By Aaron S. Robertson
For years, I did all in my power to prevent classic Lincoln cars I owned from rusting. Little did I know at the time that while I was fixated on preserving - and essentially what amounted to worshiping - worldly goods in a passing world, I was allowing my most valuable possession to rot out - my eternal soul. And no amount of Bondo could ever fill in those rust holes. No amount of carnauba wax could ever shine and protect my soul.
Showing posts with label Catholic faith. Show all posts
Showing posts with label Catholic faith. Show all posts
Sunday, June 22, 2025
I am a free man brought back to life
By Aaron S. Robertson
Tired of always being on the lam - running and hiding and being afraid for over 20 years - I turned myself in at the nearest confessional in December 2021. I fully surrendered. I fully cooperated, telling all. And instead of being jailed for everything I did; instead of being condemned to death for everything I owned up to - I was set free. Because, you see, I was already in jail and didn't realize it. Indeed, I was already long dead and didn't know it. But because I surrendered on that day back in December 2021, I walked out a free man brought back to life. And I've been fully alive since then. I laid my burden down, and I have nothing to run from anymore.
Tired of always being on the lam - running and hiding and being afraid for over 20 years - I turned myself in at the nearest confessional in December 2021. I fully surrendered. I fully cooperated, telling all. And instead of being jailed for everything I did; instead of being condemned to death for everything I owned up to - I was set free. Because, you see, I was already in jail and didn't realize it. Indeed, I was already long dead and didn't know it. But because I surrendered on that day back in December 2021, I walked out a free man brought back to life. And I've been fully alive since then. I laid my burden down, and I have nothing to run from anymore.
Monday, April 28, 2025
Cardinal Eugenio Pacelli Pius XII
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| Cardinal Eugenio Pacelli, the future Pope Pius XII. |
Before becoming Pope Pius XII in 1939, Eugenio Pacelli had already built a long and distinguished career in diplomacy within the Roman Catholic Church. His service in the Vatican’s diplomatic corps, his key role as Apostolic Nuncio to Germany, and his tenure as Vatican Secretary of State shaped him into a seasoned diplomat at a time when Europe stood on the brink of total war. Throughout the tumultuous years of the 1920s and 1930s, particularly under the pontificate of Pope Pius XI, Pacelli worked tirelessly to stave off the forces of violence and totalitarianism that would eventually explode into World War II.
Early life and entry into Vatican diplomacy
Eugenio Pacelli was born on March 2, 1876, in Rome into a family with a long tradition of service to the Holy See. After his ordination as a priest in 1899, he quickly entered the service of the Vatican Secretariat of State. His intellect, work ethic, and tact made him an ideal candidate for diplomatic service. In 1917, during the First World War, he was appointed Apostolic Nuncio to Bavaria, and later to all of Germany.
Pacelli’s experiences during the final years of World War I and the chaotic aftermath of the German defeat left a deep impression on him. He witnessed firsthand the collapse of monarchy, the rise of revolutionary movements, and the struggle of the Church to maintain its position in a rapidly secularizing and unstable society. His ability to navigate these crises with measured caution and a strong sense of Church interests earned him great respect within Vatican circles.
Pacelli as nuncio to Germany: A formative experience
Serving as the Vatican’s top representative to Germany throughout the 1920s, Pacelli negotiated numerous concordats - agreements between the Vatican and individual German states—that secured the rights of the Church in the new Weimar Republic. He sought to protect Catholic institutions, schools, and associations at a time when political forces of both the left and the right were often hostile to religion.
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| Cardinal Eugenio Pacelli in this colorized photo, likely presiding at a Eucharistic Congress in France, circa 1933. Pacelli would later go on to serve as Pope Pius XII from 1939-1958. Original source of photo: https://www.ccwatershed.org/2016/08/02/eugenio-cardinal-pacelli-cappa-magna. |
Pacelli became intimately familiar with German culture, politics, and society, and he came to recognize the growing threats posed by radical ideologies, particularly communism and emerging forms of aggressive nationalism. While he was initially optimistic about the Weimar Republic’s democratic potential, he grew increasingly concerned about the instability of Germany and the possibility that extremist movements could seize power.
Secretary of State under Pius XI: The weight of the world
In 1930, Pacelli was recalled to Rome and elevated to the position of Cardinal Secretary of State under Pope Pius XI. As Secretary of State - the pope’s chief diplomat - Pacelli became the principal architect of Vatican foreign policy during one of the most dangerous decades in modern history.
Throughout the 1930s, Pacelli helped shape and implement a strategy aimed at defending the Church’s freedom in the face of rising totalitarian regimes. He was heavily involved in negotiating the Lateran Treaty of 1929, which resolved the longstanding "Roman Question" between the Holy See and the Kingdom of Italy, securing the Vatican's independence and ensuring the Church's freedom within Italy.
More pressing, however, was the situation in Germany. In 1933, under Pacelli’s leadership, the Vatican signed the Reichskonkordat with Adolf Hitler’s new Nazi regime. This concordat aimed to protect the rights of the Catholic Church in Germany, particularly its schools, clergy, and lay organizations. Although controversial - some critics saw it as lending legitimacy to Hitler - Pacelli saw it as a necessary measure to provide some legal protection to Catholics under an increasingly hostile government. Throughout the years that followed, Pacelli repeatedly protested Nazi violations of the Concordat, especially regarding persecution of Catholics and Jews.
Diplomatic efforts to stave off war
As Europe edged closer to war in the later 1930s, Pacelli’s diplomatic work intensified. He had a clear-eyed view of the dangers posed by Nazi Germany and Fascist Italy. He firmly opposed the ideologies of racial hatred, totalitarianism, and militant nationalism that were sweeping the continent.
During the critical years between 1935 and 1939, Pacelli carried out an intensive campaign to preserve peace. He conducted numerous meetings with diplomats and heads of state, urging moderation, negotiation, and respect for international law. In private and public, Pacelli and Pope Pius XI issued strong condemnations of both communism and fascism.
In 1937, Pius XI issued the encyclical Mit Brennender Sorge (“With Burning Concern”), which was secretly smuggled into Germany and read from Catholic pulpits. Drafted largely under Pacelli’s direction, this bold encyclical denounced Nazi racism and the regime’s violations of human dignity and Church rights. Written in German rather than Latin - a highly unusual move - it directly addressed the German people and clearly exposed the moral dangers of Nazism.
Similarly, Pacelli had a strong hand in crafting Divini Redemptoris, an encyclical condemning atheistic communism, issued the same year. These documents reflected the Vatican’s broad diplomatic and moral strategy: to defend human rights, religious freedom, and peace against the twin threats of right-wing fascism and left-wing communism.
In early 1939, as Europe teetered on the edge of war, Pacelli made a final series of diplomatic appeals. He reached out to Britain, France, Germany, and Italy, encouraging leaders to seek peaceful solutions. Unfortunately, the momentum toward war proved unstoppable. Hitler’s ambitions, fueled by appeasement and by his own ideological fervor, could not be contained by diplomatic efforts alone.
Conclusion: A legacy of tireless effort
When Pope Pius XI died in February 1939, Eugenio Pacelli was elected his successor, taking the name Pius XII. Just six months later, World War II would begin with the German invasion of Poland.
Pacelli’s diplomatic career before his papacy revealed a man deeply committed to peace, religious freedom, and the dignity of the human person. Although he could not prevent the catastrophe that was to come, his efforts to stave off World War II were earnest, creative, and courageous. His intimate knowledge of German society, his experience in dealing with totalitarian regimes, and his devotion to the cause of peace would all profoundly shape his actions during his later years as Pope Pius XII, during one of the darkest chapters in human history.
Secretary of State under Pius XI: The weight of the world
In 1930, Pacelli was recalled to Rome and elevated to the position of Cardinal Secretary of State under Pope Pius XI. As Secretary of State - the pope’s chief diplomat - Pacelli became the principal architect of Vatican foreign policy during one of the most dangerous decades in modern history.
Throughout the 1930s, Pacelli helped shape and implement a strategy aimed at defending the Church’s freedom in the face of rising totalitarian regimes. He was heavily involved in negotiating the Lateran Treaty of 1929, which resolved the longstanding "Roman Question" between the Holy See and the Kingdom of Italy, securing the Vatican's independence and ensuring the Church's freedom within Italy.
More pressing, however, was the situation in Germany. In 1933, under Pacelli’s leadership, the Vatican signed the Reichskonkordat with Adolf Hitler’s new Nazi regime. This concordat aimed to protect the rights of the Catholic Church in Germany, particularly its schools, clergy, and lay organizations. Although controversial - some critics saw it as lending legitimacy to Hitler - Pacelli saw it as a necessary measure to provide some legal protection to Catholics under an increasingly hostile government. Throughout the years that followed, Pacelli repeatedly protested Nazi violations of the Concordat, especially regarding persecution of Catholics and Jews.
Diplomatic efforts to stave off war
As Europe edged closer to war in the later 1930s, Pacelli’s diplomatic work intensified. He had a clear-eyed view of the dangers posed by Nazi Germany and Fascist Italy. He firmly opposed the ideologies of racial hatred, totalitarianism, and militant nationalism that were sweeping the continent.
During the critical years between 1935 and 1939, Pacelli carried out an intensive campaign to preserve peace. He conducted numerous meetings with diplomats and heads of state, urging moderation, negotiation, and respect for international law. In private and public, Pacelli and Pope Pius XI issued strong condemnations of both communism and fascism.
In 1937, Pius XI issued the encyclical Mit Brennender Sorge (“With Burning Concern”), which was secretly smuggled into Germany and read from Catholic pulpits. Drafted largely under Pacelli’s direction, this bold encyclical denounced Nazi racism and the regime’s violations of human dignity and Church rights. Written in German rather than Latin - a highly unusual move - it directly addressed the German people and clearly exposed the moral dangers of Nazism.
Similarly, Pacelli had a strong hand in crafting Divini Redemptoris, an encyclical condemning atheistic communism, issued the same year. These documents reflected the Vatican’s broad diplomatic and moral strategy: to defend human rights, religious freedom, and peace against the twin threats of right-wing fascism and left-wing communism.
In early 1939, as Europe teetered on the edge of war, Pacelli made a final series of diplomatic appeals. He reached out to Britain, France, Germany, and Italy, encouraging leaders to seek peaceful solutions. Unfortunately, the momentum toward war proved unstoppable. Hitler’s ambitions, fueled by appeasement and by his own ideological fervor, could not be contained by diplomatic efforts alone.
Conclusion: A legacy of tireless effort
When Pope Pius XI died in February 1939, Eugenio Pacelli was elected his successor, taking the name Pius XII. Just six months later, World War II would begin with the German invasion of Poland.
Pacelli’s diplomatic career before his papacy revealed a man deeply committed to peace, religious freedom, and the dignity of the human person. Although he could not prevent the catastrophe that was to come, his efforts to stave off World War II were earnest, creative, and courageous. His intimate knowledge of German society, his experience in dealing with totalitarian regimes, and his devotion to the cause of peace would all profoundly shape his actions during his later years as Pope Pius XII, during one of the darkest chapters in human history.
Tuesday, April 15, 2025
Pope Benedict XV World War I peace plan
Pope Benedict XV’s peace plan aimed to halt the widespread destruction and loss of life by proposing balanced terms that could be accepted by all belligerents without humiliation or resentment. His proposal contained several key elements:
- Reduction of Armaments: Benedict urged nations to mutually reduce their military arsenals, aiming to prevent future conflicts by limiting the capabilities for aggression.
- Arbitration and Mediation: He called for the creation of international institutions and treaties that would handle conflicts through arbitration rather than warfare.
- Self-determination and Territorial Integrity: The Pope emphasized respect for national self-determination and the rights of nations, advocating for territorial disputes to be settled through negotiation rather than conquest.
- Freedom of the Seas: Benedict proposed that the seas remain open to all nations, promoting international trade and cooperation.
- Renunciation of Reparations: He strongly argued against imposing harsh reparations, asserting that punitive economic demands would only breed further resentment and instability.
Similarly, the Central Powers - led by Germany and Austria-Hungary - found Benedict’s proposals challenging, as their strategic aims included extensive territorial gains, which conflicted directly with the Pope's emphasis on territorial integrity and national sovereignty.
Critics of Benedict XV’s peace proposal raised several objections. Chief among these was the notion that his approach was overly naive, assuming that mutual goodwill could quickly replace entrenched hostilities. Opponents argued that the Pope failed to acknowledge the deep grievances and profound animosities that had accumulated during the war, making a return to pre-war conditions practically impossible. Moreover, secular governments and nationalist groups viewed Benedict’s mediation as intrusive, resenting what they saw as ecclesiastical interference in secular political affairs.
Nevertheless, Benedict XV’s peace plan holds historical significance as an early attempt at multilateral peacekeeping and diplomacy. His ideas presaged later diplomatic efforts such as President Woodrow Wilson’s Fourteen Points and the eventual founding of the League of Nations. While his immediate efforts may have fallen short, Pope Benedict XV’s vision for international reconciliation laid crucial moral and intellectual groundwork for future peace initiatives.
Monday, April 14, 2025
Catholic Speaker in Sioux Falls
Catholic Speakers Sioux Falls: Aaron S. Robertson
Are you seeking an inspirational Catholic speaker in Sioux Falls who can bring authenticity, hope, and profound insights to your next event? Meet Aaron S. Robertson, a devoted husband, passionate Catholic school teacher, and dedicated tutor in Sioux Falls, whose compelling journey back to faith is inspiring individuals and communities throughout the Sioux Falls area.
From Darkness to Divine Light
After wandering in what he describes as a "dark wilderness" for nearly two decades, Aaron experienced a life-changing reconversion to his Catholic faith in December 2021. His story is one of redemption, renewal, and a profound testament to the transformative power of God's grace and mercy.
In fact, as Aaron notes, had he not rediscovered his faith, he never would have turned to CatholicMatch.com, where he would meet his future wife, Katie, in May 2023. And if they never would have met, Aaron, originally from the greater Milwaukee area in Wisconsin, would not be here in Sioux Falls. Aaron and Katie married at St. Michael Parish in December 2024, where Aaron is active in both the men's group and the Knights of Columbus.
Inspiring Testimony and Powerful Teaching
Aaron’s personal testimony emphasizes the extraordinary power of the sacraments, particularly the Sacrament of Reconciliation (Confession). His honest reflections on how Confession has brought profound healing, renewed joy, and lasting inner peace resonate deeply with audiences of all ages and backgrounds.
As an experienced Catholic educator and tutor, Aaron skillfully combines heartfelt testimony with practical teaching, making him an ideal speaker for:
Available for Sioux Falls Catholic Events
Aaron is available to speak at Catholic parishes, schools, community gatherings, and special events across the greater Sioux Falls area. His engaging style and genuine witness provide attendees with tangible spiritual insights and a renewed sense of faith, hope, and purpose.
Aaron offers his speaking engagements on a free will offering basis, reflecting his sincere dedication to ministry and service within the Sioux Falls Catholic community.
Why Choose Aaron S. Robertson?
Invite Aaron to bring his powerful message of hope, reconciliation, and renewed faith to your next event. Rediscover the depth and beauty of the Catholic faith through his inspiring journey.
Contact Aaron today and schedule a transformative speaking experience for your Sioux Falls Catholic community!
Are you seeking an inspirational Catholic speaker in Sioux Falls who can bring authenticity, hope, and profound insights to your next event? Meet Aaron S. Robertson, a devoted husband, passionate Catholic school teacher, and dedicated tutor in Sioux Falls, whose compelling journey back to faith is inspiring individuals and communities throughout the Sioux Falls area.
From Darkness to Divine Light
After wandering in what he describes as a "dark wilderness" for nearly two decades, Aaron experienced a life-changing reconversion to his Catholic faith in December 2021. His story is one of redemption, renewal, and a profound testament to the transformative power of God's grace and mercy.
In fact, as Aaron notes, had he not rediscovered his faith, he never would have turned to CatholicMatch.com, where he would meet his future wife, Katie, in May 2023. And if they never would have met, Aaron, originally from the greater Milwaukee area in Wisconsin, would not be here in Sioux Falls. Aaron and Katie married at St. Michael Parish in December 2024, where Aaron is active in both the men's group and the Knights of Columbus.
