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.
Showing posts with label Theology. Show all posts
Showing posts with label Theology. Show all posts
Sunday, September 15, 2024
Friday, September 13, 2024
The Lion, the Witch, and the Wardrobe C.S. Lewis
Synopsis of The Lion, the Witch, and the Wardrobe by C.S. Lewis
The Lion, the Witch, and the Wardrobe, the first-published book in C.S. Lewis's The Chronicles of Narnia series, is a beloved tale of adventure, bravery, and the battle between good and evil. Set against the backdrop of World War II, the story opens with four siblings - Peter, Susan, Edmund, and Lucy Pevensie - being evacuated from London to the countryside to escape the bombings. They are sent to live in the house of a mysterious old professor named Digory Kirke.
While exploring the house, the youngest sibling, Lucy, discovers an ordinary-looking wardrobe in one of the rooms. Upon stepping inside, she finds herself in a magical, snow-covered land called Narnia. In Narnia, Lucy meets a faun named Mr. Tumnus, who tells her that the land is under the cruel rule of the White Witch, who has cast a spell that ensures it is "always winter but never Christmas." After a friendly conversation, Tumnus escorts Lucy back to the wardrobe, warning her not to reveal his kindness for fear of the Witch's wrath.
Back in England, Lucy tells her siblings about Narnia, but they dismiss her story as make-believe, especially since the wardrobe appears normal from the outside. Edmund, the next youngest, later sneaks into the wardrobe himself and encounters the White Witch. She charms him with enchanted Turkish Delight and promises to make him king if he brings his siblings to her. Driven by greed and a sense of rivalry with Peter, Edmund agrees, though he does not fully understand the Witch's sinister nature.
Eventually, all four children enter Narnia together. They soon learn that the White Witch's reign is being challenged by Aslan, a great lion and the true king of Narnia. Aslan represents hope, justice, and goodness, and his return has caused the snow to begin melting, signaling the end of the Witch's winter. The Pevensies join forces with Aslan’s followers, a diverse group of talking animals and mythical creatures, who are preparing for an epic confrontation with the Witch.
Aslan’s power and wisdom become central to the story, particularly when Edmund's betrayal becomes known. The Witch demands Edmund's life, claiming that traitors belong to her by ancient law. In a Christ-like sacrifice, Aslan offers his own life in Edmund’s place. The Witch kills Aslan on the Stone Table, a somber and harrowing moment that seems to signal the triumph of evil.
However, Aslan's sacrifice is not the end. Because of his selfless act, deeper magic from before the dawn of time brings him back to life, stronger than ever. Aslan leads the Pevensies and his loyal followers in a decisive battle against the Witch and her army. With Aslan's help, the Pevensies defeat the Witch, breaking her hold over Narnia.
The children are crowned kings and queens of Narnia, ushering in a golden age of peace and prosperity. They reign for many years, growing into adults, until one day they stumble upon the wardrobe again, re-entering the ordinary world. To their surprise, no time has passed, and they are children once more.
The story ends with the implication that Narnia still exists and that the children may return, leaving a sense of wonder and hope for future adventures.
Major themes:
The Lion, the Witch, and the Wardrobe, the first-published book in C.S. Lewis's The Chronicles of Narnia series, is a beloved tale of adventure, bravery, and the battle between good and evil. Set against the backdrop of World War II, the story opens with four siblings - Peter, Susan, Edmund, and Lucy Pevensie - being evacuated from London to the countryside to escape the bombings. They are sent to live in the house of a mysterious old professor named Digory Kirke.
While exploring the house, the youngest sibling, Lucy, discovers an ordinary-looking wardrobe in one of the rooms. Upon stepping inside, she finds herself in a magical, snow-covered land called Narnia. In Narnia, Lucy meets a faun named Mr. Tumnus, who tells her that the land is under the cruel rule of the White Witch, who has cast a spell that ensures it is "always winter but never Christmas." After a friendly conversation, Tumnus escorts Lucy back to the wardrobe, warning her not to reveal his kindness for fear of the Witch's wrath.
Back in England, Lucy tells her siblings about Narnia, but they dismiss her story as make-believe, especially since the wardrobe appears normal from the outside. Edmund, the next youngest, later sneaks into the wardrobe himself and encounters the White Witch. She charms him with enchanted Turkish Delight and promises to make him king if he brings his siblings to her. Driven by greed and a sense of rivalry with Peter, Edmund agrees, though he does not fully understand the Witch's sinister nature.
