Book Review: Dark Passages of the Bible by Matthew J. Ramage

Dark Passages of the Bible: Engaging Scripture with Benedict XVI & Thomas Aquinas by Matthew J. Ramage

Plenty of passages in the Bible are hard to square up with Christian beliefs in the twenty-first century. The most famous is Abraham nearly sacrificing his only son on the command of God, a seemingly senseless and cruel request. Plenty of other verses command or condone lying, murder, and full-scale genocide. How can these texts be inspired? How can they be reconciled with teachings like "turn the other cheek" (Matthew 5:39) or "love your enemies"(Matthew 5:44)? These problems draw a lot of contemporary interest. It has been grappled with through the years by a variety of theologians. And by "years" I mean three millennia of Judeo-Christian thought.

The classical solution is to look at the whole of Scripture and the spiritual meaning of passages. The enemies of the chosen people are metaphors for sins that should be cast away or destroyed without mercy. Isaac's sacrifice is clearly meant to foreshadow Christ's sacrifice. Often the literal sense of passages are ignored or twisted to make a theological point. Some of these interpretations are sublime; others are not very convincing.

With the advent of the historical-critical method in the 1800s and 1900s, bible scholars started looking at the historical contexts of the human authors, exploring why they would write what they did and how it compares to other ancient texts. The method allows thinkers to stay on a strict literal interpretation with clever guesses or conjecture about what the human authors meant and how they could and did contradict one another and future Christian teaching. The method stays at the human level, resulting in a lot of debunking or disbelief.

Pope Benedict XVI (the retired pope) has spent a lot of time and ink on the problem of the relationship between classical interpretations (what he calls "Method A" exegesis or analysis of scripture) and the works of the historical-critical method (what he calls "Method B" exegesis). Benedict acknowledges that both methods have flaws and strengths. He proposes a "Method C" to use the best of both approaches. Ramage explains all of this in the context of the more difficult passages of scripture, including issues like the conflicting evidence in the synoptic gospels and John's gospel about the date of Jesus's crucifixion. Benedict acknowledges the problem in his Jesus of Nazareth book covering Holy Week and offers suggestions to help resolve the difficulties. 

Ramage does a great job laying out the problems and the potential solutions. He also draws out how this idea of combining methods goes back at least as far as Saint Thomas Aquinas (who lived in the 1200s). Even though Aquinas didn't have historical-critical exegetes to deal with, he did see the tension between the literal and the spiritual understandings of scripture and made a lot of effort (similar to Benedict's) to reconcile the two. Ramage acknowledges that there are too many passages to deal with in just one book but his method, inspired by Benedict and Aquinas, is a great tool to have in developing a deeper understanding of the Bible as God's inspired word.

Highly recommended.

Book Review: Saint Paul by Pope Benedict XVI

Saint Paul by Pope Benedict XVI

Following the tradition of his predecessor Saint John Paul II, Pope Benedict gave ongoing series of general audiences in Rome on Wednesdays. This book collects twenty lectures on the life and theology of the Apostle Paul. Paul's original name was Saul and his first appearance in the Christian story was that he zealously persecuted the nascent church. Then he was struck down (and even struck blind) on the road to Damascus by Christ Himself. This moment was Paul's conversion. He sought out the Christian community. His blindness was cured when he received Baptism and changed his name to Paul. He then became a zealous evangelist for the church, traveling far and wide through the Roman Empire.

Benedict gives a fine historical overview of both Paul's life and the context in which he lived. The Pax Romana allowed free and unmolested travel from Spain to Egypt as well as a common language and culture from which the early church could grow. Benedict describes Paul's missionary journeys and his martyrdom in Rome under Nero's persecution.

Even better is Benedict's theological overview of Paul's teaching. He discusses Paul's relationship with the other apostles as a follower of Christ and a teacher of others. He describes Paul's Christology, showing how it moves from the sacredness of the place (the Temple in Jerusalem) to the sacredness of the people (the Christians who are the body of Christ and the temple of the Holy Spirit). The Spirit of God no longer dwells just in the Holy of Holies but in all Christians through baptism and the other sacraments--especially the Eucharist. In a mysterious way, God the Son shares His life, His very physical life, through the sacrament He instituted at the Last Supper. Paul follows this insight to its natural conclusions. We are all called to participate in Christ's death and resurrection. We must not only have faith but also work toward the expansion and fulfillment of that faith. We need to grow personally and help others to grow. Benedict highlights many key insights and details from Paul's teachings.

This book reads quickly. It's twenty chapters long but each chapter is only four to seven pages long. The overview of Paul's life and theology is great and well worth reading.

