The Catholic worship combines all of the five senses: sight, touch, smell, hearing, and taste. Catholics believe that divine grace entering the soul cannot be detected by our human senses. Since this is the case, the Church uses external symbols for the human body to detect, while the soul actually receives the grace.
Most people rely on sight more than any other sense. From the words you read, to the images you examine, the ability to see visually is important for human knowledge. Catholicism teaches that God (the Father) has no human body. He is a pure spirit, meaning that He is totally inivisible. But since sight is such an important human trait, people have felt the need to represent God somehow, to create a visible symbol for an invisible being. One problem is that the First Commandment forbids the use of graven images, which are objects of worship, or idols.
Pagans, such as the ancient Babylonians, Egyptians, and Romans, had multiple gods and goddesses, which were represented in stone or metal and worshipped. The Hebrews were one of the few ancient cultures to have a monotheistic religion, meaning they worshipped only one deity. Although their pagan counterparts had numerous temples and idols for worship, the Jews were forbidden from making an image of God. From Abraham to Moses, no one even knew the name "God." He was referred to as "the nameless One." This invisible, imageless, and nameless deity was different than other cultures'. Invoking the name or possessing an image of a god gave the believer some sort of influence over the deity. However, the one true God had no name and could not be depicted by any imagery.
Once paganism died out and the Roman Empire embraced Christianity, the danger of distorting God disappeared. Once God took on the human nature of Jesus (the theory goes), he possessed a real body and had a real name. The fear of using graven imagery thus disappeared in Christian culture. God, Jesus, and the Holy Spirit are usually represented in a consistent manner.
God the Father: Usually depicted as an old man with a long beard, which can be traced to early European Christians. In modern art, however, God is also portrayed as an Asian, or an African. Since He is a spirit, the reasoning goes, why should he only be portrayed as a Caucasian?
Jesus: Had a face, but there are no contemporary images that artists can use. Artists have used their own creativity in drawing Christ.
God the Holy Spirit: Usually portrayed as a dove, because the Bible speaks of a dove descending on Jesus at his Baptism.
Today, you can see God portrayed in paintings, as well as on stained glass. Michelangelo's Creation of Adam is probably the most famous portrayal of God.
Wednesday, April 29, 2009
Thursday, April 2, 2009
Holy Water
Holy water is a sacramental, a religuous object created by the Catholic Church as opposed to those instituted by Jesus himself. Helpful but optional, sacramentals are viewed as inferior to the seven sacraments, which are seen as necessary in order to receive grace from God. Sacraments give the recipient a special grace necessary to fulfill the corresponding sacrament, but sacramentals offer a different sort of grace, depending on the recipient's demeanor. In other words, sacraments give grace regardless of the spiritual state of the recipient. For example, a groom who is in the state of mortal sin can still be legitimately married. However, a groom with mortal sin on his soul will not receive any grace from the blessing given by the priest to the newlyweds. As an analogy, think of sacraments as food for the soul and sacramentals as supplemental vitamins.
Holy water (water blessed by a member of the clergy) is the most widely-used sacramental. Holy water is often depicted in pop culture as being used to drive out demons, and it can be used for that purpose by the Church on rare occasions. Usually, however, it's used as a symbolic reminder of Baptism. Whenever they enter or leave a church, Catholics will dip their right hands (usually two fingers) into a font, which is a bowl of holy water that's near the door to the church. They will then make the sign of the cross with that hand, touching their forehead, chest, and shoulders. This is a visible reminder that the person is entering the House of God.
Holy water is also occasionally sprinkled on the congregation whenever a priest chooses to do so instead of performing the Penitential Rite, which would otherwise occur at that point. Individual Catholics also take small quantities of water to fill their own fonts at home. They will bless themselves whenever they leave their house.
Anytime a priest blesses a religious article (such as a rosary), he will sprinkle holy water onto the object after saying a prayer of blessing. The holy water reminds the owner that the object is now reserved only for sacred use and cannot be used for any profane (nonreligious) purposes. In case you were wondering, holy water is blessed when Baptisms are celebrated in the Church, particularly during the Easter vigil, which takes place the Saturday night before Easter Sunday. However, it can be blessed any time of year when the quantity runs out.
Holy water (water blessed by a member of the clergy) is the most widely-used sacramental. Holy water is often depicted in pop culture as being used to drive out demons, and it can be used for that purpose by the Church on rare occasions. Usually, however, it's used as a symbolic reminder of Baptism. Whenever they enter or leave a church, Catholics will dip their right hands (usually two fingers) into a font, which is a bowl of holy water that's near the door to the church. They will then make the sign of the cross with that hand, touching their forehead, chest, and shoulders. This is a visible reminder that the person is entering the House of God.
Holy water is also occasionally sprinkled on the congregation whenever a priest chooses to do so instead of performing the Penitential Rite, which would otherwise occur at that point. Individual Catholics also take small quantities of water to fill their own fonts at home. They will bless themselves whenever they leave their house.
Anytime a priest blesses a religious article (such as a rosary), he will sprinkle holy water onto the object after saying a prayer of blessing. The holy water reminds the owner that the object is now reserved only for sacred use and cannot be used for any profane (nonreligious) purposes. In case you were wondering, holy water is blessed when Baptisms are celebrated in the Church, particularly during the Easter vigil, which takes place the Saturday night before Easter Sunday. However, it can be blessed any time of year when the quantity runs out.
Wednesday, April 1, 2009
Crucifix
The crucifix is a cross bearing an image of Jesus being crucified. Protestants usually use a cross with no corpus (Latin for body) of Jesus attached. The graphic nature of the crucifix appeared in the Western Church to remind Christians that Jesus was true man as well as true God, and that his suffering and death were very real and extremely painful. The crucifix serves as a reminder of the high price paid for humankind's sins and is meant to inspire believers to repent their sins and be grateful for their salvation, which was made possible by Jesus's death on the cross.
Tuesday, March 17, 2009
Genuflection
Another sign used by Catholics is genuflection, which consists of touching the right knee to the floor while bending the left knee. The sign of the cross is made during genuflection. Catholics only do this in the presense of the Holy Eucharist. Catholics believe the Eucharist is the actual body and blood of Christ, so they show the ultimate form of respect by genuflecting or kneeling before him. The Holy Eucharist is usually kept in a large metal container known as a tabernacle. Sometimes, it may be displayed behind glass in a gold container known as a monstrance.
The Sign of the Cross
The most common gesture used by Catholics is the sign of the cross. Latin (Western) Catholics make the sign by using their right hand to touch the forehead, the breast, and then the left and right shoulders. As they do this, they say "In the name of the Father and of the Son and of the Holy Spirit, Amen." This one, long gesture makes a cross with the intersection of the vertical line from forehead to chest and the horizontal line between shoulders.
Byzantine Catholics make a similar sign, but they go from right to left on the shoulders. Byzantine Catholics are former Eastern Orthodox Christians who split from the Church in 1054, but returned into communion in the 17th century when they accepted the authority of the Bishop of Rome as Pope. This group includes: Ruthenian, Ukranian, and Greek Catholics, along with the Melkite, Romanian, and Italo-Albanian Byzantine Churches. Eastern Catholics also include Maronite, Coptic, and Chaldean Catholic Churches, also in communion with Rome.
More importantly, the sign of the cross symbolically reminds Catholics of two essential Christian doctrines: the Holy Trinity (Father, Son, and Holy Spirit) and humankind's salvation through Christ's death.
Byzantine Catholics make a similar sign, but they go from right to left on the shoulders. Byzantine Catholics are former Eastern Orthodox Christians who split from the Church in 1054, but returned into communion in the 17th century when they accepted the authority of the Bishop of Rome as Pope. This group includes: Ruthenian, Ukranian, and Greek Catholics, along with the Melkite, Romanian, and Italo-Albanian Byzantine Churches. Eastern Catholics also include Maronite, Coptic, and Chaldean Catholic Churches, also in communion with Rome.
More importantly, the sign of the cross symbolically reminds Catholics of two essential Christian doctrines: the Holy Trinity (Father, Son, and Holy Spirit) and humankind's salvation through Christ's death.
Monday, March 16, 2009
Sunday Off-Topic: Avoiding Extremes
Every Introduction course always has its off-topic tangents, and Catholicism 101 is no different. On Sundays, we'll delve into some aspects of Catholicism that we might not otherwise get to. These areas are kind of up to my whim, but they will usually focus on unusual parts of Catholicism.
The Catholic Church tries to avoid two extremes when it comes to Jesus's life. The first is seeing Jesus as merely the greatest human who ever lived. Catholicism teaches that Jesus wasn't adopted by God because of his actions, but was always (and always will be) the Son of God. Christians are "adopted" by their baptism. Catholics believe they are born as humans, then adopted by God through Baptism. However, they believe Jesus was always divine and always the Son of God. His human side has a beginning, just like ours, at the Annunciation (when Gabriel announced to Mary that she would have a son), but his divine nature is eternal.
The other extreme is seeing Jesus as some sort of hero. Some scholars try to make Jesus out as the hero of humankind. Heroes are those who go first so others can follow. For example, Sir Isaac Newton discovered the laws of gravity, but he didn't have to be. Someone else could have come along later and done the same thing. Catholicism teaches that no one else could ever repeat what Jesus did (save the human race through his sacrifice). Only Jesus, the God-Man could pull it off, since he's the only person to have been both human and divine.
In the eyes of the Church, overemphasizing Jesus's humanity to the detriment of his divinity is just as bad as downplaying his humanity to exalt his divinity.
The Catholic Church tries to avoid two extremes when it comes to Jesus's life. The first is seeing Jesus as merely the greatest human who ever lived. Catholicism teaches that Jesus wasn't adopted by God because of his actions, but was always (and always will be) the Son of God. Christians are "adopted" by their baptism. Catholics believe they are born as humans, then adopted by God through Baptism. However, they believe Jesus was always divine and always the Son of God. His human side has a beginning, just like ours, at the Annunciation (when Gabriel announced to Mary that she would have a son), but his divine nature is eternal.
The other extreme is seeing Jesus as some sort of hero. Some scholars try to make Jesus out as the hero of humankind. Heroes are those who go first so others can follow. For example, Sir Isaac Newton discovered the laws of gravity, but he didn't have to be. Someone else could have come along later and done the same thing. Catholicism teaches that no one else could ever repeat what Jesus did (save the human race through his sacrifice). Only Jesus, the God-Man could pull it off, since he's the only person to have been both human and divine.
In the eyes of the Church, overemphasizing Jesus's humanity to the detriment of his divinity is just as bad as downplaying his humanity to exalt his divinity.
Worshipping
The most noticeable aspect of Catholicism and yet its most mysterious is the method of worship, which is filled with ancient rituals and rites. Catholic Mass is centered around the idea that humankind is situated between the material and spiritual world. In other words, humans interact in the material world with their body, and in the spiritual world through divine grace in their soul. The way that Catholics worship (burning incense, using symbols, standing, etc.,)centers on this dynamic relationship between material and spiritual worlds.
Christians believe that a human being consists of a body and a soul; both are created by God and are therefore good. In addition to this, the connection between the two is absolutely necessary, since Jesus had a human body and soul united to his divine nature. Catholic worship expounds on this relationship between body and soul- the material and spiritual world. That's why the entire person is engaged in Mass ritual.
Rites are the necessary words, actions, and gestures of a religious ceremony. For example, the Rites of Baptism and the Rite of Christian Marriage are the exact words spoken and actions performed for these two sacraments.
Rituals are the established forms for rites. They detail the order and means for proper celebration of the rites. An example of this is the Roman Ritual, which is the book used by priests and deacons when they celebrate the rites. It instructs on the necessary materials, the sequence of events, and states what the words and actions should be. The Ritual used to be only one volume, but now consists of individual editions for each sacrament (one for marriages, another for baptisms, and so on).
During the Mass, words are spoken, heard, or read. Bodies stand, sit and kneel. Physical symbols, such as baptismal water or annointing oil, are used for the senses. These outward symbols are used to remind the faithful of the invisible action of divine grace entering their souls.
Christians believe that a human being consists of a body and a soul; both are created by God and are therefore good. In addition to this, the connection between the two is absolutely necessary, since Jesus had a human body and soul united to his divine nature. Catholic worship expounds on this relationship between body and soul- the material and spiritual world. That's why the entire person is engaged in Mass ritual.
Rites are the necessary words, actions, and gestures of a religious ceremony. For example, the Rites of Baptism and the Rite of Christian Marriage are the exact words spoken and actions performed for these two sacraments.
Rituals are the established forms for rites. They detail the order and means for proper celebration of the rites. An example of this is the Roman Ritual, which is the book used by priests and deacons when they celebrate the rites. It instructs on the necessary materials, the sequence of events, and states what the words and actions should be. The Ritual used to be only one volume, but now consists of individual editions for each sacrament (one for marriages, another for baptisms, and so on).
During the Mass, words are spoken, heard, or read. Bodies stand, sit and kneel. Physical symbols, such as baptismal water or annointing oil, are used for the senses. These outward symbols are used to remind the faithful of the invisible action of divine grace entering their souls.
Saturday, March 14, 2009
Monophystism
The last significant heresy about Jesus is known as Monophysitism. This theory centered around the notion of Jesus's human nature being absorbed by his divine nature. For example, if a drop of honey was put into an ocean, the honey would quickly be overcome by the massive amount of water. In the same way, Monophysitists argued, Jesus's human nature was completely overwhelmed by his divine. The Ecumenical Council of Chalcedon (451 A.D.) condemned Monophysitism. The Church said Jesus consisted of two natures (human and divine) and that was final-there was no engulfing of one nature by the other. These two natures were hypostatically united to one person. This Hypostatic Union (the name of the Chalcedon doctrine) explained:
-Jesus had a human mind like any other man. It had to learn human traits. Therefore, the infant Jesus didn't speak to the shepherds or wise men. He had to learn how to walk, talk, and so on. His human will, like our own, was free to decide between good and evil. In other words, Jesus's human nature led to his decision to embrace God. He also freely conformed his will to God's. However, his divine nature allowed Jesus special insights that only God would know. His divine mind (in contrast to his human one) was infinite. His divinity revealed divine truths to him, such as the fact that he was the Son of God and that he came to Earth to save mankind.
-The divine nature of Jesus had the same divine intellect as God the Father and God the Holy Spirit. As God, Jesus knew and willed the same things as the other persons of the Trinity.
-As both God and man, Jesus bridged the gap between humanity and divinity. He actually saved humankind by becoming man, but his death had eternal value because of his divine nature. If Jesus had only been a man, his death would not have had any supernatural effect. His physical death atoned for sin and offered redemption for humans.
The bottom line of Catholic theology is that the faithful fully believe Jesus was one divine person with both a fully human and fully divine nature. Each nature had its own intellect and will. No one intellect dominated the other.
Note: Some modern scholars have proposed that Jesus was not aware of his divine nature because of his human intellect. However, the Catholic Church opposes this view, pointing to Luke 2:42-50. In that passage, Mary and Joseph find a 12-year old Jesus preaching in the Temple. Jesus tells Mary that he is in Father's house and is about to do his Father's will. Even a young Jesus was aware of his divine nature. Further passages such as "The Father and I are one" (John 10:30) and "before Abraham came to be, I AM," (John 8:58) dispel the notion of an identity crisis in the human Jesus. He was seemingly aware of who he was and that he was a part of the Trinity.
-Jesus had a human mind like any other man. It had to learn human traits. Therefore, the infant Jesus didn't speak to the shepherds or wise men. He had to learn how to walk, talk, and so on. His human will, like our own, was free to decide between good and evil. In other words, Jesus's human nature led to his decision to embrace God. He also freely conformed his will to God's. However, his divine nature allowed Jesus special insights that only God would know. His divine mind (in contrast to his human one) was infinite. His divinity revealed divine truths to him, such as the fact that he was the Son of God and that he came to Earth to save mankind.
-The divine nature of Jesus had the same divine intellect as God the Father and God the Holy Spirit. As God, Jesus knew and willed the same things as the other persons of the Trinity.
-As both God and man, Jesus bridged the gap between humanity and divinity. He actually saved humankind by becoming man, but his death had eternal value because of his divine nature. If Jesus had only been a man, his death would not have had any supernatural effect. His physical death atoned for sin and offered redemption for humans.
The bottom line of Catholic theology is that the faithful fully believe Jesus was one divine person with both a fully human and fully divine nature. Each nature had its own intellect and will. No one intellect dominated the other.