Eventually, all four children enter Narnia together. They soon learn that the White Witch's reign is being challenged by Aslan, a great lion and the true king of Narnia. Aslan represents hope, justice, and goodness, and his return has caused the snow to begin melting, signaling the end of the Witch's winter. The Pevensies join forces with Aslan’s followers, a diverse group of talking animals and mythical creatures, who are preparing for an epic confrontation with the Witch.
Aslan’s power and wisdom become central to the story, particularly when Edmund's betrayal becomes known. The Witch demands Edmund's life, claiming that traitors belong to her by ancient law. In a Christ-like sacrifice, Aslan offers his own life in Edmund’s place. The Witch kills Aslan on the Stone Table, a somber and harrowing moment that seems to signal the triumph of evil.
However, Aslan's sacrifice is not the end. Because of his selfless act, deeper magic from before the dawn of time brings him back to life, stronger than ever. Aslan leads the Pevensies and his loyal followers in a decisive battle against the Witch and her army. With Aslan's help, the Pevensies defeat the Witch, breaking her hold over Narnia.
The children are crowned kings and queens of Narnia, ushering in a golden age of peace and prosperity. They reign for many years, growing into adults, until one day they stumble upon the wardrobe again, re-entering the ordinary world. To their surprise, no time has passed, and they are children once more.
The story ends with the implication that Narnia still exists and that the children may return, leaving a sense of wonder and hope for future adventures.
Major themes:
- Good vs. evil: The central conflict between Aslan and the White Witch represents the battle between good and evil, with themes of sacrifice, redemption, and justice woven throughout.
- Faith and belief: The children's differing responses to Narnia, particularly Edmund's doubt and Lucy's unwavering belief, highlight the importance of faith in the face of skepticism.
- Courage and sacrifice: Aslan’s sacrifice and the children's bravery in fighting for what is right underscore the themes of selflessness and moral courage.
- Growth and leadership: The Pevensies' transformation from children into leaders of Narnia emphasizes the themes of responsibility and personal growth.
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, August 28, 2024
Why learn Latin?
The importance of learning Latin for young students
Introduction
In the ever-evolving landscape of education, the push towards equipping students with relevant and modern skills often overshadows traditional subjects like Latin. Once the lingua franca of the educated world, Latin is now often viewed as a dead language with limited practical application. However, learning Latin offers numerous benefits that extend far beyond mere linguistic knowledge. It serves as a powerful tool for intellectual development, enhances understanding of modern languages, deepens knowledge of history and culture, and provides significant cognitive benefits. This essay explores the multifaceted reasons why young students should consider learning Latin and how it remains relevant in a variety of contexts.
1. Foundational understanding of the English language
One of the most compelling reasons for young students to learn Latin is its profound impact on understanding the English language. Approximately 60% of English words are derived from Latin, particularly those used in academic, legal, medical, and scientific contexts. By learning Latin, students gain insight into the roots of English vocabulary, which helps in mastering complex words and enhances their ability to decipher unfamiliar terms.
For example, the Latin word "scribere" means "to write," and from it, we derive words like "scribe," "inscription," and "manuscript." Understanding the Latin roots allows students to grasp the meanings of these English words more intuitively. Moreover, Latin study can significantly improve students' spelling and grammar. The rigorous structure of Latin grammar, with its clear rules and exceptions, provides students with a framework that can be applied to understanding and mastering English grammar.
2. Cognitive development and analytical skills
Learning Latin is not just about language acquisition; it also promotes cognitive development. The process of learning Latin requires students to engage in deep analytical thinking. Latin is an inflected language, meaning that the form of words changes to express their role in a sentence. This requires students to pay close attention to detail and understand the relationships between words, thereby fostering logical thinking and problem-solving skills.
The mental discipline developed through studying Latin can be transferred to other areas of learning. Students who study Latin often perform better in subjects that require critical thinking, such as mathematics and science. The process of translating Latin sentences into English requires the same step-by-step logical reasoning that is essential in solving mathematical problems.
3. Enhanced learning of other languages
Latin serves as a gateway to learning other languages, particularly the Romance languages such as Spanish, French, Italian, Portuguese, and Romanian. These languages evolved directly from Latin, and they share a significant amount of vocabulary and grammatical structures with their ancestral language. Students who have a solid foundation in Latin often find it easier to learn these modern languages because they can recognize familiar roots and grammatical patterns.
