Caritas et Veritas

A few months ago, I finished reading Mere Christianity. The “book” is a series of talks that Lewis gave on a radio show. However–at least in the edition I have–he did add some points into the book-version so that it read a bit more like a book, and not a mere written speech. Additionally, it is important to take note of the time period: 1942-44 in England. All of this said, I do recommend the book to others. It is a brief look at the basic principles of Christianity, and is a text that is easy to work through. On a personal level, I think what I enjoyed the most from Mere Christianity were the noteworthy statements (i.e., quotes) to pull from Lewis. Without a doubt, C.S. Lewis is a brilliant scholar when it comes to language. I think that this “pseudo”-book (radio broadcast) proves that. In this post, I want to share and discuss some of Lewis’ statements that resonated with me. Lastly, this will be complete in a few posts: there is too much to show in just one!

Isaiah in Greek

The biblical canonization process within Judaism is quite complicated. It is frequent for Protestant scholars to take Josephus’ use and list of Scriptures as representative of the basic canon of Pharisaic Judaism–which led to rabbinic, and eventually modern Judaism–arguing that the canonization process within Judaism predates the time of Jesus. Although the Council of Jamnia (or Yavneh) [end of the first century A.D.] is NOT likely the place where the Jewish biblical canon reaches its final form, that meeting did address the canonical status of certain books—Ecclesiastes and Song of Songs.¹ Scholars remain divided about the closing of the Jewish biblical canon. In my opinion, it seems likely that it is even later that the canon becomes more fixed within Judaism.

 What complicates matters further is that different groups within Second Temple Judaism apparently considered different books canonical. Although the biblical books used by the Pharisees is likely identical to Josephus’, which looks like the Old Testament of most Protestants, and, it should be noted, the Hebrew Bible (Tanak) of the majority of contemporary Judaism, this is not for certain. Sadducees, on the other hand, had a much smaller list of biblical books (only including the Penateuch, according to New Testament evidence). It is difficult to determine what canon was in

“We need to find God, and he cannot be found in noise and restlessness. God is the friend of silence.  See how nature – trees, flowers, grass – grows in silence; see the stars, the moon and the sun, how they move in silence… We need silence to be able to touch souls.”  -Blessed Mother Theresa

Wired with Sound

The average college-aged male spends between 4 and 14 hours a day in electronic media.  If you add-in sleep, our time for work, and personal interactions, there’s not much time for anything else.

I often find myself having to really focus on paying attention to people in everyday surroundings; avoiding the temptation to multi-task while I’m around others.

Entering Into the Silence: Reflection

The silence of the church is so different than the constant sensation we find outside.

Coming from such a sound and media-saturated environment, it’s hard to get settled into the silence.  Why do we find it so difficult?

English Bible

I often get asked the question, “why did the Catholic Church add books to the Bible?” We hope to do more posts on the canonization process of Scripture, but for the moment, I thought I would respond to this question with a brief post.

This question often comes to me from Protestants who assume that Christians always had a Bible that matched a modern Protestant Bible: 39 books in the Old Testament and 27 books in the New Testament. Since Catholic Bibles include 46 books in the Old Testament (but likewise share the same 27 book New Testament with Protestants), those asking me this question often assume that the Catholic Church added 7 books to the Old Testament at some point in the medieval period. These 7 books Catholics refer to as deuterocanonical (second canon), whereas Protestants often refer to them as apocryphal (hidden books, i.e., books that do not belong). These books are: 1 & 2 Maccabees, Tobit, Judith, Wisdom of Solomon, Sirach, and Baruch. 

I highly recommend the reading of Jacopone da Todi, a Franciscan friar born in the 1230s. He was a poet–mystical, spiritual, theological. His Lauds, as they are called, are fascinating. At one level, they are enlightening. Yet, on another level, reading them–speaking the words aloud–prayerfully and reverently leads to song of the heart. It’s beautiful when the words of another become the words of the self that praise God. Jacopone’s Lauds surely evoke reflection and prayer. In this post, I want to go through one of his poems that I have recently spent some time reading. By no means do I intend to act as a scholar on Jacopone or what I will present. I hope that my commentary–inasmuch as it can be called that–simply provokes discussion, and by God’s grace, praise to Him, too!

The Laud examined is: “The Angels Ask the Reason for Christ’s Pilgrimage to This World”.

“Christianity is good because it keeps people moral.”

“Christianity is bad because it makes people complacent.”

“Christianity is bad because it establishes structures of sin and oppression.”

