Blog Post # 12 Faith as a Central Theme

Trace a central theme through the biblical narrative and the tradition of the early Church.  Possibilities include:

Faith (How have we seen human beings respond to God in the Bible and in the tradition of the early Church?)

According to St. Anselm, theology is faith seeking understanding. There are two main dimensions of faith, which are fides quae and fides qua. While fides quae refers to the faith in which the Church believes and asserts, fides qua, or one’s own personal faith, will be the focus of my blog.

Throughout the Bible, we see many accounts of human interaction with and reaction to God. One in particular is the story of “Doubting Thomas,” found in John 20: 24-29. Verse 25 clearly sums up premise of the passage in John’s Gospel, “So the other disciples were saying to him, ‘We have seen the Lord!’ But he said to them, ‘Unless I see in His hands the imprint of the nails, and put my hand into His side, I will not believe.’” These statements made by Thomas reflect ideas that many if not all people have. People tend to doubt aspects of their faith, especially when it comes into comparison with science and other notions that they believe in. It is perfectly natural to doubt sometimes because doubts help to strengthen faith. Doubts function in a similar manner to discussion questions or questions on a test. By answering these questions, or resolving our doubts, we can reaffirm and fortify our faith.

We can see an example of the power of reaffirmation in verses 27-29 when Jesus appears to expel the doubts, “Then He said to Thomas, ‘Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing.’ Thomas answered and said to Him, ‘My Lord and my God!’ ²⁹ Jesus said to him, ‘Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed.’” By having doubts, our personal faith grows and becomes a beacon for others to see. It becomes our light that we must take out from under the bushel and allow the world to see it.  We each have our own experiences that strengthen our faith and help us to see God. They do not have to be as profound as the one in the story of “doubting Thomas.” They can also be found in the mundane occurrences of life. It’s time to accept the courage of profound faith, as seen in the early church, and live life as messengers of our faith like Thomas and the other disciples.

Blog #11 Of Gods and Men

(3)    “Why be martyrs? For God? To be heroes? To prove we’re the best?” The monks must decide whether to leave their monastery (to guarantee their safety) or stay in their community in solidarity with the people they serve.  How do the monks’ values and experiences shape the options they explore and their ultimate decision to stay?  How do the monks view the possibility that they will be killed for their beliefs?  Do you agree with their decision to stay?  What, if anything, does their witness accomplish?

 

In Of Gods and Men, there is a struggle between the monks and the terrorists as the terrorists create a sense of danger to the monks. The monks find themselves at a crossroads when they must make a decision to solve their dilemma. They must choose whether to stay with their community they serve or to flee for their safety. At the first meeting and tally, the vote is just about split. There are three votes for fleeing, three for staying, and two that choose to abstain from voting. Since they are not of one mind, there is no decision made at this time. It is interesting to see such a stark division in voting because of the way in which the monks co-exist. The monks have been secluded from their families for so long that it would feel stranger to be in the presence of their families than it is to be in the presence of their fellow monks. Their decisions at this tally reflects more so their personal opinions as opposed to their views as monks.

            After stepping back and contemplating on which road to take, the monks come to an agreement to stay. The monks value their strength in faith and are willing to defend it to any extent. During the video, a person compares the monks to a tree and the community to a group of birds. Without the example set by the monks, the people would not know where to go or what to do. The monks value their faith and the impact they have on the community in terms of the example they set for the others. At first, some of the monks were afraid for their life but now all of the monks have accepted death as a possibility. They are okay with dying for their faith because it is what they believe in. One of the monks even mentions the apathy of oblivion and how he is not afraid of death but rather anticipates encountering God in the afterlife. I guess I would agree with their decision to stay because it shows their strength in their faith and how they do not give into fear and terrorism. As martyrs, or witnesses, they set an example for not only their surrounding community but also for those who will hear about their accounts.  It gives them the courage to follow their beliefs despite the fear instilled by the opposing terrorists in their path.

Blog Post #10 Arius and The Council of Nicea

In a post of 200-400 words:

(1) Identify and briefly explain what you think are the strongest two or three arguments in support of your team’s assigned debate position.  (Draw on arguments from Scripture and/or theological reasoning–especially as found in the writings of Arius or Athanasius–to support your position.)

 

At the Council of Nicea, Arius argued that Jesus is not full human or fully divine but rather a creation of God. As both sides of the debate between those in favor of Arius and those in favor of Athanasius rely heavily on scripture for support, the foundation for the arguments will therefore be heavily based in scripture. However, since both sides of the debate can find multiple passages from scripture to support their stands, how does one decide which stand and which aspects of scripture are more correct?