Even for languages that are not directly descended from Latin, such as German or Russian, Latin can still be helpful. The study of Latin teaches students how languages function as systems, which can make learning any new language more intuitive. Additionally, since Latin is no longer spoken conversationally, students focus on reading and writing, which are key skills when learning any new language.
4. Deepening cultural and historical knowledge
Latin is not just a language; it is a gateway to understanding Western civilization. By studying Latin, students gain direct access to the writings of ancient Rome, which have significantly influenced Western culture, law, government, philosophy, and literature. Understanding Latin allows students to read classical texts in their original language, providing insights that are often lost in translation.
For example, works by Roman authors such as Cicero, Virgil, and Ovid offer profound reflections on human nature, politics, and society that continue to resonate today. The legal terminology used in modern legal systems also has its roots in Latin, making the study of Latin particularly beneficial for students interested in pursuing careers in law or the humanities.
Moreover, learning Latin helps students appreciate the historical context of modern Western society. The Roman Empire’s influence on Europe is profound, and many modern institutions, from legal systems to architectural styles, trace their origins back to Rome. By studying Latin, students can better understand the roots of contemporary culture and the historical development of ideas that continue to shape our world.
5. Improving standardized test scores
An often-overlooked benefit of studying Latin is its positive impact on standardized test scores. Studies have shown that students who study Latin tend to perform better on tests like the SAT and GRE. This is particularly true for the verbal sections of these exams. The vocabulary and grammar skills gained from studying Latin translate directly into improved reading comprehension and writing abilities.
For example, the SAT and GRE include many vocabulary words with Latin roots. A student familiar with Latin is more likely to recognize these roots and infer the meanings of unfamiliar words, giving them a distinct advantage. Additionally, the analytical skills developed through Latin study can help students tackle the logic-based questions that are common on standardized tests.
6. Career advantages in various fields
While Latin may not seem immediately practical in today’s job market, it actually provides advantages in several professional fields. For students interested in careers in medicine, law, theology, or academia, Latin is particularly valuable. Medical terminology, for instance, is heavily based on Latin. A student with a background in Latin will find it easier to memorize and understand complex medical terms.
In law, many legal terms and phrases, such as habeas corpus or prima facie, are Latin. Understanding these terms is essential for anyone studying or practicing law. Additionally, Latin is often required or highly beneficial for students pursuing advanced degrees in theology or philosophy, as many foundational texts in these disciplines were originally written in Latin.
Moreover, a background in Latin can distinguish students in competitive academic and professional environments. It signals to potential employers or admissions committees that the student possesses strong analytical skills, intellectual curiosity, and a solid foundation in Western culture and thought.
Conclusion
The study of Latin may seem antiquated in a world increasingly dominated by technology and modern languages, but its benefits are far-reaching and enduring. From enhancing English language skills and cognitive development to facilitating the learning of other languages and deepening cultural understanding, Latin provides young students with a versatile toolset that can be applied in a variety of contexts. Moreover, the discipline and analytical skills gained from studying Latin can lead to improved academic performance and open doors to career opportunities in fields that value precision, logic, and a deep understanding of history and language.
In an educational environment where the focus is often on immediate practicality, Latin offers something different: a chance to develop the mind in ways that are not immediately apparent but are deeply valuable in the long term. For young students, learning Latin is not just about mastering a language; it is about cultivating a way of thinking that will serve them throughout their lives.
Introduction
In the ever-evolving landscape of education, the push towards equipping students with relevant and modern skills often overshadows traditional subjects like Latin. Once the lingua franca of the educated world, Latin is now often viewed as a dead language with limited practical application. However, learning Latin offers numerous benefits that extend far beyond mere linguistic knowledge. It serves as a powerful tool for intellectual development, enhances understanding of modern languages, deepens knowledge of history and culture, and provides significant cognitive benefits. This essay explores the multifaceted reasons why young students should consider learning Latin and how it remains relevant in a variety of contexts.
1. Foundational understanding of the English language
One of the most compelling reasons for young students to learn Latin is its profound impact on understanding the English language. Approximately 60% of English words are derived from Latin, particularly those used in academic, legal, medical, and scientific contexts. By learning Latin, students gain insight into the roots of English vocabulary, which helps in mastering complex words and enhances their ability to decipher unfamiliar terms.