Inspiring Testimony and Powerful Teaching
Aaron’s personal testimony emphasizes the extraordinary power of the sacraments, particularly the Sacrament of Reconciliation (Confession). His honest reflections on how Confession has brought profound healing, renewed joy, and lasting inner peace resonate deeply with audiences of all ages and backgrounds.
As an experienced Catholic educator and tutor, Aaron skillfully combines heartfelt testimony with practical teaching, making him an ideal speaker for:
- Catholic retreats
- Catholic marriage preparation classes and marriage retreats
- Workshops and catechism classes
- Men's groups
- Women's groups
- Youth and student groups
Available for Sioux Falls Catholic Events
Aaron is available to speak at Catholic parishes, schools, community gatherings, and special events across the greater Sioux Falls area. His engaging style and genuine witness provide attendees with tangible spiritual insights and a renewed sense of faith, hope, and purpose.
Aaron offers his speaking engagements on a free will offering basis, reflecting his sincere dedication to ministry and service within the Sioux Falls Catholic community.
Why Choose Aaron S. Robertson?
- Authentic, compelling testimony of personal conversion and spiritual healing
- Relatable message emphasizing the grace and power of Catholic sacraments
- Versatile speaker able to connect meaningfully with diverse groups and settings
- Commitment to enhancing the spiritual growth of your community
Contact Aaron today and schedule a transformative speaking experience for your Sioux Falls Catholic community!
Wednesday, December 18, 2024
Laudato Si' Pope Francis
A summary of main points and important considerations regarding Laudato Si', the 2015 encyclical by Pope Francis on the environment. Written in a style that can be understood by fifth grade students.
Summary of Laudato Si' - Pope Francis's Letter on the Environment
In 2015, Pope Francis wrote an important letter called Laudato Si' to people all around the world. This letter talks about taking care of our planet, which is our "common home." Here are the main points and important ideas in Laudato Si' that can help us understand why caring for the Earth is so important.
1. The Earth is Our Common Home
Summary of Laudato Si' - Pope Francis's Letter on the Environment
In 2015, Pope Francis wrote an important letter called Laudato Si' to people all around the world. This letter talks about taking care of our planet, which is our "common home." Here are the main points and important ideas in Laudato Si' that can help us understand why caring for the Earth is so important.
1. The Earth is Our Common Home
- Pope Francis says that the Earth is like a big home that we all share. Just like we keep our houses clean and safe, we should take care of the Earth in the same way.
- He reminds us that everyone, no matter where they live, depends on the Earth for things like clean water, fresh air, and healthy food.
- Pope Francis explains that all living things - plants, animals, and people - are connected in a "web of life." This means that what happens to one part of the Earth affects everything else.
- For example, if we cut down too many trees, it can hurt the animals that live in forests and even make the air less clean.
- Pope Francis says that the people most hurt by pollution, climate change, and other environmental problems are often the poorest. They might not have enough resources to protect themselves.
- He believes we have a responsibility to help these people by making the Earth a safe and healthy place for everyone.
- In Laudato Si', Pope Francis talks about how too much waste and pollution are damaging our planet. Things like plastic waste, air pollution, and water pollution harm both nature and people.
- He encourages us to think about ways to reduce waste, recycle, and avoid using things that create pollution.
- Pope Francis suggests that people can change their habits to help the environment. He asks everyone to think about how much they are buying and using and to try living more simply.
- Simple actions like saving water, using less energy, and choosing eco-friendly products can make a big difference.
- Pope Francis wants us to think about future generations, meaning the children and grandchildren who will live on this planet after us.
- He says it’s our duty to leave them a beautiful and healthy world, so they can enjoy clean air, fresh water, and a rich variety of plants and animals.
- Laudato Si' explains that caring for the planet is something we all need to do together. This includes people, governments, and businesses.
- Working together means that everyone can share ideas, make helpful changes, and support each other in protecting the environment.
- The Earth is a gift that we all share, and we need to treat it with respect.
- Small actions, like recycling or conserving energy, can have a big impact when we all do them.
- Caring for nature also means caring for each other, especially those who are struggling.
- Protecting the environment helps make the world a better place for future generations.
Friday, December 13, 2024
The Catholic faith of Gil Hodges
The inspiring Catholic faith of Gil Hodges: A legacy on and off the field
Gil Hodges, a revered figure in the history of Major League Baseball, is celebrated for his prowess as a player and manager. As a cornerstone of the Brooklyn Dodgers’ championship teams and the mastermind behind the 1969 Miracle Mets, Hodges carved a legendary status in America’s pastime. Yet, beyond the box scores and the accolades, Hodges’s Catholic faith served as the quiet but powerful force guiding his life. His spirituality inspired not only his approach to the game but also his relationships, leadership, and service to others. This essay explores how Gil Hodges’s Catholic faith influenced his life and legacy, shaping him into a role model both on and off the field.
A faith forged in humility and hard work
Gilbert Ray Hodges was born on April 4, 1924, in Princeton, Indiana, into a devout Catholic family. The values instilled by his upbringing - hard work, humility, and an unwavering faith in God - became hallmarks of his character. Hodges grew up during the Great Depression, an era when resilience and reliance on faith were essential. His family’s dedication to Catholic traditions laid the foundation for his moral compass and his future success.
Hodges’s early life mirrored the simplicity and determination often associated with small-town America. He attended Mass regularly and found solace in prayer, practices that would remain integral throughout his life. When World War II interrupted his budding baseball career, Hodges served his country as a Marine in the Pacific Theater. There, his faith became a source of strength, helping him endure the challenges of war and deepen his reliance on God.
Faith on the field: A model of integrity and leadership
Hodges’s faith became a distinguishing trait in his baseball career, setting him apart not only as an exceptional first baseman but also as a person of impeccable integrity. Joining the Brooklyn Dodgers in the late 1940s, Hodges quickly emerged as a fan favorite. His on-field achievements were extraordinary - he was an eight-time All-Star, a three-time Gold Glove winner, and a key contributor to the Dodgers’ 1955 World Series championship. Yet, it was his character that truly endeared him to teammates and fans alike.
Known for his quiet demeanor and sportsmanship, Hodges embodied Catholic virtues such as humility and perseverance. He refrained from retaliating against opponents, even when provoked, and held himself to the highest ethical standards. Hodges’s contemporaries often remarked on his sense of fairness and calm under pressure, traits that reflected his deep faith.
Hodges’s spirituality also informed his approach to teamwork and leadership. As a team captain, he led by example, encouraging younger players to work hard and stay disciplined. His commitment to prayer before games underscored his belief that success was a gift from God, not merely the result of personal effort. Hodges’s faith-filled perspective helped him navigate the pressures of professional sports while remaining grounded.
A faith that transcended the game
Gil Hodges’s Catholic faith was not confined to the diamond. Off the field, he lived out the Gospel through his devotion to family, community, and acts of charity. He married his wife, Joan Lombardi, in the Church in 1948, and their marriage became a testament to the sacrament's enduring strength. Together, they raised four children, instilling in them the same values of faith and morality that had shaped Hodges’s own life. Joan passed away in 2022 at the age of 95, 50 years after Gil's passing. She lived just long enough to see Gil inducted into the National Baseball Hall of Fame and Museum that same year, 2022.
Hodges’s commitment to service extended to his local parish and beyond. He participated in community outreach programs and supported various charitable causes, including youth baseball initiatives and veterans’ organizations. Hodges’s actions reflected the Catholic principle of serving others, demonstrating that his faith was not just a private matter but a public commitment to doing good.
As a manager, Hodges brought his faith-informed leadership to the New York Mets, culminating in their improbable 1969 World Series victory. His calm and steady guidance inspired a team that had long been seen as underdogs. Hodges treated his players with dignity and respect, fostering an environment of trust and mutual support. His managerial style, rooted in his Catholic values, transformed a struggling franchise into champions and left a lasting legacy.
A legacy of faith and inspiration
Gil Hodges’s life was a testament to the power of faith to inspire greatness. His Catholic values shaped him into a man of integrity, resilience, and compassion, leaving a profound impact on all who knew him. Whether as a player, manager, or family man, Hodges exemplified the virtues of humility, perseverance, and service, proving that faith is not a barrier to success but a foundation for it.
In the years since his passing in 1972 of a heart attack at the age of 47 in West Palm Beach, Florida, Hodges’s legacy has continued to inspire. Fans and players alike remember him not only for his baseball achievements but also for his moral example. His induction into the Baseball Hall of Fame in 2022 was a long-overdue recognition of his contributions to the game, but for those who knew him, Hodges’s true greatness lay in his character.
For Catholics and sports enthusiasts, Gil Hodges stands as a reminder that faith and professional excellence are not mutually exclusive. His life invites us to reflect on how our own beliefs can guide us to live with purpose and integrity. In an era often marked by cynicism and self-interest, Hodges’s story is a beacon of hope, showing that faith, humility, and hard work remain timeless virtues.
Conclusion
Gil Hodges’s Catholic faith was the cornerstone of his life, influencing his achievements on the baseball field and his relationships off it. Through his unwavering commitment to God and others, Hodges demonstrated the profound impact of a life lived in accordance with faith. His legacy endures not just in the record books but in the hearts of those who admire his example. For Hodges, baseball was more than a game - it was a platform to live out his faith, inspire others, and glorify God. In doing so, he left a lasting imprint on the world, one that continues to inspire generations.
Gil Hodges, a revered figure in the history of Major League Baseball, is celebrated for his prowess as a player and manager. As a cornerstone of the Brooklyn Dodgers’ championship teams and the mastermind behind the 1969 Miracle Mets, Hodges carved a legendary status in America’s pastime. Yet, beyond the box scores and the accolades, Hodges’s Catholic faith served as the quiet but powerful force guiding his life. His spirituality inspired not only his approach to the game but also his relationships, leadership, and service to others. This essay explores how Gil Hodges’s Catholic faith influenced his life and legacy, shaping him into a role model both on and off the field.
A faith forged in humility and hard work
Gilbert Ray Hodges was born on April 4, 1924, in Princeton, Indiana, into a devout Catholic family. The values instilled by his upbringing - hard work, humility, and an unwavering faith in God - became hallmarks of his character. Hodges grew up during the Great Depression, an era when resilience and reliance on faith were essential. His family’s dedication to Catholic traditions laid the foundation for his moral compass and his future success.
Hodges’s early life mirrored the simplicity and determination often associated with small-town America. He attended Mass regularly and found solace in prayer, practices that would remain integral throughout his life. When World War II interrupted his budding baseball career, Hodges served his country as a Marine in the Pacific Theater. There, his faith became a source of strength, helping him endure the challenges of war and deepen his reliance on God.
Faith on the field: A model of integrity and leadership
Hodges’s faith became a distinguishing trait in his baseball career, setting him apart not only as an exceptional first baseman but also as a person of impeccable integrity. Joining the Brooklyn Dodgers in the late 1940s, Hodges quickly emerged as a fan favorite. His on-field achievements were extraordinary - he was an eight-time All-Star, a three-time Gold Glove winner, and a key contributor to the Dodgers’ 1955 World Series championship. Yet, it was his character that truly endeared him to teammates and fans alike.
Known for his quiet demeanor and sportsmanship, Hodges embodied Catholic virtues such as humility and perseverance. He refrained from retaliating against opponents, even when provoked, and held himself to the highest ethical standards. Hodges’s contemporaries often remarked on his sense of fairness and calm under pressure, traits that reflected his deep faith.
Hodges’s spirituality also informed his approach to teamwork and leadership. As a team captain, he led by example, encouraging younger players to work hard and stay disciplined. His commitment to prayer before games underscored his belief that success was a gift from God, not merely the result of personal effort. Hodges’s faith-filled perspective helped him navigate the pressures of professional sports while remaining grounded.
A faith that transcended the game
Gil Hodges’s Catholic faith was not confined to the diamond. Off the field, he lived out the Gospel through his devotion to family, community, and acts of charity. He married his wife, Joan Lombardi, in the Church in 1948, and their marriage became a testament to the sacrament's enduring strength. Together, they raised four children, instilling in them the same values of faith and morality that had shaped Hodges’s own life. Joan passed away in 2022 at the age of 95, 50 years after Gil's passing. She lived just long enough to see Gil inducted into the National Baseball Hall of Fame and Museum that same year, 2022.
Hodges’s commitment to service extended to his local parish and beyond. He participated in community outreach programs and supported various charitable causes, including youth baseball initiatives and veterans’ organizations. Hodges’s actions reflected the Catholic principle of serving others, demonstrating that his faith was not just a private matter but a public commitment to doing good.
As a manager, Hodges brought his faith-informed leadership to the New York Mets, culminating in their improbable 1969 World Series victory. His calm and steady guidance inspired a team that had long been seen as underdogs. Hodges treated his players with dignity and respect, fostering an environment of trust and mutual support. His managerial style, rooted in his Catholic values, transformed a struggling franchise into champions and left a lasting legacy.
A legacy of faith and inspiration
Gil Hodges’s life was a testament to the power of faith to inspire greatness. His Catholic values shaped him into a man of integrity, resilience, and compassion, leaving a profound impact on all who knew him. Whether as a player, manager, or family man, Hodges exemplified the virtues of humility, perseverance, and service, proving that faith is not a barrier to success but a foundation for it.
In the years since his passing in 1972 of a heart attack at the age of 47 in West Palm Beach, Florida, Hodges’s legacy has continued to inspire. Fans and players alike remember him not only for his baseball achievements but also for his moral example. His induction into the Baseball Hall of Fame in 2022 was a long-overdue recognition of his contributions to the game, but for those who knew him, Hodges’s true greatness lay in his character.
For Catholics and sports enthusiasts, Gil Hodges stands as a reminder that faith and professional excellence are not mutually exclusive. His life invites us to reflect on how our own beliefs can guide us to live with purpose and integrity. In an era often marked by cynicism and self-interest, Hodges’s story is a beacon of hope, showing that faith, humility, and hard work remain timeless virtues.
Conclusion
Gil Hodges’s Catholic faith was the cornerstone of his life, influencing his achievements on the baseball field and his relationships off it. Through his unwavering commitment to God and others, Hodges demonstrated the profound impact of a life lived in accordance with faith. His legacy endures not just in the record books but in the hearts of those who admire his example. For Hodges, baseball was more than a game - it was a platform to live out his faith, inspire others, and glorify God. In doing so, he left a lasting imprint on the world, one that continues to inspire generations.
Friday, November 1, 2024
Roman Judaea in the time of Jesus
An essay about the broader Roman landscape during the time of Jesus. What was it like to live in Roman Judaea during the time of Jesus? How did Jews and Romans get along? What were the main political, social, and cultural factors of the day? What was the economy like in Roman Judaea?
Life in Roman Judaea during the time of Jesus: A look at the broader Roman landscape
Introduction
When Jesus lived, the land where he grew up was called Judaea, which was part of the Roman Empire. This was a very important and powerful empire that ruled over much of Europe, North Africa, and parts of the Middle East. Life in Judaea during this time was influenced by many factors, including Roman rule, Jewish traditions, political tensions, and the local economy. Let’s explore what it was like to live in Roman Judaea, how the Romans and Jews got along, and what daily life looked like for the people there.
Roman rule in Judaea
The Romans had taken control of Judaea about 60 years before Jesus was born, when Pompey the Great conquered the area for Rome in 63 BC. The Romans ruled with a strong hand. While the Jewish people had their own religion, customs, and traditions, the Romans were in charge of the government, taxes, and military. The Romans wanted to keep peace and control over their empire, but this wasn’t always easy because many Jews didn’t like being ruled by outsiders. They wanted to be free and live according to their own laws.
In Roman Judaea, there was a Roman governor, like Pontius Pilate, who made sure the Roman laws were followed. The Romans also appointed local leaders, such as King Herod and later his sons, to rule over the Jewish people. Herod was famous for rebuilding the Jewish Temple in Jerusalem, but he was also known for being cruel and ruthless. Although he was part-Jewish, many people didn’t trust him because he worked closely with the Romans.
How did the Jews and Romans get along?
The relationship between the Jews and Romans was complicated. Some Jews, especially the wealthy and powerful ones, tried to get along with the Romans. They believed it was better to work with the Romans to avoid trouble. These people were known as the Sadducees, a group that cooperated with Roman officials and helped maintain order.