“Christianity is okay…if that’s your thing, if that does it for you.”

Christianity is none of these things.  Either Christianity is true or its not.  Its truth does not stand on its usefulness or benefits; the relative self-fulfillment of its followers; the actions of its adherents.

We sometimes want it to be the solution to our problems; the “Golden Key” or elixir for all that ails us.  As Peter Kreefts says, “Even the image of the Golden Key fails, for a key is the solution to the problem of opening a door.  But Christ is not, ultimately, our solution. (Is your lover your “solution”?)  He is our divine Love and Lord.  All the ‘problems’ of life are part of His marriage to us, His lovemaking, His foreplay…All things in life must be that, because He is not relative to them, they are relative to Him.  Everything is, for He is God, and God is the absolute…He is not the solution to our problems; He is the giver of our problems.  Our problems are His tasks and our opportunities, His teaching and our education, His will and our sanctification” (Jesus Shock, 37)

Summer Time, Biblical Time, and Church Renovations, Oh My!

Summer goes by so quickly. It’s amazing to think that football will be starting soon, and for many school will be restarting! It’s a comfort to know that biblical time is somewhat different than these passing days of summer.

Biblical time stands out from the way other cultures understood time. This is contrasted with the ancient pagan idea that the cosmos was eternal and time was something cyclical, without beginning or end, doomed to repeat without end. It sounds strange and simplistic to say, but biblical time has a beginning and an end to it. Yet, it’s not so dull as all that.

St. Augustine said that he knew what time was until someone asked him what it was. Though there’s so much more to biblical time, I thought it would be beautiful to contemplate an aspect of it.

There and Back Again – an Architectural / Liturgical Journey

Without a doubt, the voice is an integral part of the Divine Liturgy. Whether it be a response, a prayer, or singing, the voice is a part of the Mass. The human voice becomes, especially in the Holy Mass, an instrument through the ministry of the Mystical Body to participate in that beautiful and sacred “exchange of man’s (really Christ’s) homage and Gods life” [1]. It only seems necessary, then, that the voice partakes in the Mass in the most proper way–the most beautiful and majestic way fit for honoring the King of kings. We can come to know what is best through the Spirit that works through the Church. It is this post’s purpose, thence, to present that the most authentic praise and song fit for the Divine Liturgy is founded in the form of Gregorian Chant–as has been taught and continues to be affirmed by Mother Church.

Pope Pius X writes, in his Motu Propio Tra Le Sollecitudini promulgated in 1903, that

[Gregorian Chant is] the Chant proper to the Roman Church, the only chant she has inherited from the ancient fathers, which she has jealously guarded for centuries in her liturgical codices, which she directly proposes to the faithful as her own, which she prescribes exclusively for some parts of the liturgy, and which the most recent studies have so happily restored to their integrity and purity.

Today is the feast day of the great Seraphic Doctor of the Church, Saint Bonaventure of Bagnoregio. Born in a small town near Orvieto in Italy, Bonaventure became a leading figure in the medieval Church. His life can be thought of as a synthesis of deep theological insight, saintly piety, and consistent charity. In fact, a contemporary of Thomas Aquinas, the Dominican scholar used to say that the only time he questioned original sin was when he spent time with Brother Bonaventure.

There is a plethora of remarkable insights within Bonaventure’s theological and philosophical texts. His understanding of the Trinity, Christ, love, the Crucifixion, grace, mysticism, and the virtues is simply fascinating. In this brief post, I would just like to highlight Bonaventure’s insight into humility and poverty as highlighted in the work of Zachary Hayes, O.F.M.

However, it is hard to separate any one part of Bonaventure’s theology because his whole theological structure is so interconnected. The consistency found within his writings is beautiful. For-instance, it is essentially impossible to talk about Bonaventure’s concept of poverty without talking about his Christology. Yet, his Christology cannot be looked at without considering his structure of the Trinity. This is so because, for Bonaventure, his theology is radically trinitarian. But precisely because of its trinitarian source for departure, Bonaventure’s theology is deeply Christocentric. This is so because, for Bonaventure, Christ is the center of the Trinity.

In the letter to the Philippians, there is a beautiful passage, a hymn and prayer of the early Church that confesses faith in Jesus Christ:

[T]hough he [Christ] was in the form of God, [he] did not regard equality with God something to be grasped. Rather he emptied himself, taking the form of a slave, coming in human likeness…he humbled himself, becoming obedient to death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth. (cf. Phil 2:6-11)