How to keep a commonplace book

The commonplace book: A timeless tradition of learning and reflection

A commonplace book is a personal repository for knowledge, reflections, and ideas. The term "commonplace" comes from the Latin locus communis, which translates to "a general or shared topic." In essence, a commonplace book is a collection of quotes, observations, thoughts, and knowledge that resonates with the individual keeping it. It can take the form of a journal, a notebook, or a digital record where the keeper collects information they find meaningful, be it passages from books, notes from lectures, or original insights.

What is a commonplace book?

A commonplace book is not just a diary, where one records the day’s events or personal feelings. Instead, it is a tool for intellectual development, a place where people document ideas worth preserving for future reflection or application. While it may seem like a random assortment of content, the materials in a commonplace book are deeply personal and often reflect the individual's intellectual pursuits, interests, and philosophical inquiries.

Historically, these collections were tools for learning and reference. People would transcribe notable excerpts from literature, theology, or science, annotate these passages with their own interpretations, and create connections between different fields of knowledge. The practice dates back to ancient Greece and Rome, where scholars used them as a way to catalog knowledge for later use. During the Renaissance and Enlightenment, commonplace books became popular among thinkers, writers, and intellectuals, as a method for managing the vast amounts of knowledge they were exposed to.



The benefits of keeping a commonplace book

The benefits of maintaining a commonplace book are extensive, as it fosters learning, creativity, and personal growth.

Organizing knowledge

A commonplace book helps us organize information from diverse areas of life. Instead of losing track of valuable insights, these are captured and saved for later reference. In a world overflowing with information, it provides a structure for managing knowledge.

Encouraging critical thinking

The act of selecting what to include in a commonplace book encourages thoughtful reflection. By recording something, we inherently analyze its worth and its relevance to our lives, which deepens our engagement with the material. Additionally, writing down thoughts on a passage allows for greater clarity and understanding.

Fostering creativity

Collecting ideas from various sources often leads to new connections and creative breakthroughs. By revisiting and reflecting on the diverse thoughts housed within a commonplace book, individuals can inspire themselves to see things in new ways or come up with innovative solutions to problems.

Personalized learning

A commonplace book tailors the learning process to individual interests. Whether someone is an artist, scientist, or philosopher, the book becomes a personal resource for accumulating knowledge that aligns with their intellectual goals. It’s a custom-made guide to learning, drawn from the individual's chosen sources.

Deepening memory retention

Writing things down improves memory. Studies show that physically recording ideas makes us more likely to remember them. In an era where information is easily accessible but quickly forgotten, the act of writing in a commonplace book ensures important knowledge is retained and accessible when needed.

Providing a resource for future reference

Over time, a commonplace book becomes a treasure trove of information. Revisiting past entries allows the keeper to reflect on their intellectual journey and apply previous learnings to current endeavors. Many notable figures throughout history have referred back to their commonplace books for inspiration and guidance.

What to write in a commonplace book?

A commonplace book can contain a vast array of content, limited only by the interests of its keeper. Here are some ideas for what might be included:

Quotes from books, speeches, or lectures
Passages that resonate, inspire, or challenge your worldview.

Personal reflections and observations
Insights gained from everyday experiences, conversations, or moments of contemplation.

Philosophical musings
Record thoughts on ethical dilemmas, questions about existence, or reflections on life's meaning.

Scientific or mathematical ideas
Formulas, theories, or principles that you find intriguing or applicable.

Literary criticism or book summaries
Notes on books you’ve read, with analysis or questions that the text raises.

Poetry and prose
Not only quotes from famous works, but also your own creative writings, whether fully formed or in rough draft.

Recipes, maxims, or proverbs
Pieces of wisdom passed down through culture or family, worth remembering and practicing.

Drawings or sketches
For artists, a commonplace book may include visual representation of ideas.

Ideas for future projects
A place to brainstorm and develop potential creative, scientific, or business ventures.

Prayers and religious reflections
Meditations on faith, prayers, and spiritual insights for those who wish to explore religious themes.

Dreams and aspirations
Record your goals, dreams, or plans for self-improvement.



