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 God. Show all posts
Showing posts with label God. 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.
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.
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, 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!
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.
Sunday, December 10, 2023
Admissions essay for Sacred Heart
Aaron S. Robertson
Author's note: What follows is my admissions essay for entry into the Master's in Theology program at Sacred Heart Seminary and School of Theology, written and submitted in June, 2023.
In this essay, I will begin by briefly introducing myself with several personal, professional, and academic details. Next, I will discuss my return to the Church at the end of 2021 after approximately two decades and how this has inspired me to apply for the Master of Arts program. I will then close with a short conversation centered around what I would specifically like to explore in the program as it pertains to my role in healing a fractured world.
Currently, I work as a full-time substitute teacher and special education paraprofessional. The upcoming 2023-24 school year marks my sixth in the profession, after holding various roles in business to 2018. I hold a BA (2007) and MS (2013) from Cardinal Stritch University and was enrolled in its doctoral program when the university closed in 2023.
In December 2021, I experienced a radical conversion that inspired me to return to Holy Mother Church after wandering in the proverbial wilderness for nearly 20 years, lost in the spirit of the world. Since then, I became active in my parish’s men’s group; became a catechist for children; have occasionally led small group sessions for adults; and have passionately returned to the Sacraments. I attend confession weekly and have found it to be a wonderful source of healing, joy, peace, and beauty.
At 40 years old, this MA will open a plethora of new work and service opportunities for me, albeit it later in life and career. I am not sure of the full extent of the breadth and depth of these at the immediate moment, as I cannot see the big picture fully laid out. They may range anywhere from parish-level catechism and faith formation roles educating children and/or adults; to working in campus ministry and/or as an occasional adjunct instructor at the collegiate level; to serving the Archdiocese of Milwaukee in some capacity; and/or to collaborating with a Catholic business or organization that produces faith-based content. These opportunities may involve travel and service trips. I am receptive to all these wonderful possibilities, wherever the Holy Spirit wishes to lead me. All I know for certain is that I am an educator at heart, having worked with K-12 students for five years now. Additionally, I held stints training and educating working adults in various subjects during my time in business and industry. In short, I absolutely love teaching and learning, and I am excited by all the potential that the attainment of this degree can bring in enhancing these God-given talents and gifts I have.
In reflecting on my role in healing a fractured world, I have always been fascinated by macro-level economic, political, and social systems, and their abilities – or lack thereof – to provide for the holistic needs of people, families, and workers adequately and meaningfully. After searching for more than 20 years, I have concluded with absolute conviction, in front of my very eyes the entire time but overlooked and even blatantly ignored by me due to the blindness of sin in combination with arrogance and pride, that only the Holy Roman Church and Her teachings hold the full and complete truth regarding these complex economic and material concerns. It is through traveling down this avenue that I arrive in the splendor of the Church’s vast, rich, lifegiving, and life affirming deposit of social teaching.
Briefly, I boldly hold that it is through the Sacraments that we as individuals are given the graces to align ourselves to God’s will while simultaneously becoming truly reliant on Him, all so that, in turn, we not only have eternal life, but we create, while still in this world, a just society where an abundance of charity and goodwill overflow, allowing all to truly flourish. There is no other way. All other proposed solutions, systems, and ideologies are manmade, leave God out of the picture or relegate Him to mere pleasantries while replacing Him with material wealth and goods to be greedily desired, and are doomed to failure. This is why they have not succeeded in adequately providing for the holistic needs of people, families, and workers. Under both liberal democracies and totalitarian regimes of every stripe; and in free market and command economies alike; people live in poverty, go hungry, are actors or victims of heinous crimes, and suffer at the hands of greed they have little to no control over. True resolution lies in the teachings of the Church, which in turn come from Christ and the regular reception of His Sacraments.
Author's note: What follows is my admissions essay for entry into the Master's in Theology program at Sacred Heart Seminary and School of Theology, written and submitted in June, 2023.
In this essay, I will begin by briefly introducing myself with several personal, professional, and academic details. Next, I will discuss my return to the Church at the end of 2021 after approximately two decades and how this has inspired me to apply for the Master of Arts program. I will then close with a short conversation centered around what I would specifically like to explore in the program as it pertains to my role in healing a fractured world.
Currently, I work as a full-time substitute teacher and special education paraprofessional. The upcoming 2023-24 school year marks my sixth in the profession, after holding various roles in business to 2018. I hold a BA (2007) and MS (2013) from Cardinal Stritch University and was enrolled in its doctoral program when the university closed in 2023.
In December 2021, I experienced a radical conversion that inspired me to return to Holy Mother Church after wandering in the proverbial wilderness for nearly 20 years, lost in the spirit of the world. Since then, I became active in my parish’s men’s group; became a catechist for children; have occasionally led small group sessions for adults; and have passionately returned to the Sacraments. I attend confession weekly and have found it to be a wonderful source of healing, joy, peace, and beauty.
At 40 years old, this MA will open a plethora of new work and service opportunities for me, albeit it later in life and career. I am not sure of the full extent of the breadth and depth of these at the immediate moment, as I cannot see the big picture fully laid out. They may range anywhere from parish-level catechism and faith formation roles educating children and/or adults; to working in campus ministry and/or as an occasional adjunct instructor at the collegiate level; to serving the Archdiocese of Milwaukee in some capacity; and/or to collaborating with a Catholic business or organization that produces faith-based content. These opportunities may involve travel and service trips. I am receptive to all these wonderful possibilities, wherever the Holy Spirit wishes to lead me. All I know for certain is that I am an educator at heart, having worked with K-12 students for five years now. Additionally, I held stints training and educating working adults in various subjects during my time in business and industry. In short, I absolutely love teaching and learning, and I am excited by all the potential that the attainment of this degree can bring in enhancing these God-given talents and gifts I have.
In reflecting on my role in healing a fractured world, I have always been fascinated by macro-level economic, political, and social systems, and their abilities – or lack thereof – to provide for the holistic needs of people, families, and workers adequately and meaningfully. After searching for more than 20 years, I have concluded with absolute conviction, in front of my very eyes the entire time but overlooked and even blatantly ignored by me due to the blindness of sin in combination with arrogance and pride, that only the Holy Roman Church and Her teachings hold the full and complete truth regarding these complex economic and material concerns. It is through traveling down this avenue that I arrive in the splendor of the Church’s vast, rich, lifegiving, and life affirming deposit of social teaching.
Briefly, I boldly hold that it is through the Sacraments that we as individuals are given the graces to align ourselves to God’s will while simultaneously becoming truly reliant on Him, all so that, in turn, we not only have eternal life, but we create, while still in this world, a just society where an abundance of charity and goodwill overflow, allowing all to truly flourish. There is no other way. All other proposed solutions, systems, and ideologies are manmade, leave God out of the picture or relegate Him to mere pleasantries while replacing Him with material wealth and goods to be greedily desired, and are doomed to failure. This is why they have not succeeded in adequately providing for the holistic needs of people, families, and workers. Under both liberal democracies and totalitarian regimes of every stripe; and in free market and command economies alike; people live in poverty, go hungry, are actors or victims of heinous crimes, and suffer at the hands of greed they have little to no control over. True resolution lies in the teachings of the Church, which in turn come from Christ and the regular reception of His Sacraments.
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