For example, the Latin word "scribere" means "to write," and from it, we derive words like "scribe," "inscription," and "manuscript." Understanding the Latin roots allows students to grasp the meanings of these English words more intuitively. Moreover, Latin study can significantly improve students' spelling and grammar. The rigorous structure of Latin grammar, with its clear rules and exceptions, provides students with a framework that can be applied to understanding and mastering English grammar.
2. Cognitive development and analytical skills
Learning Latin is not just about language acquisition; it also promotes cognitive development. The process of learning Latin requires students to engage in deep analytical thinking. Latin is an inflected language, meaning that the form of words changes to express their role in a sentence. This requires students to pay close attention to detail and understand the relationships between words, thereby fostering logical thinking and problem-solving skills.
The mental discipline developed through studying Latin can be transferred to other areas of learning. Students who study Latin often perform better in subjects that require critical thinking, such as mathematics and science. The process of translating Latin sentences into English requires the same step-by-step logical reasoning that is essential in solving mathematical problems.
3. Enhanced learning of other languages
Latin serves as a gateway to learning other languages, particularly the Romance languages such as Spanish, French, Italian, Portuguese, and Romanian. These languages evolved directly from Latin, and they share a significant amount of vocabulary and grammatical structures with their ancestral language. Students who have a solid foundation in Latin often find it easier to learn these modern languages because they can recognize familiar roots and grammatical patterns.
Even for languages that are not directly descended from Latin, such as German or Russian, Latin can still be helpful. The study of Latin teaches students how languages function as systems, which can make learning any new language more intuitive. Additionally, since Latin is no longer spoken conversationally, students focus on reading and writing, which are key skills when learning any new language.
4. Deepening cultural and historical knowledge
Latin is not just a language; it is a gateway to understanding Western civilization. By studying Latin, students gain direct access to the writings of ancient Rome, which have significantly influenced Western culture, law, government, philosophy, and literature. Understanding Latin allows students to read classical texts in their original language, providing insights that are often lost in translation.
For example, works by Roman authors such as Cicero, Virgil, and Ovid offer profound reflections on human nature, politics, and society that continue to resonate today. The legal terminology used in modern legal systems also has its roots in Latin, making the study of Latin particularly beneficial for students interested in pursuing careers in law or the humanities.
Moreover, learning Latin helps students appreciate the historical context of modern Western society. The Roman Empire’s influence on Europe is profound, and many modern institutions, from legal systems to architectural styles, trace their origins back to Rome. By studying Latin, students can better understand the roots of contemporary culture and the historical development of ideas that continue to shape our world.
5. Improving standardized test scores
An often-overlooked benefit of studying Latin is its positive impact on standardized test scores. Studies have shown that students who study Latin tend to perform better on tests like the SAT and GRE. This is particularly true for the verbal sections of these exams. The vocabulary and grammar skills gained from studying Latin translate directly into improved reading comprehension and writing abilities.
For example, the SAT and GRE include many vocabulary words with Latin roots. A student familiar with Latin is more likely to recognize these roots and infer the meanings of unfamiliar words, giving them a distinct advantage. Additionally, the analytical skills developed through Latin study can help students tackle the logic-based questions that are common on standardized tests.
6. Career advantages in various fields
While Latin may not seem immediately practical in today’s job market, it actually provides advantages in several professional fields. For students interested in careers in medicine, law, theology, or academia, Latin is particularly valuable. Medical terminology, for instance, is heavily based on Latin. A student with a background in Latin will find it easier to memorize and understand complex medical terms.
In law, many legal terms and phrases, such as habeas corpus or prima facie, are Latin. Understanding these terms is essential for anyone studying or practicing law. Additionally, Latin is often required or highly beneficial for students pursuing advanced degrees in theology or philosophy, as many foundational texts in these disciplines were originally written in Latin.
Moreover, a background in Latin can distinguish students in competitive academic and professional environments. It signals to potential employers or admissions committees that the student possesses strong analytical skills, intellectual curiosity, and a solid foundation in Western culture and thought.