Famous figures who kept commonplace books

Over the centuries, many influential figures - writers, thinkers, scientists, and even saints - have kept commonplace books as tools for organizing their thoughts, inspiring creativity, and tracking intellectual development. Here are some of the most notable examples:

John Locke (1632-1704)
The English philosopher and physician, regarded as one of the most influential Enlightenment thinkers, wrote a book titled A New Method of Making Common-Place Books in 1706, instructing readers on how to categorize their entries by topics, making it easier to retrieve information. His work helped popularize the method among scholars.

Virginia Woolf (1882-1941)
Woolf kept extensive notes, reflections, and passages from other writers in her commonplace books. These books were foundational in shaping her literary style and ideas, especially her experimentation with stream-of-consciousness narrative techniques.

Thomas Jefferson (1743-1826)
Jefferson, the third president of the United States, was known for his extensive commonplace book. In it, he kept political, philosophical, and literary passages that inspired his ideas on governance, democracy, and human rights. It was a vital resource for him as he drafted key documents like the Declaration of Independence.

Marcus Aurelius (121-180 AD)
The Roman emperor and philosopher wrote Meditations, which many consider to be his version of a commonplace book. Though primarily a series of personal writings, Meditations reflects the Stoic philosophy and serves as a guide for personal ethics, leadership, and self-discipline.

Saint Augustine of Hippo (354-430 AD)
Augustine’s works, especially Confessions, are filled with quotes and reflections drawn from Scripture, classical philosophy, and personal introspection, marking an early form of the commonplace tradition in Christian thought.

Hannah Arendt (1906-1975)
The German-born philosopher kept a commonplace book filled with quotations and her own reflections. It served as a tool for Arendt to engage with ideas she explored in her works, including her examination of totalitarianism and human rights.

Lewis Carroll (1832-1898)
The author of Alice’s Adventures in Wonderland, Carroll used commonplace books to jot down ideas, problems, and puzzles, particularly related to his mathematical interests and literary experiments.

Saint Thomas Aquinas (1225-1274)
Aquinas, one of the most influential Catholic philosophers and theologians, kept notebooks that compiled insights from both religious and classical sources. These served as important references in his theological writings, including Summa Theologica.

Francis Bacon (1561-1626)
The philosopher and statesman used commonplace books as a method for systematically collecting and categorizing knowledge. His works were influential in shaping the early development of the scientific method.

Conclusion

The commonplace book is a tradition that has transcended centuries, benefiting thinkers and creators across many fields. From philosophers like John Locke and Francis Bacon to artists like Virginia Woolf and Lewis Carroll, the practice of keeping a commonplace book fosters intellectual growth, creativity, and the preservation of knowledge. Its versatility allows individuals to mold it into a personal and unique tool for capturing ideas, dreams, and insights. Whether for organizing scientific observations, reflecting on philosophical concepts, or collecting inspiring literary passages, the commonplace book is a timeless practice that enhances personal learning and creativity.

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).

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,

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.

A different kind of family tree - a poem

Background:

In this 11-stanza original poem turned in as an assignment in February 2024 as part of my pursuit of a master's degree in theology, I reflect on Hebrews 11 largely from the interpretation that we are all invited to join a different kind of family tree – a different kind of genealogy or pedigree, one linking us by faith and ultimately by the blood of Christ back through the Old Testament, back to the “Faith of the Ancients,” as this specific chapter/pericope is titled. I end with the universal call by Vatican II that all the faithful are called to be priests, prophets, and kings.

I chose to incorporate a rhyming scheme which follows an ABBA pattern, meaning that the first and fourth lines in each stanza rhyme, while the two lines sandwiched in the middle follow their own rhyming pattern. In my research and thought process for determining rhyming words, I relied heavily on the reference tool available at Rhyme Zone (https://www.rhymezone.com), as well as on occasional Google searches for synonyms.

“A different kind of family tree”

Inspired largely by Hebrews 11 – “Faith of the Ancients”

Aaron S. Robertson

You’re invited to be a part of this,
A different kind of family tree,
One truly as wide and adventurous as the sea,
An invite you surely don’t want to miss.

All are welcomed to join this one,
A family not necessarily all tied by blood,
It may sound strange, but it’s one united by a flood,
Come to believe in the Word, and it is done.

That comment about blood we’ll come back to a little later,
Because we do in fact all share that common link,
It was shed by the One on the cross who would save us from the brink,
By He whom on this entire earth no one can ever be greater.

