to nothing about St. John of God. So I began to investigate his life, and what an amazing man of God, St. John of God was! I thought his life–as well as his spiritual connection to other Saints–made this a very appropriate topic for a post during Lent….especially as we approach the end of Lent.
St. John of God is best known for his many followers who eventually founded the Hospitallers, a religious institution focused on aiding the sick, suffering, and dying, among other services they now provide. They are still in existence today.
What I didn’t know was St. John of God’s late conversion in life. In many ways he was a prodigal of the Church. A baptized Catholic, like virtually all his family and friends, he was a public sinner, who sinned in countless ways. He wasn’t just known for one particular sin, but many. He was a soldier, but was particularly known for leading a life best described as completely “wild.” He was around 40 years old, or so, when he had his conversion. He found mercy rather late in life.
One of the most important but neglected spiritual practices is the daily general examination of conscience. No business would last very long without taking stock daily, calculating how much profit was made, etc., and there is no business more important than our soul. Socrates famously said that, “the unexamined life is not worth living.” We could say that an unexamined life is dangerous. It’s important to examine how we are doing fairly regularly in order to improve. When our goal is off in the distance, a little misdirection early in the journey–if it is not corrected–can spell disaster, landing us far off the mark.
My latest book just came out, Three Skeptics and the Bible: La Peyrère, Hobbes, Spinoza, and the Reception of Modern Biblical Criticism, and is now available from Amazon.com for those interested. It details an important part of the history of modern biblical criticism, showing the political and historical developments that began to lead to a more skeptical treatment of biblical interpretation, like that found so often on t.v. today and in university classrooms across the globe. I’m currently working on a much broader work of the same topic, bringing it into the 20th century.
Debates over music in the Mass dig deep in the dirt of our deepest feelings. So often such disagreements are not grounded in the Church’s doctrine about what liturgical music is and what its purpose is. Here are just a few reflections on the necessity of connecting what is sung with the liturgical text. I often think that if we at least could agree that the liturgical text itself should be sung our disagreements could at least begin at the same point.
Primacy of the Text
Sacred music unites “sacred song…to the words” (SC 112) of Christ’s divine liturgy wherein “God is perfectly glorified and men are sanctified” (SC 7). Sacred music, by its nature, is music that has been “created for the celebration of divine worship,” (MS 4) and therefore not just with the sacred text in mind, but primarily for the sacred text. Though singing is itself important (as in the adage about the one who sings well praying twice), the main place is to be given to “singing the liturgical text” (VL 40). Truly, many liturgical texts were “composed with the intention of their being sung” (LA 60). Sacred music is the servant of the liturgy, not vice versa (see TLS 22–23). Tra le Sollecitudini makes clear that the “principal office” of sacred music is to