One argument proposed by Arius revolves around the notion that Jesus and God cannot share the same being because Jesus is the Begotten Son. We see this notion of the Begotten Son in Luke’s gospel, especially the part in which he draws from Psalms 2:7 when God states, “you are my Son, today I have begotten you.” When we look at scripture passages like this, we begin making distinctions between God and Jesus and we begin to draw a line separating the two, which occurs as simply a thought practice that we have no control over. Our brains try to understand concepts by compartmentalizing and breaking down ideas and drawing comparisons between them. Furthermore, when considering the audience that Luke is addressing, we see a parallel with Jesus and some of the demigods of some of the gentile’s religions. Understanding Jesus as being divine and human but not fully divine nor being fully human correlates greatly with that of the demigod belief, as a deity would impregnate a mortal. If Jesus is considered the Son of God, how can he equal God with such a distinction drawn between the genesis of both? How do the seven days of creation come into play if God created man?

Another argument that Arius proposes involves Jesus serving as a connecting bridge between God and his people. In Thalia, he talks about the space between God and man, as God always lays on the horizon, just outside man’s grasp. This argument involves discussing the gap, especially seen in the Bible when Jesus says “You heard me say to you, ‘I am going away, and I am coming to you.’ If you loved me, you would rejoice that I am going to the Father, because the Father is greater than I” in John 14:28. Jesus must be a combination of both as to not become too distanced from either side. If Jesus is an eternal combination, He can interact with and bring both sides together. Jesus serves to strengthen the relationship between God and his people through the relatability of his humanity and the divinity He possesses.

Blog Post #9, The Martyrdom of Polycarp

(1) Pick ONE of these ancient accounts of martyrdom and analyze how the martyr(s) in the story imitate(s) Christ’s Passion, citing specific examples from the text to support your answer. How does the martyr view his/her impending death? How might the example of the martyr’s courage, calm—and even joy—in the face of death have encouraged and sustained other Christians facing potential martyrdom? What transformations occur in and through the martyr’s death (e.g., in the martyr’s body, in the lives of Christians and non-Christians who witnessed the martyr’s death)?

In the account of the martyrdom of Polycarp, there are many correlations with certain aspects of the passion narratives. Polycarp was the bishop of Smyrna in Asia Minor who was arrested and executed for being a Christian. Certain similarities between Polycarp’s martyrdom and the death of Christ include the element of betrayal, the beating with whips in torture, a character named Herod in pursuit, and a prayer for God’s will. The text specifically mentions that Polycarp “waited to be betrayed, just as the Lord did,” especially seen when the Lord is waiting in the garden for Judas’ betrayal. Another correlation arises in the Passion narratives that are read during stations of the cross, in which it talks about Jesus being tortured and whipped by the soldiers, which also makes a specific reference to the shape Jesus is in as you can “count all of his bones.” In Polycarp’s situation, he is whipped  and the internal structure of his flesh is visible down to the arterial and venous level. The mention of the character of Herod immediately calls to mind King Herod in Jesus’ account while the prayer for God’s will to be done can be seen in Jesus’ final utterances on the cross along with the final prayer Polycarp makes before being set ablaze.

In his moment of death, Polycarp demonstrates extreme serenity. He has accepted the fact that he will be martyred for his faith, especially when he utters, “It is necessary that I be buried alive,” after witnessing his pillow being consumed in flames. The serenity that he experiences serves as an example for other Christians as it teaches them to not be afraid to trust in your faith despite the pending weight of persecution. His courage in the face of fear serves as a beacon for those who require the courage to stand up for their beliefs as Christians. One transformation seen in the martyr’s death occurs when Polycarp is not consumed by the flames and instead appears to be in the process of refinement, similar to precious metals. However, Christians who witnessed this great act now realize what it means to be Christians. Being Christian involves following in the footsteps of Christ. Polycarp’s martyrdom serves as a pinnacle of imitation when it comes to following in Christ’s footsteps. In familiarizing with this martyr account, all people can come to understand the true power of courage in the face of adversity as well as the empowering act of sticking up for what they believe in.