Highly recommended.

Book Review: Jesus of Nazareth: Holy Week by Benedict XVI

Jesus of Nazareth Part II: Holy Week: From the Entrance into Jerusalem to the Resurrection by Benedict XVI

Benedict continues his deep analysis of the Gospel texts to understand who Jesus is and what faith in Him brings about for believers. This book follows Jesus from His Palm Sunday entrance into the holy city of Jerusalem through the resurrection with an epilogue about His ascension. Naturally, other relevant texts from the Old Testament and the New Testament are referenced and explained in light of Jesus's passion, death, and resurrection. The songs of the Suffering Servant from Isaiah and a surprising number of the Psalms have fuller and deeper meaning. The book is steeped in Holy Scripture.

The book is also very aware of recent scholarship about Jesus. Benedict frequently references the work of the historical-critical method without going into depth about the method. Rather, he uses their work to investigate who Jesus is and what faith in Him brings about for believers (i.e., Benedict sticks to his purpose!). Benedict has an awareness of academics and often references their work, not to engage in controversies, but to grow in understanding. He also references the Church Fathers and the great theologians from history such as Saint Augustine of Hippo and Saint Thomas Aquinas. The book never bogs down in scholarly conundrums or technical details.

Benedict stays focused on certain details and often admits that more can be said about the events and details than he presents. Such a claim is amazing considering the depth and originality of his own analysis. Consider his discussion of Jesus's trial with Pilate, where John quotes the crowd as demanding Jesus's death and saying that His blood will be upon them and their children. Historically, this text is used to justify anti-Semitic violence and hatred, a fact Benedict acknowledges. But he goes deeper and says that "the Christian will remember that Jesus' blood speaks a different language from the blood of Abel (Heb 12:24): it does not cry out for vengeance and punishment; it brings reconciliation. It is not poured out against anyone; it is poured out for many, for all." [p. 187, emphasis in original] The crowd is just as worthy as anyone else to be redeemed by His blood, even if they did not immediately intend it. Benedict also says the crowd was probably full of Barabbas supporters waiting for the moment when they could get their condemned man out of trouble by taking advantage of Pilate's Passover amnesty. The crowd certainly didn't represent the Jewish people as a whole. Benedict does go into detail when discussing events and issues when he deems it appropriate. Naturally Jesus's death and resurrection are so fundamental to Christian history and faith that endless details and meanings can be brought out of them.

This book is a wonderful presentation of Jesus in the definitive moments of His mission for us, that is, to reconcile mankind to the Father and to open up a greater intimacy between God and His creatures. Readers will find much to inform and inspire them to strive for that intimacy through greater knowledge of Jesus of Nazareth.

Book Review: Jesus of Nazareth: The Infancy Narratives by Benedict XVI

Jesus of Nazareth: The Infancy Narratives by Benedict XVI

Before his resignation, Pope Benedict XVI finished a third volume of theological reflections on the life of Jesus. He describes this book as an "antechamber" (p. xi) to the other volumes. Here he looks chiefly at the first few chapters of Matthew and Luke, the birth and early childhood of Jesus. He considers the intent of the authors in what they wrote, various historical interpretations and understandings of what they wrote (including present-day exegesis of the texts), and the practical impact these writing should have for us.

His explanations of events and their various interpretations is quite clear and insightful. For example, he discusses the manger as the first resting place of the infant Jesus. In addition to the obvious idea that this shows Jesus's humility, Benedict discusses it as the first altar from which Jesus's sacrificial life begins. The manger is a feeding trough for animals, a subtle and surprising parallel to the table of the Last Supper (and by extension, to our churches' altars) where Jesus offers His own flesh as food for us. The book is overflowing with many similar and profound insights.

Another impressive feature of Benedict's writing is his honesty when considering some probably unsolvable problems. He discusses the star that led the Magi to Israel. During the two thousand years since the words were written various possibilities have been considered: a supernova, the conjunction of Jupiter and Saturn in the constellation Pisces, etc. While all are interesting and have various implications, Benedict notes that identifying the exact astronomical phenomenon is probably impossible. Additionally, how the magi came to interpret this phenomenon as the announcement of a new king in Israel will always be "an open question." (p. 100)

The former pope's book on Jesus's infancy is well worth reading, especially during Advent as Christians across the world prepare to celebrate the birth of our Lord and Savior Jesus.

Book Review: Lumen Fidei by Pope Francis

Lumen Fidei by Pope Francis

 Just to throw in a little variety, here is a review of the recent encyclical for our Sunday post! A new church will be posted next week.