Note: Some modern scholars have proposed that Jesus was not aware of his divine nature because of his human intellect. However, the Catholic Church opposes this view, pointing to Luke 2:42-50. In that passage, Mary and Joseph find a 12-year old Jesus preaching in the Temple. Jesus tells Mary that he is in Father's house and is about to do his Father's will. Even a young Jesus was aware of his divine nature. Further passages such as "The Father and I are one" (John 10:30) and "before Abraham came to be, I AM," (John 8:58) dispel the notion of an identity crisis in the human Jesus. He was seemingly aware of who he was and that he was a part of the Trinity.
Nestorianism
Another early heresy was Nestorianism, named (again) after its founder, Nestorius. This doctrine maintained that Jesus had two hypostases (persons) - a divine one and a human one. Nestorius hated the word Theotokos, which is Greek for mother of God. From Nestorius's view, if Jesus had two separate natures, then the most Mary could do was give birth to the human person of Jesus, and not the divine.
Another ecumenical council was convened in 431 A.D., this time in Ephesus, and the participants hammered out a doctrine that dictated Jesus had only one person, not two, and consisted of two natures-human and divine. Since Christ was only one person, Mary could still be said to be the Mother of God, because she gave birth to that one person. In other words, Jesus didn't come in two parts, but in one body with two distinct natures. The Church calls Mary the Mother of God, since she gave birth to the human Jesus, but she was not the source of his divinity. This is not a contradiction: consider how your own mother gave birth to you, but God gave you a soul.
Another ecumenical council was convened in 431 A.D., this time in Ephesus, and the participants hammered out a doctrine that dictated Jesus had only one person, not two, and consisted of two natures-human and divine. Since Christ was only one person, Mary could still be said to be the Mother of God, because she gave birth to that one person. In other words, Jesus didn't come in two parts, but in one body with two distinct natures. The Church calls Mary the Mother of God, since she gave birth to the human Jesus, but she was not the source of his divinity. This is not a contradiction: consider how your own mother gave birth to you, but God gave you a soul.
Friday, March 13, 2009
Arianism
Arianism was probably the most dangerous and prolific of the heresies in the early Church. (Don't confuse Arianism with Aryanism, which is the racial anti-Semitic ideology of Nazi Germany) Arianism comes from a cleric named Arius in the third century A.D., who denied that Jesus was of a divine nature. Arianism is the opposite extreme of Docetism, which believes Jesus had no human nature.
Arius proposed that Jesus was not of the same substance as God-he was higher than any other angel or person, but still not on par with the Almighty. He was an "adopted" son of God, not a true one. According to Arian belief, Jesus became the Son of God, whereas Catholicism taught that Jesus always was and always will be the Son. Arianism was a very popular viewpoint, since it appealed to most peoples' understanding that there was only one God. In their eyes, it was impossible for God to have two different natures.
Emperor Constantine was afraid that this religious discord would tear apart his Eastern European realm. He ordered the formation of a council of bishops, patriarchs, and the Pope to settle the issue permanently. The imperial city of Nicea was chosen for its security and safety. Once in Nicea, the bishops decided to compose a creed that every believer would profess as being the Christian faith. That same creed is still in use today, recited every Sunday at Masses around the world. It's called the Nicene Creed, since it was written at the Council of Nicea in 325.
The line in the Creed that ended the controversy was "one in being with the Father." The more accurate English translation of the Greek and Latin used would be "consubstantial (of the same substance) as the Father." This was specifically aimed at Arianism, by saying that Jesus was equal in substance to God.
It should be noted that Jehovah's Witnesses hold some views the Church considers Arianism. For example, the Watchtower (the society that publishes the group's literature) says that Jesus was created by God, and that he is the second-greatest person in the universe.
Arius proposed that Jesus was not of the same substance as God-he was higher than any other angel or person, but still not on par with the Almighty. He was an "adopted" son of God, not a true one. According to Arian belief, Jesus became the Son of God, whereas Catholicism taught that Jesus always was and always will be the Son. Arianism was a very popular viewpoint, since it appealed to most peoples' understanding that there was only one God. In their eyes, it was impossible for God to have two different natures.
Emperor Constantine was afraid that this religious discord would tear apart his Eastern European realm. He ordered the formation of a council of bishops, patriarchs, and the Pope to settle the issue permanently. The imperial city of Nicea was chosen for its security and safety. Once in Nicea, the bishops decided to compose a creed that every believer would profess as being the Christian faith. That same creed is still in use today, recited every Sunday at Masses around the world. It's called the Nicene Creed, since it was written at the Council of Nicea in 325.
The line in the Creed that ended the controversy was "one in being with the Father." The more accurate English translation of the Greek and Latin used would be "consubstantial (of the same substance) as the Father." This was specifically aimed at Arianism, by saying that Jesus was equal in substance to God.
It should be noted that Jehovah's Witnesses hold some views the Church considers Arianism. For example, the Watchtower (the society that publishes the group's literature) says that Jesus was created by God, and that he is the second-greatest person in the universe.
Thursday, March 12, 2009
Gnosticism & Docetism
Gnosticism comes from the Greek word gnosis, meaning knowledge. During the 1st Century to 5th Century A.D., Gnostics believed in secret knowledge, whereas Judeo-Christians were free and public about the divine truths they believed were revealed by God. Gnostics believed the material world to be evil and the only way to salvation was through discovery of the "secrets" of the universe. This belief went contrary to Christian belief that God created the world and that his creation was inherently good. Christians also believed that faith was a public act and something to be celebrated.
Docetism comes from the Greek dokesis, meaning appearance. Docetists were a spin-off of Gnosticism (around 1st-2nd centuries A.D.) who believed Jesus only appeared to be human. They believed that the material world was so corrupt that an entirely good being like God would have been incapable of inhabiting it. They reasoned that God only pretended to come to Earth and that Jesus was not a true man. The Church's response was that Jesus's suffering and death (his Passion) would have been meaningless if he were not truly man (since he wouldn't truly be suffering).
The core belief of Christianity is that Jesus physically died to save mankind from its sins. Since this is incompatible with Docetism, that belief was considered hostile to orthodox Christianity (not to be confused with capital "O" Orthodox Christianity, which is the Eastern Orthodox Church). Today, some remnants of gnosticism still exist in some modern religions. New Age spirituality and Dianetics (Scientology) propose to reveal the secrets of the universe and human nature. Docetism seems to have died out, however.
Docetism comes from the Greek dokesis, meaning appearance. Docetists were a spin-off of Gnosticism (around 1st-2nd centuries A.D.) who believed Jesus only appeared to be human. They believed that the material world was so corrupt that an entirely good being like God would have been incapable of inhabiting it. They reasoned that God only pretended to come to Earth and that Jesus was not a true man. The Church's response was that Jesus's suffering and death (his Passion) would have been meaningless if he were not truly man (since he wouldn't truly be suffering).
The core belief of Christianity is that Jesus physically died to save mankind from its sins. Since this is incompatible with Docetism, that belief was considered hostile to orthodox Christianity (not to be confused with capital "O" Orthodox Christianity, which is the Eastern Orthodox Church). Today, some remnants of gnosticism still exist in some modern religions. New Age spirituality and Dianetics (Scientology) propose to reveal the secrets of the universe and human nature. Docetism seems to have died out, however.
Wednesday, March 11, 2009
Dealing With Heresy
Christians were persecuted for the first 300 years of the Church, dating from the time of Nero and the burning of Rome (which he blamed on the Christians). So for 300 years, the Church remained an underground organization. Christians learned about Jesus of Nazareth and his teachings through word of mouth. It wasn't until 313 A.D., when the Emperor Constantine legalized Christianity in his Edict of Milan, that Christians were even permitted to affiliate themselves with the Church. Once Christianity became legal, however, it quickly became predominant and eventually the official state religion of the Empire.
Upon leaving the catacombs and entering the public sphere, early Christians began devoting themselves to theological questions not explicitly addressed by the Bible. An example was the nature of Jesus: Scripture says that he was God and that he was man. How could he be both? How were his two natures connected? The second 300 years of the Church (4th -7th centuries) saw a Pandora's Box of theological controversy opened.
In the eyes of the Catholic Church, heresy is the denial of a revealed truth (or the distortion of it) so that others are deceived into believing a theological error. Once Christianity was legalized, Christological Heresies (referring to the nature of Christ) became rampant. Debates could rapidly degenerate into violent arguments and civil authorities (such as the Roman Emperor) occasionally intervened, ordering the religuous leaders-Pope, patriarchs, and bishops- to stop the unrest by settling the issues once and for all.
In the coming days, we'll enter into some of the more infamous heresies that nearly tore the early Church apart.
Upon leaving the catacombs and entering the public sphere, early Christians began devoting themselves to theological questions not explicitly addressed by the Bible. An example was the nature of Jesus: Scripture says that he was God and that he was man. How could he be both? How were his two natures connected? The second 300 years of the Church (4th -7th centuries) saw a Pandora's Box of theological controversy opened.
In the eyes of the Catholic Church, heresy is the denial of a revealed truth (or the distortion of it) so that others are deceived into believing a theological error. Once Christianity was legalized, Christological Heresies (referring to the nature of Christ) became rampant. Debates could rapidly degenerate into violent arguments and civil authorities (such as the Roman Emperor) occasionally intervened, ordering the religuous leaders-Pope, patriarchs, and bishops- to stop the unrest by settling the issues once and for all.
In the coming days, we'll enter into some of the more infamous heresies that nearly tore the early Church apart.
Sunday, March 8, 2009
Sunday Off-Topic: Jesus Had Downtime
Every Introduction course always has its off-topic tangents, and Catholicism 101 is no different. On Sundays, we'll delve into some aspects of Catholicism that we might not otherwise get to. These areas are kind of up to my whim, but they will usually focus on unusual parts of Catholicism.
Jesus wasn't a workaholic. The Bible says he occasionally had some R&R. We know he visited his friends Martha, Mary, and Lazarus (John 12:2) for some relaxation and he attended a wedding feast in Cana with his mother (John 2:1-2). He took a nap in a boat while his apostles stayed awake on deck (John 8:22-23) and went to an out-of-the-way place to pray (Matthew 14:23).
He was only following his Father. God rested after creating the known universe (Genesis 2:1-3).
Jesus wasn't a workaholic. The Bible says he occasionally had some R&R. We know he visited his friends Martha, Mary, and Lazarus (John 12:2) for some relaxation and he attended a wedding feast in Cana with his mother (John 2:1-2). He took a nap in a boat while his apostles stayed awake on deck (John 8:22-23) and went to an out-of-the-way place to pray (Matthew 14:23).
He was only following his Father. God rested after creating the known universe (Genesis 2:1-3).
Wednesday, March 4, 2009
The Gospel According to John
John was the last to write a Gospel, and his is the most theological of the four. The other three are very similar in their content, enough so that they're considered the Synoptic Gospels (from the Greek word sunoptikos, meaning summary). John, who wrote his Gospel much later than the others, was writing for a general Christian audience. He presumed that people had already heard the other Gospels, and wrote a more in-depth, advanced version of Jesus's life and words. As a metaphor, if Matthew, Mark, and Luke's Gospels were college 101 textbooks, John's is a 500-level course.
John set the tone by starting his Gospel off with a philosophical concept of pre-existence: Before Jesus was conceived by Mary, he existed from all eternity in his divinity as the second person of the Holy Trinity. The first line of the Gospel According to John is: "In the beginning was the Word, and the Word was with God and the Word was God." This is a very theological concept. John wished his audience to see Jesus as actually being the Word of God. He then continues: "The Word became flesh and dwelt among us." He was saying that Jesus was the incarnate word, that is, the Word of God actually becoming a physical man.
If the phrase "In the beginning" sounds familiar, it's also the first line of the Book of Genesis. According to Genesis 1:3, God said "Let there be light and there was light." In other words, God created by simply speaking the Word. John built on this in his Gospel by saying Jesus was the Word. The Word of God wasn't a thing, but an actual person. Just as God said the word and light was created, so too was Jesus able to cure the sick and dead by simply speaking.
John set the tone by starting his Gospel off with a philosophical concept of pre-existence: Before Jesus was conceived by Mary, he existed from all eternity in his divinity as the second person of the Holy Trinity. The first line of the Gospel According to John is: "In the beginning was the Word, and the Word was with God and the Word was God." This is a very theological concept. John wished his audience to see Jesus as actually being the Word of God. He then continues: "The Word became flesh and dwelt among us." He was saying that Jesus was the incarnate word, that is, the Word of God actually becoming a physical man.
If the phrase "In the beginning" sounds familiar, it's also the first line of the Book of Genesis. According to Genesis 1:3, God said "Let there be light and there was light." In other words, God created by simply speaking the Word. John built on this in his Gospel by saying Jesus was the Word. The Word of God wasn't a thing, but an actual person. Just as God said the word and light was created, so too was Jesus able to cure the sick and dead by simply speaking.
Tuesday, March 3, 2009
The Gospel According to Mark
Mark is the shortest of the four Gospels, due to his audience being mostly Roman. When one is preaching to an imperial police state, one is not concerned about making connections to a Hebrew past, nor does one make lengthy philosophical points. Romans wanted action. This is why the Gospel According to Mark has fewer sermons and more movement. It's a continuous narrative about Jesus's ministry, which would have appealed better to the Romans than any of the other Gospels.
Mark explicitly worked Romans into his Gospel, as well. At Jesus's crucifixion, Mark wrote of a Roman centurion (a commander of 100 soldiers) who proclaimed, "Truly, this was the Son of God" (Mk 15:39). Mark's Roman audience would have definitely perked up when they heard this part of the story, since it was an act of faith by one of their own.
Much like Luke, Mark wasn't one of the 12 apostles. Instead, the two were among the first 72 disciples. The apostles were there to witness Jesus's words and deeds, but disciples learned about it secondhand, told by other sources. Luke is believed to have received much of his information from Mary, the mother of Jesus, and Mark from his friend Peter, the chief apostle.
Mark explicitly worked Romans into his Gospel, as well. At Jesus's crucifixion, Mark wrote of a Roman centurion (a commander of 100 soldiers) who proclaimed, "Truly, this was the Son of God" (Mk 15:39). Mark's Roman audience would have definitely perked up when they heard this part of the story, since it was an act of faith by one of their own.
Much like Luke, Mark wasn't one of the 12 apostles. Instead, the two were among the first 72 disciples. The apostles were there to witness Jesus's words and deeds, but disciples learned about it secondhand, told by other sources. Luke is believed to have received much of his information from Mary, the mother of Jesus, and Mark from his friend Peter, the chief apostle.
Friday, February 20, 2009
Comparing Gospels: Matthew & Luke
The Catholic Church views the entire Bible as the inspired and error-free work of God and the Gospels as especially so, since they chronicle Jesus's time on Earth. As we've stated numerous times in earlier posts, the Church believes the Bible is sacred literature, and should be interpreted literally in some parts and figuratively in others. Since they are a narrative, the Gospels are primarily interpreted literally.
Matthew opens his Gospel with a long genealogy of Jesus, starting with Abraham and ending with Joseph, Mary's husband and the human "father" of Jesus. Matthew was likely addressing converts from Judaism, linking Jesus back to the legendary founder of their religion.
Luke offers a similar genealogy, but not until Chapter 3, and he starts with Jesus and works all the way back to Adam. Luke was a Gentile physician whose audience was almost exclusively Gentile (not Jewish). Neither Matthew nor Luke used editorial fiction, but both selected events from Jesus's life (Christians say with inspiration from the Holy Spirit) that would be appropriate for their respective audiences. A Gentile audience would not have cared about the link to Abraham, but would have cared about Jesus's link to the first man, Adam. The idea of Jesus being connected with the very beginning of mankind had a certain appeal amongst the Greeks. For example, notice St. Paul's Epistle. The Epistles are written letters that make up a part of the New Testament. St. Paul's Epistle even went as far as to call Christ the "New Adam," saying that the original Adam caused man to die, but the New Adam offered all a reborn life. A Gentile audience would be more interested in Jesus's link to the dawn of humanity, whereas Jews would have wanted an authentic link to Abraham from Jesus.
One seeming contradiction between the two Gospels can be found in Jesus's Sermon on the Mount. Matthew mentions that immeditately prior to his sermon, Jesus "went up the mountain" (Matthew 5:1), but Luke says Jesus gave his sermon on "a stretch of level ground" (Luke 6:17). Both men quote the teachings from this sermon, now called the Beatitudes ("Blessed are the poor in spirit, Blessed are they who mourn, Blessed are the meek, etc.,).
So why the difference between mountain and plain? Any good preacher knows that a good sermon can be used more than once, especially when you're moving from town to town, as Jesus was. It would not be unreasonable to assume that Jesus preached the Beatitudes more than once, since no one in the next town would have heard the message addressed to the previous town.