Blog Post #8 The Marks of the Church: Being Catholic

(3) On pp. 130-135, Rausch introduces four “marks” of the Church:  the Church is one, holy, catholic, and apostolic.  Pick ONE of these marks of the Church and, building on Rausch’s discussion of its origins and significance, reflect on the term’s ongoing relevance for the Christian tradition today.  How does this mark continue to shape the life of the worldwide Church and of local churches?  What challenges does this mark present in terms of living out Christian faith in today’s world?

One mark of the Church is that it is Catholic. Rausch makes reference to St. Ignatius of Antioch and his use of the word “catholic” to reflect the universality of the Church. In making this distinction of the Church being universal, St. Ignatius of Antioch distinguishes the local churches or congregations from the whole Church as it exists under God. Rausch then includes an excerpt from a catechetical instruction from Cyril of Jerusalem who argues that “The Church is called catholic then because it extends over all the world, from on end of the earth to the other.” This mentality of the universality of the Church extending all over the world reflects the goals seen in the New Testament, one of which spreading the message to the ends of the world, despite only making it to the end of the Mediterranean. However, in terms of catholic referring to universality, the Church today truly does spread to the ends of the world.

On my travels to Spain and Portugal for World Youth Day in 2011, I came face to face with the power of the universality of the Church. Before my journey, I had noticed the multitude of Christian churches highlight distinctions between other churches, going along the lines of Martin Luther’s distinction with regards to his substitution with the world christlich or Christian. While still being considered under the umbrella of Christianity, these churches were vastly different. However, there was something I was not realizing. I was falling victim to the psychology of group dynamics without truly realizing it. Since I was part of a group of Catholic churches, I automatically would notice and focus on distinctions between what is deemed today as Roman Catholic churches and other Christian churches.

Like most people, I saw the distinctions at the local level that faded into the background of the worldwide Church because of this sense of universality.  However, this fading also comes with cost. Even though the differences between the local churches fade out and become blurred, there are still differences between people in terms of national identities and who they are based on their respectives cultures in regards to thir geography. As I noticed in the context of World Youth Day, we, as peregrinos or pilgrims, all identified ourselves as Catholics belonging to the universal Catholic church, despite being from very, very different parts of the world. My goal of meeting people from 50 different countries deemed this possible asw e were very different people all brought together under one universal umbrella of the Catholic church. We were all together in the presence of a million other people who also share in an identity of being catholic in its most universal sense.

Blog Post #7 The Road to Emmaus

(3) Read Luke’s story about the encounter between the risen Jesus and two disciples on the road to Emmaus (Luke 24:13-35).  What do the disciples experience as Jesus engages them, and how do they come to believe that Jesus is the Messiah rejected by his own people but vindicated by God?  What aspects of this encounter might early followers of Jesus had incorporated into their regular gatherings in his memory?

 

On the road to Emmaus, two disciples of Jesus were traveling from Jerusalem. The two disciples are chatting when they come across a man who is really Jesus in disguise. The disciples do not recognize Jesus, an aspect of the account that is consistent with other accounts of the resurrection of Jesus. Similarly, in Mark 16:12 and in John 20:14, the risen Jesus appears to people in a different and initially unrecognizable form. Despite not realizing who this man is, the two disciples, one of whom is named Cleopas, begin conversing with this man who asks what the two are talking about.  The conversation plays out with the disciples speaking about Jesus, basically recapping the story of Jesus in a nutshell. They are shocked to discover that this man really does not appear to have any clue who Jesus is until Jesus ultimately reveals himself. However, before the revelation occurs, the reader is exposed to many themes that are prevalent in Luke’s Gospel. We see Luke’s emphasis on Jesus the prophet, who was not only born like a prophet but also preached, healed, and died like a prophet. Luke also reaches out to the outer members of society by emphasizing the importance of the two women being the first to discover the body of Jesus missing in the tomb and receive the message from the angel.

            Even though the disciples do not realize that they are talking to Jesus, they quickly change their  perspectives when Jesus reveals himself. At first, the disciple just act normally, oblivious to what is occurring. They then come to believe that Jesus is the Messiah who was rejected by his own people and then vindicated by God when Jesus reveals himself in 24:25-26, “And he said to them, ‘Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Messiah should suffer these things and enter into his glory?’” The disciples come to this understanding of the suffering Messiah, a theme which Luke is unique in explicitly identifying Jesus as a suffering Messiah, and ultimately are reaffirmed in their beliefs when Jesus makes himself known in the breaking of the bread along with the Kerygmatic proclamation of the risen Jesus in verse 34. Early followers of Jesus would take away four major things from this account: the references to scripture along with the explanation of it and past accounts, the image of the suffering Messiah, the kerygmatic statement made in verse 34, and the breaking of the bread in the Eucharistic celebration.