Pope Benedict XVI planned to write a trilogy of encyclicals on the three theological virtues: Deus Caritas Est on love, Spe Salvi on hope, and a third on faith. He retired before completing the encyclical on faith, handing over the draft he had to the newly elected Pope Francis. Francis made his own revisions and has published it as his first encyclical, Lumen Fidei.

Trying to tease out which parts were written by Benedict and which by Francis completely misses the point of the encyclical. It is a teaching on the Catholic understanding of faith, not a personal account or opinion. While different persons may come at it from different angles or focus on different facets, the same core jewel, the faith given by God to men through grace, is the substance. Having two view points blended gives a richer view; breaking them apart focuses on the person of the author rather than the subject at hand.

Faith is looked at in the historical context, from Abraham and the Jewish tradition into the Christian era and even as it is seen in modern times. Even though the history of faith is dominated by individuals, those individuals work in service of their society to make the faith grow and to be a witness to God's love and fidelity in their lives.

The emphasis on community may surprise modern ears used to radical individualism. The continuity of faith through time and space, i.e. from the Jewish roots in the Middle East spreading out to the whole of the earth, requires the transmission of faith from person to person, from people to people. The individual is limited and cannot grasp the fullness of the faith merely through solitary study. We are called to be brothers and sisters through Christ, to help each other in understanding and living our faith. We depend on His grace to give authenticity to our knowledge and our actions.

Thus faith takes its concrete form in the Church as the Mystical Body of Christ. All men and women are called to be not just a part of Christ but to be with Christ in the plan of salvation. In order to understand our place, we need the light of faith to show us the true path. Faith becomes not just an intellectual pursuit but even more a guide to action, a way to live with others, seeing Christ in others.

This encyclical provides profound but not difficult concepts for study and meditation and for grown in faith.

Quote on idols:

Martin Buber once cited a definition of idolatry proposed by the rabbi of Kotsk: idolatry is "when a face addresses a face which is not a face". [footnote: M. Buber, Die Erzahlungen der Chassidim, Zurich, 1949, 793.] In place of faith in God, it seems better to worship an idol, into whose face we can look directly and whose origin we know, because it is the work of our own hands. Before an idol, there is no risk that we will be called to abandon our security, for idols "have mouths, but they cannot speak" (PS 115:5). Idols exist, we begin to see, as a pretext for setting ourselves at the centre of reality and worshipping the work of our own hands. [13; note I have the British English translation, hence some of the spellings and punctuation that are not normal for American English]

Book Review: Doctors of the Church by Benedict XVI

Doctors of the Church by Pope Emeritus Benedict XVI

As part of his ongoing Wednesday catecheses, Pope Benedict XVI discussed various important figures in the history of the church. Some of these figures are known as the Doctors of the Church. The sense of the word "doctor" here is not the medical one; rather these men and women are great teachers (as in the Latin docere, to teach) and witnesses to the truth of the Christian faith. Their writings and teaching were not only important in their own time, but continue to enrich Christian life. This volume collects Benedict's words on 32 of the 35 doctors officially recognized by the Catholic church. When the volume was published, Benedict had not yet presented on Peter Chrysologus; also, he had not yet declared Hildegard of Bingen and John of Avila doctors. His catechesis on Hildegard is available in the Holy Women volume of Benedict's catecheses.

The book is a valuable resource, providing brief biographies and overviews of the major works and theological contributions of these holy men and women. Reading it is inspirational without being difficult, and has pointed me to further reading, i.e. what the doctors themselves wrote.

It also points out the historical challenges of the church which always seem to return again. St. Bonaventure, a Franciscan in the 1200s, had to deal with the "Spiritual" Franciscans, who assumed that St. Francis had ushered in an entirely new age of the church where the old, hierarchical structure should be abandoned as a new utopia begins. One immediately thinks of modern people who are "spiritual" but not "religious," because they don't want to be tied down to any doctrines or obligations.

I highly recommend this book and look forward to catching up on Hildegard in Holy Women.

Sample text: on St. Jerome, who lived in the late 300s...

Moreover, an aspect rather disregarded in ancient times but held vital by our author [i.e. Jerome] is the promotion of the woman, to whom he attributes the right to a complete formation: human, scholastic, religious, professional. [p. 77]

Book Review: Christianity and the Crisis of Cultures by Benedict XVI

Christianity and the Crisis of Cultures by Pope Benedict XVI

As a farewell to our beloved pope (who steps down today as I am publishing this), I've been reading some of his books. I plan to reread his first Jesus of Nazareth book since it is soon to be discussed (soon being May 16, 2013, in case you are wondering) on A Good Story is Hard to Find podcast. On to my review...