Matthew mentions the Sermon on the Mount because his Jewish audience would have been keen on such a detail. Why? Moses was given the Law (the 10 Commandments) on Mount Sinai. Jesus was giving the law of blessedness while also standing on a mountain. Matthew also wrote Jesus's words that he "had not come to abolish the Law, but to fulfill it," (Matthew 5:17) which also appealed to the Jewish crowd. Moses gave Ten Commandments that came as Law from God, while Jesus said he would fulfill that Law. Luke, meanwhile, mentions that the sermon was given on a plain. Why this obscure detail? Luke was writing for a Gentile audience. The Gentiles were accumstomed to philosophy and debate in the Greek manner. Greek philosophers would debate each other on level ground: shoulder-to-shoulder and eye-to-eye, in order to give a sense of equality and fairness in their discussion. Since his Gentile audience would have more interest in a speech given in such a fashion, Luke retells one.
Even a slight difference can be detected in the wording of the Beatitudes in Luke's edition when contrasted with Matthew's. Luke added an additional "woe to you" after each "blessed are you" - something not found in Matthew's account. Again, if we take the perspective that these speeches were the same sermon given at different times, it is very possible that Jesus adapted his older sermon for a different audience. The Church maintains the discrepancy comes from changes Jesus made to his own speech, since neither sacred author would feel free to alter anything Jesus said.
Matthew opens his Gospel with a long genealogy of Jesus, starting with Abraham and ending with Joseph, Mary's husband and the human "father" of Jesus. Matthew was likely addressing converts from Judaism, linking Jesus back to the legendary founder of their religion.
Luke offers a similar genealogy, but not until Chapter 3, and he starts with Jesus and works all the way back to Adam. Luke was a Gentile physician whose audience was almost exclusively Gentile (not Jewish). Neither Matthew nor Luke used editorial fiction, but both selected events from Jesus's life (Christians say with inspiration from the Holy Spirit) that would be appropriate for their respective audiences. A Gentile audience would not have cared about the link to Abraham, but would have cared about Jesus's link to the first man, Adam. The idea of Jesus being connected with the very beginning of mankind had a certain appeal amongst the Greeks. For example, notice St. Paul's Epistle. The Epistles are written letters that make up a part of the New Testament. St. Paul's Epistle even went as far as to call Christ the "New Adam," saying that the original Adam caused man to die, but the New Adam offered all a reborn life. A Gentile audience would be more interested in Jesus's link to the dawn of humanity, whereas Jews would have wanted an authentic link to Abraham from Jesus.
One seeming contradiction between the two Gospels can be found in Jesus's Sermon on the Mount. Matthew mentions that immeditately prior to his sermon, Jesus "went up the mountain" (Matthew 5:1), but Luke says Jesus gave his sermon on "a stretch of level ground" (Luke 6:17). Both men quote the teachings from this sermon, now called the Beatitudes ("Blessed are the poor in spirit, Blessed are they who mourn, Blessed are the meek, etc.,).
So why the difference between mountain and plain? Any good preacher knows that a good sermon can be used more than once, especially when you're moving from town to town, as Jesus was. It would not be unreasonable to assume that Jesus preached the Beatitudes more than once, since no one in the next town would have heard the message addressed to the previous town.
Matthew mentions the Sermon on the Mount because his Jewish audience would have been keen on such a detail. Why? Moses was given the Law (the 10 Commandments) on Mount Sinai. Jesus was giving the law of blessedness while also standing on a mountain. Matthew also wrote Jesus's words that he "had not come to abolish the Law, but to fulfill it," (Matthew 5:17) which also appealed to the Jewish crowd. Moses gave Ten Commandments that came as Law from God, while Jesus said he would fulfill that Law. Luke, meanwhile, mentions that the sermon was given on a plain. Why this obscure detail? Luke was writing for a Gentile audience. The Gentiles were accumstomed to philosophy and debate in the Greek manner. Greek philosophers would debate each other on level ground: shoulder-to-shoulder and eye-to-eye, in order to give a sense of equality and fairness in their discussion. Since his Gentile audience would have more interest in a speech given in such a fashion, Luke retells one.
Even a slight difference can be detected in the wording of the Beatitudes in Luke's edition when contrasted with Matthew's. Luke added an additional "woe to you" after each "blessed are you" - something not found in Matthew's account. Again, if we take the perspective that these speeches were the same sermon given at different times, it is very possible that Jesus adapted his older sermon for a different audience. The Church maintains the discrepancy comes from changes Jesus made to his own speech, since neither sacred author would feel free to alter anything Jesus said.
History of the Gospel
Sts. Matthew, Mark, Luke, and John were not taking notes as Jesus preached and performed his ministry. As a matter of fact, only Matthew and John even met Jesus. In short, don't think of the Gospel as a biography reporting on Jesus's life. Before the Gospels were written, the words and deeds of Jesus were passed down orally. In other words, the Gospel was preached before it was written. The spoken word (tradition) again preceded the written word. Even after it was recorded, the papyrus scrolls were so fragile and rare that most people didn't read the Word, but learned it through Mass. The Church divides the Word into three layers: the actual sayings and teachings of Christ, the oral tradition the apostles preached, and the written Scripture that ensured the message would be consistent.
The New Testament was written between the years 35-100 A.D. The actual Tetramorph (the four Gospels put together) can be dated to at least 188 (when St. Irenaeus mentions it), but it wasn't until the Council of Carthage (397 A.D.) that the Church explicitly stated the 27 books of the New Testament, including the four Gospels. St. Jerome was the first to combine the New and Old Testament into one volume and to translate the Hebrew, Aramaic, and Greek into one single language-Latin. It took him an incredible 23 years to complete this task, but the final product was the first Christian Bible in 405.
The New Testament was written between the years 35-100 A.D. The actual Tetramorph (the four Gospels put together) can be dated to at least 188 (when St. Irenaeus mentions it), but it wasn't until the Council of Carthage (397 A.D.) that the Church explicitly stated the 27 books of the New Testament, including the four Gospels. St. Jerome was the first to combine the New and Old Testament into one volume and to translate the Hebrew, Aramaic, and Greek into one single language-Latin. It took him an incredible 23 years to complete this task, but the final product was the first Christian Bible in 405.
Wednesday, February 18, 2009
Catholic Beliefs on the Gospel
Even though each Gospel was written by a different man, the same Holy Spirit is believed to have inspired each man. Inspiration is a gift of the Holy Spirit granted to the sacred authors (the physical writers of the Bible) so they would only write the exact words that God wished to be recorded.
Both the Holy Spirit and the inspired author would write to a specific audience. This concept is clear in the Gospel According to Matthew. Matthew, a Jew himself, was addressing potential converts from Judaism and wished to assure them that Jesus was the promised Messiah of the Old Testament. To accomplish this, he made subtle comparisons between Christ and Moses. Matthew compared Jesus's deliverance of mankind from the slavery of sin to Moses's deliverance of the Chosen People from their slavery in Egypt. Both also delivered their people into a "Promised Land." In Moses's case, it was the nation of Israel, while in Christ's case, it was the Promised Land of Heaven.
Although each writer had a separate audience, each of the four Gospels still have relevance in today's world because the all four were inspired by the Holy Spirit. The Church believes that inspired texts have several meanings, transcend time and space, and (unlike most historical documents) do not apply to one particular culture at one particular time. This is why the Catholic Church goes to the trouble of incorporating all four Gospels at the Sunday Mass over a three-year period.
Interestingly enough, the Book of Revelation (written by an inspired John) contains an image of four creatures that the Church has interpreted to be a metaphor for the four Gospels. According to St. Ambrose (who lived late in the 4th Century), the man with wings symbolizes Matthew, since he begins his Gospel with an account of the human origins of Jesus. Mark begins his Gospel with the regal power of Christ, so he is symbolized by a lion- held in high esteem by his Roman audience. Luke begins his version with an account of the father of John the Baptist, Zachary the priest, and is symbolized as an ox with wings. This is because priests of the temple sacrificed oxen on an altar. Finally, John is shown as an eagle, because he soars into heaven with his introduction to the Gospel of the pre-existence of Jesus as the Word.
Both the Holy Spirit and the inspired author would write to a specific audience. This concept is clear in the Gospel According to Matthew. Matthew, a Jew himself, was addressing potential converts from Judaism and wished to assure them that Jesus was the promised Messiah of the Old Testament. To accomplish this, he made subtle comparisons between Christ and Moses. Matthew compared Jesus's deliverance of mankind from the slavery of sin to Moses's deliverance of the Chosen People from their slavery in Egypt. Both also delivered their people into a "Promised Land." In Moses's case, it was the nation of Israel, while in Christ's case, it was the Promised Land of Heaven.
Although each writer had a separate audience, each of the four Gospels still have relevance in today's world because the all four were inspired by the Holy Spirit. The Church believes that inspired texts have several meanings, transcend time and space, and (unlike most historical documents) do not apply to one particular culture at one particular time. This is why the Catholic Church goes to the trouble of incorporating all four Gospels at the Sunday Mass over a three-year period.
Interestingly enough, the Book of Revelation (written by an inspired John) contains an image of four creatures that the Church has interpreted to be a metaphor for the four Gospels. According to St. Ambrose (who lived late in the 4th Century), the man with wings symbolizes Matthew, since he begins his Gospel with an account of the human origins of Jesus. Mark begins his Gospel with the regal power of Christ, so he is symbolized by a lion- held in high esteem by his Roman audience. Luke begins his version with an account of the father of John the Baptist, Zachary the priest, and is symbolized as an ox with wings. This is because priests of the temple sacrificed oxen on an altar. Finally, John is shown as an eagle, because he soars into heaven with his introduction to the Gospel of the pre-existence of Jesus as the Word.
The Gospel Truth
The New Testament contains four Gospels which tell about the life and teachings of Jesus. The four evangelists (Matthew, Mark, Luke, and John) each wrote one of the four Gospels. It's important to note that the four aren't considered separate Gospels, but four versions of one Gospel. Hence they are called The Gospel According to Matthew or The Gospel According to Luke, and not Matthew's Gospel or Luke's Gospel. It's for this reason that the Church teaches the importance of considering the four Gospels as one entire unit. No one account gives the full picture, but together they form a complete (although not exhaustive) account of Jesus's ministry. The church faithful require all four versions in order to appreciate the full depth of Jesus of Nazareth and his impact. Catholicism respects each perspective from the four evangelists, but stresses that all four must be grouped together, along with other "inspired" Old Testament and New Testament writings, in order get a better portrait of Jesus.
Sunday, February 15, 2009
Sunday Off-Topic: Satan's Jealousy
Every Introduction course always has its off-topic tangents, and Catholicism 101 is no different. On Sundays, we'll delve into some aspects of Catholicism that we might not otherwise get to. These areas are kind of up to my whim, but they will usually focus on unusual parts of Catholicism.
One Catholic belief is that angels were created before humans, and that their angelic will (unlike our own) is incapable of changing once a decision has been made. Angels have one irreversible act of will, and they know this. So when Lucifer (Satan) and his cohorts conspired to go against God's will, they sinned in a way that prevented them from ever seeking forgiveness, due to their very nature.
Humans, however, are quite capable of changing their minds - and this is how they can seek forgiveness and repentance. It's for this reason that Satan hates humans, because humans get a second chance that he never had. The fact that the Second Person of the Trinity had assumed the form of a man infuriated him still further, since God had never become an angel in any such manner.
One Catholic belief is that angels were created before humans, and that their angelic will (unlike our own) is incapable of changing once a decision has been made. Angels have one irreversible act of will, and they know this. So when Lucifer (Satan) and his cohorts conspired to go against God's will, they sinned in a way that prevented them from ever seeking forgiveness, due to their very nature.
Humans, however, are quite capable of changing their minds - and this is how they can seek forgiveness and repentance. It's for this reason that Satan hates humans, because humans get a second chance that he never had. The fact that the Second Person of the Trinity had assumed the form of a man infuriated him still further, since God had never become an angel in any such manner.
Saturday, February 14, 2009
Obedient Son of God
Catholicism views Jesus as the eternal Son of the Father and teaches that this relationship between Father and Son is one of profound love. It's not some kind of "Victorian" love, but very real. This belief that their relationship is so close led St. Thomas Aquinas to state that the third person of the Holy Trinity (the Holy Spirit) is the living, personified fruit of that love.
Obedience is a sign of love and respect, and Catholics believe Jesus obeyed the Father's will. To Catholics, the phrase "Thy will be done," is more than just a line from the Our Father. It's the unofficial motto of Jesus Christ. Catholic belief also maintains that God the Father's will for Jesus was to:
-Reveal God as a community of Three Persons united in divine love.
-Show His love for all mankind.
-Be humankind's Redeemer and Savior.
Obedience is a sign of love and respect, and Catholics believe Jesus obeyed the Father's will. To Catholics, the phrase "Thy will be done," is more than just a line from the Our Father. It's the unofficial motto of Jesus Christ. Catholic belief also maintains that God the Father's will for Jesus was to:
-Reveal God as a community of Three Persons united in divine love.
-Show His love for all mankind.
-Be humankind's Redeemer and Savior.
Divine Nature of Jesus
Catholics believe that Jesus perfomed miracles while on Earth, such as walking on water, expelling demons, and raising the dead. Christians believe Jesus also performed the ultimate miracle in saving all humankind, becoming its Savior. He founded the Catholic Church and instituted (both explicitly and implicitly) all seven sacraments. He is also the second person in the Holy Trinity-as God the Son. God the Son is just as much God as God the Father and God the Holy Spirit.
Although Christians, Jews, and Muslims all believe in one God (the same one, actually), Christians believe in a Triune God - one God in three persons (Father, Son, and Holy Spirit), usually called the Holy Trinity. The mystery of the Holy Trinity is how there can be three persons, but not three Gods. Catholics don't view the Trinity as three seperate gods, but as three persons in a single God.
Although Christians, Jews, and Muslims all believe in one God (the same one, actually), Christians believe in a Triune God - one God in three persons (Father, Son, and Holy Spirit), usually called the Holy Trinity. The mystery of the Holy Trinity is how there can be three persons, but not three Gods. Catholics don't view the Trinity as three seperate gods, but as three persons in a single God.
Thursday, February 12, 2009
Did Jesus Have Siblings?
Some Christians believe that Mary had other children after she bore Jesus, but the Catholic Church teaches that Mary always remained a virgin - both before and after Christ's birth. She had only one son, and that son was Jesus. Another belief among Christians is that Joseph may have had children from a prior marriage (he was a widower) before he wedded Mary. These children became the stepbrothers and stepsisters of Jesus. Those who think Jesus had siblings will quote Mark 6:3 and Matthew 13:55: "Is this not the carpenter's son, the son of Mary, and the brother of James and Joseph and Simeon and Jude? Are not his sisters here with us?" Matthew 12:47 says, "Your mother and your brothers are standing outside."
So who were these brothers and sisters if they weren't actual siblings of Jesus? The Catholic Church points out that the Gospels were written in Greek, not English. The Greek word used in all three cases is adelphoi, which can be translated as "brothers." But the word can also mean "cousins" or "relatives" (like an uncle, or nephew). An example of this can be found in the Old Testament. Genesis 11:27 says that Abram and Haran were brothers, sons of Terah. Lot was Haran's son, therefore a nephew of Abram (Abram's name was later changed to Abraham by God). However, in the King James version of the Bible (the first English translation), Lot is referred to as the brother of Abraham. The Greek word in the Septuagint (Greek translation) version of the Old Testament is again adelphos (singular form of adelphoi). Obviously, there was no word in Greek that translated directly from uncle to nephew, so the word brother can have a meaning besides sibling.
The Catholic Church reasons that if the Bible used brother to refer to a nephew in one instance, why not again? Who's to say the adelphoi of Jesus were literally brothers, and not relatives? Since the word was used to mean relative in the Old Testament, it might mean the same in the New. The Church uses other reasons, as well: if Jesus had brothers, why weren't they there for his crucifixion? Mary and some other women watched it, but the only man around was John (who was certainly not a relative of Jesus). As he was dying on the cross, Jesus told John, "Behold your mother" (John 19:27). John then brought Mary into his home to care for her. Why did Jesus tell John to look after his mother instead of allowing any surviving brothers to do so? This would only make sense if Mary had no surviving children.
The Church also poses another problem: If there were blood-brothers (or even step-brothers) of Jesus, why did none of them take on roles of leadership after his death? The family culture of the time would have never allowed Peter and the other apostles to assume a family member's mission (in this case, Jesus's ministry) if there were other brothers. However, if the closest surviving relatives were cousins, uncles, and nephews, such an assumption would make sense.