Theology Blog Post Number 6 Mark and John

(2) Choose one event from the Passion narrative that is described by both Mark and John, comparing and contrasting Mark’s version and John’s version of this event.  How might the differences reflect the authors’ characteristic portrayals of the person of Jesus?  Possible points for analysis include:

• Jesus’ last meal with his disciples (Mark 14:17-31 / John 13:1-38)
• Events at the Garden of Gethsemane (Mark 14:32-52 / John 18:1-14)
• Legal proceedings against Jesus (Mark 14:53-15:15 / John 18:12-19:16)
• Carrying the cross & crucifixion (Mark 15:16-32 / John19:16-27)
• Jesus’ death and events immediately after his death (Mark 15:33-41 /John 19:28-37)

One event from the Passion narrative that is found in both Mark’s and John’s Gospel involves the agony in the Garden of Gethsemane. There are multiple similarities that are apparent upon reading both accounts. In both accounts, Jesus is with his disciples until Judas decides to betray Jesus by turning him into the authorities. Another similarity that interestingly enough appears in both accounts involves the striking of the ear of a high priest’s servant. A third very interesting similarity involves Jesus’ mentioning of the “cup,” which is a symbol found throughout not only these two accounts but also the other gospel accounts. 

However, the differences between the two accounts are far more striking in contrast. In Mark’s account, the disciples continue to simply miss the big picture. Jesus asked them to wait vigilantly for him and each of the three times that he returns, the disciples are sleeping on the job…literally. Then, Jesus announces himself as the Son of God. However, he does not directly call himself the Son of God and even though he is referring to himself, this method is far more humble and less striking than that of John’s. This concept reflects the importance of the Messianic secret in Mark’s gospel. Another stark contrast involves the infamous “kiss of death” that Judas lays upon Jesus as a signal to the guards to take him.

In John’s account, the “kiss of death” is not spoken of nor is the concern for the Messianic secret. John’s version of Jesus much more frequently and freely promotes and draws attention to the connection to God. One such case in which John’s Jesus does this occurs each time John’s Jesus identifies himself as “I AM.” This statement goes along with the theme of rejoicing in John’s Jesus as he strongly and clearly asserts the more divine aspects of Jesus, as “I AM” would bring to mind the Tetragrammaton when God revealed himself to Moses as YHWH or “I am who am.” This concern for the divinity, as well as the humanity of Jesus, is a common theme within John’s gospel especially when it draws a focus on Jesus as the flesh incarnation of God.

Blog Post #5 Luke’s Gospel and Jesus

(3) What aspects of Luke’s Gospel (in terms of general themes and/or particular narratives) might have appealed especially to Gentiles (i.e., to non-Jews) and to those on the margins of mainstream society (e.g., outcasts, sinners, women, the poor)?

 

There are certain elements of Luke’s Gospel that appeal to people who live on the margins of society in ancient times, especially Gentiles. As Jesus tries to lead by example in his preaching his ministry, he is met with opposition from the Pharisees who are basically the lawyers of the past that value the letter of the law and the entire legal minutia that goes with it. This contrast comes in to play when Jesus tries to reach out and help others who are either deemed lower in the social “caste” system or who simply live on the margins of society. One reference to his defiance of the strict letter of the law interpretation occurs in chapter 15 in the parable of the lost sheep. The Pharisees outright refer to Jesus by saying that “this is the man who welcomes sinners and eats with them” in Luke 15:2. In making this distinction about Jesus, the Pharisees openly criticize Jesus for interacting with sinners, who in this case generally consists of the ostracized Gentiles and the people with lesser social status, whether poor, sinner, female, or simply outcasts like the Gentiles were. 

Many cases of these events occur throughout multiple parables and stories presented throughout Jesus’ life. The parable of the lost son demonstrates the power of forgiveness and its importance in humanity. When the son decides to return after leaving his father, the father accepts him lovingly with open arms despite the poor outcast he has become, especially in the eyes of his brother. The parable of the cleansing of the lepers reflects the love that Jesus has for those who are sick or in need. Lepers were to be ostracized by everyone in the community for fear of spreading disease. However, Jesus openly displays his kindness and love by approaching them and ultimately healing them. The third example involves Jesus acting as almost a feminist of ancient times. Many deemed women inferior and restricted them to special laws that they must follow. However, Jesus in the parable of the poor widow’s contribution does not look down on the women but rather praises her for the beauty of her offerings, despite how little because it was all that she had. It is through actions like these that the Jesus of Luke’s Gospel can especially appeal to Gentiles and those on the margins of mainstream society.

