In an earlier post, I discussed the definational meaning of orthodox. In subsequent articles, I hope to lay out some of the guiding principles that define Catholic orthodoxy. The first being, how we understand and read the Second Vatican Council. (How did it become referred to as the Second Vatican Council or Vatican II anyway? I think it would have been cooler to refer to it as “The Vatican Council: The Sequel.” I digress.)
If you have never read the documents of the Second Vatican Council – read them! The council is a gift and a blessing to the Church, and the documents are beautiful! We should embrace them, understand them, and get as many people to read them as we can. We should not run from the council or blame the council, but rather to be orthodox is to embrace the council, realizing that it is still being interpred and implemented. But, when you do pick up these documents, read it by the letter guided by the spirit for understanding and deeper reflection. This distinguishes orthodoxy from others who read the Second Vatican Council looking for what is written between the lines, or read it as a political account of the conversatives in the Roman Curia versus those progressives who wanted change. We don’t read it by the spirit, but rather we read it IN the Spirit. We don’t look for what is between the lines, but what is right there on the page. That is a huge difference.
We’ve already taken a look at the basic structure of the Davidic Kingdom, but now I want to highlight a passage in the OT that focuses on the royal steward to the Kingdom of David (which in 1 & 2 Chronicles is called the Kingdom of YHWH, or the Kingdom of the Lord).
Isaiah 22:20-24 reads: “In that day I will summon my servant, Eliakim son of Hilkiah. I will clothe him with your robe and fasten your sash around him and hand your authority over to him. He will be a father to those who live in Jerusalem and to the house of Judah. I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open. I will drive him like a peg into a firm place; he will be a seat of honor for the house of his father. All the glory of his family will hang on him: its offspring and offshoots–all its lesser vessels, from the bowls to all the jars” (NIV).
In this third post on the roots of the papacy in Scripture, I want to highlight that Joseph’s high position in Egypt is actually significant for understanding the administrative structure of the Kingdom of David, and therefore of the Church which is the fulfilled Davidic Kingdom.
After the people of Israel have entered the Promised Land, they eventually ask Samuel for a king to rule over them: “appoint a king to lead us, such as all the other nations have” (1 Samuel 8:5, NIV). And this is exactly what happened. First under King Saul, and then under King David, the people of Israel became a kingdom. The Kingdom of David became an everlasting kingdom, and in the New Testament, was transformed into the Church.
Moreover, the Davidic Kingdom was called the Kingdom of YHWH, e.g. in 1 Chronicles 28:5 and in 2 Chronicles 13:8. Thus, in a very real way, the Kingdom of David was the Kingdom of God, what is meant by the New Testament phrase, Kingdom of Heaven (Matthew’s Gospel) or Kingdom of God (Matthew, Mark and Luke). Moreover, in the Davidic Kingdom, the worshipping community of Israel was often called (in 1 and 2 Chronicles) the qahal (in Hebrew), which was translated in the Greek Septuagint as ekklesia (the word for Church in the New Testament).
There are many in the Church who would use terms such as liberal Catholics or conservative Catholics. But for me, these terms are not helpful. What I want and hope to be is in line with the Church– to be orthodox. Orthodox means right thinking, to have the heart and mind of the Church. Orthodox is a term I think we must use today. There used to be another word that we used–Catholic. Catholic means universal, but what is not often explained is that the word means universal in mission, but also universal in doctrine, right thinking. At one time, it was used to distinguish true believers, “Catholics,” against heretics. Because the word “Catholic” has become confusing with many wondering what type of Catholic you are and how you would define yourself, many might find the term “orthodox” as helpful– meaning you are in line with Church teaching and are open to correction if they error.
In this second post on the roots of the papacy in Scripture, I simply want to examine Exodus 24:1-4. I should say at the outset that Dr. Brant Pitre first pointed out to me the connections I will discuss in this post. I had the wonderful opportunity to hear Dr. Pitre present this material (which was part of a much larger and more impressive work) at the Society of Biblical Literature annual meeting in Boston this past November 2008, in his paper, “Jesus and the Messianic Priesthood,” and earlier at the 2nd annual Letter & Spirit Conference in the Fall of 2006, in his presentation, “Jesus and the New Priesthood.”
Turning to Exodus 24, the first thing I want to mention is the parallel between Moses and Jesus, which is especially emphasized in Matthew’s Gospel. If we turn to the OT narratives about the exodus and wilderness traditions, we find that Aaron plays an intermediary role between Moses and the people of Israel. Indeed, in many ways, Aaron is to Moses what Joseph was to Pharaoh. What’s more, Aaron becomes the first high priest of Israel. In the Gospels, we find that among all of Jesus’ disciples, Peter is singled out more than the rest throughout all four Gospels. I will highlight Peter’s high priestly role (and his role as Jesus’ royal steward) in later posts, but for now, I just want to emphasize that in some ways Peter is to Jesus what Aaron is to Moses.
The economy is in the spotlight daily. It is discussed frequently on the news, on blogs, and around water coolers. There is a sense of anxiety and worry among many. We have tightened our wallets, reexamined our budgets, and many have had to look for new jobs. On a national level we have bailed out banks and companies at unprecedented levels. Perhaps one of the areas that has not been discussed is the impact the economy is having on life issues and is there a type of economy that protects life over another.
First, according to the Associated Press, there is an increase in abortions due to lack of money to pay for an abortion. Stephanie Poggi of the National Network of Abortion Funds, which helps women in need pay for abortions, said calls to the network’s national helpline have nearly quadrupled from a year ago. “A lot of women who never thought they’d need help are turning to us,” Poggi said. “They’re telling us, ‘I’ve already put off paying my rent, my electric bill. I’m cutting back on my food.’ They’ve run through all the options.”
One of the many charges leveled against Catholic teaching on the papacy has been that it runs contrary to Scripture. What I hope to do over the next several posts is show how the papacy’s roots lie deep within Scripture, and are in fact fundamental to the very concept of church in the Gospels. In this first post, I will discuss the roots of this ecclesiastical office in the Old Testament narratives about the patriarch Joseph.
The first thing to note is that when we encounter Joseph in Genesis 37, we find him shepherding his brothers’ flock. This is interesting since later in the Bible we discover that King David too was a shepherd, and in the NT, Jesus instructs Peter to shepherd His flock (John 21:15-17, where Peter is commanded to feed and tend Jesus’ flock). As we read further, we see that his father Jacob/Israel gives Joseph a special cloak which probably implied some sort of high family status, since Israel loved Joseph more than his brothers (37:3), which made his brothers jealous. Soon Joseph has dreams where he appears to be exalted above his brothers (37:6-11).
Caritas et Veritas is the name of our new Catholic blog. We hope to bring both love and truth simultaneously and in every post – rooted in the teachings of the Church, and with a genuine hope to bring these teachings and perspectives to others in a manner that is interesting, charitable, and fun. To speak love and truth can be difficult at times, and frankly, in my life, sometimes the most loving thing is the outright, blunt truth.
We, like you, are in a process of continual conversion. It is our desire to teach from the heart of the Church. But, the writings and the individual opinions and approaches expressed are our own and as such are open to correction and development. Together we come from academic and pastoral backgrounds and we hope to bring a balance of both to you in our postings.
We encourage you to join with us in dialogue and to participate in a fruitful, meaningful discussion. It is also important for you, the reader, to know that the authors are friends– some of us having become Catholic and some of us reverting back to the Church. I can remember staying up talking many nights about Christianity and Catholicism in college with these friends and in many ways this blog is a continuation of that conversation started many years ago after some time of reflection, schooling, and differing experiences. We welcome you to that conversation and encourage you to check back often.