The debate will probably rage for several more centuries. The real factor is the Church's authority on such matters. Catholicism does not place the Church above the Bible, but sees the Church as the only true guardian and interpreter of the Scripture.
So who were these brothers and sisters if they weren't actual siblings of Jesus? The Catholic Church points out that the Gospels were written in Greek, not English. The Greek word used in all three cases is adelphoi, which can be translated as "brothers." But the word can also mean "cousins" or "relatives" (like an uncle, or nephew). An example of this can be found in the Old Testament. Genesis 11:27 says that Abram and Haran were brothers, sons of Terah. Lot was Haran's son, therefore a nephew of Abram (Abram's name was later changed to Abraham by God). However, in the King James version of the Bible (the first English translation), Lot is referred to as the brother of Abraham. The Greek word in the Septuagint (Greek translation) version of the Old Testament is again adelphos (singular form of adelphoi). Obviously, there was no word in Greek that translated directly from uncle to nephew, so the word brother can have a meaning besides sibling.
The Catholic Church reasons that if the Bible used brother to refer to a nephew in one instance, why not again? Who's to say the adelphoi of Jesus were literally brothers, and not relatives? Since the word was used to mean relative in the Old Testament, it might mean the same in the New. The Church uses other reasons, as well: if Jesus had brothers, why weren't they there for his crucifixion? Mary and some other women watched it, but the only man around was John (who was certainly not a relative of Jesus). As he was dying on the cross, Jesus told John, "Behold your mother" (John 19:27). John then brought Mary into his home to care for her. Why did Jesus tell John to look after his mother instead of allowing any surviving brothers to do so? This would only make sense if Mary had no surviving children.
The Church also poses another problem: If there were blood-brothers (or even step-brothers) of Jesus, why did none of them take on roles of leadership after his death? The family culture of the time would have never allowed Peter and the other apostles to assume a family member's mission (in this case, Jesus's ministry) if there were other brothers. However, if the closest surviving relatives were cousins, uncles, and nephews, such an assumption would make sense.
The debate will probably rage for several more centuries. The real factor is the Church's authority on such matters. Catholicism does not place the Church above the Bible, but sees the Church as the only true guardian and interpreter of the Scripture.
Was Jesus Married?
The last verse of the Gospel according to John (21:25) says, "There are also many other things Jesus did but if they were to be described individually, I do not think the whole world would contain the books that would be written." The Bible is silent in some areas, such as: Was Jesus married? Did he have kids? The Bible doesn't say anything either way. It could be assumed that he was never married, since the Bible doesn't specifically say so (but the Bible also never explicitly says Peter was married and we know that he was, since Jesus cured his mother-in-law).
No Christian denomination has ever believed that Jesus was married, even though the Bible never says he was single. The reason is Sacred Tradition. Christianity has maintained that Jesus remained celibate and unmarried, even though there is very little evidence to support this. Whenever the Bible is silent on an issue, Sacred Tradition fills in the gaps. So, for Catholics, the Sacred Scripture says Jesus was a man whose mother was Mary, but Sacred Tradition says he never married.
No Christian denomination has ever believed that Jesus was married, even though the Bible never says he was single. The reason is Sacred Tradition. Christianity has maintained that Jesus remained celibate and unmarried, even though there is very little evidence to support this. Whenever the Bible is silent on an issue, Sacred Tradition fills in the gaps. So, for Catholics, the Sacred Scripture says Jesus was a man whose mother was Mary, but Sacred Tradition says he never married.
Wednesday, February 11, 2009
The Human Nature of Jesus
Jesus had a normal body with all of the normal parts: two eyes, ears, a nose, brain, stomach, etc. Since he had a body, he also had the five senses and was quite capable of feeling physical pain and pleasure. He possessed a human's intellect (a mind) and had a human will (a heart) and experienced human emotions, like joy and sorrow. For example, John wrote that Jesus wept when he heard his friend Lazarus had died.
Jesus was not born with the ability to speak. He had to learn how to walk and talk, which are human characteristics, and how to act and think.
One major difference for Jesus, however, was that he did not share sin with us. Being human doesn't mean that it's impossible not to sin, and that you must have sin. Being human means having a free will and rational intellect joined to a physical body. Humans have the choice to do evil or good.
Catholics believe that people don't decide what's good and evil, because true good and evil occur independent of our opinion. Murder is evil. Someone may personally think it's okay, but if it's intrisically evil, they are only deluding themselves and will eventually regret it. Jesus, while human, only chose to do good works, but this did not make him any less human. Even though he never swore, told a dirty joke, or got drunk, he was still human.
The Catholic Church reminds its members of the humanity of Jesus by placing a crucifix in a conspicuous place in every church. A crucifix is a cross with the crucified Jesus attached to it. It serves as a reminder that Jesus didn't just pretend to be human - he felt every nail, thorn, and lance that he experienced during the Passion (what the Church calls his suffering) in a way any other human would. He felt true pain, and actually died. If he were only a divine being pretending to be human, his pain and death would have been faked. A crucifix represents the pain that Jesus experienced when he died. (By the way, the letters "INRI" usually seen on crucifixes are an abbreviation of the actual Latin words placed on the cross by Pontius Pilate: Iesus Nazarenus Rex Iudaeorum, or Jesus of Nazareth, King of the Jews).
It's important to note that Catholicism does not exclusively rely on the Bible for what's known about Jesus. Sacred Tradition fills in some of the gaps where the Bible is silent or ambiguous. Two issues are whether or not Jesus was married, and whether he had any siblings.
Jesus was not born with the ability to speak. He had to learn how to walk and talk, which are human characteristics, and how to act and think.
One major difference for Jesus, however, was that he did not share sin with us. Being human doesn't mean that it's impossible not to sin, and that you must have sin. Being human means having a free will and rational intellect joined to a physical body. Humans have the choice to do evil or good.
Catholics believe that people don't decide what's good and evil, because true good and evil occur independent of our opinion. Murder is evil. Someone may personally think it's okay, but if it's intrisically evil, they are only deluding themselves and will eventually regret it. Jesus, while human, only chose to do good works, but this did not make him any less human. Even though he never swore, told a dirty joke, or got drunk, he was still human.
The Catholic Church reminds its members of the humanity of Jesus by placing a crucifix in a conspicuous place in every church. A crucifix is a cross with the crucified Jesus attached to it. It serves as a reminder that Jesus didn't just pretend to be human - he felt every nail, thorn, and lance that he experienced during the Passion (what the Church calls his suffering) in a way any other human would. He felt true pain, and actually died. If he were only a divine being pretending to be human, his pain and death would have been faked. A crucifix represents the pain that Jesus experienced when he died. (By the way, the letters "INRI" usually seen on crucifixes are an abbreviation of the actual Latin words placed on the cross by Pontius Pilate: Iesus Nazarenus Rex Iudaeorum, or Jesus of Nazareth, King of the Jews).
It's important to note that Catholicism does not exclusively rely on the Bible for what's known about Jesus. Sacred Tradition fills in some of the gaps where the Bible is silent or ambiguous. Two issues are whether or not Jesus was married, and whether he had any siblings.
Understanding Jesus
Like all Christians, Catholics believe that Jesus of Nazareth is their Lord and Savior. The term Lord is used because Christians believe that Jesus is divine as the Son of God. The term Savior is used because Christians believe that Jesus died to save all of humankind from their sins. The Old Testament actually uses the word Lord (Adonai in Hebrew) in connection with the word God (Elohim in Hebrew). For example, consider the phrase "Hear, O Israel, the Lord our God is one" from Deuteronomy 6:4. However, the New Testament asserts through the Letter of St. Paul to the Philippians (2:11) "that Jesus Christ is Lord."
Catholics also believe that Jesus was human as well as divine. For this reason, "true God" and "became man" are key phrases in the Nicene Creed, highlighting the fundamental doctrine of Jesus as the God-Man. Consider:
-As God, Jesus possessed a fully divine nature, so he was able to perform miracles, such as changing water into wine. His greatest divine act, however, was his own resurrection from the dead.
- As man, Jesus had a human mother (Mary) who gave birth to him. He grew up in the same manner as any other man. He taught, preached, suffered, and died. All of these are examples of his human nature.
Jesus, the God-Man, with his fully divine nature and his fully human nature, is the center of Catholic belief.
Some people think that Catholics (and Christians in general) believe Jesus is some kind of half man/half deity hybrid. But this is not the case. Catholics don't see Jesus as possessing a split personality, but as both completely human and completely God. He is considered a single person with two distinct, equal natures. This is an example of Christian mystery (probably the core mystery, actually), which is something that cannot be explained, but can only be believed on faith alone.
Catholics also believe that Jesus was human as well as divine. For this reason, "true God" and "became man" are key phrases in the Nicene Creed, highlighting the fundamental doctrine of Jesus as the God-Man. Consider:
-As God, Jesus possessed a fully divine nature, so he was able to perform miracles, such as changing water into wine. His greatest divine act, however, was his own resurrection from the dead.
- As man, Jesus had a human mother (Mary) who gave birth to him. He grew up in the same manner as any other man. He taught, preached, suffered, and died. All of these are examples of his human nature.
Jesus, the God-Man, with his fully divine nature and his fully human nature, is the center of Catholic belief.
Some people think that Catholics (and Christians in general) believe Jesus is some kind of half man/half deity hybrid. But this is not the case. Catholics don't see Jesus as possessing a split personality, but as both completely human and completely God. He is considered a single person with two distinct, equal natures. This is an example of Christian mystery (probably the core mystery, actually), which is something that cannot be explained, but can only be believed on faith alone.
Tuesday, February 10, 2009
Sunday Off-Topic: Going Public
Every Introduction course always has its off-topic tangents, and Catholicism 101 is no different. On Sundays, we'll delve into some aspects of Catholicism that we might not otherwise get to. These areas are kind of up to my whim, but they will usually focus on unusual parts of Catholicism.
At the Baptism of an infant, the parents are asked, "Do you renounce Satan, and all his works and empty promises?" If the answer is "yes," then the priest proceeds with "Do you believe in God, the Father Almighty, Creator of Heaven and Earth?" This continues for several more questions. If the person being baptized is older than seven, they answer the questions themselves.
After Baptism, Christians are expected to publicly profess their faith by reciting the Nicene Creed at Mass with the entire congregation. Once a year, the congregation will also renew their baptismal vows in full view of everyone else.
At the Baptism of an infant, the parents are asked, "Do you renounce Satan, and all his works and empty promises?" If the answer is "yes," then the priest proceeds with "Do you believe in God, the Father Almighty, Creator of Heaven and Earth?" This continues for several more questions. If the person being baptized is older than seven, they answer the questions themselves.
After Baptism, Christians are expected to publicly profess their faith by reciting the Nicene Creed at Mass with the entire congregation. Once a year, the congregation will also renew their baptismal vows in full view of everyone else.
Proof Through Governance
We're covering St. Thomas Aquinas's 5 proofs for the existence of God. Here's the fifth: Gradation.
Ever wonder why the Earth is the perfect distance from the sun and has the right balance of gases to maintain an atmosphere that supports life? This balance is very delicate, just like the balance between plant use of carbon dioxide/releasing oxygen and animals' use of oxygen/expelling carbon dioxide. The planets rotate at fixed rates that can be mathematically calculated. Such fundamental laws of physics and biology must be true or life simply would not exist. St. Thomas believed these facts point to a higher intelligence - a being who made these laws; they couldn't just randomly occur.
Beneath its seeming chaos, nature is very ordered. Human DNA, for example, is very orderly and consistent, seeming to indicate a higher intelligence. Life on earth is not the work of chance, but met a set plan. St. Thomas said that the Great Governor of nature is God.
So Aquinas's 5 Proofs are: Motion (something set the universe into action), Causality (something caused the universe to come into existence), Necessity (something is necessary to keep unecessary objects in existence), Gradation (something occupies the highest level of being), and Governance (something caused the universe to work in a way that created sentient life on Earth).
These five proofs probably won't convert an athiest, but it might make them think. Aquinas's goal was to prove that science does not contradict God's existence, and that the idea of a Supreme Being is consistent with nature.
Ever wonder why the Earth is the perfect distance from the sun and has the right balance of gases to maintain an atmosphere that supports life? This balance is very delicate, just like the balance between plant use of carbon dioxide/releasing oxygen and animals' use of oxygen/expelling carbon dioxide. The planets rotate at fixed rates that can be mathematically calculated. Such fundamental laws of physics and biology must be true or life simply would not exist. St. Thomas believed these facts point to a higher intelligence - a being who made these laws; they couldn't just randomly occur.
Beneath its seeming chaos, nature is very ordered. Human DNA, for example, is very orderly and consistent, seeming to indicate a higher intelligence. Life on earth is not the work of chance, but met a set plan. St. Thomas said that the Great Governor of nature is God.
So Aquinas's 5 Proofs are: Motion (something set the universe into action), Causality (something caused the universe to come into existence), Necessity (something is necessary to keep unecessary objects in existence), Gradation (something occupies the highest level of being), and Governance (something caused the universe to work in a way that created sentient life on Earth).
These five proofs probably won't convert an athiest, but it might make them think. Aquinas's goal was to prove that science does not contradict God's existence, and that the idea of a Supreme Being is consistent with nature.
Friday, February 6, 2009
Proof Through Gradation
We're covering St. Thomas Aquinas's 5 proofs for the existence of God. Here's the fourth: Gradation.
There are different levels of existence and being. Look at inanimate matter, like minerals. They represent a basic level of existence, they are merely there. The next level up is plant life- simple, but alive. Farther up is animal life-capable of life and reproduction, but also possessing an awareness based on senses. Animals can detect things with their ears, noses, mouths, and eyes.
Next on the ladder is human life, capable of the animal properties, but also possessing the power of rational reasoning. Humans also have free will.
Up the hierarchy, the next level of beings is angelic - pure spirits with no bodies. Angels have a superior form of existence to humans, since angels possess all the knowledge they will have at once, and have much more powerful minds than mortals. With no bodies, they feel no pain, hunger, thirst, sickness, or sleep. They are immortal and have power over the world as pure spirits.
The final level of existence is a Supreme Pure Being that has no beginning or end. St. Thomas believed that this Being was God. Like angels, God has no body, but is composed of a pure spirit. However, there is a difference: angels have a beginning, since God created them. Also unlike angels, who have limited knowledge and power, God has infinite power, meaning that he's omnipotent; he posseses infinite knowledge (omniscient); and he's everywhere (he's omnipresent).
There are different levels of existence and being. Look at inanimate matter, like minerals. They represent a basic level of existence, they are merely there. The next level up is plant life- simple, but alive. Farther up is animal life-capable of life and reproduction, but also possessing an awareness based on senses. Animals can detect things with their ears, noses, mouths, and eyes.
Next on the ladder is human life, capable of the animal properties, but also possessing the power of rational reasoning. Humans also have free will.
Up the hierarchy, the next level of beings is angelic - pure spirits with no bodies. Angels have a superior form of existence to humans, since angels possess all the knowledge they will have at once, and have much more powerful minds than mortals. With no bodies, they feel no pain, hunger, thirst, sickness, or sleep. They are immortal and have power over the world as pure spirits.
The final level of existence is a Supreme Pure Being that has no beginning or end. St. Thomas believed that this Being was God. Like angels, God has no body, but is composed of a pure spirit. However, there is a difference: angels have a beginning, since God created them. Also unlike angels, who have limited knowledge and power, God has infinite power, meaning that he's omnipotent; he posseses infinite knowledge (omniscient); and he's everywhere (he's omnipresent).
Thursday, February 5, 2009
Proof Through Causality and Necessity
We're covering St. Thomas Aquinas's 5 proofs for the existence of God. Here's the second: Causality.
Our parents caused us to be born. Our grandparents made the decision that created our parents, and so on and so on. So every cause was itself an effect of a previous cause. So, in order to go back to a true "beginning," you'd have to find the cause of all causes. Just as the force that started the motion from potential existence to actual could not have been potential, itself, the cause of all causes could never have been an effect from a previous cause. In other words, the cause of all causes was never an effect, but what philosophers call an uncaused cause. St. Thomas argued that uncaused cause is God. He caused everything by creating it in the first place.
Here's the third proof: Necessity.
If you had never been born, the universe would not have been affected. No one person is necessary to the universe; everything is dependent on something else in order to exist. One example of this idea is the relationship between electricity and lightbulbs. Once a switch is turned off, the flow of electricity is cut off. No electricity, no light. In the same way, if God removed his Being from sustaining us, we'd all be like turned-off bulbs. One being must be necessary to keep the unnecessary ones in existence. Otherwise, nothing would exist at all. St. Thomas said this necessary being is God.