Conclusion
The study of Latin may seem antiquated in a world increasingly dominated by technology and modern languages, but its benefits are far-reaching and enduring. From enhancing English language skills and cognitive development to facilitating the learning of other languages and deepening cultural understanding, Latin provides young students with a versatile toolset that can be applied in a variety of contexts. Moreover, the discipline and analytical skills gained from studying Latin can lead to improved academic performance and open doors to career opportunities in fields that value precision, logic, and a deep understanding of history and language.
In an educational environment where the focus is often on immediate practicality, Latin offers something different: a chance to develop the mind in ways that are not immediately apparent but are deeply valuable in the long term. For young students, learning Latin is not just about mastering a language; it is about cultivating a way of thinking that will serve them throughout their lives.
Wednesday, August 7, 2024
Wisdom literature in the Old Testament
Wisdom literature in the Old Testament: A comprehensive exploration
The Old Testament, a cornerstone of Judeo-Christian tradition, encompasses a variety of literary genres, among which wisdom literature holds a significant place. The wisdom books - Job, Psalms, Proverbs, Ecclesiastes, and Song of Solomon - offer profound insights into human existence, morality, and the divine. This essay delves into these books, exploring their purposes, teachings, authors, relevance, and the socio-political contexts of their times.
Purpose and teachings of the wisdom texts
Wisdom literature in the Old Testament primarily aims to impart moral and practical guidance for living a righteous and fulfilling life. These texts explore themes such as the nature of God, the human condition, the pursuit of knowledge, and the principles of justice and righteousness.
The authorship of the wisdom books is traditionally attributed to various figures:
Relevance today
The teachings of the wisdom books remain relevant today, offering timeless insights into human nature, ethics, and the pursuit of a meaningful life:
The wisdom books of the Old Testament are a rich tapestry of theological, philosophical, and practical insights. They address fundamental questions about God, human existence, and morality, offering guidance that transcends time and culture. Their teachings continue to inspire and instruct, providing a foundation for ethical living and spiritual reflection. Understanding the historical and cultural contexts of these books enriches our appreciation of their timeless wisdom and enduring relevance.
The Old Testament, a cornerstone of Judeo-Christian tradition, encompasses a variety of literary genres, among which wisdom literature holds a significant place. The wisdom books - Job, Psalms, Proverbs, Ecclesiastes, and Song of Solomon - offer profound insights into human existence, morality, and the divine. This essay delves into these books, exploring their purposes, teachings, authors, relevance, and the socio-political contexts of their times.
Purpose and teachings of the wisdom texts
Wisdom literature in the Old Testament primarily aims to impart moral and practical guidance for living a righteous and fulfilling life. These texts explore themes such as the nature of God, the human condition, the pursuit of knowledge, and the principles of justice and righteousness.
- Job: The Book of Job addresses the problem of suffering and the justice of God. It explores why the righteous suffer and questions the nature of divine justice. Job, a righteous man, endures immense suffering and questions God’s fairness. Ultimately, the book teaches that human understanding is limited and that trust in God’s wisdom is paramount, even when His ways are inscrutable.
- Psalms: The Psalms are a collection of hymns, prayers, and poems that express a wide range of human emotions, from despair to exultation. They teach the importance of worship, the power of prayer, and the need for a personal relationship with God. The Psalms emphasize God’s sovereignty, mercy, and the hope for deliverance.
- Proverbs: The Book of Proverbs is a compilation of sayings and instructions emphasizing wisdom, discipline, and prudent living. It provides practical advice on various aspects of life, including work, relationships, and integrity. The overarching theme is that fear of the Lord is the beginning of wisdom, and those who follow God’s commandments will live prosperous and righteous lives.
- Ecclesiastes: Ecclesiastes takes a more philosophical approach, questioning the meaning of life and the pursuit of happiness. The author, traditionally identified as Solomon, reflects on the vanity of human endeavors and the fleeting nature of worldly pleasures. The book concludes that fearing God and keeping His commandments is the ultimate purpose of life.
- Song of Solomon: Also known as the Song of Songs, this book is a collection of lyrical poems celebrating love and marriage. It portrays the beauty and sanctity of marital love, often interpreted allegorically as representing God’s love for His people.
The authorship of the wisdom books is traditionally attributed to various figures:
- Job: The authorship of Job is uncertain. Some traditions attribute it to Moses, but most scholars believe it is an anonymous work from the post-exilic period (6th-4th century BC).
- Psalms: Many Psalms are attributed to King David, but others were written by various authors over several centuries, including Asaph, the Sons of Korah, and Solomon.
