Why I Believe the Bible is True

Recently we heard the news that a new manuscript of the Gospel of Mark has been discovered that may well be dated in the first century!  One of my former professors, Dr. Craig A. Evans notes;

If authenticity and early date are confirmed, this fragment of the Gospel of Mark could be very significant and show how well preserved the text of the New Testament really is. We all await its publication.

Based on the evidence we already have, can we trust the text of the New Testament?  Are the documents reliable?

The Integrity of the New Testament Text

The Scriptures were written under the inspiration of the Holy Spirit (2 Tim 3:16; 2 Peter 1:20-21). God’s act of inspiration guarantees that Sacred Scripture faithfully and without error communicates God’s truth to us (DV 11). The Sacred Scriptures are written by dual authorship, both human and divine, with God as the primary author. The human authors do indeed write as true authors. “For the composition of these books God chose and made use of men who employed in their task their natural capabilities and powers, in order that through his action on them and by means of them they should write, as true authors, all that he willed and only what he willed” (DV 11). Yet God as the primary author of Scripture guarantees that the final result is the inspired and inerrant word of God written to contain “only what he willed” (DV 11).

Having affirmed these truths, we move on to a secondary question. God’s inspiration of Scripture applies to the original manuscripts[3] or “autographs.” For example, the letters written by the Apostle Paul in his own hand or that of his scribe would be the original autographs. Although we have many early copies, we do not have any original autographs of the New Testament. If God inspired the original autographs of Sacred Scripture and these have been lost can we trust the copies of these manuscripts?

A Wealth of Evidence

Though we believe through the eyes of faith that the Bible is the inspired Word of God, do we need to fear that this faith is undermined by the hard facts of reason? No, all truth is God’s Truth. In fact, the New Testament is the best-attested writing of antiquity. As of 1990 there were 5,488 manuscripts of the New Testament catalogued.[4] We have three types of NT manuscripts (abbreviated mss.): papyrus mss (a paper made from reeds), uncials (leather mss written in all caps), and miniscule mss (cursive writing developed in Byzantium approx. 9th Century). Finally we have church lectionaries which contain portions of manuscripts.

Type of Manuscript:	Numbers:
Papyri mss. Catalogued	96
Uncial mss. Catalogued	299
Minuscule mss. Catalogued	2, 812
Lectionaries catalogued	2, 281
Total:	5, 488

It can easily be seen that the manuscripts of the New Testament are better attested than any other ancient writing of the period. The dating of the manuscripts is also much earlier. If we compare textual material from ancient historical works outside the New Testament we find the following:[5]

Ancient Historical Work	Numbers:
Caesar’s Gallic War (58-50 BC)	Several extant mss. But only 9-10 are good and the oldest is c. 850 A.D.
Livy’s Roman History (59BC- 17 AD) 35 books out of 142 survive	< 20 mss. only one fragment of Books iii-iv. 4th century.
Tacitus Histories (c. 100 AD)	4.5 mss. (see date below)
Tacitus Annals (c. 100 AD) 10 of 16 survive	2 mss. (9th century and 11th century)
Tacitus Dialogus de Oratoribus, Agricola, Germania (c. 100 AD)	1 codex 10th century
History of Thucydides (c. 488-428 AD)	8 mss. earliest c. 900 AD + papyrus fragments 1st century A.D.

The following chart illustrates some of the early codex (or book manuscripts) and fragments of papyri.

Codex/Fragment	Date	Portion of NT
Codex Sinaiticus	Mid- fourth century A.D	All
Codex Vaticanus	Mid- fourth century A.D	All
Charles L. Freer Codex	late fourth or early 5th century	Four Gospels
A. Chester Beatty, papyri	3rd century	portions of most of the books of the New Testament
Bodmer papyri	200 AD………………………. 3rd century ………………….	text of the Gospel according to John large portions of both Luke and John.
Papyrus 52 John Rylands University Library of Manchester	prob. oldest surviving fragment of the Greek New Tes­tament = beginning 2nd century	John 18:31-33, 37-38.

This is obviously only a small sample of the 5448 manuscripts. There are full manuscripts of the entire New Testament surviving from the third and fourth centuries and many fragments of the New Testament from the 2^nd century. If we remember that the New Testament writers lived in the mid-to-late first century, this is astoundingly early.

A further question might be the level of agreement between these manuscripts. New Testament textual specialist Bruce Metzger notes, “Though there are thousands of divergencies of wording among the manuscripts of the Bible (more in the New Testament than in the Old), the overwhelming majority of such variant readings involve inconsequential details, such as alternative spellings, order of words, and interchange of synonyms.”[6] These are often equivalent to the mistake of spelling “grate” as “great” in an era when spelling was more fluid and dictionaries were yet to be invented.[7]

Brief Time Lapse

As mentioned above, some papyrus fragments are dated within one generation of the original manuscripts (“autographs”).[8] One recent study by Carsten P. Theide caused a stir by dating a fragment of Matthew’s Gospel ca. 60 AD. [9] Although Theide has not convinced most scholars of this fragment’s attribution and dating, it is possible that some of the fragments of the New Testament are from the first century AD.[10] Remember that by comparison most classical works are preserved by only one or two manuscripts which are copies made 700-1000 years after the original.

Other Witnesses

It is worth noting that the works of the NT were quickly translated to other vernacular languages such as Latin (over 8,000 mss), Syriac, Coptic, and Armenian and distributed over a wide geographical area. These manuscripts agree with the early Greek manuscripts mentioned above. In addition, we also have quotes from the NT found in the Early Fathers of the Church: Clement of Rome (AD 95), Justin Martyr (AD 150), Irenaeus (AD 170), and Origen (AD 250).

Can I trust the Bible is true?  You bet!  The New Testament is the best-attested writing of antiquity.   There are more manuscripts of the New Testament and they are earlier that any comparable literature.  Recent discoveries on the text of the Koran show a completely different situation.  Although the evidence has not yet been fully released there is a credible report of an even earlier manuscript of Marks Gospel.  The manuscript is reported to be first-century fragment of Mark’s Gospel.

_____

[3] From the Latin manu (hand) and scriptum (written). All Bibles prior to the first printed Gutenberg Bible of 1456 were hand copied.

[4] Bruce M. Metzger, The New Testament: Its Background, Growth and Content, (Nashville: Abingdon, 1990), 283.

[5] Adapted from F.F. Bruce, The New Testament Documents: Are They Reliable? (Grand Rapid: Eerdmans, 1987), 16-17.

[6] Metzger, The New Testament, 281.

[7] Apparently the first English dictionary appeared in 1604—Robert Cawdry's Table Alphabeticall: A table alphabeticall of hard usual English words.

[8] E.g., c. 125-150 AD, John Rylands’ Papyrus, p 52.

[9] See the Review of Carsten Peter Thiede, The Earliest Gospel Manuscript? The Qumran Fragment 7Q5 and its Significance for New Testament Studies (London: Paternoster, 1992) http://www.bible.org/page.php?page_id=1196.

[10] The newly published Oxyrhynchus Papyri ⁷⁷ [new portion], ¹⁰³, ¹⁰⁴ are early second century.

© Scott McKellar 2012

Angels (and Demons) Part 4

Angels We Know by Name

There are only three Holy Angels in Scripture who are known by name: St. Michael, St. Gabriel, and St. Raphael. Although the Church highly encourages popular devotion to the Holy Angels the Directory of Popular Piety and the Liturgy warns; “The practice of assigning names to the Holy Angels should be discouraged, except in the cases of Gabriel, Raphael and Michael whose names are contained in Holy Scripture” (218).

St. Michael is “one of the chief princes” of the angels (Daniel 10:12-14; 12:1-3) and is called an archangel (Jude1:9) and is the one who successfully battles Satan with his army and casts him out of Heaven (Rev 12:7). He is known as the Heavenly Defender.

St. Gabriel is messenger appearing to tell the good news. St. Gabriel first appears in Daniel 8 to bring understanding of the vision given to Daniel. In the New Testament it is Gabriel who announces the coming of John the Baptist to Zechariah;

“I am Gabriel, who stand before God. I was sent to speak to you and to announce to you this good news” (Luke 1:19).

He is also the one privileged to deliver the message of the annunciation to the Virgin Mary in Luke 1:26-38.