Our parents caused us to be born. Our grandparents made the decision that created our parents, and so on and so on. So every cause was itself an effect of a previous cause. So, in order to go back to a true "beginning," you'd have to find the cause of all causes. Just as the force that started the motion from potential existence to actual could not have been potential, itself, the cause of all causes could never have been an effect from a previous cause. In other words, the cause of all causes was never an effect, but what philosophers call an uncaused cause. St. Thomas argued that uncaused cause is God. He caused everything by creating it in the first place.
Here's the third proof: Necessity.
If you had never been born, the universe would not have been affected. No one person is necessary to the universe; everything is dependent on something else in order to exist. One example of this idea is the relationship between electricity and lightbulbs. Once a switch is turned off, the flow of electricity is cut off. No electricity, no light. In the same way, if God removed his Being from sustaining us, we'd all be like turned-off bulbs. One being must be necessary to keep the unnecessary ones in existence. Otherwise, nothing would exist at all. St. Thomas said this necessary being is God.
Wednesday, February 4, 2009
Proof Through Motion
We're covering St. Thomas Aquinas's 5 proofs for the existence of God. Here is the first: motion.
Before any person was conceived in their mother's womb, that person was merely a potential being. They did not actually become real until the act that created their life. In the same way, everything now in existence was only potential at one point, since everything has a beginning. In other words, in order to get to the state of matter as it exists today, there must be an actual beginning-a start. At some point long ago, humans - or any form of matter, never existed.
Some force had to start the motion from potential existence to actual existence. Since science cannot account for potential miraculously forming into actual existence (some force had to cause it, which was caused by a previous force, which was caused by a previous force...you get the idea), this would not account for an actual "beginning" of the universe. Still, something had to create the universe as it exists here and now. Prior to the Big Bang, when the universe only existed as potential, what force caused the motion for it to become real? St. Thomas argued that the force was God, the Prime Mover. He moved the potential universe to become an actual one.
Before any person was conceived in their mother's womb, that person was merely a potential being. They did not actually become real until the act that created their life. In the same way, everything now in existence was only potential at one point, since everything has a beginning. In other words, in order to get to the state of matter as it exists today, there must be an actual beginning-a start. At some point long ago, humans - or any form of matter, never existed.
Some force had to start the motion from potential existence to actual existence. Since science cannot account for potential miraculously forming into actual existence (some force had to cause it, which was caused by a previous force, which was caused by a previous force...you get the idea), this would not account for an actual "beginning" of the universe. Still, something had to create the universe as it exists here and now. Prior to the Big Bang, when the universe only existed as potential, what force caused the motion for it to become real? St. Thomas argued that the force was God, the Prime Mover. He moved the potential universe to become an actual one.
Tuesday, February 3, 2009
Seeking the Truth
In the 13th Century, St. Thomas Aquinas, a philosopher and theologian, explained how the human mind seeks different kinds of truths. He described the three as:
Scientific Truth: Known by observation. For example, you know that fire is hot by burning your finger on it.
Philosophical Truth: Truths that can be reached through reason. For example, if something costs $1.50 and you pay $2, you know by reason that you are owed $ 0.50 in change.
Theological Truth: Truth that is known only by faith. This is considered the highest level of truth, since it can't be observed or reasoned. It can only be taken on God's word, because He revealed it.
The First Vatican Council (1870) taught that certain truths, such as the existence of God, can be reached through reason, but it still requires the intervention of a supernatural revelation to provide all the necessary information for your salvation.
St. Thomas Aquinas also delineated five proofs for the existence of God in a massive work known as the Summa Theologica. Since Vatican I taught that God's existence can be proved through reason, it is good to see a physical example of it. Aquinas reasoned that humans can conclude that God exists through motion, causality, necessity, gradation, and governance. Okay, so maybe that won't convert any athiests, but it does provide a strong argument. We'll go over this in some detail in the coming days.
Scientific Truth: Known by observation. For example, you know that fire is hot by burning your finger on it.
Philosophical Truth: Truths that can be reached through reason. For example, if something costs $1.50 and you pay $2, you know by reason that you are owed $ 0.50 in change.
Theological Truth: Truth that is known only by faith. This is considered the highest level of truth, since it can't be observed or reasoned. It can only be taken on God's word, because He revealed it.
The First Vatican Council (1870) taught that certain truths, such as the existence of God, can be reached through reason, but it still requires the intervention of a supernatural revelation to provide all the necessary information for your salvation.
St. Thomas Aquinas also delineated five proofs for the existence of God in a massive work known as the Summa Theologica. Since Vatican I taught that God's existence can be proved through reason, it is good to see a physical example of it. Aquinas reasoned that humans can conclude that God exists through motion, causality, necessity, gradation, and governance. Okay, so maybe that won't convert any athiests, but it does provide a strong argument. We'll go over this in some detail in the coming days.
Monday, February 2, 2009
Apostles' Creed Explained: Articles 9-12
Article 9: (I believe in) the holy Catholic Church, the communion of saints. Catholics believe that the church is more than just an institution. It's a necessary aspect of Christian life. Christ specifically uses the word (ekklesia in Greek) in Matthew 16, when he says, "I will build My Church."
The Church's role is viewed as a continuation of the three parts of Christ's ministry when he was on earth: teach, sanctify, and govern, which continues Jesus's simultaneous roles as prophet, priest, and king. The Church continues Jesus's prophetic method of teaching through the Magisterium, the Church's teaching authority. The Church also continues the priestly ministry of sanctification by celebrating the seven sacraments. Finally, the Church carries on Jesus's role as shephard and pastor by way of its hierarchy. The phrase communion of saints means that the Church doesn't just consist of the living on earth, but the saints of heaven and the souls of purgatory, as well.
Article 10: (I believe in) the forgiveness of sins. Christ came to the world in order to save mankind from sin. Belief in the forgiveness of sins is absolutely essential to Christian faith. Catholics believe that sins are forgiven in the sacrament of Baptism and the Sacrament of Penance and Reconciliation, also called confession. Catholicism acknowledges that every person on earth is a sinner, and all require God's mercy and forgiveness. Religion and the Church do not exist for perfect people (not that there are any, anyway), but for sinners who require the help that the two provide.
Article 11: (I believe in) the resurrection of the body. From the Catholic perspective, a human being is a union of body and soul. Under this line of thinking, death is only temporary until the end of time when all the dead are resurrected. The just will go, body and soul, into heaven, while the damned go, body and soul, into hell.
So no reincarnation or past lives. Catholics believe that each person is a unique blending of body and soul that cannot be duplicated. This is why Christians don't view death as the final chapter of a person's life. The body and soul will eventually team up again, because the body participated in the good actions that the soul may have performed, or the evil it committed. For this reason, the body is also rewarded or punished, depending on what it did during its existence.
This is why funerals, though sad for humans, are viewed as celebrations. Christians believe that, since humans were made in the likeness of God, their destiny lies in the next world. St. Augustine wrote that humans were not created for this world, but the next.
Article 12: (I believe in) life everlasting. As Christ died, so too will mere mortals. However, as he rose, so will all humans. Death is seen as the only means of transit between this world and the next. When one dies, private judgment occurs; Christ judges the soul. If a person was particularly virtuous or holy while on earth, that soul has the privilege of going directly to heaven. If an individual was particularly evil and dies in the state of moral sin, then that person is condemned straight to hell.
But there is also a third group of souls- those who were not bad enough to go to hell, but not holy enough to make it straight into heaven. Catholics believe that there is a middle ground between the two, called purgatory, where souls are cleansed until they can properly enter heaven.
The Church's role is viewed as a continuation of the three parts of Christ's ministry when he was on earth: teach, sanctify, and govern, which continues Jesus's simultaneous roles as prophet, priest, and king. The Church continues Jesus's prophetic method of teaching through the Magisterium, the Church's teaching authority. The Church also continues the priestly ministry of sanctification by celebrating the seven sacraments. Finally, the Church carries on Jesus's role as shephard and pastor by way of its hierarchy. The phrase communion of saints means that the Church doesn't just consist of the living on earth, but the saints of heaven and the souls of purgatory, as well.
Article 10: (I believe in) the forgiveness of sins. Christ came to the world in order to save mankind from sin. Belief in the forgiveness of sins is absolutely essential to Christian faith. Catholics believe that sins are forgiven in the sacrament of Baptism and the Sacrament of Penance and Reconciliation, also called confession. Catholicism acknowledges that every person on earth is a sinner, and all require God's mercy and forgiveness. Religion and the Church do not exist for perfect people (not that there are any, anyway), but for sinners who require the help that the two provide.
Article 11: (I believe in) the resurrection of the body. From the Catholic perspective, a human being is a union of body and soul. Under this line of thinking, death is only temporary until the end of time when all the dead are resurrected. The just will go, body and soul, into heaven, while the damned go, body and soul, into hell.
So no reincarnation or past lives. Catholics believe that each person is a unique blending of body and soul that cannot be duplicated. This is why Christians don't view death as the final chapter of a person's life. The body and soul will eventually team up again, because the body participated in the good actions that the soul may have performed, or the evil it committed. For this reason, the body is also rewarded or punished, depending on what it did during its existence.
This is why funerals, though sad for humans, are viewed as celebrations. Christians believe that, since humans were made in the likeness of God, their destiny lies in the next world. St. Augustine wrote that humans were not created for this world, but the next.
Article 12: (I believe in) life everlasting. As Christ died, so too will mere mortals. However, as he rose, so will all humans. Death is seen as the only means of transit between this world and the next. When one dies, private judgment occurs; Christ judges the soul. If a person was particularly virtuous or holy while on earth, that soul has the privilege of going directly to heaven. If an individual was particularly evil and dies in the state of moral sin, then that person is condemned straight to hell.
But there is also a third group of souls- those who were not bad enough to go to hell, but not holy enough to make it straight into heaven. Catholics believe that there is a middle ground between the two, called purgatory, where souls are cleansed until they can properly enter heaven.
Sunday, February 1, 2009
Sunday Off-Topic: Bible Trivia
Every Introduction course always has its off-topic tangents, and Catholicism 101 is no different. On Sundays, we'll delve into some aspects of Catholicism that we might not otherwise get to. These areas are kind of up to my whim, but they will usually focus on unusual parts of Catholicism.
Here's a bit more on the interesting history of the Bible itself:
The actual word bible never once appears in it. Nowhere from Genesis to Revelations does the word appear at all. However, the word Scripture appears 53 times and the phrase Word of God appears 55 times. So why is it called the Bible, then? The word is derived from the Greek word biblia, meaning a collection of books, although the origin also goes even further back to the word biblos (papyrus). In ancient times, there was no paper to write on... only papyrus or stone (yes, stone).
The Catholic Church itself gave the name Bible to the collection of inspired books from the Old and New Testament. The church also decided which books belonged in the Bible and which were left out, since nowhere in the Bible is there a list of what should be in it. Why four Gospels? Why is Matthew first? Why isn't the Gospel of Thomas included? Why exactly 27 books in the New Testament? What happened to the Apocalypse of Moses? The Church had to reach these decisions of Sacred Tradition on its own, since none of the Sacred Scripture revealed them.
Here's a bit more on the interesting history of the Bible itself:
The actual word bible never once appears in it. Nowhere from Genesis to Revelations does the word appear at all. However, the word Scripture appears 53 times and the phrase Word of God appears 55 times. So why is it called the Bible, then? The word is derived from the Greek word biblia, meaning a collection of books, although the origin also goes even further back to the word biblos (papyrus). In ancient times, there was no paper to write on... only papyrus or stone (yes, stone).
The Catholic Church itself gave the name Bible to the collection of inspired books from the Old and New Testament. The church also decided which books belonged in the Bible and which were left out, since nowhere in the Bible is there a list of what should be in it. Why four Gospels? Why is Matthew first? Why isn't the Gospel of Thomas included? Why exactly 27 books in the New Testament? What happened to the Apocalypse of Moses? The Church had to reach these decisions of Sacred Tradition on its own, since none of the Sacred Scripture revealed them.
Saturday, January 31, 2009
Apostles' Creed Explained: Articles 5-8
Article 5: He descended into hell, the third day he rose again from the dead. The hell that Jesus descended to wasn't the hell of popular culture (the home proving grounds of Satan). Hell was a word that ancient Jews and Christians used to describe the place of the dead-both good and bad. Before Jesus's death brought salvation to the world, Christians believe, all the souls of history (even those of loyal servants to God such as Abraham and Solomon) had wait in the place of the dead until Jesus opened the gates to heaven. Jesus released them, they didn't get paroled from hell for good behavior.
This passage also states that Jesus rose from the dead on the third day, meaning that he came back from the dead under his own power. It wasn't that he was "dead" for a few minutes and came back to life, he was completely and utterly dead, but came back to Earth. He also wasn't some kind of supernatural zombie, but rose with a new and glorified body.
Article 6: He ascended into heaven and sits at the right hand of God the Father almighty. Christ's ascension serves as a reminder that once his human and divine natures were united in the Incarnation, they could never be divided again. In other words, after his Resurrection, Jesus didn't leave his body behind on Earth, but brought it with him into heaven. Catholicism teaches that his human body will last forever. Humans hope that they will be able to join him there someday.
Article 7: From thence he shall come again to judge the living and the dead. This article restates the Second Coming of Christ at the end of the world to serve as its judge. Judgment Day is the term used to describe the end of time, when what's called the General Judgment will occur. Catholics believe that when you die, your soul goes immediately to your private judgment and your soul is sent to either heaven, hell or purgatory. Purgatory is the term used to describe the intermediate phase that prepares a person for proper admittance into heaven. At the end of time, when the General Judgment happens, everyone's private judgment is revealed-so everyone knows who got into heaven, who was damned, and why this is the case. Private judgment is what Catholics primarily care about, as they believe they are judged by their faith and how they exercised this faith while on earth. The General Judgment is merely God's revealing of everybody's private judgment; it is not a second chance or appeal.
Article 8: I believe in the Holy Spirit. This part reminds the believer that God exists in three persons - the Holy Trinity - as God the Father, God the Son, and God the Holy Spirit. The Holy Spirit is not an inantimate object or force, but a distinct person of God on equal terms with the other two persons.
This passage also states that Jesus rose from the dead on the third day, meaning that he came back from the dead under his own power. It wasn't that he was "dead" for a few minutes and came back to life, he was completely and utterly dead, but came back to Earth. He also wasn't some kind of supernatural zombie, but rose with a new and glorified body.
Article 6: He ascended into heaven and sits at the right hand of God the Father almighty. Christ's ascension serves as a reminder that once his human and divine natures were united in the Incarnation, they could never be divided again. In other words, after his Resurrection, Jesus didn't leave his body behind on Earth, but brought it with him into heaven. Catholicism teaches that his human body will last forever. Humans hope that they will be able to join him there someday.
Article 7: From thence he shall come again to judge the living and the dead. This article restates the Second Coming of Christ at the end of the world to serve as its judge. Judgment Day is the term used to describe the end of time, when what's called the General Judgment will occur. Catholics believe that when you die, your soul goes immediately to your private judgment and your soul is sent to either heaven, hell or purgatory. Purgatory is the term used to describe the intermediate phase that prepares a person for proper admittance into heaven. At the end of time, when the General Judgment happens, everyone's private judgment is revealed-so everyone knows who got into heaven, who was damned, and why this is the case. Private judgment is what Catholics primarily care about, as they believe they are judged by their faith and how they exercised this faith while on earth. The General Judgment is merely God's revealing of everybody's private judgment; it is not a second chance or appeal.
Article 8: I believe in the Holy Spirit. This part reminds the believer that God exists in three persons - the Holy Trinity - as God the Father, God the Son, and God the Holy Spirit. The Holy Spirit is not an inantimate object or force, but a distinct person of God on equal terms with the other two persons.
Friday, January 30, 2009
Apostles' Creed Explained: Articles 1-4
Article 1: I believe in God the Father, almighty, creator of heaven and earth. This affirms the belief that God exists, is one God in three persons, known as the Holy Trinity, and that he created everything in the known universe. Creation is considered making something out of nothing. The created earth includes everything: inanimate matter, plants, humans, and even angels.
Article 2: And in Jesus Christ, His only Son, Our Lord. This states that Jesus is the Son of God, and that he was definitely divine. The word "Lord" itself is representative of this divinity, since the Greek word actually used is Kyrios, literally meaning "Lord," but only ever applied to God. Since the word applies to Jesus in this case, it is inferred that he is on the same level as God.