An open invite to join along and receive immense grace,
He wants this for you, the question is will you say, “yes,”
You were born for greatness, so do not settle for anything less,
All your offenses and mistakes our common Father will erase.

Like all families, this one has bickering and many a fight,
All the emotions are surely here,
Joy, confusion, anger, sorrow, and fear,
There’s plenty of darkness but in the end even greater light.

Joining this lineage guarantees an audacious quest,
With the help of this your family you’ll defeat the abyss,
So that in the end you’ll know nothing but lifegiving bliss,
After all the tribulation a beautiful and eternal rest.

At times you’ll wonder how you’ll ever cope,
But do your homework as would any good sleuth,
And you’ll find here that you’re on the path to enlightened truth,
In all the trying moments, you’ll be washed over by hope.

This family already has a known beginning and end,
Wrapped in the warmth of a different kind of sun (Son),
Indeed, by He who is the promised one,
Our Father, our provider, our Savior, and our friend.

You’ll come to realize that this family is the best,
So many to look up to and emulate,
They’ll help you keep on the narrow and straight,
With their help and the mercy of our God you’ll always be blessed.

At times, you’ll suffer immensely as you walk along desert sand,
But cling to your faith on this difficult trek,
Though at times it will feel like you’re headed toward a horrible wreck,
Indeed, your destination is His promised land.

With this kind of faith, through Him you can do all things,
Mountains can move, hardened hearts softened, and walls torn down,
Martyrdom for Him, if necessary, will result in an eternal crown,
In the end, we’re all called to be priests, prophets, and kings.

Joy in Philippians

Aaron S. Robertson

When it comes to the overall theme of joy in Philippians, 4:6-7 really resonates for me as it relates to my own return to, and understanding of, the faith: "Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God. Then the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus."

What greater joy can there ever be once we truly make that connection with God while still in this life? What greater joy can there ever be than truly experiencing the reality of God? Than knowing that God is in our lives, He wants to be in our lives, and He wants us to share in His life? Than knowing with absolute conviction that this life isn't all there is? That something far, far more beautiful beyond our limited comprehension awaits us, if only we give it an honest chance by trying to meet God halfway and allow Him to do the rest? I've been so wonderfully blessed to make this connection with this reality, and, indeed, there is a peace residing in my mind and deep within my heart now that cannot be explained by anything in this world.

Paul's words in Philippians 4:6-7 also remind me of Andrew's reaction portrayed in season 1, episode 4, of The Chosen, once he has met and recognized the Savior. In describing his encounter with Jesus to his brother, a skeptical and stubborn Simon Peter, the sheer joy reflected on Andrew's face and in his words really resonate. While Simon Peter is too focused on what he feels are bigger issues at that moment, Andrew, filled with joy, is trying to tell him that none of it matters.

Suffering in 2 Corinthians

Aaron S. Robertson

Paul states in 2 Corinthians 1:3-4, "Blessed be the God and Father of our Lord Jesus Christ, the Father of compassion and God of all encouragement, who encourages us in our every affliction, so that we may be able to encourage those who are in any affliction with the encouragement with which we ourselves are encouraged by God."

This passage, I believe, does a wonderful job of succinctly explaining how we are each to unite our own suffering to the suffering of Christ and to one another. The passage brings the theme of suffering full circle in that our Father is always there to encourage and console us in our every struggle. In turn, as our Father is always there for us, we are able, and indeed expected, to be a source of comfort and understanding to others in their own sets of circumstances. Suffering helps each of us grow in virtue. It helps us not only to cling to God as individuals in our own unique time of need, but it also strengthens our bonds with our fellow brothers and sisters in God by helping us relate to what others are going through. As our Father shows mercy, compassion, and encouragement to each one of us, we are, in turn, equipped to do the same for others.

Paul closes the loop to this full circle in the next two verses, 2 Corinthians 1:5-6, when he writes, "For as Christ's sufferings overflow to us, so through Christ does our encouragement also overflow. If we are afflicted, it is for your encouragement and salvation; if we are encouraged, it is for your encouragement, which enables you to endure the same sufferings that we suffer."

In short, suffering brings us closer to God and to one another as fellow human beings; as fellow children of our Father adopted through Christ. One can easily see how this all ultimately relates back to our commandment to love one another - to will the best for each other.