St. Raphael appears as an “undercover” angel in the book of Tobit. He appears as friend and healer.

The writer of Tobit tells us;

So Raphael was sent to heal them both: to remove the white scales from Tobit’s eyes, so that he might again see with his own eyes God’s light; and to give Sarah, the daughter of Raguel, as a wife to Tobiah, the son of Tobit, and to rid her of the wicked demon Asmodeus. (Tobit 3:17)

Later in the story after accomplishing these deeds Raphael declares; “I am Raphael, one of the seven angels who stand and serve before the Glory of the Lord.” (Tobit 12:15).

The Church celebrates its devotion to the Archangels Saint Michael, Saint Gabriel, and St. Raphael on their feast day September 29th.

© Scott McKellar 2012

(this is an edited version of a talk given at the Granfalloon, Kansas City, MO 02/15/2012 in the presence of 70 or so guardian angels )

Angels (and Demons) Part 3

Angels in the Liturgy

If Angels accompany us in worship how do we see them highlighted in the Mass? During the Penitential Act we recite the Confiteor which asks “Mary ever-Virgin all the Angels and Saints” to pray for us. In the Mass we sing two great hymns given to us by the Angels. The Gloria is taken from the first Christmas in Luke 2:14;

Glory to God in the highest

and on earth peace to people of good will.

Later in the Mass the Sanctus or Holy, Holy, Holy is taken from the vision of the Seraphim of Isaiah 6:1-4;

In the year King Uzziah died, I saw the Lord seated on a high and lofty throne, with the train of his garment filling the temple.

Seraphim were stationed above; each of them had six wings: with two they covered their faces, with two they covered their feet, and with two they hovered.

One cried out to the other:

“Holy, holy, holy is the LORD of hosts!

All the earth is filled with his glory!”

At the sound of that cry, the frame of the door shook and the house was filled with smoke.

The suggestion in Isaiah 6:3 that the Seraphim “cried out to the other” is similar to custom of singing responsively. The Fifth century historian Socrates Scholasticus, reported that the first-century bishop, Saint Ignatius of Antioch began the custom of responsive singing. He records;

Ignatius [was the] third bishop of Antioch in Syria after the apostle Peter, and he conversed with the apostles themselves. Once he saw a vision of angels hymning in alternate chants the Holy Trinity. Accordingly he introduced the mode of singing he had observed in the vision into the Antiochian church; whence it was transmitted by tradition to all the other churches.[i]

During the ancient Roman Canon the priest prays;

In humble prayer we ask you, almighty God:

command that these gifts be borne

by the hands of your holy Angel

to your altar on high

in the sight of your divine majesty,

so that all of us, who through this participation at the altar

receive the most holy Body and Blood of your Son,

may be filled with every grace and heavenly blessing.

A change in the new translation can be seen in the Preface which precedes the Sanctus. The role of the Angels is highlighted as the priest invokes the “presence of countless hosts of Angels” and as the people recite “Holy, Holy, Holy Lord God of hosts.” During Advent and Lent these newly translated Prefaces greatly amplify this theme;

And so, with Angels and Archangels,

With Thrones and Dominions,

and with all the hosts and Powers of heaven,

we sing the hymn of your glory,

and without end we acclaim: (Preface I of Advent)

In Preface IV of Lent an even more elaborate prayer occurs;

Through him the Angels praise your majesty,

Dominions adore and Powers tremble before you.

Heaven and the Virtues of heaven and the blessed Seraphim

Worship together with exultation.

May our voices, we pray, join with their

In humble praise, as we acclaim:

These prayers remind us as we hear them in Lenten season, that we are accompanying the angels in our worship.

---

[i] NPNF 2, p. 144. Cf. Aquilina, Angels of God , p. 57.

© Scott McKellar 2012

(this is an edited version of a talk given at the Granfalloon, Kansas City, MO 02/15/2012 in the presence of 70 or so guardian angels )

Happy Feast of Saint Polycarp, Bishop of Smyrna and Holy Martyr

The Feast of St. Polycarp is the day Bishop Finn accepted Archbishop Frnaceschini's plea to bring cause of Sister Marie de Mandat-Grancey, DC, Servant of God, Foundress of Mary's House, Ephesus, Turkey to our diocese. 

St Polycarp is one of the more famous individuals from the close of the apostolic era was the man tradition remembers as "Saint Polycarp, Bishop of Smyrna and Holy Martyr.” Polycarp was born around 69-70 A.D. According to St. Irenaeus, Polycarp was a disciple of St. John the Apostle and was personally appointed by Apostles as the bishop of the church in Smyrna (modern day Turkey). St. Polycarp was the leading figure among the churches in Asia in the mid second century. The Martyrdom of Polycarp records that Bishop Polycarp served faithfully for eighty-six years (Mart Pol 9.3) before being heroically martyred on February 23, 155.

Because of his long life and direct connection to the Apostles he was an important defender of orthodoxy against such heretics as Marcion and Valentinus. St. Irenaeus recounts that he knew Polycarp from his childhood, and he revered him as a holy saint. Irenaeus notes, “I can even describe the place where the blessed Polycarp used to sit and discourse-his going out, too, and his coming in-his general mode of life and personal appearance, together with the discourses which he delivered to the people; also how he would speak of his familiar intercourse with John, and with the rest of those who had seen the Lord.” He recalls the story of Marcion coming to Polycarp and asking if Polycarp would recognize him. Polycarp replies, “Of course I recognize you, the first born of Satan!” (Adv Haer 3,3,4).

St. Irenaeus relates how St. Polycarp journeyed Rome around 150-155 A.D. A dispute had arisen over the date of Easter between the church in Asia and the Church in the West. Polycarp met with Pope Anicetus. Each bishop felt obliged to follow the traditions they had been handed down. Polycarp felt Easter should be celebrated on the 14^th day of the Jewish lunar month of Nisan, while Anicetus on the Sunday after the 14^th of Nisan. Polycarp appealed to the practice of St. John and the Apostles, while Anicetus to the custom of his predecessors and to dominical usage. Although the Pope and bishop Polycarp could not achieve common ground in their practice they remained in communion and parted on the best of terms. While there could be no tolerance of the heretical views of Marcion or the early Gnostics, the Church could embrace different liturgical traditions.

St Irenaeus tells us that Bishop Polycarp wrote a number of letters “to neighboring Churches to confirm them, or to certain of the brethren, admonishing and exhorting them.” Unfortunately only St. Polycarp’s letter addressed to the Philippians remains. The theme of the letter is summed up in Polycarp’s exhortation, “‘Therefore prepare for action and serve God in fear’(1 Pet. 1:13; cf. Ps. 2:11) and truth, leaving behind the empty and meaningless talk and the error of the crowd” (Pol Phil 2.1). The letter is a rousing call to live the Christian life fully and consistently in the midst of the confusion and temptations of the world. The letter is filled with quotations from the New Testament and St. Clement’s letter to the Corinthians. One can clearly see the “interwovenness” of Sacred Tradition in his letter. The living interpretive presence of Christ is expressed in the Church through his apostolic ministry. Polycarp notes, “For I am convinced that you are all well trained in the sacred Scriptures” (Pol Phil 12.1). Scripture is the center of the Church’s Tradition and it is made manifest in the preaching, teaching, doctrine and liturgy of the Church.

The Church in Philippi is again battling the heresy of docetism which denies that Jesus came in the flesh. Polycarp complains that these heretics twist “the sayings of the Lord to suit their own sinful desires” (Pol Phil 7.1). Sacred Scripture requires the interpretive presence of the Church. Knowing our faith well also helps us to live our faith in the midst of our daily life. One difficult distraction that Polycarp mentions is greed and the love of money (Pol Phil 2.1; 4.1; 5.2; 6.1; and 11.1). This was apparently the difficulty of a fallen away presbyter of the Church in Philippi named Valens (Pol Phil 11.1-4). Polycarp councils the Philippians to treat Valens kindly in hopes of winning him back from his waywardness.

The ultimate test of a disciple’s faithfulness is martyrdom. Polycarp’s martyrdom is recounted in detail in the Martyrdom of Polycarp (AD 156). This document is a combination of a letter and an act of martyrdom or eyewitness account of martyrdom (Cf. Acts 7, Revelation 6:9-11). The account of Polycarp’s death is the first full account of this type. Suffering death by Martyrdom was considered the ultimate imitation of Christ. The ‘baptism of blood’ of the martyr was considered the equivalent of normal Baptism. Since at least the second century the anniversary of the martyr’s death was celebrated with a feast at the tomb of the martyr and later churches were built over these tombs. The martyrs were venerated as powerful intercessors and their relics were sought after.