Jesus's last name was not Christ. Christ is derived from the Greek word for "annointed." The Hebrew word Messiah also means "annointed."
Article 3: Who was conceived of the Holy Spirit. This states the human nature of Christ, meaning that he had an actual, human mother. However, this also confirms his divine nature, since he had no human father. Instead he was conceived in the Virgin Mary's womb by the Holy Spirit. It is for this reason that Christians believe Christ's nature was fully human and fully divine. The union of these two natures in one divine person is called the Incarnation, which is Latin for "becoming flesh."
Article 4: He suffered under Pontius Pilate, was crucified, died, and was buried. The human part of Christ was quite capable of feeling pain, and died on a cross on Good Friday. The addition of Pilate's name was not meant to suggest that the governor was causing the suffering, but to refer to the period of history in which these events took place. Pilate is an historical figure who was appointed by the Roman Caesar during the first century, and the mention of his name sets the chronological context for Jesus's life and death. Notice that the Creed also avoids putting any blame on the Jews for the crucifixion of Jesus, something that the Church didn't always practice.
Article 2: And in Jesus Christ, His only Son, Our Lord. This states that Jesus is the Son of God, and that he was definitely divine. The word "Lord" itself is representative of this divinity, since the Greek word actually used is Kyrios, literally meaning "Lord," but only ever applied to God. Since the word applies to Jesus in this case, it is inferred that he is on the same level as God.
Jesus's last name was not Christ. Christ is derived from the Greek word for "annointed." The Hebrew word Messiah also means "annointed."
Article 3: Who was conceived of the Holy Spirit. This states the human nature of Christ, meaning that he had an actual, human mother. However, this also confirms his divine nature, since he had no human father. Instead he was conceived in the Virgin Mary's womb by the Holy Spirit. It is for this reason that Christians believe Christ's nature was fully human and fully divine. The union of these two natures in one divine person is called the Incarnation, which is Latin for "becoming flesh."
Article 4: He suffered under Pontius Pilate, was crucified, died, and was buried. The human part of Christ was quite capable of feeling pain, and died on a cross on Good Friday. The addition of Pilate's name was not meant to suggest that the governor was causing the suffering, but to refer to the period of history in which these events took place. Pilate is an historical figure who was appointed by the Roman Caesar during the first century, and the mention of his name sets the chronological context for Jesus's life and death. Notice that the Creed also avoids putting any blame on the Jews for the crucifixion of Jesus, something that the Church didn't always practice.
Thursday, January 29, 2009
The Creed
The central and most important part of Sacred Tradition is the Creed. The word comes from the Latin root for "I believe." A Creed is a statement by a specific religion about what it believes to be essential and necessary. The two most ancient creeds are the Apostles' Creed and the Nicene Creed, which is recited every Sunday or holy day of obligation at Catholic Masses around the world. The Nicene Creed was written at the Council of Nicea in 325 as a response to Arianism (which believed that there was no Trinity of God, Jesus, and the Holy Spirit) and to profess the Church's doctrine on the divinity of Christ. The oldest creed, however, is the Apostle's Creed. Although it was probably not written by the actual apostles of Jesus, it has been traced back to the first century.
The Nicene Creed was a more evolved version of the Apostles' creed, adapted to the contemporary times of the 4th century. The Nicene Creed emphasized loyalty to God and His Church. The Catechism of the Catholic Church explains that the Creed is one of the four pillars of faith, along with the 10 Commandments, the seven sacraments, and the "Our Father" prayer. The text of both creeds are a summary of everything that Catholcism regards as divinely revealed truths.
The Apostles' Creed - "I believe in God, the Father Almighty, the Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. The third day He rose again from the dead. He ascended into heaven and sits at the right hand of God the Father Almighty, from thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen."
The Nicene Creed - "We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is seen and unseen. We believe in one Lord, Jesus Christ, only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Through Him all things were made. For us men and for our salvation, he came down from heaven: by the power of the Holy Spirit, he was born of the Virgin Mary, and became man. For our sake, he was crucified under Pontius Pilate; he suffered, died, and was buried. On the third day, he rose again in fulfillment of the Scriptures; he ascended into heaven, and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With the Father and the Son, he is worshipped and glorified. He has spoken through the prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and of the life of the world to come. Amen."
Over the next few days, we'll go over the sections of the Apostles Creed in greater detail, so we can better understand this example of Sacred Tradition and Catholic beliefs.
The Nicene Creed was a more evolved version of the Apostles' creed, adapted to the contemporary times of the 4th century. The Nicene Creed emphasized loyalty to God and His Church. The Catechism of the Catholic Church explains that the Creed is one of the four pillars of faith, along with the 10 Commandments, the seven sacraments, and the "Our Father" prayer. The text of both creeds are a summary of everything that Catholcism regards as divinely revealed truths.
The Apostles' Creed - "I believe in God, the Father Almighty, the Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord: Who was conceived of the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried. He descended into hell. The third day He rose again from the dead. He ascended into heaven and sits at the right hand of God the Father Almighty, from thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen."
The Nicene Creed - "We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is seen and unseen. We believe in one Lord, Jesus Christ, only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, of one Being with the Father. Through Him all things were made. For us men and for our salvation, he came down from heaven: by the power of the Holy Spirit, he was born of the Virgin Mary, and became man. For our sake, he was crucified under Pontius Pilate; he suffered, died, and was buried. On the third day, he rose again in fulfillment of the Scriptures; he ascended into heaven, and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With the Father and the Son, he is worshipped and glorified. He has spoken through the prophets. We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and of the life of the world to come. Amen."
Over the next few days, we'll go over the sections of the Apostles Creed in greater detail, so we can better understand this example of Sacred Tradition and Catholic beliefs.
Wednesday, January 28, 2009
Sacred Tradition
God's word is simply more than letters on a page or sounds for one's ear. His word is creative, meaning that when his says something, it happens. For example, in the Book of Genesis in the Bible, God creates by merely saying the word: "God said, 'let there be light,' and there was light."
Catholics believe that the Word of God is found not just in the Bible, but in the unwritten word as well-called Sacred Tradition. Over the next few days, I'll demonstrate what Sacred Tradition is, and explain the most important part of that Tradition-the Creed.
Before the Word was written, it was first spoken. God first said, "Let there be light," then later someone recorded those words on paper. Jesus first spoke the Word when he preached his Sermon on the Mount. He didn't dictate to the apostle Matthew while he was preaching. Matthew recorded the speech years later, well after Jesus had died, risen, and ascended into heaven. None of the Gospels were written during Jesus's time on Earth. He died in 33 A.D., and the earliest Gospel (which is an Aramaic version of Matthew that other texts refer to) appears between the years 40-50 A.D. The rest of the Gospels were written 20-70 years after Jesus turned over his Church to his disciples. Matthew and John were apostles who actually heard the words of Christ and witnessed his life firsthand. However, the other two authors - Mark and Luke - were later disciples who recorded information secondhand. Jesus's actions and teachings were handed down (remember that the Latin word for "hand down" is tradition) by those who had actually witnessed such events firsthand (Luke frequently makes references to this in his Gospel). The unwritten Gospel was told by the apostles orally long before evangelists, the writers of the Gospels, ever wrote a word down. Luke got much of his information from Mary, Jesus's mother, and Mark relied on St. Peter as a primary source.
Logically, if years passed between Jesus's original teachings and the first appearance of the Gospels on paper, some other method of the Word was used. In the same way that the Old Testament was passed on through oral tradition before it was finally written down, so too was the New Testament. Jesus had fulfilled his ministry on Earth, performed miracles, died, risen from the dead, and ascended into heaven well before anyone wrote anything inspired about it. No one took notes while he preached. Jesus never wrote letters to his apostles as instructions. Sacred Tradition precedes the Bible, but both come from the same source-God.
The New Testament never says anything about Jesus's marital status. It never says that he was married, but it doesn't say that he wasn't, either (you might say "then he probably wasn't," but remember that the Bible also doesn't explicitly mention Peter having a wife, but we know that he did, since Jesus cured Peter's mother-in-law). Christians, however, believe that Jesus was unmarried and did not have children. Sacred Tradition says that Jesus never married in the same way it says there are only four Gospels. Without a written list, how can anyone say that there should only be 27 books in the New Testament? The Catholic response would be, "If we rely on Scripture alone, then there is no correct answer." However, if another avenue exists, say the Catholic belief in the unwritten word, then the Church can go by that.
Catholicism distinguishes between divinely inspired Sacred Tradition and mere human tradition:
Human tradition: Man-made laws that can be changed. An example of this is the Catholic practice of not eating meat on Fridays during Lent. Any Pope could eliminate this practice, change it, or continue it. Celibacy on the parts of priests is another human tradition.
Sacred Traditions: Considered part of the unwritten word of God, and believed since the very early days of the Apostolic Church. It's called Apostolic because the apostles lived during that time. An example of Sacred Tradition is the dogma of the Assumption of Mary. A dogma is a revealed truth that is defined by the Church - and one that all the faithful are required to believe. Although it is never explicitly stated in the Sacred Scripture, the Assumption of Mary is the belief that Mary was assumed, body and soul, into heaven by her son, Jesus. Even though this wasn't defined by the Church until Pope Pius XII in 1950, it has been believed by Catholic Christians since the time of the apostles. Other examples of Sacred Tradition can be found in the 21 Ecumenical Councils of the Church, from Nicea to Vatican II.
Catholics believe that the Word of God is found not just in the Bible, but in the unwritten word as well-called Sacred Tradition. Over the next few days, I'll demonstrate what Sacred Tradition is, and explain the most important part of that Tradition-the Creed.
Before the Word was written, it was first spoken. God first said, "Let there be light," then later someone recorded those words on paper. Jesus first spoke the Word when he preached his Sermon on the Mount. He didn't dictate to the apostle Matthew while he was preaching. Matthew recorded the speech years later, well after Jesus had died, risen, and ascended into heaven. None of the Gospels were written during Jesus's time on Earth. He died in 33 A.D., and the earliest Gospel (which is an Aramaic version of Matthew that other texts refer to) appears between the years 40-50 A.D. The rest of the Gospels were written 20-70 years after Jesus turned over his Church to his disciples. Matthew and John were apostles who actually heard the words of Christ and witnessed his life firsthand. However, the other two authors - Mark and Luke - were later disciples who recorded information secondhand. Jesus's actions and teachings were handed down (remember that the Latin word for "hand down" is tradition) by those who had actually witnessed such events firsthand (Luke frequently makes references to this in his Gospel). The unwritten Gospel was told by the apostles orally long before evangelists, the writers of the Gospels, ever wrote a word down. Luke got much of his information from Mary, Jesus's mother, and Mark relied on St. Peter as a primary source.
Logically, if years passed between Jesus's original teachings and the first appearance of the Gospels on paper, some other method of the Word was used. In the same way that the Old Testament was passed on through oral tradition before it was finally written down, so too was the New Testament. Jesus had fulfilled his ministry on Earth, performed miracles, died, risen from the dead, and ascended into heaven well before anyone wrote anything inspired about it. No one took notes while he preached. Jesus never wrote letters to his apostles as instructions. Sacred Tradition precedes the Bible, but both come from the same source-God.
The New Testament never says anything about Jesus's marital status. It never says that he was married, but it doesn't say that he wasn't, either (you might say "then he probably wasn't," but remember that the Bible also doesn't explicitly mention Peter having a wife, but we know that he did, since Jesus cured Peter's mother-in-law). Christians, however, believe that Jesus was unmarried and did not have children. Sacred Tradition says that Jesus never married in the same way it says there are only four Gospels. Without a written list, how can anyone say that there should only be 27 books in the New Testament? The Catholic response would be, "If we rely on Scripture alone, then there is no correct answer." However, if another avenue exists, say the Catholic belief in the unwritten word, then the Church can go by that.
Catholicism distinguishes between divinely inspired Sacred Tradition and mere human tradition:
Human tradition: Man-made laws that can be changed. An example of this is the Catholic practice of not eating meat on Fridays during Lent. Any Pope could eliminate this practice, change it, or continue it. Celibacy on the parts of priests is another human tradition.
Sacred Traditions: Considered part of the unwritten word of God, and believed since the very early days of the Apostolic Church. It's called Apostolic because the apostles lived during that time. An example of Sacred Tradition is the dogma of the Assumption of Mary. A dogma is a revealed truth that is defined by the Church - and one that all the faithful are required to believe. Although it is never explicitly stated in the Sacred Scripture, the Assumption of Mary is the belief that Mary was assumed, body and soul, into heaven by her son, Jesus. Even though this wasn't defined by the Church until Pope Pius XII in 1950, it has been believed by Catholic Christians since the time of the apostles. Other examples of Sacred Tradition can be found in the 21 Ecumenical Councils of the Church, from Nicea to Vatican II.
Tuesday, January 27, 2009
Biblical History Part 2: 250 B.C.-1517 A.D.
During the time of Babylonian exile, the Jews of the diaspora were spread all over the Mediterranean world. Some kept their Hebrew language and culture, but most adapted to the common language of the time:Greek (Greek was the scholarly language used in the Near East at that time). By the year 250 B.C., there was an effort to translate the Hebrew Scripture into Greek. This made sense, since more Jews lived outside of Israel than in it. These Greek-speaking Jews were called Helenistic Jews.
According to pious tradition, 70 scholars gathered together to begin translation of the sacred Old Testament books. They created what became known as the Septuagint (Greek for 70) version of the Bible. There was no parallel effort underway at the time to collect the books into a Hebrew Old Testament. Since the number of worldwide Jews who spoke Hebrew was very small and held little political influence, it made sense that the Old Testament would be written in Greek. The Septuagint Version of the Bible, sometimes referred to as the LXX version (the Roman numerals for 70) contained 46 books and became the standard collection of Jewish Scripture for Hellenistic Jews, and even those Jews still in Palestine accepted it.
Seven of these 46 books were never written in Hebrew, but were regarded as inspired anyway. These seven books (Baruch, Maccabees I and II, Tobit, Judith, Ecclesiasticus, and Wisdom) were used by Jews in the Holy Land, including Jesus and his disciples. Early Christians also accepted the inspired status of these seven books, since no one (not even Christ, Himself) had refuted them. Since they were later writings for an otherwise Hebrew collection, these seven books were called the Deuterocanonical Books (Deuterocanonical means "second canon"). The 39 Hebrew Books are called the Canonical Books.
The Jewish authorities did not object to these books until about 100 A.D., well after Christians had split away and created their own religion. The Temple had been destroyed around the year 70, and Jewish leaders at the Council of Jamnia in 100 A.D. looked to purify Judaism of all foreign influence, which meant removing anything not completely Hebrew. Since even the seven Deuterocanonical Books were not Hebrew, they were tossed. But Christianity was no longer affected by the decisions of the Jewish leaders, so those seven books remained a part of the new Bible. Early Christians did not view these books any differently than the 39 Hebrew ones.
Fast forward 1,400 years to the Protestant Reformation. One of the reforms Luther sought was a return to the Hebrew canon of the Bible (39 books), rather than the Greek canon (46 books) of the Septuagint. So a discrepancy exists today between the number of books in Catholic and Protestant bibles. Catholic bibles have 46 books, Protestant ones 39. Recently, some Protestant bibles have been printed with the seven other books added (notably the King James Edition), but they are placed in the back of the Old Testament, and are noted as part of the Apocrypha-Greek for "hidden."
So what the Catholic Church considers Deuterocanonical, Protestant theologians call the Apocrypha. Meanwhile, what the Catholic Church calls Apocrypha, Protestants call Psudepigrapha (meaning false writings). These are the so-called "Lost Books of the Bible." The Church never considered these books to be divinely inspired, so they were never added to the Bible at all (Catholic or Protestant). These Books include: The Assumption of Moses, the Ascension of Isaiah, the Apocalypse of Abraham, the Gospel of Thomas, the Gospel of Peter, the Acts of St. John, and many others. None were considered inspired and were therefore left out of the Bible.
Interestingly enough, there is no debate between Catholics and Protestants over the correct number of books in the New Testament. Both editions have the exact same names and numbers (27) of Books in the New Testament.
According to pious tradition, 70 scholars gathered together to begin translation of the sacred Old Testament books. They created what became known as the Septuagint (Greek for 70) version of the Bible. There was no parallel effort underway at the time to collect the books into a Hebrew Old Testament. Since the number of worldwide Jews who spoke Hebrew was very small and held little political influence, it made sense that the Old Testament would be written in Greek. The Septuagint Version of the Bible, sometimes referred to as the LXX version (the Roman numerals for 70) contained 46 books and became the standard collection of Jewish Scripture for Hellenistic Jews, and even those Jews still in Palestine accepted it.