However, many other Jews were unhappy with Roman rule. They didn’t like paying heavy taxes to the Roman government, and they didn’t want to follow Roman laws that went against their religious beliefs. There were even some groups, like the Zealots, who wanted to fight against the Romans to win freedom for the Jewish people. This tension made life in Judaea difficult, as people disagreed on how to deal with the Romans.
Daily life in Roman Judaea
Life in Roman Judaea was shaped by both Jewish traditions and Roman influences. Most people in Judaea lived in small villages or towns, and they worked as farmers, fishermen, or craftsmen. They grew crops like wheat, barley, and olives, and they raised sheep and goats. Jerusalem, the capitol city, was a busy place where people came to worship at the Temple, trade goods, and attend festivals.
Religion was a big part of daily life. The Jewish people followed the Torah, which is their holy book, and they observed the Sabbath, a day of rest. Jewish festivals, like Passover, were very important and brought countless people to Jerusalem to celebrate. The Temple in Jerusalem was the center of religious life, and people made sacrifices there to honor God.
The Romans brought some of their own culture to Judaea. Roman soldiers and officials were often seen in cities and towns. The Romans also built roads, aqueducts (which carried water), and other infrastructure that helped make life easier for people. While some Jews adopted Roman customs, many stuck to their traditional ways, which sometimes caused tension between the two groups.
Political and social factors
Politically, Judaea was in a tricky situation. The Jewish people wanted to be free, but the Romans weren’t about to give up control of the region. The Roman government wanted peace in Judaea, but this was hard to achieve because many Jews didn’t accept Roman authority. Some groups, like the Pharisees, were religious leaders who focused on keeping Jewish law, while others, like the Sadducees, worked closely with the Roman rulers.
There was also a social divide between the rich and the poor. Wealthy Jews, like the Sadducees and some priests, lived comfortably and had good relationships with the Romans. On the other hand, many ordinary Jews were poor and struggled to make a living. They were often angry about paying high taxes to the Roman government and saw the wealthy Jews as part of the problem.
Jesus grew up in this environment. Our Lord and Savior came from a small village called Nazareth, and He worked as a carpenter alongside His earthly father and guardian, St. Joseph, before starting His ministry. His teachings focused on kindness, forgiveness, charity, and repentance, but He also lovingly challenged the powerful leaders of the time, both Jewish and Roman.
The economy of Roman Judaea
The economy of Roman Judaea was based on agriculture, trade, and taxes. Most people worked the land, growing crops like grain, grapes, and olives. Olive oil and wine were important products that were sold and traded with nearby regions. Fishing was also an important part of the economy, especially around the Sea of Galilee, where Jesus spent a lot of time. Several of His Apostles, as we know, were fishermen before being called by Jesus.
Trade was common in Roman Judaea, especially because the region was located near important trade routes. Goods like spices, textiles, and metals passed through Judaea, and Roman merchants made sure these items were taxed. The Romans expected everyone to pay taxes, and tax collectors were often disliked because they worked for the Roman government and sometimes took more money than they should.
Taxes were a burden for many people. The Romans required the Jewish people to pay taxes on their land, their produce, and even their homes. This made life hard for poor farmers who already struggled to make ends meet. The Roman economy was also based on the use of coins, and people in Judaea used Roman currency for trade and taxes.
Conclusion
Living in Roman Judaea during the time of Jesus was both challenging and complex. The Jewish people were trying to hold onto their traditions and beliefs while living under Roman rule. Tensions between the Jews and Romans were high, and different groups within the Jewish community had different ideas about how to handle Roman control. Daily life revolved around agriculture, religion, and family, but the heavy taxes and strict Roman rule made life difficult for many. In this environment, Jesus began his ministry, offering a message of hope and peace during a time of uncertainty.
Life in Roman Judaea during the time of Jesus: A look at the broader Roman landscape
Introduction
When Jesus lived, the land where he grew up was called Judaea, which was part of the Roman Empire. This was a very important and powerful empire that ruled over much of Europe, North Africa, and parts of the Middle East. Life in Judaea during this time was influenced by many factors, including Roman rule, Jewish traditions, political tensions, and the local economy. Let’s explore what it was like to live in Roman Judaea, how the Romans and Jews got along, and what daily life looked like for the people there.
Roman rule in Judaea
The Romans had taken control of Judaea about 60 years before Jesus was born, when Pompey the Great conquered the area for Rome in 63 BC. The Romans ruled with a strong hand. While the Jewish people had their own religion, customs, and traditions, the Romans were in charge of the government, taxes, and military. The Romans wanted to keep peace and control over their empire, but this wasn’t always easy because many Jews didn’t like being ruled by outsiders. They wanted to be free and live according to their own laws.
In Roman Judaea, there was a Roman governor, like Pontius Pilate, who made sure the Roman laws were followed. The Romans also appointed local leaders, such as King Herod and later his sons, to rule over the Jewish people. Herod was famous for rebuilding the Jewish Temple in Jerusalem, but he was also known for being cruel and ruthless. Although he was part-Jewish, many people didn’t trust him because he worked closely with the Romans.
How did the Jews and Romans get along?
The relationship between the Jews and Romans was complicated. Some Jews, especially the wealthy and powerful ones, tried to get along with the Romans. They believed it was better to work with the Romans to avoid trouble. These people were known as the Sadducees, a group that cooperated with Roman officials and helped maintain order.
However, many other Jews were unhappy with Roman rule. They didn’t like paying heavy taxes to the Roman government, and they didn’t want to follow Roman laws that went against their religious beliefs. There were even some groups, like the Zealots, who wanted to fight against the Romans to win freedom for the Jewish people. This tension made life in Judaea difficult, as people disagreed on how to deal with the Romans.
Daily life in Roman Judaea
Life in Roman Judaea was shaped by both Jewish traditions and Roman influences. Most people in Judaea lived in small villages or towns, and they worked as farmers, fishermen, or craftsmen. They grew crops like wheat, barley, and olives, and they raised sheep and goats. Jerusalem, the capitol city, was a busy place where people came to worship at the Temple, trade goods, and attend festivals.
Religion was a big part of daily life. The Jewish people followed the Torah, which is their holy book, and they observed the Sabbath, a day of rest. Jewish festivals, like Passover, were very important and brought countless people to Jerusalem to celebrate. The Temple in Jerusalem was the center of religious life, and people made sacrifices there to honor God.
The Romans brought some of their own culture to Judaea. Roman soldiers and officials were often seen in cities and towns. The Romans also built roads, aqueducts (which carried water), and other infrastructure that helped make life easier for people. While some Jews adopted Roman customs, many stuck to their traditional ways, which sometimes caused tension between the two groups.
Political and social factors
Politically, Judaea was in a tricky situation. The Jewish people wanted to be free, but the Romans weren’t about to give up control of the region. The Roman government wanted peace in Judaea, but this was hard to achieve because many Jews didn’t accept Roman authority. Some groups, like the Pharisees, were religious leaders who focused on keeping Jewish law, while others, like the Sadducees, worked closely with the Roman rulers.
There was also a social divide between the rich and the poor. Wealthy Jews, like the Sadducees and some priests, lived comfortably and had good relationships with the Romans. On the other hand, many ordinary Jews were poor and struggled to make a living. They were often angry about paying high taxes to the Roman government and saw the wealthy Jews as part of the problem.
Jesus grew up in this environment. Our Lord and Savior came from a small village called Nazareth, and He worked as a carpenter alongside His earthly father and guardian, St. Joseph, before starting His ministry. His teachings focused on kindness, forgiveness, charity, and repentance, but He also lovingly challenged the powerful leaders of the time, both Jewish and Roman.
The economy of Roman Judaea
The economy of Roman Judaea was based on agriculture, trade, and taxes. Most people worked the land, growing crops like grain, grapes, and olives. Olive oil and wine were important products that were sold and traded with nearby regions. Fishing was also an important part of the economy, especially around the Sea of Galilee, where Jesus spent a lot of time. Several of His Apostles, as we know, were fishermen before being called by Jesus.
Trade was common in Roman Judaea, especially because the region was located near important trade routes. Goods like spices, textiles, and metals passed through Judaea, and Roman merchants made sure these items were taxed. The Romans expected everyone to pay taxes, and tax collectors were often disliked because they worked for the Roman government and sometimes took more money than they should.
Taxes were a burden for many people. The Romans required the Jewish people to pay taxes on their land, their produce, and even their homes. This made life hard for poor farmers who already struggled to make ends meet. The Roman economy was also based on the use of coins, and people in Judaea used Roman currency for trade and taxes.
Conclusion
Living in Roman Judaea during the time of Jesus was both challenging and complex. The Jewish people were trying to hold onto their traditions and beliefs while living under Roman rule. Tensions between the Jews and Romans were high, and different groups within the Jewish community had different ideas about how to handle Roman control. Daily life revolved around agriculture, religion, and family, but the heavy taxes and strict Roman rule made life difficult for many. In this environment, Jesus began his ministry, offering a message of hope and peace during a time of uncertainty.
Friday, September 13, 2024
C.S. Lewis biography
C.S. Lewis: A comprehensive biography
Early life and education (1898-1916)
Clive Staples Lewis, better known as C.S. Lewis, was born on November 29, 1898, in Belfast, Northern Ireland. His father, Albert James Lewis, was a solicitor, and his mother, Florence Augusta Lewis, was the daughter of a Church of Ireland priest. Lewis had one older brother, Warren Hamilton Lewis, known as "Warnie." The Lewis household was filled with books, and C.S. Lewis developed an early love for reading, especially for stories of myths, fairy tales, and adventure.
Tragedy struck when Lewis was just ten years old: his mother died of cancer, which had a profound impact on him. After her death, Lewis and his brother were sent to a series of boarding schools, none of which Lewis enjoyed. One school, Wynyard, was particularly harsh, run by a headmaster who was later declared insane. Lewis's distaste for the rigid and often cruel atmosphere of these schools led him to retreat into his imagination, which would later become fertile ground for his literary creations.
Lewis’s atheism and World War I (1917-1918)
As a young man, C.S. Lewis became an atheist, deeply influenced by the skeptical and rationalist works he encountered in school. He rejected Christianity as a myth, considering the concept of a benevolent and all-powerful God inconsistent with the world’s suffering, particularly in light of his mother's death.
Lewis's intellectual atheism, however, was interrupted by his experiences during World War I. In 1917, at the age of 19, he enlisted in the British Army and served on the front lines in France. The horrors of trench warfare left a lasting impression on him. He was wounded in the Battle of Arras in 1918 and was subsequently sent home to recover. While the war deepened his skepticism about religion, it also exposed him to deeper questions about the nature of good, evil, and human existence - questions that would later resurface in his philosophical and theological writings.
Academic career and friendships (1925-1930)
After the war, Lewis returned to Oxford University, where he had studied before the conflict, and graduated with first-class honors in 1923. He quickly became a fellow and tutor at Magdalen College, Oxford, where he would teach for nearly 30 years. It was during these years at Oxford that Lewis formed a group of close friends who played a critical role in his intellectual and spiritual development. Among these friends were Owen Barfield, a philosopher, and J.R.R. Tolkien, a fellow professor and future author of The Lord of the Rings.
Tolkien, a devout Roman Catholic, and Barfield, who had mystical leanings, engaged Lewis in long debates about the nature of God, myth, and meaning. Lewis, while an atheist, began to realize that many of the intellectuals he admired, including G.K. Chesterton, believed in Christianity. Their arguments chipped away at Lewis’s atheism, and he found himself grappling with the very beliefs he had once dismissed.
Lewis’s conversion to theism (1930-1931)
In the late 1920s, Lewis began to experience what he later described as an inner struggle. He was haunted by a profound sense of longing or "joy," a feeling that arose unexpectedly and fleetingly in moments of beauty, art, and literature. This "joy" did not fit within his atheist framework, and he began to suspect that it pointed to something beyond the material world.
Lewis’s conversion to theism (belief in a higher power) came in stages. By 1929, he had abandoned atheism and accepted the existence of God, though not yet the specific tenets of Christianity. In his autobiography, Surprised by Joy, he described the night of his theistic conversion, writing: “You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet.” In his reluctance, he famously referred to himself as "the most dejected and reluctant convert in all England."
Conversion to Christianity (1931)
Lewis’s full conversion to Christianity took place in 1931, and the final push came through a conversation with Tolkien and another friend, Hugo Dyson. The discussion centered on the nature of myth and the Christian story. Tolkien argued that myths, while not literally true, could carry profound truths about the human condition and the divine. He suggested that the story of Christ was the "true myth" - a myth that had actually happened in history.
This idea resonated with Lewis, and after a lengthy walk with Tolkien and Dyson, he came to see Christianity as not just a myth but a true account of the divine entering the world. A few days later, Lewis wrote that he accepted Jesus Christ as the Son of God during a trip to the zoo with his brother. This marked the beginning of a new chapter in Lewis’s life, both personally and professionally.
Lewis’s writings on Christianity and God’s existence
Following his conversion, Lewis became one of the 20th century’s most influential Christian apologists. He used his academic skills and clear, logical writing style to defend the Christian faith in a modern, skeptical world. His book Mere Christianity (1952), based on a series of BBC radio talks during World War II, is one of his most famous works and outlines his arguments for the existence of God and the validity of Christianity.
In Mere Christianity, Lewis presents the moral argument for the existence of God, which he calls the “Law of Human Nature” or the “Moral Law.” He argues that all human beings, regardless of culture or background, have an innate sense of right and wrong. This universal moral law, Lewis contends, points to a higher, divine lawgiver. If there were no God, morality would be subjective, and yet humans across time and place tend to agree on basic moral principles, such as the wrongness of murder or betrayal.
Lewis also tackled the problem of evil, one of the major philosophical challenges to theism. In The Problem of Pain (1940), he acknowledged that the existence of suffering is a serious challenge to belief in a good and omnipotent God. However, he argued that pain and suffering can have a purpose in the divine plan, shaping human souls and drawing them closer to God. Lewis maintained that God allows free will, which makes both good and evil possible, but the ultimate reality is one of love and redemption.
The Chronicles of Narnia (1950-1956)
C.S. Lewis is perhaps most famous for his seven-part fantasy series, The Chronicles of Narnia, published between 1950 and 1956. While written for children, the series is rich with Christian allegory. The character of Aslan, the great lion, represents Christ, and his sacrifice and resurrection in The Lion, the Witch, and the Wardrobe are direct parallels to the Christian story of Jesus’s crucifixion and resurrection.
Though Lewis insisted that Narnia was not a strict allegory, readers have long noted the Christian themes of redemption, sacrifice, and grace woven throughout the books. The Narnia series became beloved by millions of readers and cemented Lewis’s reputation as a master storyteller and a profound thinker.
Later life and death (1956-1963)
In the 1950s, Lewis’s personal life took a significant turn. He developed a close relationship with American writer Joy Davidman, whom he eventually married in 1956. Their marriage was marked by great happiness but also sorrow, as Joy was diagnosed with cancer shortly after their wedding. Her illness and death in 1960 profoundly affected Lewis, leading him to write A Grief Observed (1961), a raw and deeply personal reflection on loss, love, and faith in the face of suffering.
C.S. Lewis died on November 22, 1963, the same day as the assassination of President John F. Kennedy, which overshadowed news of his death. He was 64 years old. Lewis’s works have since become a cornerstone of Christian literature, and his influence on both theology and literature continues to resonate.
Legacy
C.S. Lewis's legacy is vast and enduring. His conversion from atheism to Christianity serves as a profound example of intellectual and spiritual transformation. His ability to articulate complex theological ideas in clear, accessible prose has made his works enduringly popular among both religious and secular readers. Through books like Mere Christianity, The Problem of Pain, and The Chronicles of Narnia, Lewis made a compelling case for belief in God, blending reason, imagination, and deep faith. His legacy as a Christian apologist, literary critic, and author endures, and he remains a central figure in discussions about faith, morality, and the human experience.