Blog Post #4 The Messianic Secret

(2) A key theme in Mark is what is called the “messianic secret”—i.e., the idea that Jesus wants to keep his true identity a secret.  Jesus continually tells people not to let others know about what he has done.  He does not want his fame to spread.  He does not want others to know that he is the Messiah. Where do you see evidence of this “messianic secret” in the text?  Why do you think Jesus acts this way?

 

Throughout the Gospel of Mark we see many cases in which the “messianic secret” comes into play. The messianic secret refers to the idea that Jesus desired to keep his identity as the Messiah a secret from other people. One case of this attempt to keep the secret occurs during the story when Jesus cures the demoniac in Mark 2:21-25. In this passage, the man who is possessed by an unclean spirit identifies Jesus as the “Holy One of God!” Jesus quickly rebukes the possessed man telling him to be silent and leave the man. In examining this encounter, we see that Jesus silences the cry of the unclean spirit because according to certain beliefs of the time, the use of the name of an opposing spirit would ensure power over him. We also see in the story about Peter’s confession about Jesus that Jesus really does try to prevent people from knowing that he is the Messiah. In Mark 8:27-30, we see Jesus ask his disciples about the opinions and names people have of him. However, when Jesus then turns the question on the disciples, Peter responds by saying that Jesus is the Messiah, to which Jesus then responds by warning them not to tell anyone about him.

            We see multiple cases in which Jesus warns people not to say anything throughout Mark’s gospel aside from Peter’s confession about Jesus. Another circumstance in which this warning occurs involves the healing of the deaf man Mark 7:31-37.  We also see the messianic secret attempt to be kept silent in the story of Bartimaeus in Mark 10: 46-52 when Bartimaeus pleas to be healed by Jesus the “son of David” and the people rebuke him and tell him to be silent. In my opinion, I think that Jesus acts in this fashion in part to serve as an example to his people. By keeping this messianic secret, Jesus appears as being more human and therefore more relatable to people when they attempt to follow in his footsteps. I also thinks it goes along with Jesus’s teachings concerning the importance of humility. Also, to go along with the common saying “seeing is believing,” people who can witness the miracles rather than simply hear about it from other people are more likely to have a faith with firm roots and a solid foundation rather than just believing what is being passed along by word of mouth.

Blog Assignment #3, the Book of Amos

(2)   How would you summarize Amos’ message?  What imagery does he use for God and God’s people?  What is the relationship between God and the entire world as presented in this book?

 

In the Book of Amos, we see a wrathful God as a result of the Israelites failing to keep their promises in their covenant with God. In the first two chapters of Book of Amos, we see that the nations of Israel have been committing violent acts including exiling entire populations and murdering members of the same clan. These crimes that the clans are committing can be seen as the final straw that breaks the camel’s back seen in the imagery portrayed by the oracles in several places within the first two chapters of Amos when the oracles say, “For three crimes…and now four.” While God must not be pleased with His people committing crimes, it is this fourth that appears to be the cutting off point for God’s grace.

Another reason as to why God seems to become fed up with the Israelites appears when the Book of Amos reveals that even though the Israelites are still making routine sacrifices to God, they are doing it in a half-hearted fashion without much consideration for the genuine aspects of their worship and respect for God. One case of imagery in regards to God and his people can be found when Israel is referred to as children and then consequently as sheep previously in the mouth of the lion. In using this imagery for God’s people, Amos is emphasizes the paternal nature of God. Essentially, God is punishing the Israelites because they have done something wrong like a parent would punish a child for doing something wrong, albeit the punishment of the Israelites being far more severe comparison. Other examples of imagery include the references to the warriors and strongholds of Israel not being able to handle the wrath of God, symbolizing that all the might Israel has required will ultimately be futile against the power of God.

In regards to the relationship between God and the entire world, God is not very pleased with the rest of creation either. One example of this case can be found when the oracle sarcastically tells the Israelites to commit sins much like the other people of the world. Amos further emphasizes the stray from God by highlighting the irreverent actions of the Israelites as sparse as they are. In summation, Amos’ true message to the people is to be genuine in their reverence while continuing to follow God’s guidelines.