St. Polycarp’s death is extremely heroic. The witnesses record, “Then the materials prepared for the pyre were placed around him; and as they were also about to nail him, he said: ‘Leave me as I am; for he who enables me to endure the fire will also enable me to remain on the pyre without moving, even without the sense of security which you get from the nails.’” (Mart Pol 12.3). The fire was miraculously unable to kill Polycarp, so his executioner had to stab him with a dagger. His body was later cremated by the soldiers and his friends gather up his bones and began to celebrate the birthday of his martyrdom.

Holy Mary, Queen of Martyrs, pray for us. Sister Marie de Mandat-Grancey pray for us.

Angels (and Demons) Part 2

Angels as Guardians

In Matthew 18:10 Jesus says; “See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father.” Based on this verse, the Fathers of the Church affirmed that each person has a Guardian Angel. There was some early debate among the Fathers concerning such details as: Are guardian angels only for children? (No.) When do you receive an angel? (At birth or at baptism?) Can an angel be driven away by evil conduct? (Origen and Jerome thought, yes.) The Angelic Doctor, St. Thomas agrees with Jerome noting that ““. . . from the very moment of his birth” (ST 1.113.5) “each man has an angel guardian appointed to him.” (ST 1.113.2). Since we believe each of us has an Angel, if we assume that Guardian Angels are not recycled after our death, then we get an idea of the sheer number of angles that must exist. Billions of angels!

Because of their spiritual nature Angels are able to simultaneously “look on the face of God” (Matthew 18:10) and be present to us and interact with us. This is kind of puzzling to think about. Is it like a mystic who contemplates God’s presence in a vision but is still aware of his or her surroundings? Are we to think of angels ascending and descending to God but perhaps time and space are meaningless to spiritual beings?

Although angels purely spirit, they can assume bodies whether merely in appearance as in a dream or vision or in reality. At times in Sacred Scripture angles appear bodily to more than one person at a time. St. Thomas took this fact as evidence that at least in some situations angels must assume something like real bodies, because he reasoned, a vision would not be shared by a group of people.

In the Old Testament the cherubim were depicted as the guardians of Eden (Genesis 3:22-24) and of the Holy of Holies in the Tabernacle (Exodus 25-26) and in Solomon’s Temple (1 Kings 6:23-27). Angels are also depicted in Scripture as guardians of Churches (Rev 1:20) and even of nations (Deuteronomy 32:8).

O God, who in your unfathomable providence

are pleased to send your Holy Angels to guard us, 

hear our supplication as we cry to you,

that we may always be defended by their protection

and rejoice eternally in their company.

Through our Lord Jesus Christ, your Son,

Who lives and reigns with you in the unity of the Holy Sprit,

one God, for ever and ever.

(Collect for the Memorial of the Holy Guardian Angels)

The Testing of Angels

One way that angels are the same as humans is the fact that they have a free will. After being created they were given the ability to either follow God or to rebel and choose not to serve him. After making this choice their will was fixed by their own decision.

Based on a few hints in Scripture, we believe that Satan gave in to the sins of envy and pride and freely chose to separate himself from God. The book of Wisdom notes, “But by the envy of the devil, death entered the world, and they who are allied with him experience it” (Wisdom 2:24). Satan’s deception took a third of the other angles with him. In the book of Revelation Satan is depicted as the huge red dragon that “swept away a third of the stars in the sky and hurled them down to the earth” (Revelation 12:4). Michael and his angels battled against the dragon (Rev. 12:7) and won. St. John tells us;

The huge dragon, the ancient serpent, who is called the Devil and Satan, who deceived the whole world, was thrown down to earth, and its angels were thrown down with it.

Fallen angels are called devils. Their will is twisted forever against God and all that is good. It is well to remember that they are outnumbered by the righteous angels two to one and that although powerful spirit beings, they are creatures under God’s dominion.

The Catechism reminds us,

Behind the disobedient choice of our first parents lurks a seductive voice, opposed to God, which makes them fall into death out of envy. Scripture and the Church's Tradition see in this being a fallen angel, called "Satan" or the "devil". The Church teaches that Satan was at first a good angel, made by God: "The devil and the other demons were indeed created naturally good by God, but they became evil by their own doing (CCC 391).

When we think of devils we are accustom to think of demon possession. Our thought jump to the Hollywood version of these experiences. We need to put that vision out of our mind without denying the reality of demons.

Demons are real and demon possession is possible. In the New Testament Jesus and the Apostles cast out many demons. The Bible actually describes this phenomenon simply as the person “having an unclean spirit.” There are two facets to consider here, like two axis on a graph. One is the frequency of visitation by the evil spirit and the other is the degree of control. What we think of a dramatic possession is a constant visitation with a high degree of control. The catechism reminds us;

When the Church asks publicly and authoritatively in the name of Jesus Christ that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called exorcism. Jesus performed exorcisms and from him the Church has received the power and office of exorcizing. In a simple form, exorcism is performed at the celebration of Baptism. The solemn exorcism, called "a major exorcism," can be performed only by a priest and with the permission of the bishop. (CCC 1673)

I don’t want to give much time to this subject, but I believe that the influence of the demonic in our life occurs not randomly or by chance but through our invitation by habitual involvement in mortal sin. Sinful attachments and especially dabbling in occult practices can open the door to demonic influence.

We live in a world where we have literally invented new ways of sinning. A number of new trends in culture such as internet pornography, and wide spread immorality, a return to pagan worship and the occult though the New Age movement have led to increased calls for priests to perform the Rite of Exorcism. Recently several conferences have been held to train new priests as exorcists.

A reported by the Catholic News Service the signs of demonic possession might include:[i]

• Speaking in a language the individual does not know.
• Scratching, cutting, biting of the skin.
• Profound display of strength.
• Sleeplessness.
• Lack of appetite.
• Aversion to anything holy, such as mentioning the name of Jesus or Mary, or the act of praying.
• Strong or violent reaction to holy water.

Thinking about this topic can be unnerving so we need to be reminded again of the protection the Church offers us through frequenting the Sacraments and the life of prayer.

St. Josémaria Escrivá (The Way 307) gives us good advice on his subject;

That supernatural mode of conduct is a truly military tactic.

You carry on the war — the daily struggles of your interior — far from the main walls of your fortress.

And the enemy meets you there: in your small mortifications, your customary prayer, your methodical work, your plan of life: and with difficulty will he come close to the easily-scaled battlements of your castle. And if he does come, he comes exhausted.

As the Curé d'Ars said;

The devil is a great chained dog which puts people to flight, and which makes a great noise, but which only bites those who come too close. (Curé d'Ars, Sermon on Temptations).

Angels in the Church

Saint John Chrysostom in a homily on the Feast of Ascension notes, “The angels are present here. The angels and the martyrs gather here today. If you want to see the angels and martyrs, open the eyes of faith and look upon this scene. For if the air itself is filled with angels, so much more the Church!"[ii]

During the Mass, St. Chrysostom notes that at such a time angels stand by the Priest; and the whole sanctuary, and the space round about the altar, is filled with the powers of heaven, in honor of him who lies on the altar....“ He confesses, “I myself heard someone once tell of a certain old, venerable man, who was accustomed to see revelations .... At such a time, he suddenly saw, as far as was possible for him, a multitude of angels, clothed in shining robes, encircling the altar, and bending down, as soldiers might in the presence of their king. And for my part I believe it.”[iii]

"The angels surround the priest," writes St. John Chrysostom. “The whole sanctuary and the space before the altar is filled with the heavenly Powers come to honor Him who is present upon the altar." [De sac., 6, 4]. And elsewhere: "Think now of what kind of choir you are going to enter. Although vested with a body you have been judged worthy to join the Powers of heaven in singing the praises of Him who is Lord of all." [Adv. Anom., 4][iv]

We are reminded that angels accompany us to worship, that they are also guardians of Churches.

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[i] http://www.catholicnews.com/data/stories/cns/1004582.htm

[ii] As quoted in Mike Aquilina, Angels of God , p. 55.