Early life and education (1898-1916)
Clive Staples Lewis, better known as C.S. Lewis, was born on November 29, 1898, in Belfast, Northern Ireland. His father, Albert James Lewis, was a solicitor, and his mother, Florence Augusta Lewis, was the daughter of a Church of Ireland priest. Lewis had one older brother, Warren Hamilton Lewis, known as "Warnie." The Lewis household was filled with books, and C.S. Lewis developed an early love for reading, especially for stories of myths, fairy tales, and adventure.
Tragedy struck when Lewis was just ten years old: his mother died of cancer, which had a profound impact on him. After her death, Lewis and his brother were sent to a series of boarding schools, none of which Lewis enjoyed. One school, Wynyard, was particularly harsh, run by a headmaster who was later declared insane. Lewis's distaste for the rigid and often cruel atmosphere of these schools led him to retreat into his imagination, which would later become fertile ground for his literary creations.
Lewis’s atheism and World War I (1917-1918)
As a young man, C.S. Lewis became an atheist, deeply influenced by the skeptical and rationalist works he encountered in school. He rejected Christianity as a myth, considering the concept of a benevolent and all-powerful God inconsistent with the world’s suffering, particularly in light of his mother's death.
Lewis's intellectual atheism, however, was interrupted by his experiences during World War I. In 1917, at the age of 19, he enlisted in the British Army and served on the front lines in France. The horrors of trench warfare left a lasting impression on him. He was wounded in the Battle of Arras in 1918 and was subsequently sent home to recover. While the war deepened his skepticism about religion, it also exposed him to deeper questions about the nature of good, evil, and human existence - questions that would later resurface in his philosophical and theological writings.
Academic career and friendships (1925-1930)
After the war, Lewis returned to Oxford University, where he had studied before the conflict, and graduated with first-class honors in 1923. He quickly became a fellow and tutor at Magdalen College, Oxford, where he would teach for nearly 30 years. It was during these years at Oxford that Lewis formed a group of close friends who played a critical role in his intellectual and spiritual development. Among these friends were Owen Barfield, a philosopher, and J.R.R. Tolkien, a fellow professor and future author of The Lord of the Rings.
Tolkien, a devout Roman Catholic, and Barfield, who had mystical leanings, engaged Lewis in long debates about the nature of God, myth, and meaning. Lewis, while an atheist, began to realize that many of the intellectuals he admired, including G.K. Chesterton, believed in Christianity. Their arguments chipped away at Lewis’s atheism, and he found himself grappling with the very beliefs he had once dismissed.
Lewis’s conversion to theism (1930-1931)
In the late 1920s, Lewis began to experience what he later described as an inner struggle. He was haunted by a profound sense of longing or "joy," a feeling that arose unexpectedly and fleetingly in moments of beauty, art, and literature. This "joy" did not fit within his atheist framework, and he began to suspect that it pointed to something beyond the material world.
Lewis’s conversion to theism (belief in a higher power) came in stages. By 1929, he had abandoned atheism and accepted the existence of God, though not yet the specific tenets of Christianity. In his autobiography, Surprised by Joy, he described the night of his theistic conversion, writing: “You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet.” In his reluctance, he famously referred to himself as "the most dejected and reluctant convert in all England."
Conversion to Christianity (1931)
Lewis’s full conversion to Christianity took place in 1931, and the final push came through a conversation with Tolkien and another friend, Hugo Dyson. The discussion centered on the nature of myth and the Christian story. Tolkien argued that myths, while not literally true, could carry profound truths about the human condition and the divine. He suggested that the story of Christ was the "true myth" - a myth that had actually happened in history.
This idea resonated with Lewis, and after a lengthy walk with Tolkien and Dyson, he came to see Christianity as not just a myth but a true account of the divine entering the world. A few days later, Lewis wrote that he accepted Jesus Christ as the Son of God during a trip to the zoo with his brother. This marked the beginning of a new chapter in Lewis’s life, both personally and professionally.
Lewis’s writings on Christianity and God’s existence
Following his conversion, Lewis became one of the 20th century’s most influential Christian apologists. He used his academic skills and clear, logical writing style to defend the Christian faith in a modern, skeptical world. His book Mere Christianity (1952), based on a series of BBC radio talks during World War II, is one of his most famous works and outlines his arguments for the existence of God and the validity of Christianity.
In Mere Christianity, Lewis presents the moral argument for the existence of God, which he calls the “Law of Human Nature” or the “Moral Law.” He argues that all human beings, regardless of culture or background, have an innate sense of right and wrong. This universal moral law, Lewis contends, points to a higher, divine lawgiver. If there were no God, morality would be subjective, and yet humans across time and place tend to agree on basic moral principles, such as the wrongness of murder or betrayal.
Lewis also tackled the problem of evil, one of the major philosophical challenges to theism. In The Problem of Pain (1940), he acknowledged that the existence of suffering is a serious challenge to belief in a good and omnipotent God. However, he argued that pain and suffering can have a purpose in the divine plan, shaping human souls and drawing them closer to God. Lewis maintained that God allows free will, which makes both good and evil possible, but the ultimate reality is one of love and redemption.
The Chronicles of Narnia (1950-1956)
C.S. Lewis is perhaps most famous for his seven-part fantasy series, The Chronicles of Narnia, published between 1950 and 1956. While written for children, the series is rich with Christian allegory. The character of Aslan, the great lion, represents Christ, and his sacrifice and resurrection in The Lion, the Witch, and the Wardrobe are direct parallels to the Christian story of Jesus’s crucifixion and resurrection.
Though Lewis insisted that Narnia was not a strict allegory, readers have long noted the Christian themes of redemption, sacrifice, and grace woven throughout the books. The Narnia series became beloved by millions of readers and cemented Lewis’s reputation as a master storyteller and a profound thinker.
Later life and death (1956-1963)
In the 1950s, Lewis’s personal life took a significant turn. He developed a close relationship with American writer Joy Davidman, whom he eventually married in 1956. Their marriage was marked by great happiness but also sorrow, as Joy was diagnosed with cancer shortly after their wedding. Her illness and death in 1960 profoundly affected Lewis, leading him to write A Grief Observed (1961), a raw and deeply personal reflection on loss, love, and faith in the face of suffering.
C.S. Lewis died on November 22, 1963, the same day as the assassination of President John F. Kennedy, which overshadowed news of his death. He was 64 years old. Lewis’s works have since become a cornerstone of Christian literature, and his influence on both theology and literature continues to resonate.
Legacy
C.S. Lewis's legacy is vast and enduring. His conversion from atheism to Christianity serves as a profound example of intellectual and spiritual transformation. His ability to articulate complex theological ideas in clear, accessible prose has made his works enduringly popular among both religious and secular readers. Through books like Mere Christianity, The Problem of Pain, and The Chronicles of Narnia, Lewis made a compelling case for belief in God, blending reason, imagination, and deep faith. His legacy as a Christian apologist, literary critic, and author endures, and he remains a central figure in discussions about faith, morality, and the human experience.
Monday, May 20, 2024
Dorothy Day
Dorothy Day: A life of faith and activism
Dorothy Day (1897-1980) was an American journalist, social activist, and devout Catholic convert whose life and work left an indelible mark on the social justice landscape of the 20th century. Co-founder of the Catholic Worker Movement, she dedicated her life to advocating for the poor and marginalized, merging deep faith with fervent activism. This essay explores her early life, conversion to Catholicism, founding of the Catholic Worker Movement, and her enduring legacy.
Early life and influences
Dorothy Day was born on November 8, 1897, in Brooklyn, New York, to a family of modest means. Her early years were marked by a blend of comfort and hardship, as her family moved frequently due to her father's fluctuating employment as a journalist. These early experiences of instability and witnessing the harsh realities of urban poverty deeply influenced her later commitment to social justice.
Day's intellectual curiosity and passion for social causes emerged during her teenage years. She was an avid reader and was particularly drawn to the works of Upton Sinclair and Jack London, whose critiques of social inequity resonated with her. She attended the University of Illinois at Urbana-Champaign, but left after two years, opting instead to immerse herself in the bohemian and radical circles of New York City's Greenwich Village. There, she became involved in socialist politics, journalism, and the suffrage movement while contributing to various socialist publications.
Conversion to Catholicism
Despite her radical political views, Day felt a profound spiritual longing. Her conversion to Catholicism in 1927 was a turning point in her life. The birth of her daughter, Tamar, played a significant role in this transformation. Seeking spiritual solace and stability for her child, Day found herself drawn to the rituals and teachings of the Catholic Church, which offered her a sense of community and purpose.
Day's conversion, however, was not an abandonment of her social convictions, but rather a deepening of them. She believed that the teachings of Christ called for radical acts of love and justice. This conviction would guide her actions for the rest of her life.
Founding the Catholic Worker Movement
In 1933, amidst the Great Depression, Dorothy Day co-founded the Catholic Worker Movement with French itinerant worker and philosopher Peter Maurin. The movement was rooted in the principles of social justice, solidarity with the poor, and the pursuit of peace. The first issue of the Catholic Worker newspaper was published on May 1, 1933, advocating for nonviolence, workers' rights, and charity. Priced at a penny per copy, the newspaper aimed to reach the working class and spread the movement's message.
Central to the Catholic Worker Movement were its Houses of Hospitality, which provided food, clothing, and shelter to those in need. Day and her colleagues lived in these houses, embodying the movement's commitment to voluntary poverty and direct aid. The movement also established farming communes as part of its vision for a more equitable and self-sustaining society.
Activism and legacy
Dorothy Day's activism extended beyond her work with the Catholic Worker Movement. She was a staunch pacifist, opposing every American military intervention from World War II to the Vietnam War. Her pacifism often put her at odds with mainstream American society and even within the Catholic Church. Despite this, she remained steadfast in her commitment to nonviolence, inspired by the Sermon on the Mount and the lives of saints.
Day's advocacy for civil rights and her support for labor strikes and protests reflected her belief in the intrinsic dignity of every person. Her life's work was a testament to her conviction that faith must be lived out through action. She was arrested multiple times for her participation in protests, including those for women's suffrage and labor rights.
Dorothy Day passed away on November 29, 1980, but her legacy lives on. The Catholic Worker Movement continues to operate Houses of Hospitality and promote social justice, inspired by her example. In 2000, the Vatican announced that Day's cause for canonization was under consideration, a testament to her profound impact on the Church and the world.
Conclusion
Dorothy Day's life was a remarkable journey of faith and activism. Her commitment to the poor, her unwavering stand for peace, and her deep spirituality made her a unique and influential figure in American history. Through the Catholic Worker Movement, she demonstrated that radical love and service to others are powerful tools for social change. Her legacy continues to inspire those who seek to live out their faith through acts of justice and compassion.
Dorothy Day (1897-1980) was an American journalist, social activist, and devout Catholic convert whose life and work left an indelible mark on the social justice landscape of the 20th century. Co-founder of the Catholic Worker Movement, she dedicated her life to advocating for the poor and marginalized, merging deep faith with fervent activism. This essay explores her early life, conversion to Catholicism, founding of the Catholic Worker Movement, and her enduring legacy.
Early life and influences
Dorothy Day was born on November 8, 1897, in Brooklyn, New York, to a family of modest means. Her early years were marked by a blend of comfort and hardship, as her family moved frequently due to her father's fluctuating employment as a journalist. These early experiences of instability and witnessing the harsh realities of urban poverty deeply influenced her later commitment to social justice.
Day's intellectual curiosity and passion for social causes emerged during her teenage years. She was an avid reader and was particularly drawn to the works of Upton Sinclair and Jack London, whose critiques of social inequity resonated with her. She attended the University of Illinois at Urbana-Champaign, but left after two years, opting instead to immerse herself in the bohemian and radical circles of New York City's Greenwich Village. There, she became involved in socialist politics, journalism, and the suffrage movement while contributing to various socialist publications.
Conversion to Catholicism
Despite her radical political views, Day felt a profound spiritual longing. Her conversion to Catholicism in 1927 was a turning point in her life. The birth of her daughter, Tamar, played a significant role in this transformation. Seeking spiritual solace and stability for her child, Day found herself drawn to the rituals and teachings of the Catholic Church, which offered her a sense of community and purpose.
Day's conversion, however, was not an abandonment of her social convictions, but rather a deepening of them. She believed that the teachings of Christ called for radical acts of love and justice. This conviction would guide her actions for the rest of her life.
Founding the Catholic Worker Movement
In 1933, amidst the Great Depression, Dorothy Day co-founded the Catholic Worker Movement with French itinerant worker and philosopher Peter Maurin. The movement was rooted in the principles of social justice, solidarity with the poor, and the pursuit of peace. The first issue of the Catholic Worker newspaper was published on May 1, 1933, advocating for nonviolence, workers' rights, and charity. Priced at a penny per copy, the newspaper aimed to reach the working class and spread the movement's message.
Central to the Catholic Worker Movement were its Houses of Hospitality, which provided food, clothing, and shelter to those in need. Day and her colleagues lived in these houses, embodying the movement's commitment to voluntary poverty and direct aid. The movement also established farming communes as part of its vision for a more equitable and self-sustaining society.
Activism and legacy
Dorothy Day's activism extended beyond her work with the Catholic Worker Movement. She was a staunch pacifist, opposing every American military intervention from World War II to the Vietnam War. Her pacifism often put her at odds with mainstream American society and even within the Catholic Church. Despite this, she remained steadfast in her commitment to nonviolence, inspired by the Sermon on the Mount and the lives of saints.
Day's advocacy for civil rights and her support for labor strikes and protests reflected her belief in the intrinsic dignity of every person. Her life's work was a testament to her conviction that faith must be lived out through action. She was arrested multiple times for her participation in protests, including those for women's suffrage and labor rights.
Dorothy Day passed away on November 29, 1980, but her legacy lives on. The Catholic Worker Movement continues to operate Houses of Hospitality and promote social justice, inspired by her example. In 2000, the Vatican announced that Day's cause for canonization was under consideration, a testament to her profound impact on the Church and the world.
Conclusion
Dorothy Day's life was a remarkable journey of faith and activism. Her commitment to the poor, her unwavering stand for peace, and her deep spirituality made her a unique and influential figure in American history. Through the Catholic Worker Movement, she demonstrated that radical love and service to others are powerful tools for social change. Her legacy continues to inspire those who seek to live out their faith through acts of justice and compassion.
Wednesday, May 15, 2024
Eastern Rites of the Catholic Church
The Eastern Rites of the Catholic Church
Introduction
Often times, when people think about the Catholic Church, whether they're Catholic or not, they tend to think only in terms of Roman Catholicism. Indeed, the Catholic Church is based in Rome, with the pope as its visible head (the invisible head, of course, for those who believe, is Jesus Christ). And, in fact, the vast majority of Catholics around the world belong to what is called the Latin Rite - this is where "Roman Catholic" comes from. But did you know that the Catholic Church is actually comprised of 24 different Churches, each of them being what we call autonomous, or self-governing? It's true. There are really 24 Churches that make up the Catholic Church. The largest, by far, is the Latin Rite. The other 23 Churches, whom many outsiders may have never heard of, including Roman Catholics, belong to the various Eastern Rites. These Eastern rites of the Catholic Church, distinct yet fully in communion with one another and with the Latin (or, Roman) Church, offer a fascinating glimpse into the cultural and liturgical diversity that characterizes Christianity. This essay explores the origins, distinctive features, liturgical practices, and the relationship of these Eastern Catholic Churches with the wider Catholic community.
Origins and historical development
Dioceses in Eastern Rite Catholic Churches: Structure and characteristics
Terminology and structure
In the Eastern rites of the Catholic Church, what is typically known in the Latin Rite as a "diocese" is often referred to as an "eparchy." This term is rooted in the administrative divisions used in the Byzantine Empire and has been adopted by many Eastern Catholic Churches to describe their ecclesiastical jurisdictions.
Setup of eparchies
Bishops in the Eastern rites, much like those in the Latin Church, are the primary spiritual leaders of their eparchies. They are responsible for overseeing the liturgical functions, pastoral care, and administrative duties within their jurisdiction. Their consecration, roles, and responsibilities are analogous to those of Latin Rite bishops, though exercised within the context of their distinct Eastern liturgical and canonical traditions.