Seven of these 46 books were never written in Hebrew, but were regarded as inspired anyway. These seven books (Baruch, Maccabees I and II, Tobit, Judith, Ecclesiasticus, and Wisdom) were used by Jews in the Holy Land, including Jesus and his disciples. Early Christians also accepted the inspired status of these seven books, since no one (not even Christ, Himself) had refuted them. Since they were later writings for an otherwise Hebrew collection, these seven books were called the Deuterocanonical Books (Deuterocanonical means "second canon"). The 39 Hebrew Books are called the Canonical Books.
The Jewish authorities did not object to these books until about 100 A.D., well after Christians had split away and created their own religion. The Temple had been destroyed around the year 70, and Jewish leaders at the Council of Jamnia in 100 A.D. looked to purify Judaism of all foreign influence, which meant removing anything not completely Hebrew. Since even the seven Deuterocanonical Books were not Hebrew, they were tossed. But Christianity was no longer affected by the decisions of the Jewish leaders, so those seven books remained a part of the new Bible. Early Christians did not view these books any differently than the 39 Hebrew ones.
Fast forward 1,400 years to the Protestant Reformation. One of the reforms Luther sought was a return to the Hebrew canon of the Bible (39 books), rather than the Greek canon (46 books) of the Septuagint. So a discrepancy exists today between the number of books in Catholic and Protestant bibles. Catholic bibles have 46 books, Protestant ones 39. Recently, some Protestant bibles have been printed with the seven other books added (notably the King James Edition), but they are placed in the back of the Old Testament, and are noted as part of the Apocrypha-Greek for "hidden."
So what the Catholic Church considers Deuterocanonical, Protestant theologians call the Apocrypha. Meanwhile, what the Catholic Church calls Apocrypha, Protestants call Psudepigrapha (meaning false writings). These are the so-called "Lost Books of the Bible." The Church never considered these books to be divinely inspired, so they were never added to the Bible at all (Catholic or Protestant). These Books include: The Assumption of Moses, the Ascension of Isaiah, the Apocalypse of Abraham, the Gospel of Thomas, the Gospel of Peter, the Acts of St. John, and many others. None were considered inspired and were therefore left out of the Bible.
Interestingly enough, there is no debate between Catholics and Protestants over the correct number of books in the New Testament. Both editions have the exact same names and numbers (27) of Books in the New Testament.
Monday, January 26, 2009
Biblical History Part 1: 1800-587 B.C.
Here is a brief overview of the story behind the Bible's creation. To understand the history of the Bible, you have to go back to the time of Abraham (about 1800 B.C.) when the Hebrew peoples used oral tradition. The tribes of the time did not have a written language and so passed on the oldest stories by mouth. Parents would verbally (orally) hand down (the Latin word traditio) the stories of Adam and Eve, Cain and Abel, the Tower of Babel, Noah's Ark, and so on. Bibles did not exist then and there was no parchment, either. It was all told by word of mouth.
Moses appeared on the scene around the year 1250 B.C. and led the Hebrews out of slavery under the Egyptians into the Promised Land. The era of Moses marked the beginning of Hebrew writing; Moses had been raised in the Pharaoh's court, and thus had learned to read and write. But the vast majority of revelation was still passed on via oral tradition, since most Hebrews remained illiterate. According to pious tradition, Moses wrote the first five books of the Hebrew Bible (which Christians call the Old Testament). These books were Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. There's no way to prove who the true writer was, however. Pious tradition is belief without any documented proof, and is different from Sacred Tradition, which is considered revealed, accurate, and true.
There are no more substantial writings until about 950 B.C. in the reign of King Solomon. After Solomon's death, the Hebrew Kingdom is divided into northern (Israel) and southern (Judah) kingdoms. The Assyrians conquered Israel in 721 B.C. and began the first diaspora, or scattering of the Jews so they wouldn't live in one area. The Babylonians conquered Judah in 587 B.C. and also scattered the locals so they were no longer an effective political force.
Moses appeared on the scene around the year 1250 B.C. and led the Hebrews out of slavery under the Egyptians into the Promised Land. The era of Moses marked the beginning of Hebrew writing; Moses had been raised in the Pharaoh's court, and thus had learned to read and write. But the vast majority of revelation was still passed on via oral tradition, since most Hebrews remained illiterate. According to pious tradition, Moses wrote the first five books of the Hebrew Bible (which Christians call the Old Testament). These books were Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. There's no way to prove who the true writer was, however. Pious tradition is belief without any documented proof, and is different from Sacred Tradition, which is considered revealed, accurate, and true.
There are no more substantial writings until about 950 B.C. in the reign of King Solomon. After Solomon's death, the Hebrew Kingdom is divided into northern (Israel) and southern (Judah) kingdoms. The Assyrians conquered Israel in 721 B.C. and began the first diaspora, or scattering of the Jews so they wouldn't live in one area. The Babylonians conquered Judah in 587 B.C. and also scattered the locals so they were no longer an effective political force.
Sunday, January 25, 2009
Sunday Off-Topic: Mass of the Oils
Every Introduction course always has its off-topic tangents, and Catholicism 101 is no different. On Sundays, we'll delve into some aspects of Catholicism that we might not otherwise get to. These areas are kind of up to my whim, but they will usually focus on unusual parts of Catholicism.
The Chrism Mass usually takes place on the Thursday before Easter, and all the priests in the local diocese are asked to be present, if possible. At this Mass, the bishop blesses olive oil in large multi-gallon containers to be distributed to each parish and priest throughout the diocese. Three types of oils are blessed at this annual Mass:
The Oil of Catechumens - Used to bless people before they are baptized. Also used for catechumens - students of the faith seeking to join the Church through baptism.
The Oil of the Sick - Used when administering the Sacrament of the Annointing of the Sick, formerly called Last Rites, or Extreme Unction.
Chrism Oil - For newly baptized members, confirmands (those being officially added into the Church) and for those being ordained into the priesthood. Chrism is made from olive oil, but balsam is added to give it a more appealing aroma.
The Chrism Mass usually takes place on the Thursday before Easter, and all the priests in the local diocese are asked to be present, if possible. At this Mass, the bishop blesses olive oil in large multi-gallon containers to be distributed to each parish and priest throughout the diocese. Three types of oils are blessed at this annual Mass:
The Oil of Catechumens - Used to bless people before they are baptized. Also used for catechumens - students of the faith seeking to join the Church through baptism.
The Oil of the Sick - Used when administering the Sacrament of the Annointing of the Sick, formerly called Last Rites, or Extreme Unction.
Chrism Oil - For newly baptized members, confirmands (those being officially added into the Church) and for those being ordained into the priesthood. Chrism is made from olive oil, but balsam is added to give it a more appealing aroma.
Biblical Interpretation
Since the Reformation, opinions have differed on how the Bible is to be correctly interpreted. Some Christians believe every word or phrase should be interpreted literally, others feel that faithful interpretation (sometimes literal, sometimes not) is the best way to go. Catholics (along with all Christians) believe that God was the Author of the Sacred Scripture, and so the Bible is viewed as the Word of God. Unlike Protestants, Catholics view the Bible as the written Word of God and Sacred Tradition as the unwritten Word of God. Catholicism uses that second half of the equation to help it interpret the biblical text. Catholics view the Bible as the inspired, revealed work of God, but also see it as a collection of sacred literature. Catholicism does not view the Bible as one big story, but as a collection of smaller books in an overall volume. It is seen as the Word of God, but recorded by man.
The Bible teaches about the history of salvation, but it is not merely a history book. It contains the Psalms of David (songs that King David wrote to honor God around the year 1000 BC), but it is also more than a hymnal. It contains poetry, history, theology, analogy, hyperbole, metaphors, prose, and on and on. Because the Bible is not purely one form of literature, one needs to be aware of the various literary forms that the Bible takes in order to be able to interpret it properly. For example, Jesus says in the Gospel, "If your hand causes you to sin, cut it off." The Catholic Church believes this to be a figure of speech rather than something that should be done literally. However, there are some cultures that will chop off the hands of thieves.
At the same time, Catholics literally interpret the passage of John 6:55 "For my flesh is real food and my blood is real drink." Since individual readings would inevitably lead to disagreement over the correct meaning of biblical text, Catholicism uses the final authority of the Magisterium (the teaching authority of the pope and bishops) in order to properly instruct the faithful.
Catholics believe that a central reason for Jesus's creation of the Church was to act as an institution to protect God's revelations by authentically interpreting biblical text. Sacred Scripture and Sacred Tradition should not be viewed as an either/or concept, the two are seen as being mutually correct. If the Bible is silent on an issue, or if the wording is ambiguous or vague (a frequent problem in the Bible), then Sacred Tradition steps in to fill in the gaps. Those who attack the Catholic Church on these matters should understand that Catholics don't view their Church as superior to the Bible, but see it as behaving like a steward and protector of the Scripture. The Church assumed the role of authentic interpreter not through its own doing, but by the authority given to it by Jesus's instructions: "He who hears you, hears me" (Luke 10:16) and "whatever you bind in Earth shall be bound in heaven" (Matthew 18:18). The Church views itself as an authentic interpreter on issues that are not explicitly addressed in Sacred Scripture, but only because it believes Christ gave it that power.
The Bible teaches about the history of salvation, but it is not merely a history book. It contains the Psalms of David (songs that King David wrote to honor God around the year 1000 BC), but it is also more than a hymnal. It contains poetry, history, theology, analogy, hyperbole, metaphors, prose, and on and on. Because the Bible is not purely one form of literature, one needs to be aware of the various literary forms that the Bible takes in order to be able to interpret it properly. For example, Jesus says in the Gospel, "If your hand causes you to sin, cut it off." The Catholic Church believes this to be a figure of speech rather than something that should be done literally. However, there are some cultures that will chop off the hands of thieves.
At the same time, Catholics literally interpret the passage of John 6:55 "For my flesh is real food and my blood is real drink." Since individual readings would inevitably lead to disagreement over the correct meaning of biblical text, Catholicism uses the final authority of the Magisterium (the teaching authority of the pope and bishops) in order to properly instruct the faithful.
Catholics believe that a central reason for Jesus's creation of the Church was to act as an institution to protect God's revelations by authentically interpreting biblical text. Sacred Scripture and Sacred Tradition should not be viewed as an either/or concept, the two are seen as being mutually correct. If the Bible is silent on an issue, or if the wording is ambiguous or vague (a frequent problem in the Bible), then Sacred Tradition steps in to fill in the gaps. Those who attack the Catholic Church on these matters should understand that Catholics don't view their Church as superior to the Bible, but see it as behaving like a steward and protector of the Scripture. The Church assumed the role of authentic interpreter not through its own doing, but by the authority given to it by Jesus's instructions: "He who hears you, hears me" (Luke 10:16) and "whatever you bind in Earth shall be bound in heaven" (Matthew 18:18). The Church views itself as an authentic interpreter on issues that are not explicitly addressed in Sacred Scripture, but only because it believes Christ gave it that power.
Friday, January 23, 2009
The Bible
Catholicism is a religion based primarily around the Bible (don't let anyone tell you otherwise). Like all other Christian denominations, Catholics hold the Bible as inspired, infallible, free of error, and the true Word of God. However, Protestants and Catholics hold different perspectives of the Bible: the belief in the channels of revelation, and the interpretation of the text. Over the next two days, we'll address these differences.
Protestant Christians view the Bible as the written word, or the only source of divine revelation. Catholics, Anglicans (Episcopals), and the Eastern Orthodox Church consider both the written word and unwritten word (also called Sacred Tradition) as coming from the same source-i.e. God. The best way of looking at this is to think of some Christians as seeing only one channel of revelation (called sola scriptura, or Scripture alone), while others see two channels: Sacred Scripture and Sacred Tradition.
It is not true to say that Catholics believe only in tradition, Protestants believe only in the Bible, and never the twain shall meet. All Christians believe that the Word of God is both sacred and divinely inspired. It's just that Catholics believe that the Word of God is more than just the Bible, and also includes the unwritten word. This is really one of the bones of contention between these two groups.
Protestant Christians view the Bible as the written word, or the only source of divine revelation. Catholics, Anglicans (Episcopals), and the Eastern Orthodox Church consider both the written word and unwritten word (also called Sacred Tradition) as coming from the same source-i.e. God. The best way of looking at this is to think of some Christians as seeing only one channel of revelation (called sola scriptura, or Scripture alone), while others see two channels: Sacred Scripture and Sacred Tradition.
It is not true to say that Catholics believe only in tradition, Protestants believe only in the Bible, and never the twain shall meet. All Christians believe that the Word of God is both sacred and divinely inspired. It's just that Catholics believe that the Word of God is more than just the Bible, and also includes the unwritten word. This is really one of the bones of contention between these two groups.
Thursday, January 22, 2009
Faith in Revelations
Catholic faith is more than simply believing that God exists. It's also about believing in whatever it is that He reveals. You can view faith as a sum total of everything that God has revealed over time. This is called the deposit of faith, which are the Church doctrines. Also, you can look at faith as your own personal response to those revealed truths (called assent).
But what are revealed truths? And, furthermore, what do they consist of? A revealed truth is a revelation, or unveiling, by God of certain supernatural truths that humans require for their salvation. The Church believes that most of these "truths" are matters that humans could never have come up with on their own, and required divine intervention by God. An example of this is the idea of a Holy Trinity (the idea that there is only one God, but in three Persons). Humans could never have discovered this on their own, since it is unfathonable to the human mind (even the Church cannot satisfactorily explain how such a Trinity could possibly exist). God had to reveal that one.
There are other truths that humans are capable of coming up with on their own, such as the idea that stealing is sinful and wrong. However, God revealed this anyway, since not everyone understands this idea in the same way. Some revelations are presumed to be obvious to anyone with the use of reason, so people can't claim that they didn't know it was wrong (murder is such an example). But as a result of Original Sin (I'll go into this in a future post, but if you don't know what this is, I would suggest looking it up soon) some applications and distinctions of these truths require some reasoning and thinking (for example, the idea of "false gods"). In order to be fair, God revealed some important truths so that even those who don't devote themselves to reason and study know what it is that He wants.
As for what the revealed truths consist of, the best answer is that it's His Word. The Word of God is his revelation to man. Catholics believe that the Word of God comes in two forms.
The Spoken Word: Called Sacred Tradition,
and
The Written Word: The Bible, or Scripture.
Both of these come from the same source (God) and communicate the same idea-the truth. Catholics (and most Christians, for that matter) believe that His Word reflect what God wants. Since they believe that God consists entirely truth and good, His words are also truthful and full of goodness.
But what are revealed truths? And, furthermore, what do they consist of? A revealed truth is a revelation, or unveiling, by God of certain supernatural truths that humans require for their salvation. The Church believes that most of these "truths" are matters that humans could never have come up with on their own, and required divine intervention by God. An example of this is the idea of a Holy Trinity (the idea that there is only one God, but in three Persons). Humans could never have discovered this on their own, since it is unfathonable to the human mind (even the Church cannot satisfactorily explain how such a Trinity could possibly exist). God had to reveal that one.
There are other truths that humans are capable of coming up with on their own, such as the idea that stealing is sinful and wrong. However, God revealed this anyway, since not everyone understands this idea in the same way. Some revelations are presumed to be obvious to anyone with the use of reason, so people can't claim that they didn't know it was wrong (murder is such an example). But as a result of Original Sin (I'll go into this in a future post, but if you don't know what this is, I would suggest looking it up soon) some applications and distinctions of these truths require some reasoning and thinking (for example, the idea of "false gods"). In order to be fair, God revealed some important truths so that even those who don't devote themselves to reason and study know what it is that He wants.
As for what the revealed truths consist of, the best answer is that it's His Word. The Word of God is his revelation to man. Catholics believe that the Word of God comes in two forms.
The Spoken Word: Called Sacred Tradition,
and
The Written Word: The Bible, or Scripture.
Both of these come from the same source (God) and communicate the same idea-the truth. Catholics (and most Christians, for that matter) believe that His Word reflect what God wants. Since they believe that God consists entirely truth and good, His words are also truthful and full of goodness.
Wednesday, January 21, 2009
Knowing If You Have Faith
After spending the past month talking about church structure and hierarchy, it's time to move on to the important stuff - what the Church actually believes. For the next few weeks, the posts will deal with faith and what the Church teaches.
In order to have faith, you have to trust the word of someone else. When you demonstrate faith in a person, you believe what that other person is telling you-even if you never witnessed what they are explaining yourself. In other words, faith is trusting that a person is telling you the truth about something you don't know, even though they haven't shown you any cold, hard facts.