[iii] NPNF 9, p. 76 with slight revisions by Aquilina above.

[iv] Jean-Guenolé-Marie Daniélou, Les Anges et Leur Mission, (Chevetogne, Belgium, 1953), Trans. David Heimann The Angels and Their Mission (Maryland : Newman Press , 1957), p. 62.

© Scott McKellar 2012

(this is an edited version of a talk given at the Granfalloon, Kansas City, MO 02/15/2012 in the presence of 70 or so guardian angels )

Angels (and Demons) Part 1

We have witnessed two opposite trends in recent years. Popular culture has literally burbled with talk about angels. In 1993 Newsweek magazine asserted that "angels are appearing everywhere in America" (Newsweek 12/27/93).   A visit to Hallmark will reveal Willow Tree Angels, Mary’s Angels, Precious Moments Angels. Popular TV shows include; ‘Touched by an Angel,’ ‘Highway to Heaven,’ ‘Charlie’s Angles,’ ‘Supernatural,’ the vampire series ‘Angel’ and for those ‘Doctor Who’ fans the ‘Stone Angels.’ Similar trends can be seen in movies, books and even music. Apparently charting the opposite trend has been popular piety in the Catholic Church where many would consider belief in angles to be old fashioned and outdated. Isn’t this something we left behind after Vatican II?  Many parishes have removed their angel statutes and prayers to angels are rarely heard.

What are Angels?

Angels appear in the Sacred Scriptures from beginning to end. Hebrew words for ‘angel’ appear 168 times in the Old Testament. To this we need to add such titles as Seraphim (2 X) and Cherubim (94 X). With only a few exceptions, the Greek word for ‘angels,’ appears in every book of the New Testament (a total of 176 times). The book of Revelation has 76 references alone.

Not surprisingly, the Catechism states,

The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls "angels" is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition.(CCC 328).

The Apostles' Creed professes that God is "creator of heaven and earth” and the Nicene Creed makes this more explicit. God is the “maker of heaven and earth, of all things visible and invisible.” Angels are part of the invisible realm of God’s creation. This fact poses a small problem for us. How can we know anything about an unseen world?

As Peter Kreeft puts it, “There are no experts on angels, except angels, and,” he says, “I’m no angel.”[i] Clearly we can only know what has been revealed to us about angels or perhaps what we directly experience from them if we have encountered them.

St. Augustine notes that ‘angel’ is the name of their function or office and not of their nature. He writes, “In respect of what they are, such creatures are spirits; in respect of what they do, they are angels” (En. in Ps 103, 1, 15). The word angel means ‘messenger.’

Angels are created, pure spirits without bodies. In modern understanding we might call them ‘minds without bodies.’ The Catechism notes,

As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures, as the splendor of their glory bears witness (CCC 330).

Unlike bodily species, angels have no gender and cannot reproduce. In fact philosophers and theologians say that each individual angel is a unique species. We might be tempted to group them as angels and archangels, seraphim and cherubim, but they can’t be catalogued like birds and butterflies. As St. Augustine noted their titles have to do with their function and office and not with their nature.

Kinds of Angels

Having said all this it is still possible to distinguish different kinds of angels. I have already mentioned the Seraphim (Isaiah 6:2) and the Cherubim (Genesis 3:24; Ezekiel 10:1-3). In the New Testament Paul mentions a whole list of titles. In Romans 8:38 he lists angels, principalities, and powers. In Ephesians 6:12 we read about cosmic battle;

For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens.

Finally in Colossians 1:16 we read;

For in him were created all things in heaven and on earth, the visible and the invisible, whether thrones or dominions or principalities or powers; all things were created through him and for him.

Reflecting on various Scriptures St. Gregory the Great developed a list of nine hierarchies or choirs of angels. The word hierarchy was coined by a sixth century writer Pseudo-Dionysius the Areopagite. It comes from the Greek heirarchia or ‘sacred order.’ St. Thomas systematized this list into three hierarchies of three orders each. He organized each choir based on how close they were to God.

I.  The First Hierarchy

a. Seraphim

b. Cherubim

c. Thrones

II. The Second Hierarchy

a. Dominations (or Dominions)

b. Virtues

c. Powers

III.  The Third Hierarchy

a. Principalities

b. Archangels

c. Angels

The first hierarchy of choirs is closest to God and understands and comprehends him with maximum clarity. The name ‘Seraphim’ means "the burning ones" which implies that their love flames the hottest. Lucifer meaning ‘Light-bearer’ was once one of them. The Cherubim (which means "fullness of wisdom") contemplate God as well but more in his providence and plans. The ‘Thrones’ represent God’s juridical powers and contemplate God's judgments.

The second hierarchy of three choirs is what Peter Kreeft calls middle management personnel. The Dominations or Dominions are authorities which command those lesser angles working below them. The Virtues receive orders from the Dominions and are said to run the workings of the universe especially the heavenly bodies. The Powers are established to combat evil influences which affect the work of God’s plan through the Virtues.

The third and final hierarchy of three choirs is in direct contact with human affairs and could be compared to warriors. Principalities are given the charge of cities and nation states. Archangels are messengers of the gospel and mediators of God’s law. As St. Stephen replies to his accusers, “You received the law as transmitted by angels, but you did not observe it” (Acts 7:53). St. Paul writes that the law “was promulgated by angels at the hand of a mediator” (Galatians 3:19). Archangels also play a role in angelic conflicts and other ministries to God’s people. At the bottom of the hierarchy are countless angles who acts as guardians to human affairs.

 

© Scott McKellar 2012

(this is an edited version of a talk given at the Granfalloon, Kansas City, MO 02/15/2012 in the presence of 70 or so guardian angels )

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[i] Peter Kreeft, Angels (and Demons): What do we really know about them? (San Francisco: Ignatius Press, 1995). p. 27.

Acts of the Apostles: The Spirit and the Common Life

The early Christian community in Jerusalem continued to witness through the power of Spirit that they received at Pentecost. Luke deliberately highlights the initial preaching of Peter and John and the rejection of the Jewish authorities. This is followed by communal prayer (Acts 4:23-31) and a new infilling of the Spirit with even greater power for apostolic witness (4:33). The community is renewed and “The community of believers was of one heart and mind, and no one claimed to that any of his possession were his own but had everything in common” (4:32). This is not the imposed false unity of communism but a voluntary sharing of individuals moved by the needs of their community.

The words “everything in common” (Acts 4:32) echoes the earlier description of “the communal life” of Acts 2:24. The disciples would sell property and lay the proceeds “at the feet of the apostles” (4:35). They did not give the money to the apostles but to the community and the apostles “distributed to each according to need” (4:35).

Just as God demonstrated his power through signs and wonders in the desert with Moses, so now many miraculous works occur through Peter and John. Luke desires to highlight Jesus role as the New Moses and the Christian community as spirit-filled new people of God. Just as the community of Moses encountered problems in the desert, so the Christians encounter a problem reminiscent of Joshua 7:1-26. In the Joshua narrative Achan stealthily took goods from the plunder subject to the ban, and deceitfully hid them in his tent. When Achan is discovered and confesses both he and his family are punished by stoning.

In Acts 5 a couple named Ananias and Sapphira collude together to sell a piece of land a pretend to give the all proceeds to the apostles. They could have openly given only part of the money and it would have been thought generous (Acts 5:4). The fact that they lie to God and ‘test the Spirit’ (Acts 5:9) by attempting to deceive the apostles, causes their immediate judgment. Both husband and wife are struck dead. Luke tells us, “And great fear came upon the whole church and upon all who heard of these things” (Acts 5:11).

Luke now tells us about more signs and wonders done at the hands of the apostles and then a second arrest and imprisonment of Peter and John incited by the ‘jealousy’ of the Sadducees (5:17). The second arrest and rejection by the Sanhedrin may parallel the pattern of rejections in the patriarchal narratives of Joseph and Moses which Stephen highlights in his discourse which follows in Acts 7:12-13, 23, 30.

Another parallel is drawn to Moses who was rejected on his first to the people. Moses second visit was prompted by an angel and accompanied by ‘signs and wonders.’ Peter and John are released from jail by an angel (Acts 5:19) and many ‘signs and wonders’ are performed at their hands (Acts 5:12-16). The Twelve Apostles demonstrate that they are the true leaders of the people through the evidence of God’s hand being with them.