Eastern Catholic Dioceses in the United States
In the United States, there are several Eastern Catholic eparchies, reflecting the diversity of Eastern Catholic presence in the country. These include, but are not limited to:
Conclusion
The Eastern rites of the Catholic Church represent a vital part of the universal Church's rich tapestry. Their unique liturgical practices, theological perspectives, and historical experiences offer valuable insights into the diversity and unity of Catholic Christianity. By understanding and appreciating these rites, the faithful can gain a deeper understanding of the universal nature of the Church and the various ways in which the mystery of Christ is celebrated around the world. The structure of eparchies in Eastern Catholic Churches parallels that of dioceses in the Latin Rite in many ways, yet it is distinctly adapted to the theological, liturgical, and pastoral contexts of the Eastern traditions. These eparchies underscore the rich diversity within the Catholic Church and the adaptability of its structure to various cultural and ritual contexts.
This exploration into the Eastern rites not only highlights their intrinsic value but also encourages dialogue and unity within the Catholic Church, fostering a deeper appreciation for its universal mission while respecting its diverse expressions of faith.
Introduction
Often times, when people think about the Catholic Church, whether they're Catholic or not, they tend to think only in terms of Roman Catholicism. Indeed, the Catholic Church is based in Rome, with the pope as its visible head (the invisible head, of course, for those who believe, is Jesus Christ). And, in fact, the vast majority of Catholics around the world belong to what is called the Latin Rite - this is where "Roman Catholic" comes from. But did you know that the Catholic Church is actually comprised of 24 different Churches, each of them being what we call autonomous, or self-governing? It's true. There are really 24 Churches that make up the Catholic Church. The largest, by far, is the Latin Rite. The other 23 Churches, whom many outsiders may have never heard of, including Roman Catholics, belong to the various Eastern Rites. These Eastern rites of the Catholic Church, distinct yet fully in communion with one another and with the Latin (or, Roman) Church, offer a fascinating glimpse into the cultural and liturgical diversity that characterizes Christianity. This essay explores the origins, distinctive features, liturgical practices, and the relationship of these Eastern Catholic Churches with the wider Catholic community.
Origins and historical development
- Early Christianity and the Byzantine influence: The roots of the Eastern Catholic rites lie in the early Christian communities of the Eastern Roman (Byzantine) Empire. Diverging cultural and theological developments between the Eastern and Western parts of the Roman Empire led to different liturgical practices.
- Formation of the Eastern Catholic Churches: These churches originated from various Orthodox Churches that entered into communion with the Bishop of Rome (the pope) throughout history, particularly during periods of political and theological strife, such as after the East-West Schism of 1054.
- Liturgical diversity: Unlike the Latin Rite, which follows the Roman Missal, the Eastern Catholic Churches use various liturgical rites, such as the Byzantine, Alexandrian, and Syro-Malabar rites. Each rite reflects the theological, spiritual, and cultural traditions of its region.
- Theological emphasis: The Eastern Catholic theology often emphasizes mysticism and theosis (divinization), the process by which Christians become more like God, as opposed to the more juridical approach seen in the West.
- The Divine Liturgy: The central eucharistic service in most Eastern rites is known as the Divine Liturgy, with the Liturgy of St. John Chrysostom being the most commonly celebrated form.
- Iconography and church architecture: A distinctive feature in Eastern liturgies is the use of icons and a specific style of church architecture, including the iconostasis, a wall of icons separating the nave from the sanctuary.
- Sacramental life: Eastern Catholic practices include elements like the chrismation (confirmation) immediately following baptism and the offering of communion to infants along with baptism and chrismation.
- Communion with the Pope: Eastern Catholic Churches are fully in communion with the Roman Catholic Church, recognizing papal authority while maintaining their liturgical, theological, and administrative autonomy.
- Inter-church relations: The existence of these churches sometimes presents challenges in relations with Orthodox churches, given the historical and ongoing tensions regarding issues of proselytism and jurisdiction.
- Cultural and religious identity: In an increasingly globalized world, Eastern Catholic communities often struggle to maintain their distinctive religious and cultural identities, especially in diaspora situations.
- Contribution to the universal Church: The Eastern Catholic Churches enrich the universal Church by integrating ancient traditions of Christian spirituality and theology, thus contributing to a fuller expression of the Church's catholicity
Dioceses in Eastern Rite Catholic Churches: Structure and characteristics
Terminology and structure
In the Eastern rites of the Catholic Church, what is typically known in the Latin Rite as a "diocese" is often referred to as an "eparchy." This term is rooted in the administrative divisions used in the Byzantine Empire and has been adopted by many Eastern Catholic Churches to describe their ecclesiastical jurisdictions.
Setup of eparchies
- Bishops and governance: Like their Latin Rite counterparts, Eastern Catholic eparchies are led by bishops. However, these bishops may bear different titles depending on the tradition and the specific rite of the church, such as Eparch, Metropolitan, or even Patriarch in some cases.
- Canonical establishment: The establishment of an eparchy follows a process that involves consultation with local church leaders, the synod of bishops of the respective Eastern Catholic Church, and approval by the pope. This process ensures that the new eparchy is both canonically established and aligned with the needs of the faithful in the area.
- Autonomy in liturgy and administration: Each eparchy maintains autonomy in liturgical practices and administrative functions, reflecting the distinct traditions and customs of their particular rite while remaining in full communion with the pope.
Bishops in the Eastern rites, much like those in the Latin Church, are the primary spiritual leaders of their eparchies. They are responsible for overseeing the liturgical functions, pastoral care, and administrative duties within their jurisdiction. Their consecration, roles, and responsibilities are analogous to those of Latin Rite bishops, though exercised within the context of their distinct Eastern liturgical and canonical traditions.
Eastern Catholic Dioceses in the United States
In the United States, there are several Eastern Catholic eparchies, reflecting the diversity of Eastern Catholic presence in the country. These include, but are not limited to:
- Byzantine Catholic Church in America: This church has eparchies such as the Eparchy of Passaic, the Eparchy of Parma, and the Eparchy of Phoenix.
- Maronite Church: This church includes the Eparchy of Saint Maron of Brooklyn and the Eparchy of Our Lady of Lebanon of Los Angeles.
- Syro-Malabar Church: This church has established the St. Thomas Syro-Malabar Catholic Diocese of Chicago.
- Armenian Catholic Eparchy: The Armenian Catholic Eparchy of Our Lady of Nareg in the USA caters to Armenian Catholics across the country.
Conclusion
The Eastern rites of the Catholic Church represent a vital part of the universal Church's rich tapestry. Their unique liturgical practices, theological perspectives, and historical experiences offer valuable insights into the diversity and unity of Catholic Christianity. By understanding and appreciating these rites, the faithful can gain a deeper understanding of the universal nature of the Church and the various ways in which the mystery of Christ is celebrated around the world. The structure of eparchies in Eastern Catholic Churches parallels that of dioceses in the Latin Rite in many ways, yet it is distinctly adapted to the theological, liturgical, and pastoral contexts of the Eastern traditions. These eparchies underscore the rich diversity within the Catholic Church and the adaptability of its structure to various cultural and ritual contexts.
This exploration into the Eastern rites not only highlights their intrinsic value but also encourages dialogue and unity within the Catholic Church, fostering a deeper appreciation for its universal mission while respecting its diverse expressions of faith.
Tuesday, May 7, 2024
Traditional Latin Mass
The Extraordinary Form of the Roman Rite: The Tridentine Latin Mass
A comprehensive essay explaining what the Extraordinary Form of the Roman Rite Mass is, also known as the Tridentine Latin Mass or the Traditional Latin Mass (TLM). How does this compare to what is known as the Novus Ordo Mass, the Ordinary Form of the Mass that most Catholics are familiar with today?
Introduction
The Roman Catholic Church, throughout its history, has seen various forms of worship develop and evolve. Among these, the Extraordinary Form of the Roman Rite Mass, often referred to as the Tridentine Latin Mass, holds a special place. This essay aims to provide a comprehensive explanation of this form of Mass, which is celebrated in Latin, and how it compares to the more commonly celebrated Novus Ordo Mass.
The origins and structure of the Tridentine Latin Mass
The Tridentine Mass, also known as the Traditional Latin Mass (TLM), originates from the Council of Trent (1545–1563), which sought to standardize the liturgy across the Roman Catholic Church. This form of the Mass remained largely unchanged for centuries and was codified in the Roman Missal of 1570 by Pope St. Pius V, thus earning the name "Tridentine" after the Latin name for Trent, "Tridentum."
The structure of the Tridentine Latin Mass is characterized by its formality, precision, and reverence. The Mass consists of the following key parts:
In contrast, the Novus Ordo Mass, also known as the Mass of Paul VI or the Ordinary Form, was introduced in 1969 after the Second Vatican Council. This form of the Mass aimed to encourage greater participation from the laity, foster understanding, and accommodate vernacular languages.
The structure of the Novus Ordo is as follows:
While both forms share the essential elements of the Mass, they differ significantly in language, liturgical orientation, and participation.
These differences reflect broader theological and cultural changes. The Tridentine Mass emphasizes the transcendence of God and the mystery of the Eucharist, while the Novus Ordo emphasizes community and accessibility. These forms reflect different approaches to liturgical worship, with the Tridentine Mass focusing on continuity and tradition, and the Novus Ordo emphasizing reform and adaptation.
Conclusion
The Extraordinary Form of the Roman Rite, or the Tridentine Latin Mass, or the Traditional Latin Mass (TLM), offers a unique and deeply traditional form of worship within the Catholic Church. In comparison, the Novus Ordo Mass reflects a more modern, accessible approach to the liturgy. Both forms have their own merits and appeal, catering to different preferences within the Church. Understanding these forms helps to appreciate the rich diversity of Catholic worship within the unity of the Church, and hence the varied ways believers express their faith.
A comprehensive essay explaining what the Extraordinary Form of the Roman Rite Mass is, also known as the Tridentine Latin Mass or the Traditional Latin Mass (TLM). How does this compare to what is known as the Novus Ordo Mass, the Ordinary Form of the Mass that most Catholics are familiar with today?
Introduction
The Roman Catholic Church, throughout its history, has seen various forms of worship develop and evolve. Among these, the Extraordinary Form of the Roman Rite Mass, often referred to as the Tridentine Latin Mass, holds a special place. This essay aims to provide a comprehensive explanation of this form of Mass, which is celebrated in Latin, and how it compares to the more commonly celebrated Novus Ordo Mass.
The origins and structure of the Tridentine Latin Mass
The Tridentine Mass, also known as the Traditional Latin Mass (TLM), originates from the Council of Trent (1545–1563), which sought to standardize the liturgy across the Roman Catholic Church. This form of the Mass remained largely unchanged for centuries and was codified in the Roman Missal of 1570 by Pope St. Pius V, thus earning the name "Tridentine" after the Latin name for Trent, "Tridentum."
The structure of the Tridentine Latin Mass is characterized by its formality, precision, and reverence. The Mass consists of the following key parts:
- Prayers at the Foot of the Altar – This involves the priest and the altar servers reciting Psalm 42, expressing a longing for God's altar.
- The Introit – A short antiphon and verse from the Psalms.
- The Kyrie and Gloria – Petitions for mercy and a hymn of praise.
- The Collect – A prayer expressing the theme of the day's Mass.
- The Epistle and Gospel – Readings from the Scriptures.
- The Offertory – Preparation of the bread and wine.
- The Canon of the Mass – The consecration and transformation of the bread and wine into the Body and Blood of Christ.
- The Communion Rite – Distribution of Holy Communion.
- The Post-Communion – A final prayer of thanksgiving.
In contrast, the Novus Ordo Mass, also known as the Mass of Paul VI or the Ordinary Form, was introduced in 1969 after the Second Vatican Council. This form of the Mass aimed to encourage greater participation from the laity, foster understanding, and accommodate vernacular languages.
The structure of the Novus Ordo is as follows:
- The Introductory Rites – Including the Penitential Act and the Gloria.
- The Liturgy of the Word – With readings from the Old and New Testaments and the Gospel.
- The Liturgy of the Eucharist – Including the Eucharistic Prayer and Communion.
- The Concluding Rites – A final blessing and dismissal.
While both forms share the essential elements of the Mass, they differ significantly in language, liturgical orientation, and participation.
- Language: The Tridentine Mass is celebrated in Latin, while the Novus Ordo can be celebrated in vernacular languages or Latin.
- Orientation: The priest in the Tridentine Mass faces ad orientem, towards the altar, while in the Novus Ordo, the priest often faces the congregation (versus populum).
- Participation: The Tridentine Mass emphasizes the priest's role, while the Novus Ordo encourages active participation from the congregation.
- Rituals: The Tridentine Mass contains more genuflections, signs of the cross, and other rituals compared to the Novus Ordo.
These differences reflect broader theological and cultural changes. The Tridentine Mass emphasizes the transcendence of God and the mystery of the Eucharist, while the Novus Ordo emphasizes community and accessibility. These forms reflect different approaches to liturgical worship, with the Tridentine Mass focusing on continuity and tradition, and the Novus Ordo emphasizing reform and adaptation.
Conclusion
The Extraordinary Form of the Roman Rite, or the Tridentine Latin Mass, or the Traditional Latin Mass (TLM), offers a unique and deeply traditional form of worship within the Catholic Church. In comparison, the Novus Ordo Mass reflects a more modern, accessible approach to the liturgy. Both forms have their own merits and appeal, catering to different preferences within the Church. Understanding these forms helps to appreciate the rich diversity of Catholic worship within the unity of the Church, and hence the varied ways believers express their faith.
Tuesday, April 16, 2024
The joy of confession
Discover the joy, peace, beauty, forgiveness, and healing that comes with the Catholic sacrament of Reconciliation, also known simply as confession.
By Aaron S. Robertson
A talk I gave during a retreat for high school catechism students at my parish on April 14, 2024.
Sin is the obstacle blocking the joy that God intends for humanity, for each and every one of us. It’s a separation from God and a deviation from His divine will and purpose for creation, and it comes in many forms. Sin is any thought, word, or deed that violates God’s moral law, disrupts the harmony of the created order, and damages the relationship between humanity and God. Now, when we say thought, we really mean dwelling on bad or impure thoughts, whether they’re about ourselves, others, or God. We all have thoughts constantly running through our minds. This is a natural condition of our fallen human psyche. The real question is whether we let them stew to the point that we willingly allow them to turn into something more serious, like lust, jealousy, rage, unjust anger, the desire to harm someone or ourselves, and so on. Sin also comes in the form of not doing what we should have done - we call this omission. Did we purposely fail to stand up for someone or something in a situation in a way that would have been fair, just, holy, right? Did we intentionally withhold information or the entire truth in a situation that could have caused some sort of harm or distress to others? These are just a couple examples of sinning by omission.
Sin creates a barrier between individuals and God, hindering our ability to fully experience the joy, peace, and fulfillment that come from being in communion with Him. The effects of sin also create that same barrier between all of us. Sin leads to misunderstandings, misperceptions, mistrust, a distorted lens. It not only eats away at our individual relationships with God, but with one another.
The solution? The sacrament of Reconciliation, commonly called confession. And that solution is available here today. And so I respectfully challenge you to take advantage of it today.
I challenge you to go in there, into that confessional, and give it your best. That’s an absolute requirement if you want God’s forgiveness, healing, and the graces necessary to combat sin and temptation going forward. You must give it your best, and that also means genuinely being sorry. Try with everything you’ve got. Recount all your major, serious, intentional sins since your last confession. If you genuinely forget something, that’s totally okay. We all have flawed memories, and for many people, they’re trying to recount years and even decades of sins. But if you’re aware of something you’ve done or may have done – if it enters your mind at any time from now as you’re listening to me through your time in there – you can’t hide it. You need to disclose it. Is it tough to do this at times? Does it make us feel ashamed, embarrassed, pretty lowly? Dirty? Heck yes, it does. But I’ll tell you what. I promise you, with everything I’ve got, that if you go in there, and you genuinely try your best to recount your sins, to be totally honest with God and with yourself, to not beat around the bush and try to hide the seriousness of your sins in vague language, and just let it all come out; if you’re genuinely sorry, I promise you, with everything I’ve got, that things are gonna start happening in ways that cannot be explained by anything in this world.