Using this description makes it sound like faith is believing in Santa or the Easter Bunny, but real faith is a bit more complicated. Having faith means having to live with unanswered questions, such as "Why is there evil on the Earth?" or "Why do people go to war?" (The answer "it's God's Will," doesn't really address these core issues.) Faith allows you to endure life without having all the answers. Instead of providing an explanation, faith allows a person to persevere.
The Catechism of the Catholic Church is a book that presents the official teachings of the Church. On the subject of faith, it says:
"Faith is, first of all, a personal adherence of man to God. At the same time, and
inseperably, it is a free ascent to the whole truth that God has revealed."
(Section 150)
"Faith is a personal act-the free response of the human person to the initiative of God who
reveals himself. But faith is not an isolated act. No one can believe alone, just as no one
can live alone." (Section 166)
Catholics see faith as a gift from God, not as something a person just comes up with on their own. They believe He offers it to everyone, but it must be freely received. No one can be forced to have faith, and different people respond to it in different ways. Some people reject the gift, some view it with indifference, some treat it casually, with occasional seriousness. Some cherish their faith deeply. There is an old saying, "For those who believe, no explanation is necessary. For those who do not, no explanation is possible."
In order to have faith, you have to trust the word of someone else. When you demonstrate faith in a person, you believe what that other person is telling you-even if you never witnessed what they are explaining yourself. In other words, faith is trusting that a person is telling you the truth about something you don't know, even though they haven't shown you any cold, hard facts.
Using this description makes it sound like faith is believing in Santa or the Easter Bunny, but real faith is a bit more complicated. Having faith means having to live with unanswered questions, such as "Why is there evil on the Earth?" or "Why do people go to war?" (The answer "it's God's Will," doesn't really address these core issues.) Faith allows you to endure life without having all the answers. Instead of providing an explanation, faith allows a person to persevere.
The Catechism of the Catholic Church is a book that presents the official teachings of the Church. On the subject of faith, it says:
"Faith is, first of all, a personal adherence of man to God. At the same time, and
inseperably, it is a free ascent to the whole truth that God has revealed."
(Section 150)
"Faith is a personal act-the free response of the human person to the initiative of God who
reveals himself. But faith is not an isolated act. No one can believe alone, just as no one
can live alone." (Section 166)
Catholics see faith as a gift from God, not as something a person just comes up with on their own. They believe He offers it to everyone, but it must be freely received. No one can be forced to have faith, and different people respond to it in different ways. Some people reject the gift, some view it with indifference, some treat it casually, with occasional seriousness. Some cherish their faith deeply. There is an old saying, "For those who believe, no explanation is necessary. For those who do not, no explanation is possible."
Tuesday, January 20, 2009
Religious Orders
You can find hundreds of different religious orders, communities, and congregations around the world today. Each bases its spirituality on the founder of its congregation, such as St. Francis of Assisi, the founder of the Franciscans. St. Dominic founded the Dominicans, St. Clare the Poor Clares, St. Lucy Filippini the Religious Sisters Filippini, and Mother Teresa founded the Missionaries of Charity. Some communities specialize in teaching or social work. Some engage in apostolates (temporary service as priests), and a few devote themselves to a solitary life of contemplation and prayer.
The Sisters of St. Joseph (of which my aunt is a member) often work in schools, hospitals, and nursing homes. So do the Sisters of Mercy, Religious Sisters Filippini, Dominican Sisters, Daughters of Charity, and Sisters of Saints Cyril and Methodus. On the other hand, Poor Clares, Carmelites, Dominicans, and other nuns tend to spend most of their time in monasteries praying, fasting, and working for the sanctification of souls. These nuns spend most of their time cloistered (seperated) from the general public. A few nuns from the order are designated externs, living outside of the cloister, so they can buy food and other necessaries. The other nuns rarely leave the monastery, departing only for illnesses or deaths in the family. Cloistered nuns live in a monastery, in contrast with religious sisters, who work outside the convent (where they reside).
So the stereotypical image of nuns running the Catholic school is only partially correct. These are, in fact, religious sisters performing their duties.
You can tell the order of a monk, friar, nun, or sister by their habit, or religious clothing. Franciscans wear brown, Dominicans wear white, the Benedictines wear black, and the Missionaries of Charity wear white with blue stripes. Some female religious communities no longer wear veils on their heads, but instead wear a pin that identifies their order. The style of a veil is also a good indicator.
Religious brothers and sisters are not considered part of the Church clergy, but they aren't laypeople, either. They are referred to as consecrated religious, meaning that they've taken a sacred vow of poverty, chastity, and obedience.
The Sisters of St. Joseph (of which my aunt is a member) often work in schools, hospitals, and nursing homes. So do the Sisters of Mercy, Religious Sisters Filippini, Dominican Sisters, Daughters of Charity, and Sisters of Saints Cyril and Methodus. On the other hand, Poor Clares, Carmelites, Dominicans, and other nuns tend to spend most of their time in monasteries praying, fasting, and working for the sanctification of souls. These nuns spend most of their time cloistered (seperated) from the general public. A few nuns from the order are designated externs, living outside of the cloister, so they can buy food and other necessaries. The other nuns rarely leave the monastery, departing only for illnesses or deaths in the family. Cloistered nuns live in a monastery, in contrast with religious sisters, who work outside the convent (where they reside).
So the stereotypical image of nuns running the Catholic school is only partially correct. These are, in fact, religious sisters performing their duties.
You can tell the order of a monk, friar, nun, or sister by their habit, or religious clothing. Franciscans wear brown, Dominicans wear white, the Benedictines wear black, and the Missionaries of Charity wear white with blue stripes. Some female religious communities no longer wear veils on their heads, but instead wear a pin that identifies their order. The style of a veil is also a good indicator.
Religious brothers and sisters are not considered part of the Church clergy, but they aren't laypeople, either. They are referred to as consecrated religious, meaning that they've taken a sacred vow of poverty, chastity, and obedience.
Monday, January 19, 2009
Monks & Nuns, Brothers & Sisters
Technically, monks and nuns live in monasteries, which are buildings that have limited access to the outside world and where prayer and work are emphasized. Only women who are nuns and men who are monks live in monasteries-although a small number have guest rooms. Monastic spirituality is the norm in these places, meaning that all the residents worship together, pray together, even eat together, then spend the day working.
Religious sisters live in convents. Convents are more open to the outside world than monasteries. Residents will usually live and pray in the convent, but spend most of their day working in the outside world in places such as schools or hospitals.
Friaries are the male counterpart of convents. It is here that religious brothers live and pray together, but work outside the friary. St. Dominic and St. Francis of Assisi both founded the original groups of friars in the Church. Prior to that point, a man entering a life of service in the Church was limited to either a diocesan priest or a monk in a monastery. Friars are there to bridge the gap between the parish and the isolated monastery. Although brothers and sisters can be cloistered together, they are closer to the secular world than those in the monastery.
Religious sisters live in convents. Convents are more open to the outside world than monasteries. Residents will usually live and pray in the convent, but spend most of their day working in the outside world in places such as schools or hospitals.
Friaries are the male counterpart of convents. It is here that religious brothers live and pray together, but work outside the friary. St. Dominic and St. Francis of Assisi both founded the original groups of friars in the Church. Prior to that point, a man entering a life of service in the Church was limited to either a diocesan priest or a monk in a monastery. Friars are there to bridge the gap between the parish and the isolated monastery. Although brothers and sisters can be cloistered together, they are closer to the secular world than those in the monastery.
Sunday, January 18, 2009
Sunday Off-Topic: Pope's Robes
Every Introduction course always has its off-topic tangents, and Catholicism 101 is no different. On Sundays, we'll delve into some aspects of Catholicism that we might not otherwise get to. These areas are kind of up to my whim, but they will usually focus on unusual parts of Catholicism.
Since most popes were cardinals prior to their election as Bishop of Rome, they continued to wear their scarlet clothes with white ermine fur embellishing it during the Middle Ages. However, Pope St. Pius V (elected 1566) decided to keep his white Dominican habit. He adapted the cassock (a full-length clerical gown), making it white. The pope has worn a white cassock ever since. Cardinals wear red, bishops wear purple, and priests wear black.
Since most popes were cardinals prior to their election as Bishop of Rome, they continued to wear their scarlet clothes with white ermine fur embellishing it during the Middle Ages. However, Pope St. Pius V (elected 1566) decided to keep his white Dominican habit. He adapted the cassock (a full-length clerical gown), making it white. The pope has worn a white cassock ever since. Cardinals wear red, bishops wear purple, and priests wear black.
Saturday, January 17, 2009
Deacons
Deacons are below priests in the church hierarchy. Permanent deacons are men who are ordained to the office of deacon who have no intention of moving on and becoming priests. They can be single or married. However, they must be married before they become deacons. A deacon is not allowed to get married. If a deacon's wife dies, he can be ordained a priest with the permission of the local bishop.
Transitional deacons are seminarians, or students in the last phase of training to become priests. After being a deacon for a year, they are ordained as priests by the bishop.
Deacons can baptize, witness marriages, perform funerals, preach the homily (the sermon given after the Gospel in the Catholic Mass), and are required to pray the Divine Office (Breviary) every day. The Divine Office (also called the Breviary and the Liturgy of the Hours) consists of the 150 Psalms and Scriptural readings that each priest, deacon, and bishop must pray every day. This is done to ensure that the Church clerics are exposed to more Sacred Scripture each day of their lives.
Permanent deacons usually have jobs outside the Church as their source of income. They also help out the priest by visiting and advising parishoners and usually hold a spot on the parish council. Deacons, priests, and bishops are considered clerics (members of the clergy) in the Catholic Church.
Transitional deacons are seminarians, or students in the last phase of training to become priests. After being a deacon for a year, they are ordained as priests by the bishop.
Deacons can baptize, witness marriages, perform funerals, preach the homily (the sermon given after the Gospel in the Catholic Mass), and are required to pray the Divine Office (Breviary) every day. The Divine Office (also called the Breviary and the Liturgy of the Hours) consists of the 150 Psalms and Scriptural readings that each priest, deacon, and bishop must pray every day. This is done to ensure that the Church clerics are exposed to more Sacred Scripture each day of their lives.
Permanent deacons usually have jobs outside the Church as their source of income. They also help out the priest by visiting and advising parishoners and usually hold a spot on the parish council. Deacons, priests, and bishops are considered clerics (members of the clergy) in the Catholic Church.
Friday, January 16, 2009
Religious (regular) Priests
Religious priests are called regular priests not because they're normal, but because they follow the regula, which is Latin for rule, or the structured life of a religious community. The Rule refers to how a religious order trains, governs itself, practices, and lives. Religious priests are usually called order priests after the order that they belong to: Franciscan, Dominican, Jesuit, Benedictine, or Augustine. These priests wear particular habits (religious garb) and take vows of poverty, chastity, and obedience. Most of these priests don't own personal possessions besides their clothes. They do not receive a salary, but instead are given a monthly allowance in order to buy necessities.
Normally, order priests live in houses that hold anywhere from 3 to 20 members. The entire community usually shares one tv set, a car or two, and any other possessions. This enhances the sense of community. Religious clergy own nothing-unlike diocesan priests, who have a modest salary.
Normally, order priests live in houses that hold anywhere from 3 to 20 members. The entire community usually shares one tv set, a car or two, and any other possessions. This enhances the sense of community. Religious clergy own nothing-unlike diocesan priests, who have a modest salary.
Thursday, January 15, 2009
Diocesan Priests
Catholic priests are either diocesan (secular) or religious (regular). Diocesan priests belong to the diocese that they work in, but religious order priests (such as Dominicans or Franciscans) belong to that specific order.
Diocesan priests are called secular priests to seperate them from the religious priests who are members of a specific order. Normally, a parish priest is a diocesan priest, meaning that he belongs to that area of the diocese. He promises to be obedient to the bishop and to remain celibate.
A diocesan priest will receive a modest monthly salary from his parish, along with room and board and health insurance. A diocesan will either live alone or with other priests, but either way the living quarters are called a rectory. Parish priests are usually responsible for their own personal property (books, stereos, cars, etc.) and paying their taxes. A normal priest makes just enough to cover his costs of living along with any debts (such as student loans), but the parish might also step up to cover any necessities. It is important to point out that priests never charge a fee for baptisms, marriages, or funerals. They will occassionally receive goodwill offerings from laypersons, but Catholics (along with most Christians) believe it sinful for someone to ask for payment to perform a sacred service.
Canon law (more on that in the future) guarantees a priest one day off per week, and a month off every year (30 days of vacation). While that may seem high, remember that most laity receive two days off every week. Those 30 days of vacation disappear very quickly without that extra day off.
Diocesan priests are called secular priests to seperate them from the religious priests who are members of a specific order. Normally, a parish priest is a diocesan priest, meaning that he belongs to that area of the diocese. He promises to be obedient to the bishop and to remain celibate.
A diocesan priest will receive a modest monthly salary from his parish, along with room and board and health insurance. A diocesan will either live alone or with other priests, but either way the living quarters are called a rectory. Parish priests are usually responsible for their own personal property (books, stereos, cars, etc.) and paying their taxes. A normal priest makes just enough to cover his costs of living along with any debts (such as student loans), but the parish might also step up to cover any necessities. It is important to point out that priests never charge a fee for baptisms, marriages, or funerals. They will occassionally receive goodwill offerings from laypersons, but Catholics (along with most Christians) believe it sinful for someone to ask for payment to perform a sacred service.
Canon law (more on that in the future) guarantees a priest one day off per week, and a month off every year (30 days of vacation). While that may seem high, remember that most laity receive two days off every week. Those 30 days of vacation disappear very quickly without that extra day off.
Wednesday, January 14, 2009
Roles of Priests and Parishes
A parish priest celebrates Mass, hears confessions, offers marriage counseling, provides prenuptial counseling and spiritual direction, visits the sick, teaches catechism (a book that contains the Church doctrines) to both children and adults, baptizes, witnesses marriages, performs funerals, attends numerous councils and meetings, prays privately, does spiritual reading, and somehow finds time to relax with family and friends. Added to this is an annual five-day retreat that all priests are required to attend in order to receive regular spiritual direction. In other words, a priest is a really busy guy.
The Catholic Church (especially in the United States) is currently experiencing a shortage of men entering the priesthood. With over a billion Catholics worldwide and only a little over 404,600 priests to administer to them, that leaves an average of one priest for every 2,500 Catholics. Some parishes are exceptionally large, especially in urban New England, where there may be one priest administering a diocese of 6,000 people.
The parish church is where the priest works and where most Catholics will celebrate Mass every weekend. A Catholic parish will usually be named either after Jesus (Good Shepherd, Sacred Heart, and Corpus Christi are just some examples), the Virgin Mary (Our Lady of the Lake, Our Lady of Seven Sorrows, etc.), or one of the saints (St. Joseph, St. Thomas More, St. Peter, etc.). The parish is where local Catholics will get baptized, go to confession, receive Holy Communion, get married, attend Mass, and are sometimes buried.
A few parishes have a school attached to them (mine does), and even fewer have a staff of nuns who teach there, but you can still find them. Catholic grade schools were once feeder schools into Catholic high schools and universities where students were heavily encouraged to take a vocational life. In other words, they were encouraged to become priests and nuns, or at least get a degree from a Catholic university. However, changing demographics and a decline in the number of religous brothers and sisters resulted in the closing of many parish schools. Usually, such schools are now run by the diocese.
The Catholic Church (especially in the United States) is currently experiencing a shortage of men entering the priesthood. With over a billion Catholics worldwide and only a little over 404,600 priests to administer to them, that leaves an average of one priest for every 2,500 Catholics. Some parishes are exceptionally large, especially in urban New England, where there may be one priest administering a diocese of 6,000 people.
The parish church is where the priest works and where most Catholics will celebrate Mass every weekend. A Catholic parish will usually be named either after Jesus (Good Shepherd, Sacred Heart, and Corpus Christi are just some examples), the Virgin Mary (Our Lady of the Lake, Our Lady of Seven Sorrows, etc.), or one of the saints (St. Joseph, St. Thomas More, St. Peter, etc.). The parish is where local Catholics will get baptized, go to confession, receive Holy Communion, get married, attend Mass, and are sometimes buried.
A few parishes have a school attached to them (mine does), and even fewer have a staff of nuns who teach there, but you can still find them. Catholic grade schools were once feeder schools into Catholic high schools and universities where students were heavily encouraged to take a vocational life. In other words, they were encouraged to become priests and nuns, or at least get a degree from a Catholic university. However, changing demographics and a decline in the number of religous brothers and sisters resulted in the closing of many parish schools. Usually, such schools are now run by the diocese.
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