In the next section of Luke’s narrative a dispute breaks out between the Aramaic speaking Jews and the Greek speaking Jews in their community. The widows of the Greek speaking Jews were being overlooked in the food distribution. The Twelve Apostles call together the community and appoint seven reputable men who are “filled with the Spirit and wisdom” (Acts 6:3) to take on this task. These assistants are sometimes thought of as the first deacons. Although the office of ‘deacon’ appears early in the New Testament (Philippians 1:1, 1 Timothy 3:8), the majority of Catholic scholars do not think these seven men are equivalent to our modern office of deacon. The main activity we see Stephen and Phillip engaged in after this passage is not ‘table service’ but evangelism. A fuller treatment of the office ‘deacons’ is found in 1 Timothy 3:8-13.

In any event the meaning of the deaconate has changed over time. Second Vatican Council significantly revived the principle of a permanent exercise of the diaconate as a specific degree of the Sacrament of Holy Orders. Although it is exercised “not unto the priesthood, but unto the ministry,” it is a “proper and permanent rank of the hierarchy” which is given for “the service of liturgy, of the Gospel and of works of charity” (LG 29, AG 16). The Catechism remains us, “The sacrament of Holy Orders marks [deacons] with an imprint ("character") which cannot be removed and which configures them to Christ, who made himself the "deacon" or servant of all.” (CCC 1570)

Like Jesus and Mary let each of us desire to serve and not to be served by others.

Acts of the Apostles: Poor Ignorant Fishermen?

A myth of sorts has grown up around the idea that Jesus chose poor, uneducated fishermen to be his apostles. This idea is partly derived from Acts 4:13;

“Observing the boldness of Peter and John and perceiving them to be uneducated, ordinary men, they were amazed, and they recognized them as the companions of Jesus.”

These men were not generally aristocrats or trained scribes, but disciples of Jesus. The Greek agrammatoi can literally mean “without letters” or illiterate. In a religious context it probably has a more limited meaning of ‘not trained in the law’ (cf. John 7:15). In other words one not formally trained as a scribe. The Greek idiōtai literally means a private person, or an ordinary person as opposed to an expert.

In the ancient world eloquence or boldness of speech was associated with education or training in rhetoric. Since Peter and John are clearly untrained in these fields the boldness of their speech astonishes the Temple leaders.  The Jewish leaders, “were amazed, and they recognized them as companions of Jesus” (Acts 2:13).

The ‘ordinary’ nature of these Apostles must not be exaggerated. M. Wilkins believes that "James and John" were from a family of some wealth and influence, based on the information we have about their fishing business (cf. Mk 1:19).[1] Peter ran a fishing business with his brother Andrew and their partners, James and John (Mk 1:16-20; Luke 5:10)[2] He seems also to have owned a house with his brother Andrew (Mk 1:29). Mark’s text suggest that the house was not far from the synagogue in Capernaum (compare Mk 1:21 with 1:29).

Luke’s comment in Acts 4:13 likely means that Peter, Andrew, James and John were merchants and not theologians by trade and of course they had no credentials as Scribes or Pharisees. Acts 4:13 could also have betrayed a prejudice against their Galilean accents or even against their very social class as "the newly wealthy" as opposed to the older aristocracy of the Sadducees. There is no indication here of them being poorly educated in general, semi-illiterate, or just plain dull. This does not fit their occupation or background, or the biblical record of their probable use of Greek.[3]

Carsten Thiede comments, “an active knowledge of Greek would have been obligatory for people like Peter and his co-workers, Andrew, James and John (Mk 1:16; Lk 5:10), who were involved in the fishing industry and trade. They would have heard Peter speaking Greek from childhood days, and refined their linguistic abilities soon as they had chosen their trade. The Hellenistic element in their immediate surroundings is obvious even from their names.”[4] Peter Davids notes that there was a growing group of wealthy merchants in first-century Palestine who had not yet joined the land owning aristocracy, and who did not have priestly or Herodian political connections. This group constituted as new addition to the wealth upper class. There was also "a small middle class of skilled artisans and land-owning medium sized farmers and merchants."[5]

 

 

Notes:

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[1] Dictionary of Christ and the Gospels ed. Joel B. Green, Scot McKight, I. Howard Marshall (Downers Grove: Intervarsity Press, 1992) p. 179. If we identify the Apostle John as the beloved disciple (John 18:15) then we read the beloved disciple was "well known to the High Priest" signifying some upper class connections.

[2]Ibid. p. 179. Are we to understand that James and John are also originally from Bethesda (cf. Mk 1:20)?

[3] Speaking to the Syrian Phoenician woman (Mk 7:26), a conversation with Pilate without an interpreter (Mk 15:2-5), the presence of Greek speaking Jews among the disciples (Acts 6:1), the meeting with Cornelius the Centurion (Acts 10:25-27).

[4] Carsten P. Thiede, Simon Peter: From Galilee to Rome (Academie Books, 1988) p. 20-21.

[5] Dictionary of Christ and the Gospels. p. 702.

Acts of the Apostles: Peter and John in Jerusalem

The description of the ideal community in Jerusalem (Acts 2:42-47) forms a bridge to the next section of Acts which narrates the ministry of Peter and John. In Acts 2:42 we read, “They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.” The four topics mentioned match with the four major sections of the Catechism. The “teaching of the apostles” compares to the Creed section of the Catechism; “communal life” to the Our Life in Christ section, the “breaking of bread” to the Liturgy and Sacraments section, and “prayers” to the final section of the Catechism on Prayer. From the beginning the Church has presented its faith as an organic unity. The truths of the faith like a living organism cannot be divided up and offered like items on a cafeteria menu.

Luke introduces a new narrative with the words; “Now Peter and John were going up to the temple area for the three o’clock hour of prayer” (Acts 3:1). Although there are several people named ‘John’ in Acts it seems obvious that Luke has in mind the Apostle John mentioned already in 1:13. One can see that initially the disciples continued to live as observant Jews.

Peter’s healing of a man crippled from birth in the Temple astounds the crowds and becomes the means for another speech by Peter in Solomon’s Portico. A man crippled from birth would not have been allowed to fully participate in Temple worship (Leviticus 21:17-20; 2 Samuel 5:8). The sight of the man born crippled now heal and clinging to Peter and John causes ‘amazement and astonishment’ (Acts 13:10) in the Temple area. Peter’s sermon draws the connection between the faith of the God of Abraham, Isaac, and Jacob and the sufferings of his ‘servant’ Jesus. Peter’s use of the use of the title ‘servant’ in Acts 3:13; 26 echoes the motif of the Suffering Servant songs of Isaiah 52:13-14 in Greek. “See, my servant shall understand, and he shall be exalted and glorified exceedingly. Just as many shall be astonished at you—“ (NETS)[i] These passages of Isaiah were used by the early Christians to demonstrate that Jesus was the Messiah. Peter then connects this to an understanding of Jesus as the fulfillment of Moses’ promise that God would raise up a “prophet” like Moses in these last days (Acts 3:22, Deuteronomy 18:15) who would fulfill the promise to Abraham that through him “all the nations of the Earth would be blessed” (Acts 3:25) because God raised up his servant and sent him “to bless you by turning each of you from your evil ways” (Acts 3:26).

Although Peter says that his fellow Jews “denied the Holy and Righteous One” and put to death the “author of life,” in no way does Peter hold his fellow Jews responsible either individually or collectively for the death of Jesus. Both the Second Vatican Council (NA 4) and the Catechism of the Catholic Church (CCC 597) affirms that we cannot hold the Jewish people responsible for Jesus’ passion and death. In fact all sinners have denied our Lord and are in that sense the authors of Christ’s passion (CCC 589). Peter affirms in his speech that the people “acted out of ignorance” (Acts 3:17) and that God allowed the Messiah to suffer to bring to fulfillment what he had “announced beforehand through the mouth of all the prophets” (Acts 3:18). Later in Paul’s speech before the Athenians, it is affirmed that, “God has overlooked the times of ignorance, but now demands that all people everywhere repent.” (Acts 17:30). Our common solidarity as sinners allows us to hear Peter’s words, “Repent, therefore, and be converted, that your sins may be wiped away . . .” (Acts 3:19).