If you feel separated, alienated from God and from others right now, if you’re tired of searching for answers and relief and distractions in other things, only to come up empty-handed, if you feel lost, if you’re tired of running and hiding, then today is your day. Go in there and give it your best, and walk out of there tall, forgiven, healed, joyful, and prepared to see the entire world and your life in a new lens. I sure did after 20-plus years. Have nothing to hide or fear. Priests have heard it all. God knows it all. Your secrets are safe with them. There is no sin He can’t or won’t forgive you for, there is no wound He can’t or won’t heal. God bless you. Thank you!
By Aaron S. Robertson
A talk I gave during a retreat for high school catechism students at my parish on April 14, 2024.
Sin is the obstacle blocking the joy that God intends for humanity, for each and every one of us. It’s a separation from God and a deviation from His divine will and purpose for creation, and it comes in many forms. Sin is any thought, word, or deed that violates God’s moral law, disrupts the harmony of the created order, and damages the relationship between humanity and God. Now, when we say thought, we really mean dwelling on bad or impure thoughts, whether they’re about ourselves, others, or God. We all have thoughts constantly running through our minds. This is a natural condition of our fallen human psyche. The real question is whether we let them stew to the point that we willingly allow them to turn into something more serious, like lust, jealousy, rage, unjust anger, the desire to harm someone or ourselves, and so on. Sin also comes in the form of not doing what we should have done - we call this omission. Did we purposely fail to stand up for someone or something in a situation in a way that would have been fair, just, holy, right? Did we intentionally withhold information or the entire truth in a situation that could have caused some sort of harm or distress to others? These are just a couple examples of sinning by omission.
Sin creates a barrier between individuals and God, hindering our ability to fully experience the joy, peace, and fulfillment that come from being in communion with Him. The effects of sin also create that same barrier between all of us. Sin leads to misunderstandings, misperceptions, mistrust, a distorted lens. It not only eats away at our individual relationships with God, but with one another.
The solution? The sacrament of Reconciliation, commonly called confession. And that solution is available here today. And so I respectfully challenge you to take advantage of it today.
I challenge you to go in there, into that confessional, and give it your best. That’s an absolute requirement if you want God’s forgiveness, healing, and the graces necessary to combat sin and temptation going forward. You must give it your best, and that also means genuinely being sorry. Try with everything you’ve got. Recount all your major, serious, intentional sins since your last confession. If you genuinely forget something, that’s totally okay. We all have flawed memories, and for many people, they’re trying to recount years and even decades of sins. But if you’re aware of something you’ve done or may have done – if it enters your mind at any time from now as you’re listening to me through your time in there – you can’t hide it. You need to disclose it. Is it tough to do this at times? Does it make us feel ashamed, embarrassed, pretty lowly? Dirty? Heck yes, it does. But I’ll tell you what. I promise you, with everything I’ve got, that if you go in there, and you genuinely try your best to recount your sins, to be totally honest with God and with yourself, to not beat around the bush and try to hide the seriousness of your sins in vague language, and just let it all come out; if you’re genuinely sorry, I promise you, with everything I’ve got, that things are gonna start happening in ways that cannot be explained by anything in this world.
If you feel separated, alienated from God and from others right now, if you’re tired of searching for answers and relief and distractions in other things, only to come up empty-handed, if you feel lost, if you’re tired of running and hiding, then today is your day. Go in there and give it your best, and walk out of there tall, forgiven, healed, joyful, and prepared to see the entire world and your life in a new lens. I sure did after 20-plus years. Have nothing to hide or fear. Priests have heard it all. God knows it all. Your secrets are safe with them. There is no sin He can’t or won’t forgive you for, there is no wound He can’t or won’t heal. God bless you. Thank you!
Don Bosco
Biography of Don Bosco
St. John Bosco, also known as Don Bosco ("Don" is a title given to priests in Italy), born Giovanni Melchiorre Bosco on August 16, 1815, in Becchi, Italy, was an influential Roman Catholic priest, educator, and writer known for his work with disadvantaged youth. His lifelong mission was to provide children and young adults with the educational and spiritual foundation to lead successful and upright lives.
Early life and education
Giovanni was the youngest son of Francesco Bosco and Margherita Occhiena. Tragedy struck early when his father died, leaving his mother to raise him and his two elder brothers alone. Despite the family's financial struggles, Margherita ensured that Giovanni received a basic education and instilled in him strong Christian values.
Driven by a calling to the priesthood, Bosco entered the seminary. His education was intermittently paused due to financial constraints, but he persevered and was ordained in 1841. His focus during these formative years sharpened towards helping boys who were left impoverished by the industrial revolution in Turin.
Work and achievements
After ordination, Don Bosco dedicated himself to the education and welfare of street children, juvenile delinquents, and other disadvantaged youth in the city of Turin. He established a night school for apprentices and opened his home as a refuge for the young and destitute. Bosco's educational philosophy was revolutionary, emphasizing love over punishment, which was a stark contrast to the harsh measures prevalent in the reformatories of the time.
In 1859, Bosco founded the Salesian Society, named after Saint Francis de Sales, renowned for his kind and gentle demeanor. The Society's mission was to continue his work through a network of educational institutions. It quickly spread beyond Italy, becoming one of the largest missionary organizations in the world.
Later years and legacy
Don Bosco was also a prolific writer and publisher, focusing on educational materials and devotional writings that furthered his pedagogical ideals. His efforts were recognized by the Church, and he received support from many quarters, including Pope Pius IX.
He died on January 31, 1888, in Turin and was canonized as a saint in the Roman Catholic Church in 1934 by Pope Pius XI. His legacy lives on through the Salesians, who continue to operate schools and youth centers worldwide.
Key highlights
For more details on the life of St. John Bosco, also known as Don Bosco, check out the previous post, Feast of Don Bosco.
St. John Bosco, also known as Don Bosco ("Don" is a title given to priests in Italy), born Giovanni Melchiorre Bosco on August 16, 1815, in Becchi, Italy, was an influential Roman Catholic priest, educator, and writer known for his work with disadvantaged youth. His lifelong mission was to provide children and young adults with the educational and spiritual foundation to lead successful and upright lives.
Early life and education
Driven by a calling to the priesthood, Bosco entered the seminary. His education was intermittently paused due to financial constraints, but he persevered and was ordained in 1841. His focus during these formative years sharpened towards helping boys who were left impoverished by the industrial revolution in Turin.
Work and achievements
After ordination, Don Bosco dedicated himself to the education and welfare of street children, juvenile delinquents, and other disadvantaged youth in the city of Turin. He established a night school for apprentices and opened his home as a refuge for the young and destitute. Bosco's educational philosophy was revolutionary, emphasizing love over punishment, which was a stark contrast to the harsh measures prevalent in the reformatories of the time.
In 1859, Bosco founded the Salesian Society, named after Saint Francis de Sales, renowned for his kind and gentle demeanor. The Society's mission was to continue his work through a network of educational institutions. It quickly spread beyond Italy, becoming one of the largest missionary organizations in the world.
Later years and legacy
Don Bosco was also a prolific writer and publisher, focusing on educational materials and devotional writings that furthered his pedagogical ideals. His efforts were recognized by the Church, and he received support from many quarters, including Pope Pius IX.
He died on January 31, 1888, in Turin and was canonized as a saint in the Roman Catholic Church in 1934 by Pope Pius XI. His legacy lives on through the Salesians, who continue to operate schools and youth centers worldwide.
Key highlights
- Birth and early life: Born in 1815 in Becchi, Italy, faced early hardship with the death of his father.
- Ordination: Became a priest in 1841, dedicating his life to the education and betterment of disadvantaged youth.
- Educational philosophy: Pioneered a system based on love and moral persuasion rather than punishment.
- Founding of the Salesian Society: Established in 1859, it has grown into a global organization devoted to education and care of young people.
- Death and canonization: Died in 1888; canonized as a saint in 1934.
- Lasting impact: Salesian Society continues to be a significant force in global education and youth development.
For more details on the life of St. John Bosco, also known as Don Bosco, check out the previous post, Feast of Don Bosco.
Thursday, April 4, 2024
Litany of Humility
Litany of Humility
By Cardinal Rafael Merry del Val y Zulueta (1865-1930), declared a Servant of God; served as Secretary of State to Pope St. Pius X (1903-1914)
O Jesus, meek and humble of heart,
Hear me.
From the desire of being esteemed,
Deliver me, O Jesus.
From the desire of being loved,
Deliver me, O Jesus.
From the desire of being extolled,
Deliver me, O Jesus.
From the desire of being honored,
Deliver me, O Jesus.
From the desire of being praised,
Deliver me, O Jesus.
From the desire of being preferred to others,
Deliver me, O Jesus.
From the desire of being consulted,
Deliver me, O Jesus.
From the desire of being approved,
Deliver me, O Jesus.
From the fear of being humiliated,
Deliver me, O Jesus.
From the fear of being despised,
Deliver me, O Jesus.
From the fear of suffering rebukes,
Deliver me, O Jesus.
From the fear of being calumniated,
Deliver me, O Jesus.
From the fear of being forgotten,
Deliver me, O Jesus.
From the fear of being ridiculed,
Deliver me, O Jesus.
From the fear of being wronged,
Deliver me, O Jesus.
From the fear of being suspected,
Deliver me, O Jesus.
That others may be loved more than I,
Jesus, grant me the grace to desire it.
That others may be esteemed more than I,
Jesus, grant me the grace to desire it.
That, in the opinion of the world, others may increase and I may decrease,
Jesus, grant me the grace to desire it.
That others may be chosen and I set aside,
Jesus, grant me the grace to desire it.
That others may be praised and I go unnoticed,
Jesus, grant me the grace to desire it.
That others may be preferred to me in everything,
Jesus, grant me the grace to desire it.
That others may become holier than I, provided that I may become as holy as I should,
Jesus, grant me the grace to desire it.
Charity
Charity is patient, is kind; charity does not envy, is not pretentious, is not puffed up, is not ambitious, is not self-seeking, is not provoked; thinks no evil, does not rejoice over wickedness, but rejoices with the truth, bears with all things, believes all things, hopes all things, endures all things (1 Corinthians 13:4-7).
To have Charity is to love God above all things for Himself and be ready to renounce all created things rather than offend Him by serious sin (Matthew 22:36-40).
By Cardinal Rafael Merry del Val y Zulueta (1865-1930), declared a Servant of God; served as Secretary of State to Pope St. Pius X (1903-1914)
O Jesus, meek and humble of heart,
Hear me.
From the desire of being esteemed,
Deliver me, O Jesus.
From the desire of being loved,
Deliver me, O Jesus.
From the desire of being extolled,
Deliver me, O Jesus.
From the desire of being honored,
Deliver me, O Jesus.
From the desire of being praised,
Deliver me, O Jesus.
From the desire of being preferred to others,
Deliver me, O Jesus.
From the desire of being consulted,
Deliver me, O Jesus.
From the desire of being approved,
Deliver me, O Jesus.
From the fear of being humiliated,
Deliver me, O Jesus.
From the fear of being despised,
Deliver me, O Jesus.
From the fear of suffering rebukes,
Deliver me, O Jesus.
From the fear of being calumniated,
Deliver me, O Jesus.
From the fear of being forgotten,
Deliver me, O Jesus.
From the fear of being ridiculed,
Deliver me, O Jesus.
From the fear of being wronged,
Deliver me, O Jesus.
From the fear of being suspected,
Deliver me, O Jesus.
That others may be loved more than I,
Jesus, grant me the grace to desire it.
That others may be esteemed more than I,
Jesus, grant me the grace to desire it.
That, in the opinion of the world, others may increase and I may decrease,
Jesus, grant me the grace to desire it.
That others may be chosen and I set aside,
Jesus, grant me the grace to desire it.
That others may be praised and I go unnoticed,
Jesus, grant me the grace to desire it.
That others may be preferred to me in everything,
Jesus, grant me the grace to desire it.
That others may become holier than I, provided that I may become as holy as I should,
Jesus, grant me the grace to desire it.
Charity
Charity is patient, is kind; charity does not envy, is not pretentious, is not puffed up, is not ambitious, is not self-seeking, is not provoked; thinks no evil, does not rejoice over wickedness, but rejoices with the truth, bears with all things, believes all things, hopes all things, endures all things (1 Corinthians 13:4-7).
To have Charity is to love God above all things for Himself and be ready to renounce all created things rather than offend Him by serious sin (Matthew 22:36-40).
Wednesday, April 3, 2024
Divine Mercy Sunday
Understanding Divine Mercy Sunday: A celebration of grace and redemption
Divine Mercy Sunday holds a special place in the hearts of Catholics worldwide as a profound celebration of God's boundless love, forgiveness, and mercy. Rooted in the teachings of Saint Faustina Kowalska, a Polish nun who experienced profound visions of Jesus Christ, Divine Mercy Sunday carries a rich history and spiritual significance that resonates deeply with believers. In this post, we will delve into the story behind Divine Mercy Sunday, its significance, and what Catholics must do to receive the promised graces on this sacred day.
The origins of Divine Mercy Sunday trace back to the revelations received by St. Faustina Kowalska in the early 20th century. In her diary, Divine Mercy in My Soul, St. Faustina documented her encounters with Jesus, who appeared to her as the "Divine Mercy" and conveyed His desire for humanity to turn to Him with trust and repentance. Jesus instructed St. Faustina to spread devotion to His Divine Mercy and emphasized the importance of seeking His mercy, especially through the sacraments of confession and the Eucharist.
One of the central messages of Divine Mercy Sunday is the offer of abundant graces and forgiveness to all who approach God with sincere contrition and trust in His mercy. According to St. Faustina's revelations, Jesus promised extraordinary graces to those who participate in Divine Mercy Sunday, particularly those who receive the sacraments of Reconciliation (confession) before that day, and Holy Communion (the Eucharist) on that day.
Divine Mercy Sunday is celebrated on the Sunday after Easter Sunday, following the liturgical calendar of the Catholic Church. This timing is significant, as it reflects the connection between Christ's resurrection and the outpouring of His mercy upon humanity. By commemorating Divine Mercy Sunday in the wake of Easter, Catholics are reminded of the profound link between Christ's victory over sin and death and the abundant mercy He offers to all.
To receive all the promised graces from Divine Mercy Sunday, Catholics are encouraged to observe certain practices and spiritual disciplines. First and foremost, believers are urged to approach the sacrament of Reconciliation, also known as confession, with genuine contrition for their sins. Confession allows Catholics to reconcile with God, receive His forgiveness, and experience the transformative power of His mercy.
Additionally, Catholics are called to participate in Holy Mass on Divine Mercy Sunday and receive the Eucharist with reverence and devotion. The reception of the body and blood of Christ strengthens believers spiritually and deepens their communion with God and the Church.
Moreover, on Divine Mercy Sunday, Catholics are invited to engage in acts of mercy and charity, reflecting God's mercy in their interactions with others. Whether through acts of kindness, forgiveness, and/or compassion, believers are called to embody the mercy of God and extend it to those in need.
In conclusion, Divine Mercy Sunday stands as a poignant reminder of God's unfathomable love and mercy toward humanity. Rooted in the revelations received by Saint Faustina Kowalska, this sacred day offers Catholics an opportunity to encounter the transformative power of God's mercy through the sacraments, prayer, and acts of charity. By embracing Divine Mercy Sunday, believers are invited to deepen their relationship with God, experience spiritual renewal, and become vessels of mercy in the world.
Sunday, March 17, 2024
St. Patrick's Breastplate prayer
A powerful prayer attributed to St. Patrick on this his feast day:
"St. Patrick's Breastplate" prayer
Source: OurCatholicPrayers.com
I arise today
Through a mighty strength, the invocation of the Trinity,
Through belief in the Threeness,
Through confession of the Oneness
of the Creator of creation.
I arise today
Through the strength of Christ's birth with His baptism,
Through the strength of His crucifixion with His burial,
Through the strength of His resurrection with His ascension,
Through the strength of His descent for the judgment of doom.
I arise today
Through the strength of the love of cherubim,
In the obedience of angels,
In the service of archangels,
In the hope of resurrection to meet with reward,
In the prayers of patriarchs,
In the predictions of prophets,
In the preaching of apostles,
In the faith of confessors,
In the innocence of holy virgins,
In the deeds of righteous men.
I arise today, through
The strength of heaven,
The light of the sun,
The radiance of the moon,
The splendor of fire,
The speed of lightning,
The swiftness of wind,
The depth of the sea,
The stability of the earth,
The firmness of rock.