- Proverbs: Traditionally attributed to Solomon, Proverbs is likely a compilation of sayings from different authors, including Agur and King Lemuel.
- Ecclesiastes: Traditionally attributed to Solomon, modern scholars suggest it was written by an unknown author in the post-exilic period.
- Song of Solomon: Also attributed to Solomon, this book’s exact origins are unclear, though it likely dates to the early monarchy or later.
Relevance today
The teachings of the wisdom books remain relevant today, offering timeless insights into human nature, ethics, and the pursuit of a meaningful life:
- Job: The question of why good people suffer is as pertinent today as it was in ancient times. Job’s story encourages resilience and faith in the face of inexplicable hardships.
- Psalms: The Psalms continue to be a source of comfort, inspiration, and guidance in worship and prayer for many believers.
- Proverbs: The practical wisdom of Proverbs, such as the importance of hard work, honesty, and discipline, is applicable in everyday life and personal development.
- Ecclesiastes: The existential reflections of Ecclesiastes resonate with modern readers grappling with questions about the purpose and meaning of life.
- Song of Solomon: The celebration of love and the sanctity of marriage in the Song of Solomon offers a counter-narrative to the often secular and utilitarian views of relationships in contemporary society.
The wisdom books of the Old Testament are a rich tapestry of theological, philosophical, and practical insights. They address fundamental questions about God, human existence, and morality, offering guidance that transcends time and culture. Their teachings continue to inspire and instruct, providing a foundation for ethical living and spiritual reflection. Understanding the historical and cultural contexts of these books enriches our appreciation of their timeless wisdom and enduring relevance.
Monday, July 22, 2024
Essenes
The Essenes: Exploring their philosophy, culture, ritual, worship, and role in writing the Dead Sea Scrolls
Introduction
The discovery of the Dead Sea Scrolls in the mid-20th century was a groundbreaking event in the fields of archaeology and biblical studies. These ancient texts, found in the Qumran Caves near the Dead Sea, have provided invaluable insights into Jewish life and thought during the Second Temple period. Central to the creation of these scrolls is the enigmatic group known as the Essenes. This essay explores the history, beliefs, and practices of the Essenes and examines their pivotal role in the writing and preservation of the Dead Sea Scrolls.
Historical context
The Essenes were one of several Jewish sects that emerged and flourished during the Second Temple period, roughly between the 2nd century BC and the 1st century AD, alongside the Pharisees and Sadducees. The origins of the Essenes are somewhat obscure, but insights into their philosophy, culture, ritual, and worship have been gleaned from ancient texts, archaeological discoveries, and references in works by ancient writers. The Jewish historian Flavius Josephus, the philosopher Philo of Alexandria, and the Roman writer Pliny the Elder provide most of the historical references to the Essenes. According to these sources, the Essenes were a pious and ascetic group who lived in communal settings, most notably at Qumran, near the northwest shore of the Dead Sea.
Philosophy and beliefs
Essene philosophy was deeply rooted in Jewish spirituality and a commitment to living in accordance with God's will. Central to their beliefs was a dedication to communal living, asceticism, and strict adherence to religious laws and rituals. Essenes practiced a form of piety that emphasized purity, holiness, and separation from worldly temptations.
Essenes believed in the importance of ritual purity, which they maintained through practices such as daily ritual bathing (mikveh), dietary regulations (they were strict vegetarians), and meticulous observance of Sabbath and festival rituals. They placed a strong emphasis on ethical conduct, charity, and compassion towards others, reflecting the broader Jewish emphasis on righteousness and social justice. They kept a rigorous schedule of prayer and study, and also practiced celibacy or, in some cases, highly-regulated marital relations.
Culture and community
Essene communities were typically organized around communal living arrangements, with members sharing resources, property, and labor. Archaeological excavations of Essene sites, most notably at Qumran near the Dead Sea, have revealed evidence of communal dining halls, ritual baths, and scriptoriums where sacred texts were copied and studied.
Education played a central role in Essene communities, with a focus on religious instruction, scriptural study, and spiritual development. Members were encouraged to engage in prayer, meditation, and contemplation as a means of deepening their relationship with God and fostering personal growth.