While Peter and John were teaching the priests and Sadducees had the two apostles arrested (Acts 4:1) In spite of the arrest and resistance from the Temple authorities, Luke tells us the Peter’s sermon was very successful and the number of believers grew to about five thousand men (Acts 4:4). The next day Peter and John are brought before the Temple leadership and questioned about the miracle and “the name” through which the healing was performed. They affirm that it was in the name of Jesus that the healing took place. They reply, “There is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved” (Acts 4:12). While the Church affirms that those who through “no fault of their own, do not know the Gospel of Christ or his Church” may still have the hope of salvation (AG 7; CCC 846-848), these graces are still provided by Christ’s one sacrifice and do not lessen the Church’s missionary imperative (CCC 848). The gift of the Spirit received at Pentecost gave Peter and John a “boldness” that amazed the Temple leaders since the Apostles were uneducated and ordinary men (Acts 4:13).

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[i] Pietersma, Albert; Benjamin G. Wright; Wright, Benjamin G. (2007-10-31). A New English Translation of the Septuagint (p. 865). Oxford University Press, USA. Kindle Edition. (Italics added)

Acts of the Apostles: Pentecost

 

 

 

 

In the Preface for Pentecost Sunday the priest prays;

. . . For, bringing your Paschal Mystery to completion,

You bestowed the Holy Spirit today

on those you made your adopted children

by uniting them to your Only Begotten Son.

This same Sprit, as the Church came to birth,

opened all peoples to the knowledge of God . . .

The desire of Moses in Numbers 11:29 that God would pour out his Spirit on all peoples came to be treated as a prophecy at the time of Jesus. With the coming of the Messiah there was an expectation that the ‘Spirit of prophecy’ would be poured out on all flesh (Joel 2:28-32; Jeremiah 31:34; Isaiah 32:15; 44:3; Ezekiel 39:29). This lavish out pouring of the Spirit would be brought about through a prophetic liberator (Deuteronomy 18:15) or Messiah King (Isaiah 11:1-9; 61). Joel 2:28-32 is the passage Peter uses to interpret the fulfillment of these events at Pentecost in Acts 2:16-21.

The Jewish celebration of Pentecost was a one-day festival which originally celebrated the harvest or first fruits. In some Jewish traditions prior to time of Jesus, the feast of Pentecost may also have celebrated the giving of the Law at Sinai. It may be that the Christian event of Pentecost is a typological giving of a New Law by Jesus as a New Moses and a reversal of the confusion of languages at the Tower of Babel.

The Pentecost narrative can be divided into three parts: The Act of empowerment (2:1-13); Peter’s Pentecost Sermon (2:14-41); and the summary description of the ideal Christian community (2:42-47).

The out pouring of the Spirit in Acts 2:1-13 is described by way of analogy. While the disciples are gathered together in the upper room the Spirit manifested with a sound like a mighty wind, and they see tongues like fire divided and came to rest on each of them. All of them were “filled with the Holy Spirit and begin to speak in different tongues.” The sound causes a crowd of pious Jews to take notice and the Sprit inspired proclamation astounded them because “each one heard them speaking in their own language” (2:6). Luke cites a very geographically diverse list of pilgrims in Jerusalem who are each able to hear the disciples each in his own language and dialect.

The implications of this filling of the Spirit have generated a great deal of debate among scholars. It seems clear that it involved an empowerment for mission, but the further implications of the event are seen in its interpretation by Peter in his Pentecost Sermon (2:14-41) which follows.

The event generates both interest and scorn from the crowd of pious Jewish pilgrims and this facilitates Peter’s ability to preach to a large crowd. Peter connects this event to the expectation or ‘promise’ of the prophet Joel (3:1-5) that God would someday pour out his Spirit on all flesh. The Jewish expectations of a coming of the Spirit of prophecy are also related to Jesus and the resurrection of the Messiah.

Upon hearing this message a large number of pilgrims are “cut to the heart” and ask Peter and the other apostles, “What are we to do?” Peter’s response is a programmatic summary of conversion-initiation in Acts. “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins; and you will receive the gift of the holy Spirit.” (Acts 2:38). As the Catechism reminds us the essential elements of Christian initiation are; “proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, and the outpouring of the Holy Spirit, and admission to Eucharistic communion” (CCC 1229). In Acts 2:28 Peter specifically links Baptism to the forgiveness of sins, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of sins . . .” Almost identical words are used by Jesus at the Last Supper stating that his blood of the New Covenant will be shed “for the forgiveness of sins” (Matt 26:28). No one would deny that Jesus’ blood was shed on Calvary “for the forgiveness of sins” but some are reluctant to admit that Baptism is a means of receiving this grace of forgiveness. While the Holy Spirit is clearly active in all stages of conversion there is a definitive and complete reception of the person of Holy Spirit in Baptism.

Later while recounting his conversion, Paul recalls the words of Ananias, “Get up and have yourself baptized and your sins washed away, calling upon his name” (Acts 22:16b). In his first letter to the Corinthians, Paul uses typology to say that the Israel was baptized into Moses in the cloud and in the sea (1 Corinthians 10:1-2). Peter later uses the example of Noah to say that just as eight people were “saved through water” so this ‘prefigures’ baptism, “which saves you now” (1 Peter 3:20-21).

Baptism gives us the grace of forgiveness of all our prior sins; it makes us a new creature and adopted son of God (2 Corinthians 5:17; 2 Peter 1:4); it incorporates us into the Body of Christ (Ephesians 4:25) and creates a sacramental bond of unity leaving an indelible mark on our souls. (CCC 1262-1274).

Following Peter’s Pentecost Sermon, 3000 people accepted his message and were baptized, received the gift of the Holy Spirit (2:41) and were admitted to Eucharistic communion (2:42). This sequence of actions points to the Sacraments of initiation: Baptism, Confirmation, and reception of first Holy Eucharist. The Holy Spirit is at work transforming us, empowering us and nourishing us.

Acts of the Apostles: Jewish Background on the ‘Spirit of Prophecy’

Although Judaism at the time of Jesus had no unified or centralized system of belief, there was an understanding of the Spirit which influenced popular expectations. Hebrew had become a specialized literary language which was replaced in common usage by Aramaic and Greek translations of the Scripture. The Aramaic translations were called Targums. In the century before the time of Jesus, both in early Targums and other Jewish writings we see the emergence of an expectation of a phenomena called the “Spirit of prophecy.”

Scholars have pointed out that this term referred to the Spirit acting on a person as the organ of communication between that person and God in a manner that is broader than usually though of by the term ‘prophecy.’ Max Turner (Holy Spirit, 6-12) has pointed out four distinct activities of the Spirit that were attributed to the coming of the ‘Spirit of prophecy’ in Jewish expectation. The first is the reception of charismatic revelation and guidance in the form of supernatural knowledge about someone or something without the added dimension of the reception of inspired speech or ‘prophesying.’ The second is the reception of charismatic wisdom following the archetypical example of Bezalel who crafted the Temple furnishings through a special infilling of the Spirit in Exodus 31:3. This gift can also relate to the charismatic wisdom afforded to understand God’s Word (Sirach 39:6). Less commonly the ‘Spirit of prophecy’ can mean Spirit inspired prophetic speech in what we more typically think of as prophesying.

The classic example would be the inspired speech of Balaam in Numbers 23-24. Balaam was supposed to utter a prophetic curse against Israel on behalf of Balak, King of Moab, but under the inspiration of the Spirit he utters prophetic words of blessing instead. The Jewish historian Josephus comments on this passage that Balaam was possessed by the Spirit of God and that the Spirit “gives utterance to such language and words as it will, and of which are unconscious” (Josephus, Antiquities, 4.119). Finally, Turner points to the ‘Spirit of prophecy’ as “invasively inspired charismatic praise or worship.” This might be analogous to the experiences of the bands of prophets in 1 Samuel 10, and 19. The Aramaic Targum to 1 Samuel 10:6 reads; “And the spirit of prophecy from before the Lord will reside upon you, and you will sing praise with them, and you will be changed into another man. Later rabbinic tradition linked this type of inspiration to the inspired Song of Moses in Exodus 14-15.