I arise today, through
God's strength to pilot me,
God's might to uphold me,
God's wisdom to guide me,
God's eye to look before me,
God's ear to hear me,
God's word to speak for me,
God's hand to guard me,
God's shield to protect me,
God's host to save me
From snares of devils,
From temptation of vices,
From everyone who shall wish me ill,
afar and near.
I summon today
All these powers between me and those evils,
Against every cruel and merciless power
that may oppose my body and soul,
Against incantations of false prophets,
Against black laws of pagandom,
Against false laws of heretics,
Against craft of idolatry,
Against spells of witches and smiths and wizards,
Against every knowledge that corrupts man's body and soul;
Christ to shield me today
Against poison, against burning,
Against drowning, against wounding,
So that there may come to me an abundance of reward.
Christ with me,
Christ before me,
Christ behind me,
Christ in me,
Christ beneath me,
Christ above me,
Christ on my right,
Christ on my left,
Christ when I lie down,
Christ when I sit down,
Christ when I arise,
Christ in the heart of every man who thinks of me,
Christ in the mouth of everyone who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me.
I arise today
Through a mighty strength, the invocation of the Trinity,
Through belief in the Threeness,
Through confession of the Oneness
of the Creator of creation.
"St. Patrick's Breastplate" prayer
Source: OurCatholicPrayers.com
I arise today
Through a mighty strength, the invocation of the Trinity,
Through belief in the Threeness,
Through confession of the Oneness
of the Creator of creation.
I arise today
Through the strength of Christ's birth with His baptism,
Through the strength of His crucifixion with His burial,
Through the strength of His resurrection with His ascension,
Through the strength of His descent for the judgment of doom.
I arise today
Through the strength of the love of cherubim,
In the obedience of angels,
In the service of archangels,
In the hope of resurrection to meet with reward,
In the prayers of patriarchs,
In the predictions of prophets,
In the preaching of apostles,
In the faith of confessors,
In the innocence of holy virgins,
In the deeds of righteous men.
I arise today, through
The strength of heaven,
The light of the sun,
The radiance of the moon,
The splendor of fire,
The speed of lightning,
The swiftness of wind,
The depth of the sea,
The stability of the earth,
The firmness of rock.
I arise today, through
God's strength to pilot me,
God's might to uphold me,
God's wisdom to guide me,
God's eye to look before me,
God's ear to hear me,
God's word to speak for me,
God's hand to guard me,
God's shield to protect me,
God's host to save me
From snares of devils,
From temptation of vices,
From everyone who shall wish me ill,
afar and near.
I summon today
All these powers between me and those evils,
Against every cruel and merciless power
that may oppose my body and soul,
Against incantations of false prophets,
Against black laws of pagandom,
Against false laws of heretics,
Against craft of idolatry,
Against spells of witches and smiths and wizards,
Against every knowledge that corrupts man's body and soul;
Christ to shield me today
Against poison, against burning,
Against drowning, against wounding,
So that there may come to me an abundance of reward.
Christ with me,
Christ before me,
Christ behind me,
Christ in me,
Christ beneath me,
Christ above me,
Christ on my right,
Christ on my left,
Christ when I lie down,
Christ when I sit down,
Christ when I arise,
Christ in the heart of every man who thinks of me,
Christ in the mouth of everyone who speaks of me,
Christ in every eye that sees me,
Christ in every ear that hears me.
I arise today
Through a mighty strength, the invocation of the Trinity,
Through belief in the Threeness,
Through confession of the Oneness
of the Creator of creation.
Saturday, March 16, 2024
Discernment in Acts of the Apostles
Exploring Discernment in the Book of Acts as it Relates to Receiving Gentiles and Hellenist Jews into the Early Church
Aaron S. Robertson
March 2024
Introduction
The paper focuses on the Church’s process of discerning the way forward regarding key questions and disputes it encounters in the Acts of the Apostles (also known as the Book of Acts, or simply, Acts) as they relate to bringing Gentiles and Hellenist Jews into the fold. Along the way, the paper draws on both Christological and ecclesiological insights to support this discernment process. The paper’s thesis, then, is that the following passages in Acts clearly demonstrate how the early Church discerned the path forward with expanding and welcoming non-Jews and Hellenist Jews.
Four passages/pericopes will be summarized and explored. These are, in order by both chapter/verse and appearance in the paper: “The Need for Assistants”; Saul’s journey to conversion and his approval by the Apostles; Peter’s preaching to, and baptizing of, the Gentiles, and his defense of this to the Church; and the Council of Jerusalem and its effects on the Church. While there may certainly be other noteworthy passages and pericopes in Acts offering illuminating examples of early discernment in line with the paper’s thesis, space considerations for this specific study will prevent exploration beyond the four just identified.
To keep uniformity of scriptural translation, all references in the paper come from the version of the Holy Bible found at the website of the United States Conference of Catholic Bishops (USCCB), the citation of which will only be given once at the end in the Reference section. Because the paper is solely focused on Acts, only chapter and verse are given throughout, rather than citing the name of the book each time a reference to it is being made. The paper will conclude by briefly tying together analysis of the four passages/pericopes regarding discernment in line with its thesis.
Operating definitions of “discernment” for this study
Before continuing to examine the selected scripture passages, it is fitting to provide some general understanding of the word “discernment” and its variants. Keeping some sort of operating definition(s) at the forefront will help both the researcher and reader stay focused on what is attempting to be conveyed by this study. Following are three definitions taken from non-academic lay sources for “discernment.” They are: “the ability to judge people and things well” (Cambridge University Press and Assessment, 2024); “the ability to understand inner qualities or relationships” (Merriam-Webster, Incorporated, 2024); and, the third of five definitions offered by this reference, “the trait of judging wisely and objectively” (Vocabulary.com, Inc., 2024). Taken together, the themes emerging here are judging and understanding, and this will be the author’s primary operating definition here.
“The Need for Assistants” – 6:1-7
At the center of this pericope is a growing conflict between the Hellenist Jews and the Hebrews, whereby the former are complaining that, “…their widows were being neglected in the daily distribution” (6:1), whereas, apparently, the Hebrew widows are not being neglected. Now, both groups are Jewish, but the reason why this pericope is examined in this study is because the situation here still pertains to how the Church is discerning the inclusion of those considered outsiders – being heavily influenced by Greek culture and philosophy, save for polytheism, the Hellenist Jews were often looked at by their Hebrew counterparts as being different; their Jewish identity somehow watered down, not correct, erroneous. They are, for all practical purposes, outsiders in the eyes of the Hebrews, broadly speaking.
The Apostles, wishing not to get involved in managing the daily distribution because they feel they are called to focus on prayer and the preaching of the Gospel (6:2; 6:4), instead call for the, “…select[ion] from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task” (6:3). After the seven men were chosen, they were brought to the Apostles, “…who prayed and laid hands on them” (6:6).
Identifying and selecting these seven men for this important role demonstrates considerable discernment from most notably an ecclesiological perspective. Undoubtedly, from a Christological point of view, there is a moral mandate here, insofar as Jesus would want – indeed, expect – the Church to take care of all widows. His commandment to love one another, if nothing else here, covers that. Far more prevalent in this pericope, however, is discernment over how the Church continues to grow, move forward, and best serve those in need. Here, the Apostles recognize their unique calling to a life of prayer, preaching, and leading the Church. They realize they are not called to handle this type of work, and perhaps, presumably, they do not possess the skills for, nor the interest in, this job, anyway. They judge wisely that this is not for them. So, they delegate the task out by asking that seven men of reputable character, specifically, “…filled with the Spirit and wisdom…” (6:3), be selected, and the Apostles, in turn, will formally appoint them to the role with their blessings. Going through this process enables the Church to grow by getting more people active and utilizing their own unique skillsets, talents, and interests for the betterment and welfare of the Church and those she serves.
“Saul’s Conversion,” “Saul’s Baptism,” “Saul Preaches in Damascus,” “Saul Visits Jerusalem” – 9: 1-30
Still another exemplar of discernment can be found in the conversion of Saul/Paul, and how the Church grapples with this surprising development, given Saul’s notorious reputation for persecuting believers. The opening two verses of chapter 9 are poignant in describing Saul’s hatred for the Christians: “Now Saul, still breathing murderous threats against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues in Damascus, that, if he should find any men or women who belonged to the Way, he might bring them back to Jerusalem in chains” (9:1-2). As he is on his way to Damascus (9:3-9) with an entourage in search of believers, Paul is blinded by a light coming from the sky and hears the voice of Jesus asking him why he (Paul) is persecuting Him. Paul remains blind for three days and does not eat or drink anything (9:9) until he is baptized by the disciple Ananias (9:10-19). Both men have visions of the other, that Ananias will come along at the command of the Lord to baptize Paul. Upon Ananias laying his hands on Paul, “Immediately things like scales fell from his eyes and he regained his sight. He got up and was baptized, and when he had eaten, he recovered his strength” (9:18-19).
The conversion of Paul is rich in Christological insights. For starters, the facts that Paul hated Christ and His followers, even actively participating in the martyrdom of Stephen, further reinforces, in quite a profound way here, that no one – no sin – is beyond God’s love, forgiveness, and healing. This is who God is. He is always trying to reach us, including, and perhaps especially, the most hardened of hearts. Additionally, Paul’s conversion also simultaneously demonstrates how God has a plan – a truly meaningful and profound purpose – for all. It is up to everyone to cooperate with this grace, however, and Paul here certainly discerns and responds to God’s unique plan for him. Here, not only does God forgive Paul of his horrible sins, but He specifically purposes Paul to become an apostle, that he may go out into the world, as far as he can, proclaiming the good news of Jesus Christ, the one he at one time so despised.
From both Christological and ecclesiological perspectives, Paul becomes known as the Apostle to the Gentiles. In fact, this is part of God’s unique plan for Paul, but it is also His plan for the Church, utilizing Paul’s gifts and talents, and certainly aided by His grace, to specifically work to bring non-Jews into the fold. From more of an ecclesiological aspect, Paul’s conversion also demonstrates how those in the Church wrestle with God’s call for Paul. There is certainly fear and distrust among the disciples at first (9:26), given Paul’s reputation, and it takes the trustworthy Barnabas to bring him to the Apostles (9:27) to assure them of Paul’s good intentions and faith. After hearing all this, the Apostles, “…took him [Paul] down to Caesarea and sent him on his way to Tarsus” (9:30).
Peter’s preaching to, and baptizing of, the Gentiles, and his explanation of this to the Church – chapters 10 and 11
In Chapter 10, the reader learns about Cornelius, a Roman solider who is, “devout and God-fearing along with his whole household…” (10:2) and, “…who used to give alms generously to the Jewish people and pray to God constantly” (10:2). The chapter opens with the “Vision of Cornelius,” in which the centurion is visited by an angel, who shares with Cornelius that, “Your prayers and almsgiving have ascended as a memorial offering before God…” (10:4) and instructs him to go and visit the apostle Simon Peter, who is staying in the town of Joppa (10:5). The next day, Peter has his own vision (10:9-33) preparing him for the upcoming visit by Cornelius and his men. In his vision,
At this point, Cornelius explains the vision he had and how he was instructed to summon Peter and listen to what he (Peter) has to say. Peter then gives a speech (10:34-43). Key points from Peter’s speech, for purposes of this paper, include, “In truth, I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him” (10:34-35), and, “To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name” (10:43).
While still speaking, the Holy Spirit came upon all who were present and listening (10:44), and, “The circumcised believers who had accompanied Peter were astounded that the gift of the holy Spirit should have been poured out on the Gentiles also, for they could hear them speaking in tongues and glorifying God” (10:45-46). In response to their amazement, Peter responds, “Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?” (10:47). After saying this, Peter then orders these Gentiles, “…baptized in the name of Jesus Christ” (10:48).
Chapter 11 opens with “The Baptism of the Gentiles Explained.” This pericope, in which Peter explains his actions to “…circumcised believers [who] confronted him, saying, ‘You entered the house of uncircumcised people and ate with them’” (11:2-3), constitutes the bulk of the chapter (11:1-18). Peter recounts his vision, explains Cornelius’s vision, and how he had, “…remembered the word of the Lord, how he had said, ‘John baptized with water but you will be baptized with the holy Spirit’” (11:16). Peter then reasons, “If then God gave them the same gift he gave to us when we came to believe in the Lord Jesus Christ, who was I to be able to hinder God?” (11:17). In the end, Peter wins the Jewish believers over. “When they heard this, they stopped objecting and glorified God, saying, ‘God has then granted life-giving repentance to the Gentiles too’” (11:18).
“Council of Jerusalem,” “James on Dietary Law,” “Letter of the Apostles” – 15:1-29
The Council of Jerusalem was called to deal with a situation that arose in which there was confusion and debate as to whether Gentile converts to Christianity had to first convert to Judaism to be saved. More specifically, this controversy homed in about circumcision, with some (15:1) arguing that male Gentile converts would first need to be circumcised according to Mosaic Law to be saved. This argument appears to have come largely from Pharisee converts to Christianity (15:5). To settle this dispute, the Apostles and presbyters of the Church met in Jerusalem to discern together, with Peter (15:6-12) and James (15:13-21) addressing their brothers in faith with their arguments against the requirement for circumcising male Gentile converts to Christianity. In the end, a letter was written by the Apostles and presbyters to settle the dispute. It was written for the entire Church, with representatives selected, “…in agreement with the whole church…” (15:22) to deliver and share the letter. The ending to the letter reads:
Combined analysis of Peter’s meeting with Cornelius and the Council of Jerusalem
There are considerable Christological and ecclesiological links that can be mined between Peter’s meeting with Cornelius and the Council of Jerusalem. Chapter 11, verses 2-3, in which Peter faces the, “…circumcised believers [who] confronted him, saying, ‘You entered the house of uncircumcised people and ate with them,’” is comparable to Jesus entering the homes of Jewish sinners and tax collectors and dining with them, as well. Just as Jesus Himself befriended, loved, and dined with sinners to call them to new life, Peter is doing the same here. He has discerned, through a combination of reason, the aid of his faith, and certainly with the guidance of the Holy Spirit, that Jewish sinners who are circumcised are no different – no more special, no greater than – to the Lord than Gentile sinners. Both groups are God’s children, human beings made in His image; and God desires that all His children be saved. Furthermore, it is known that Jesus, Himself, ministered to Gentiles, and certainly Peter would have remembered the words of Jesus in the Great Commission, instructing His followers to go out and make disciples of all nations. From a Christological standpoint, then, Peter’s actions meeting with Cornelius and company, and his follow-up defense of it to the Jewish believers, reaffirm that Jesus truly did come to save all humankind. He is Lord of all, Jew and Gentile, and His love and mercy are freely given to all who believe in Him.
The conclusions arrived at by the Church at the Council of Jerusalem serve to ratify Peter’s individual actions and explanation, and hence, his own Christological understanding, regarding Cornelius and his companions. The Apostles and presbyters, having assembled to thoughtfully debate and discuss – to discern, with the guidance of the Holy Spirit – together the way forward for the Church regarding Gentile converts, reason that it is not necessary for them to be circumcised in accordance with the Mosaic Law to be saved by Jesus. Indeed, it is a great hindrance. God has revealed Himself to both Jew and Gentile, and He desires that all His children be saved. As Peter states during the Council,
Conclusion
The paper attempted to make the case that the preceding four passages/pericopes in Acts clearly demonstrate how the early Church discerned the path forward in relation to its expansion and the welcoming of non-Jews and Hellenist Jews into its fold. In doing so, several rich Christological and ecclesiological insights have been mined. Christological understandings gleaned or reinforced in this study include Jesus wanting – really, expecting – the Church to take care of all widows; the fact that no one – no sin – is beyond God’s healing love and mercy; the fact that God has a unique purpose, or plan, for all; that all are God’s children, human beings made in His image, and He desires that all His children be saved; and that Jesus truly did come to save all humankind as Lord of all, Jew and Gentile, with His love and mercy freely extended to all who believe in Him. Ecclesiological observations made here include the Church learning how to get more believers active by utilizing their own unique gifts for its betterment and those she serves (specifically, the seven assistants, but also Paul); the Church correctly grappling with God’s unique calling for individual believers (specifically, Paul); and the Church correctly arriving at the conclusion after thoughtful discernment that requiring circumcision for Gentile converts would be a great and unnecessary hindrance (Cornelius, Council of Jerusalem).