Ritual and worship
Essene worship centered on the study and interpretation of sacred texts, particularly the Torah, Prophets, and Psalms. They placed a special emphasis on eschatological themes, including the expectation of a messianic figure who would usher in a new era of divine justice and redemption. The Essenes believed they were the "Sons of Light," destined to combat the "Sons of Darkness" in a final apocalyptic battle. This eschatological outlook was another central component of their theology, and it is prominently reflected in the texts they produced.
Essene rituals often involved communal gatherings for prayer, hymn singing, and scriptural recitation. They observed regular times of fasting, purification, and repentance as part of their spiritual discipline. Ritual immersion in water (baptism) was also practiced as a symbol of spiritual purification and renewal.
The Dead Sea Scrolls
The Dead Sea Scrolls consist of over 900 documents, including biblical manuscripts, sectarian writings, and apocryphal works. These scrolls were discovered between 1947 and 1956 in eleven caves near Qumran. They include the earliest known copies of many books of the Hebrew Bible, as well as texts unique to the Essene community.
Biblical manuscripts
The biblical manuscripts found among the Dead Sea Scrolls include fragments of every book of the Hebrew Bible, except Esther. These texts are of immense significance as they provide the earliest evidence of the biblical text, dating back to the 3rd century BCE. They offer a glimpse into the textual variations and transmission of the biblical canon.
Sectarian texts
The sectarian texts are those that specifically pertain to the beliefs, rules, and expectations of the Essene community. Among these are the "Community Rule," which outlines the organizational structure and discipline of the group; the "War Scroll," which describes the anticipated apocalyptic battle; and the "Thanksgiving Hymns," which express the spiritual fervor and piety of the Essenes.
The role of the Essenes in writing the Dead Sea Scrolls
The meticulous nature of the Essenes' daily life extended to their scribal practices. They maintained a scriptorium at Qumran where trained scribes meticulously copied and composed texts. The uniformity and precision of the handwriting in many of the scrolls indicate a highly-disciplined approach to textual transmission.
Scriptorium and scribal practices
Archaeological evidence from Qumran suggests that the Essenes had dedicated spaces for writing and copying manuscripts. Inkwells, writing tables, and benches have been found, supporting the idea of a scriptorium. The presence of multiple hands in the manuscripts indicates that a number of scribes were involved in the production of these texts.
Theological and eschatological motivations
The Essenes' theological motivations for writing the scrolls were deeply tied to their eschatological beliefs. They saw themselves as the true Israel, entrusted with preserving the purity of God's law and preparing for the imminent end times. The scrolls were not merely records, but were seen as divinely-inspired texts meant to guide the community through the eschatological events they believed were forthcoming.
Conclusion
The Essenes played a crucial role in the creation and preservation of the Dead Sea Scrolls. Their rigorous lifestyle, theological convictions, and scribal practices contributed to the production of a rich corpus of texts that have significantly enhanced our understanding of Second Temple Judaism and the development of early Jewish thought. The Dead Sea Scrolls remain one of the most important archaeological discoveries of the 20th century, providing a direct link to the religious and cultural milieu of the Essenes and their profound impact on Jewish history.
Comprehensive bibliography
This bibliography provides a comprehensive selection of scholarly works on the Essenes, including primary sources, secondary studies, and archaeological investigations, offering readers a deeper understanding of Essene philosophy, culture, ritual, and worship.
Josephus, Flavius. "The Jewish War." Translated by G. A. Williamson, Penguin Classics, 1984.
Philo of Alexandria. "The Contemplative Life." In "The Works of Philo," translated by C. D. Yonge, Hendrickson Publishers, 1993.
Schiffman, Lawrence H. "Reclaiming the Dead Sea Scrolls: The History of Judaism, the Background of Christianity, the Lost Library of Qumran." Anchor Bible Reference Library, 1994.
VanderKam, James C., and Peter Flint. "The Meaning of the Dead Sea Scrolls: Their Significance for Understanding the Bible, Judaism, Jesus, and Christianity." HarperOne, 2004.
Wise, Michael, Martin Abegg Jr., and Edward Cook. "The Dead Sea Scrolls: A New Translation." HarperOne, 2005.
Yadin, Yigael. "The Temple Scroll: The Hidden Law of the Dead Sea Sect." Random House, 1985.
Vermes, Geza. "The Complete Dead Sea Scrolls in English." Penguin Books, 1997.
Davies, Philip R., and George J. Brooke. "The Complete World of the Dead Sea Scrolls." Thames & Hudson, 2002.
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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