The coming of the Spirit at the Christian Pentecost in Acts 2 would be understood against these popular Jewish expectations. This would especially be connected with a future expectation that God would pour out the Spirit of prophecy on all of a restored Israel (Joel 2:28-32, cf. Ezekiel 36:27) the very passage quoted by Peter in his Pentecost sermon (Acts 2:17-21).

Further Reading:

Gonzalo Haya-Prats, Empowered Believers: The Holy Spirit in the Book of Acts, (Eugene: Cascade Books, 2011)

Max Turner, Power form on High: The Spirit in Israel’s Restoration and Witness in Luke-Acts, (Sheffield: SAP, 1996).

Max Turner, The Holy Spirit and Spiritual Gifts, (Paternoster Press, 1996/Hendrickson, 1998).

Acts of the Apostles: Introduction

 

Moses, in the book of Numbers, expresses a desire for all God’s people, “If only all the people of the LORD were prophets! If only the LORD would bestow his spirit on them!” (Numbers 11:29)

In the Gospels we see the fulfillment of the desire of the Old Testament prophets to know God. Jesus reveals the very face of God to us and fulfills the promises of God’s divine plan for a Messiah and the establishment of a new covenant between God and his people. Even after Jesus death and resurrection, we to continue to see the reflection of the face of Jesus in the lives of his followers. Jesus own intimate relationship to the Father as Son become the model of our own spiritual relationship with God as his children. Luke gives us an account of this ongoing work of God’s Spirit in his second volume, the Acts of the Apostles.

Although they do not occur side by side in our modern Bibles, Luke is the author of a two volume work: the Gospel of Luke and the Acts of the Apostles. Following the art of ancient history writing, Luke repeats in Acts the account of the Ascension (Luke 24:36-53) which was the final event of his Gospel. It was customary in ancient works to summarize briefly the content of the first narrative before moving on to the second. In the book of Acts, Luke begins again with the day Jesus was “taken up.” The word used here parallels the “taking up” of the Prophet Elijah into heaven in a whirlwind          (2 Kings 2:1). The Ascension is the hinge that links the two volumes.

Luke reminds his readers of “all that Jesus did and taught” in the Gospel, of his commissioning of the apostles, of Jesus’ suffering death and of the “many proofs” of his resurrection. Jesus speaks to them about the kingdom of God, and of the empowerment of the gift of the Holy Spirit which will soon be received in Jerusalem. Luke’s Gospel prologue (Luke 1:1-4) and the prologue to Acts are clearly linked and Luke uses special language to alert his reader to the historical nature of the material. We must remember as modern readers that it was not possible to easily scan or preview the material in a scroll, so ancient authors would add a short summary that functioned like a table of contents in a modern book.

The promises of Jesus narrated earlier in the Gospel prompt a question from the apostles here in Acts, “Lord, are you at this time going to restore the kingdom of Israel?” (1:6). Jesus reply to this question forms an outline of what will follow in Acts. “But you will receive power when the holy Spirit comes upon you, and you will be my witnesses in Jerusalem, throughout Judea and Samaria, and to the ends of the earth” (Acts 1:8). In the power of the Holy Spirit the Apostles will be witnesses first in Jerusalem, then in Judea and Samaria and finally to the “ends of the earth”. The first eight chapters of Acts focus on the ministry of Peter in Jerusalem and primarily to the Jews. This ministry expands geographically to Judea and Samaria and begins to include the Gentile peoples. Finally after the conversion of Paul we see the ministry of the Church reach out to the ends of the earth. Paul is the Apostle to the Gentiles. The narrative ends with Paul’s journey to Rome to be tried by Caesar.

Yet in order for the new people of God to be the fulfillment of the Old Testament promises to the kingdom of Israel, there must first be a restoration of the Twelve Apostles who mirror the twelve tribes of Israel. Since Judas has betrayed our Lord and died a tragic death, they must replace him. Peter sees the following Scriptures as fulfilled in Judas, ‘Let his encampment become desolate, and may no one dwell in it.’ And: ‘May another take his office’ (Acts 1:20).

The Greek word underlying the word “office” in this verse can accurately be translated “office of bishop”. Later in Paul's letters to Timothy we find the same Greek word “whoever aspires to the office of bishop desires a noble task” (1 Tim 3:1). A connection is seen here between the authority of the Apostles and the later authority of the bishops who are ordained by the Apostles as their successors (cf. 2 Tim 2:2). Matthias is chosen to replace Judas so that the initial mission of the Twelve Apostles is fulfilled. It is the apostolic nature of the Church rooted in Jesus’ own discipleship that sets the stage for the witness of the Spirit that will follow at Pentecost.

Recently Cardinal George commented, “The Church at worship is the context for interpreting the text of Scripture. It is the living community of faith that gives the texts their proper understanding by relating them to the realities of faith through the tradition that binds us to Christ.” The call to witness in the power of the Spirit must be integrally connected to the apostolic Church.

Holy Mary, Queen of Apostles. Pray for us.

Pat Robertson, and the After-Wife

During the past year I have posted on the Bible and the permanence of marriage in the Catholic view.  I also posted about the nature of vows in an earlier post on a strange passage in Judges 11. 

Pat Robertson has a reputation for saying strange and nutty things. This Tuesday on 700 Club,  Pat Robertson made a really alarming statement.  When discussing a married man who had a wife in the advanced stages of Alzheimer's disease, he gave the opinion that the wife was already dead and the man was released from his wedding vows. 

You can imaging the headlines (MSN news) Pat Robertson: Divorcing a spouse with Alzheimer's is justifiable;  Associated Press in USA Today and ABC News: Pat Robertson Says Alzheimer's Makes Divorce OK.  An accurate analysis of what Robertson really said is found here.

Is Robertson right that divorcing a spouse with Alzheimer's is justifiable because the disease is "a kind of death?"  Doesn’t this fly in the face of the “in sickness and in health until death” (assuming people still use traditional wedding vows)?

Without diminishing the intense suffering of Alzheimer's, saying the spouse is “kind of” dead is clearly blowing smoke.  This will not allow us to “kind of” dodge Jesus clear teaching on divorce and remarriage.

“Every one who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery” (Luke 16:18).

“Whoever divorces his wife and marries another, commits adultery against her; and if she divorces her husband and marries another, she commits adultery” (Mk 10:11-12).

The Church has consistently urged us to recognize marriage as indissoluble and that a marriage between a baptized man and woman which has been ratified and consummated “cannot be dissolved by any human power or for any reason other than death” (CCC 2382).

Death is the separation of the soul from the body before the resurrection, not diminished mental faculties.

Archbishop Gomez on the need to consider America's renewal

Don't miss this important address by Archbishop José H. Gomez  in the Vatican’s official newspaper L'Osservatore Romano on the need to consider America's renewal.

Archbishop Gomez on the need to consider America's renewal

Immigration and the ‘Next America’
perspectives from our history

The following is an adapted address given by the Archbishop of Los Angeles at the Napa Institute on 28 July 2011.

 

Our political debate about immigration in America frustrates me. Often I think we are just talking around the edges of the real issues. Both sides of this argument are inspired by a beautiful, patriotic idea of America’s history and values. But lately I’ve been starting to wonder: What America are we really talking about?

America is changing and it has been changing for a long time. The forces of globalization are changing our economy and forcing us to rethink the scope and purpose of our government. Threats from outside enemies are changing our sense of national sovereignty. America is changing on the inside, too. [more]

A rose by any other name. . .

I have been trying to wrap my brain around a recent article by Catholic scholars Michael G. Lawler and Todd A. Salzman, which appeared in America Magazine. Lawler and Salman are emeritus and current professors at Creighton University, Omaha, Neb. These two scholars coauthored a book entitled, The Sexual Person: Toward a Renewed Catholic Anthropology (Moral Traditions), which was disciplined by the USCCB for its inadequate methodology and for its radical departure from traditional Catholic ethics. Perhaps not surprisingly the article in America Magazine, entitled “Beyond Catechesis: What is the proper role of theology?” complains bitterly about the silencing and ignoring of the voices of “unsafe dissenting” theologians.