Reference
Cambridge.org Dictionary, s.v. “discernment.” Accessed March 6, 2024. https://dictionary.cambridge.org/us/dictionary/english/discernment
Merriam-Webster.com Thesaurus, s.v. “discernment.” Accessed March 6, 2024. https://www.merriam-webster.com/thesaurus/discernment.
United States Conference of Catholic Bishops (USCCB). Acts of the Apostles. Accessed March 1, 2024. https://bible.usccb.org/bible/acts/0
Vocabulary.com Dictionary, s.v. “discernment.” Accessed March 6, 2024. https://www.vocabulary.com/dictionary/discernment.
Aaron S. Robertson
March 2024
Introduction
The paper focuses on the Church’s process of discerning the way forward regarding key questions and disputes it encounters in the Acts of the Apostles (also known as the Book of Acts, or simply, Acts) as they relate to bringing Gentiles and Hellenist Jews into the fold. Along the way, the paper draws on both Christological and ecclesiological insights to support this discernment process. The paper’s thesis, then, is that the following passages in Acts clearly demonstrate how the early Church discerned the path forward with expanding and welcoming non-Jews and Hellenist Jews.
Four passages/pericopes will be summarized and explored. These are, in order by both chapter/verse and appearance in the paper: “The Need for Assistants”; Saul’s journey to conversion and his approval by the Apostles; Peter’s preaching to, and baptizing of, the Gentiles, and his defense of this to the Church; and the Council of Jerusalem and its effects on the Church. While there may certainly be other noteworthy passages and pericopes in Acts offering illuminating examples of early discernment in line with the paper’s thesis, space considerations for this specific study will prevent exploration beyond the four just identified.
To keep uniformity of scriptural translation, all references in the paper come from the version of the Holy Bible found at the website of the United States Conference of Catholic Bishops (USCCB), the citation of which will only be given once at the end in the Reference section. Because the paper is solely focused on Acts, only chapter and verse are given throughout, rather than citing the name of the book each time a reference to it is being made. The paper will conclude by briefly tying together analysis of the four passages/pericopes regarding discernment in line with its thesis.
Operating definitions of “discernment” for this study
Before continuing to examine the selected scripture passages, it is fitting to provide some general understanding of the word “discernment” and its variants. Keeping some sort of operating definition(s) at the forefront will help both the researcher and reader stay focused on what is attempting to be conveyed by this study. Following are three definitions taken from non-academic lay sources for “discernment.” They are: “the ability to judge people and things well” (Cambridge University Press and Assessment, 2024); “the ability to understand inner qualities or relationships” (Merriam-Webster, Incorporated, 2024); and, the third of five definitions offered by this reference, “the trait of judging wisely and objectively” (Vocabulary.com, Inc., 2024). Taken together, the themes emerging here are judging and understanding, and this will be the author’s primary operating definition here.
“The Need for Assistants” – 6:1-7
At the center of this pericope is a growing conflict between the Hellenist Jews and the Hebrews, whereby the former are complaining that, “…their widows were being neglected in the daily distribution” (6:1), whereas, apparently, the Hebrew widows are not being neglected. Now, both groups are Jewish, but the reason why this pericope is examined in this study is because the situation here still pertains to how the Church is discerning the inclusion of those considered outsiders – being heavily influenced by Greek culture and philosophy, save for polytheism, the Hellenist Jews were often looked at by their Hebrew counterparts as being different; their Jewish identity somehow watered down, not correct, erroneous. They are, for all practical purposes, outsiders in the eyes of the Hebrews, broadly speaking.
The Apostles, wishing not to get involved in managing the daily distribution because they feel they are called to focus on prayer and the preaching of the Gospel (6:2; 6:4), instead call for the, “…select[ion] from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task” (6:3). After the seven men were chosen, they were brought to the Apostles, “…who prayed and laid hands on them” (6:6).
Identifying and selecting these seven men for this important role demonstrates considerable discernment from most notably an ecclesiological perspective. Undoubtedly, from a Christological point of view, there is a moral mandate here, insofar as Jesus would want – indeed, expect – the Church to take care of all widows. His commandment to love one another, if nothing else here, covers that. Far more prevalent in this pericope, however, is discernment over how the Church continues to grow, move forward, and best serve those in need. Here, the Apostles recognize their unique calling to a life of prayer, preaching, and leading the Church. They realize they are not called to handle this type of work, and perhaps, presumably, they do not possess the skills for, nor the interest in, this job, anyway. They judge wisely that this is not for them. So, they delegate the task out by asking that seven men of reputable character, specifically, “…filled with the Spirit and wisdom…” (6:3), be selected, and the Apostles, in turn, will formally appoint them to the role with their blessings. Going through this process enables the Church to grow by getting more people active and utilizing their own unique skillsets, talents, and interests for the betterment and welfare of the Church and those she serves.
“Saul’s Conversion,” “Saul’s Baptism,” “Saul Preaches in Damascus,” “Saul Visits Jerusalem” – 9: 1-30
Still another exemplar of discernment can be found in the conversion of Saul/Paul, and how the Church grapples with this surprising development, given Saul’s notorious reputation for persecuting believers. The opening two verses of chapter 9 are poignant in describing Saul’s hatred for the Christians: “Now Saul, still breathing murderous threats against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues in Damascus, that, if he should find any men or women who belonged to the Way, he might bring them back to Jerusalem in chains” (9:1-2). As he is on his way to Damascus (9:3-9) with an entourage in search of believers, Paul is blinded by a light coming from the sky and hears the voice of Jesus asking him why he (Paul) is persecuting Him. Paul remains blind for three days and does not eat or drink anything (9:9) until he is baptized by the disciple Ananias (9:10-19). Both men have visions of the other, that Ananias will come along at the command of the Lord to baptize Paul. Upon Ananias laying his hands on Paul, “Immediately things like scales fell from his eyes and he regained his sight. He got up and was baptized, and when he had eaten, he recovered his strength” (9:18-19).
The conversion of Paul is rich in Christological insights. For starters, the facts that Paul hated Christ and His followers, even actively participating in the martyrdom of Stephen, further reinforces, in quite a profound way here, that no one – no sin – is beyond God’s love, forgiveness, and healing. This is who God is. He is always trying to reach us, including, and perhaps especially, the most hardened of hearts. Additionally, Paul’s conversion also simultaneously demonstrates how God has a plan – a truly meaningful and profound purpose – for all. It is up to everyone to cooperate with this grace, however, and Paul here certainly discerns and responds to God’s unique plan for him. Here, not only does God forgive Paul of his horrible sins, but He specifically purposes Paul to become an apostle, that he may go out into the world, as far as he can, proclaiming the good news of Jesus Christ, the one he at one time so despised.
From both Christological and ecclesiological perspectives, Paul becomes known as the Apostle to the Gentiles. In fact, this is part of God’s unique plan for Paul, but it is also His plan for the Church, utilizing Paul’s gifts and talents, and certainly aided by His grace, to specifically work to bring non-Jews into the fold. From more of an ecclesiological aspect, Paul’s conversion also demonstrates how those in the Church wrestle with God’s call for Paul. There is certainly fear and distrust among the disciples at first (9:26), given Paul’s reputation, and it takes the trustworthy Barnabas to bring him to the Apostles (9:27) to assure them of Paul’s good intentions and faith. After hearing all this, the Apostles, “…took him [Paul] down to Caesarea and sent him on his way to Tarsus” (9:30).
Peter’s preaching to, and baptizing of, the Gentiles, and his explanation of this to the Church – chapters 10 and 11
In Chapter 10, the reader learns about Cornelius, a Roman solider who is, “devout and God-fearing along with his whole household…” (10:2) and, “…who used to give alms generously to the Jewish people and pray to God constantly” (10:2). The chapter opens with the “Vision of Cornelius,” in which the centurion is visited by an angel, who shares with Cornelius that, “Your prayers and almsgiving have ascended as a memorial offering before God…” (10:4) and instructs him to go and visit the apostle Simon Peter, who is staying in the town of Joppa (10:5). The next day, Peter has his own vision (10:9-33) preparing him for the upcoming visit by Cornelius and his men. In his vision,
He saw heaven opened and something resembling a large sheet coming down, lowered to the ground by its four corners. In it were all the earth’s four-legged animals and reptiles and the birds of the sky. A voice said to him, ‘Get up, Peter. Slaughter and eat.’ But Peter said, ‘Certainly not, sir. For never have I eaten anything profane and unclean.’ The voice spoke to him again, a second time, ‘What God has made clean, you are not to call profane.’ (10:11-15)The following verse, 10:16, notes that this occurred a total of three times before the sheet made its way back up to the sky. Peter wrestles with the meaning of the vision, but it soon becomes apparent to him that God is talking about the Gentiles. He meets Cornelius and a small crowd of Cornelius’s “…relatives and close friends” (10:24) that Cornelius had assembled for this very special occasion of meeting Peter. Peter addresses the crowd, “You know that it is unlawful for a Jewish man to associate with, or visit, a Gentile, but God has shown me that I should not call any person profane or unclean. And that is why I came without objection when sent for. May I ask, then, why you summoned me?” (10:28-29).
At this point, Cornelius explains the vision he had and how he was instructed to summon Peter and listen to what he (Peter) has to say. Peter then gives a speech (10:34-43). Key points from Peter’s speech, for purposes of this paper, include, “In truth, I see that God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him” (10:34-35), and, “To him all the prophets bear witness, that everyone who believes in him will receive forgiveness of sins through his name” (10:43).
While still speaking, the Holy Spirit came upon all who were present and listening (10:44), and, “The circumcised believers who had accompanied Peter were astounded that the gift of the holy Spirit should have been poured out on the Gentiles also, for they could hear them speaking in tongues and glorifying God” (10:45-46). In response to their amazement, Peter responds, “Can anyone withhold the water for baptizing these people, who have received the holy Spirit even as we have?” (10:47). After saying this, Peter then orders these Gentiles, “…baptized in the name of Jesus Christ” (10:48).
Chapter 11 opens with “The Baptism of the Gentiles Explained.” This pericope, in which Peter explains his actions to “…circumcised believers [who] confronted him, saying, ‘You entered the house of uncircumcised people and ate with them’” (11:2-3), constitutes the bulk of the chapter (11:1-18). Peter recounts his vision, explains Cornelius’s vision, and how he had, “…remembered the word of the Lord, how he had said, ‘John baptized with water but you will be baptized with the holy Spirit’” (11:16). Peter then reasons, “If then God gave them the same gift he gave to us when we came to believe in the Lord Jesus Christ, who was I to be able to hinder God?” (11:17). In the end, Peter wins the Jewish believers over. “When they heard this, they stopped objecting and glorified God, saying, ‘God has then granted life-giving repentance to the Gentiles too’” (11:18).
“Council of Jerusalem,” “James on Dietary Law,” “Letter of the Apostles” – 15:1-29
The Council of Jerusalem was called to deal with a situation that arose in which there was confusion and debate as to whether Gentile converts to Christianity had to first convert to Judaism to be saved. More specifically, this controversy homed in about circumcision, with some (15:1) arguing that male Gentile converts would first need to be circumcised according to Mosaic Law to be saved. This argument appears to have come largely from Pharisee converts to Christianity (15:5). To settle this dispute, the Apostles and presbyters of the Church met in Jerusalem to discern together, with Peter (15:6-12) and James (15:13-21) addressing their brothers in faith with their arguments against the requirement for circumcising male Gentile converts to Christianity. In the end, a letter was written by the Apostles and presbyters to settle the dispute. It was written for the entire Church, with representatives selected, “…in agreement with the whole church…” (15:22) to deliver and share the letter. The ending to the letter reads:
It is the decision of the holy Spirit and of us not to place on you any burden beyond these necessities, namely, to abstain from meat sacrificed to idols, from blood, from meats of strangled animals, and from unlawful marriage. If you keep free of these, you will be doing what is right. Farewell. (15:28-29)It is James who makes the case for the avoidance of these meats and unlawful marriage in his address to the Council (15:13-21).
Combined analysis of Peter’s meeting with Cornelius and the Council of Jerusalem
There are considerable Christological and ecclesiological links that can be mined between Peter’s meeting with Cornelius and the Council of Jerusalem. Chapter 11, verses 2-3, in which Peter faces the, “…circumcised believers [who] confronted him, saying, ‘You entered the house of uncircumcised people and ate with them,’” is comparable to Jesus entering the homes of Jewish sinners and tax collectors and dining with them, as well. Just as Jesus Himself befriended, loved, and dined with sinners to call them to new life, Peter is doing the same here. He has discerned, through a combination of reason, the aid of his faith, and certainly with the guidance of the Holy Spirit, that Jewish sinners who are circumcised are no different – no more special, no greater than – to the Lord than Gentile sinners. Both groups are God’s children, human beings made in His image; and God desires that all His children be saved. Furthermore, it is known that Jesus, Himself, ministered to Gentiles, and certainly Peter would have remembered the words of Jesus in the Great Commission, instructing His followers to go out and make disciples of all nations. From a Christological standpoint, then, Peter’s actions meeting with Cornelius and company, and his follow-up defense of it to the Jewish believers, reaffirm that Jesus truly did come to save all humankind. He is Lord of all, Jew and Gentile, and His love and mercy are freely given to all who believe in Him.
The conclusions arrived at by the Church at the Council of Jerusalem serve to ratify Peter’s individual actions and explanation, and hence, his own Christological understanding, regarding Cornelius and his companions. The Apostles and presbyters, having assembled to thoughtfully debate and discuss – to discern, with the guidance of the Holy Spirit – together the way forward for the Church regarding Gentile converts, reason that it is not necessary for them to be circumcised in accordance with the Mosaic Law to be saved by Jesus. Indeed, it is a great hindrance. God has revealed Himself to both Jew and Gentile, and He desires that all His children be saved. As Peter states during the Council,
And God, who knows the heart, bore witness by granting them the holy Spirit just as he did us. He made no distinction between us and them, for by faith he purified their hearts. Why, then, are you now putting God to the test by placing on the shoulders of the disciples a yoke that neither our ancestors nor we have been able to bear? (15:8-10)In the end, as previously stated, the Council asks only of Gentile converts “…to abstain from meat sacrificed to idols, from blood, from meats of strangled animals, and from unlawful marriage” (15:29).
Conclusion
The paper attempted to make the case that the preceding four passages/pericopes in Acts clearly demonstrate how the early Church discerned the path forward in relation to its expansion and the welcoming of non-Jews and Hellenist Jews into its fold. In doing so, several rich Christological and ecclesiological insights have been mined. Christological understandings gleaned or reinforced in this study include Jesus wanting – really, expecting – the Church to take care of all widows; the fact that no one – no sin – is beyond God’s healing love and mercy; the fact that God has a unique purpose, or plan, for all; that all are God’s children, human beings made in His image, and He desires that all His children be saved; and that Jesus truly did come to save all humankind as Lord of all, Jew and Gentile, with His love and mercy freely extended to all who believe in Him. Ecclesiological observations made here include the Church learning how to get more believers active by utilizing their own unique gifts for its betterment and those she serves (specifically, the seven assistants, but also Paul); the Church correctly grappling with God’s unique calling for individual believers (specifically, Paul); and the Church correctly arriving at the conclusion after thoughtful discernment that requiring circumcision for Gentile converts would be a great and unnecessary hindrance (Cornelius, Council of Jerusalem).
Reference
Cambridge.org Dictionary, s.v. “discernment.” Accessed March 6, 2024. https://dictionary.cambridge.org/us/dictionary/english/discernment
Merriam-Webster.com Thesaurus, s.v. “discernment.” Accessed March 6, 2024. https://www.merriam-webster.com/thesaurus/discernment.
United States Conference of Catholic Bishops (USCCB). Acts of the Apostles. Accessed March 1, 2024. https://bible.usccb.org/bible/acts/0
Vocabulary.com Dictionary, s.v. “discernment.” Accessed March 6, 2024. https://www.vocabulary.com/dictionary/discernment.
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