In the interest of fair minded dialogue let’s see what Lawler and Salzman propose. First they complain that recent actions of the USCCB ignore “an essential distinction between catechesis (as in catechism) and the academic discipline of theology.” We do distinguish between a catechist and a theologian. The catechist faithfully “passes on the deposit of the faith” while the theologian speculates and philosophizes. Is this not a valid distinction? Should we not treat theologians in a different category? Clearly there is a measure of truth here but it could lead to a number of unfair distortions. Are we to conclude that the theologian who happens to believe her speculations and philosophizing about truth lead her to defend the deposit of faith, is really catechizing and that only those theologians who are “unsafe dissenters” are true theologians? Lawler and Salzman imply that anyone who agrees with the Vatican holds “a single, Roman theology and serve as methodological and theological apologists for the magisterium.” In other words they are not thinking people but mere instruments of Vatican propaganda.

Secondly, Lawler and Salzman describe what they call the charism of the theologian. A curious irony exists here since our entire understanding of what a Catholic theologian is comes from the sacred Tradition and the magisterium of the Church. They note, “Theology uses scholarly principles not only to communicate the truths of faith but also to explore the meanings of those truths and contemporary ways of articulating them.” Fair enough, but unless you accept the myth of modernist progress, being contemporary and exploring does not make you necessarily an “unsafe dissenter.”

Lawler and Salzman move on to quote the famous Jesuit theologian, Francis A. Sullivan, S.J., who they point out explains that being a theologian involves a two-way mediation is “from the faith, culture and questionings of the people toward the magisterium; and from the pronouncements of the magisterium back to the people.” I don ‘t have a problem with this notion as it is described by Sullivan in his work Magisterium which, by the way is based on reflections on the thesis of the International Theological Commission. Lawler and Salzman take this in new direction by suggesting that the Vatican must include “unsafe dissenters” in its theological consultations before making magisterial pronouncements. At one level it makes sense to consider how various peoples have interpreted a theological problem. No doubt Lawler and Salzman are correct in their view that excluding “unsafe dissenters” from the consultation “creates polarization between itself and both the faithful who disagree with the doctrinal pronouncements and the theologians who articulate this disagreement.” I think that Lawler and Salzman are blowing smoke when they imply that the majority of the faithful disagree with the Vatican and wish that the Vatican would change its doctrine to agree with that of the dissenters. Let’s be clear I have no problem with dialoguing with Lawler and Salzman, but there apparent assumption a thinking person would agree only with their views and that anyone who agrees with a traditional view is a mere apologist for the magisterium is clearly false thinking.

The truth many lie in the adjectives here. I truly do admire the theologian Karl Barth, but since he is a famous Protestant theologian it would be silly to look to him as a Catholic theologian. My question is how far outside the norms of Catholic tradition can a theologian go before they lose the right to hold the adjective “Catholic?” Todd A. Salzman currently is a professor of Catholic theology at Creighton University. Can he teach anything he wants and still be a professor of Catholic theology at a Catholic University?  In my view it is a sad day if the answer is “yes.”

In persona Christi

After the sign of the cross the priest begins the Mass with one of three greetings. Perhaps the most commonly used greeting by priests is, “The Lord be with you.” After this greeting we find the first change in the new translation that we will have to get used to. The people now respond, “And with your spirit.” This is clearly a more accurate translation of the Latin but it also emphasizes the word “spirit.” Official commentators on the Mass have noted that the word spirit used here draws attention to the elevation of the priest’s spirit in the Sacrament of ordination. We are greeting the priest who acts in the person of Christ.

If you would like to learn more about your faith, and take classes with the Bishop Helmsing Institute visit WWW.MyBHI.org.

The Entrance Antiphon

On Sundays in most parishes the Mass begins with a hymn. In many parishes on week days the Mass begins with the recital of a short antiphon or psalm taken from a verse of Scripture that relates to the liturgical season or the feast for that day. These antiphons were intended to be sung and are taken from special coral collections called the Propers or the Roman Gradual. In the new instruction for Mass the Church has reemphasized its desire to see these traditional chants sung at the beginning of the Mass. Many Catholics would be surprised to find out that there are corresponding sets of antiphons or Propers that are also intended to be sung at communion.

If you are interested in a fuller account of the more accurate translation 2011 of the General Instruction of the Roman Missal on this issue click here for an article from the Chant Cafe.

If you would like to learn more about your faith, and take classes with the Bishop Helmsing Institute visit WWW.MyBHI.org.

New Roman Missal (Part 2)

Finding the right balance between a stilted word by word translation and one that is accurate but understandable is difficult. One of the most famous translators in the Church, St. Jerome complained, “If I translate word by word, it sounds absurd, if I am forced to change something in the word order or style, I seem to have stopped being a translator.”

The Church has done several things to help facilitate a new translation of the Roman Missal. First they changed the membership of the international committee responsible for the English translations, second the Vatican issued a new foundational document entitled Liturgiam authenticam (or the authentic Liturgy) which gives specific guidelines for translation, and finally an executive committee of cardinals and bishops was set up to supervise the whole project.

Some of the new principles or guidelines include translating the original Latin faithfully without omissions or additions. Using language that is understandable yet preserves dignity and beauty. Using language that is precise and doctrinally sound and avoiding anything that is trendy. One interesting point is that the new text is deliberately translated so that it will be suitable for singing and the new liturgical books will give priority to the chanting of the Mass.

See a summary of major principles of Liturgiam Authenticam in plainer language  here.

If you would like to learn more about your faith, and take classes with the Bishop Helmsing Institute visit WWW.MyBHI.org.

Welcoming the New Roman Missal (Part 1)

The first question many people ask about the New Roman Missal that will be introduced this Advent is why the Mass needs to change?

The original translators of our current Mass used a method of translation that was not very literal. Unlike other modern translations in German, Spanish, French or Italian, the English translators took great liberties with the text summarizing and adapting whole passages and in some cases even composing material that did not occur in the original Latin text. This is the central problem that prompted the Vatican to produce a new more faithful translation of the Mass.

If you would like to learn more about your faith, and take classes with the Bishop Helmsing Institute visit WWW.MyBHI.org.

Must We Keep Our Vows?

Yesterday the first reading at daily Mass included the horrendous story of the ‘Judge’ Jephthah  (Judges 11) who makes a rash vow to the Lord;

Jephthah made a vow to the LORD.
"If you deliver the Ammonites into my power," he said,
"whoever comes out of the doors of my house
to meet me when I return in triumph from the Ammonites
shall belong to the LORD.
I shall offer him up as a burnt offering." (Judges 11:30-31)

Jephthah is victorious over the Ammorites and is devastated to be greeted upon his return by his only daughter who is still a young child.  After a short compassionate delay, “he did to her as he had vowed” (11:39).

Clearly this is a negative moral example of what not to do. It might be helpful to unpack the morality of this situation.

The Church generally sees the act of making promises and vows in a positive light (cf. Catechism CCC 2101-2102).  There are many positive examples of vows in the Old Testament. For example Psalm 65:2; 66:13. The making and keeping of vows is related to the worship of God and virtue of religion.

Vows are a very serious matter and must not be made rashly.  As the writer of Proverbs warns “It is a trap to pledge rashly a sacred gift, and after a vow, then to reflect” (Proverbs 20:25). As the Israelites were warned in the Law, “When a man makes a vow to the LORD or binds himself under oath to a pledge, he shall not violate his word, but must fulfill exactly the promise he has uttered” (Numbers 30:3). Was Jephthah then required to fulfill his rash vow?

The current Code of Canon Law defines a vow as “a deliberate and free promise made to God, concerning some good which is possible and better” (CIC 1191 § 1).  The structure of this definition may at first seem confusing.  It implies, following the traditional understanding of the Church, that the matter or object of vows must be 1) possible, 2) morally good, and 3) better than its contrary. Dominic M. Prümmer O.P. notes, “It is not required that what is vowed should be absolutely and objectively better than its omission; it is sufficient if it is relatively better for the individual making the vow” (Handbook of Moral Theology, p. 179).

Jephthah’s vow is made freely and not under compulsion but it is clearly rash and does not have a morally good object and is not better than the contrary.  With a different morally good object such as, “if I am victorious I will praise you each day before I begin any work or eat,” this could have been a virtuous act.  As it stands, Jephthath made a false or mock vow according to the Church’s definition.  In effect he sinned doubly by speaking rashly and dangerously and then by committing an evil act in fulfillment of his words.

 

© Scott McKellar a Scripture quotes from the NAB-RE.

Image: Edouard Bernard Debat-Ponsan (1847-1913) The Daughter of Jephthah, Oil on canvas 1876