Just before he was elected pope, Joseph Ratzinger wrote a short book based on some lectures he had delivered. The lectures are about the conflict between traditional religious cultures and the rationalistic culture dominant in today's society. The contemporary political culture has grown from a desire to have a pluralistic society founded only on rational principles and that does not discriminate against any one. The ultimate value is the individual's right to self expression, as long as that does not harm the rights of others.

The difficulty arises when the value, and indeed the rational foundation of society, is detached from the Judeo-Christian roots from which it grew. Legitimate rights for women to continue professional work, have a good reputation, and maintain a reasonable lifestyle come into conflict with an unborn child's right to life. In practical application, the rights of the unborn are denied in favor of other's rights, resulting in a contradiction. Human rights are assumed to be assigned by the state and not belong to humans by their very nature. When the state assumes this power, it betrays the democratic ideals of the rationalistic culture since it allows the weak, powerless, and voiceless to lose their rights in favor of others in a position of power over those defenseless people. That's the law of the jungle masquerading as the law of reason.

Recognizing the fundamental equality of all men and women requires a higher commitment than reason can demand.

...the look I freely direct to the other is decisive for my own dignity, too. I can acquiesce in reducing the other to a thing that I use and destroy; but by the same token, I must accept the consequences of the way I use my eyes here. These consequences fall back on my own head: "You will yourselves be measured by the measure with which you measure." The way I look at the other is decisive for my own humanity. I can treat him quite simply like a thing, forgetting my dignity and his, forgetting that both he and I are made in the image and likeness of God. The other is the custodian of my own dignity. This is why morality, which begins with this look directed to the other, is the custodian of the truth and the dignity of man: man needs morality in order to be himself and not lose his dignity in the world of things. [pp. 96-70]

The pope argues in a persuasive and clear way for a refocusing of the social order. The social order should both acknowledge the achievements made since the Enlightenment and recognizes the importance of the Christian principles which enabled and still enliven those achievements. The book is a good read and a valuable contribution to the current discussions of contemporary culture and society.

Sample Quote, on the need for social interdependence as related to faith:

...by means of my act of trust, I become a sharer in the knowledge of another. This is what we might call the social aspect of the phenomenon of faith. No one knows everything, but all of us together know what it is necessary to know; faith constitutes a network of reciprocal dependence that at the same time is a network of mutual solidarity, where each one sustains the other and is sustained by him. This fundamental anthropological structure can also be seen in our relationship with God, where it finds its original form and its integrating center. [pp. 101-102]

The pope argues earlier that science is the same way--no individual understands all of science but relies on others' knowledge in order to reap the amazing technological fruit we have borne in the 21st century.

Book Review: Great Teachers by Benedict XVI

Great Teachers is another volume that collects the Wednesday lectures by Pope Benedict XVI. These catecheses cover a small but highly fruitful period of history, the 12th and 13th centuries. Several factors contributed to the growth and development of spiritual thought in these years. One factor was the monastic reform that brought about a new emphasis on the study of the Bible as the center of theology. By meditation and reflection on the Sacred Scriptures, the monks were able to delve more deeply into the mysteries of the faith. Another factor was the creation of the universities, where learned men had the opportunity to discuss and debate various ideas. The discussions were further enhanced by the rediscovery of Aristotle's works, which present a more or less comprehensive understanding of the world through reason and observation (i.e. science) but apart from the Judeo-Christian heritage. A third factor was the rise of the mendicant orders, viz. the Franciscans and the Dominicans, whose charism included preaching the word of God to all and teaching at the universities, where they worked to integrate the Aristotelian world view with the Christian faith.

Benedict describes the various strands that come together and reviews the lives and works of fifteen men who have had a lasting impact on the church and Western civilization. His writing style is clear and concise as always. He often draws parallels to modern day problems and demonstrates the relevance of these thinkers and theologians to today's world. His work is also an excellent entrance for those interested in the medieval period and he mentions several of the best works of each writer.

Here's a quote I found fascinating from the chapter on Saint Bonaventure:

Christ's works do not go backwards, they do not fail but progress, the saint said in his letter De Tribus Quaestionibus. Thus St. Bonaventure explicitly formulates the idea of progress, and this is an innovation in comparison with the Fathers of the Church and the majority of his contemporaries. For St. Bonaventure Christ was no longer the end of history, as he was for the Fathers of the Church, but rather its center; history does not end with Christ but begins a new period. The following is another consequence: until that moment the idea that the Fathers of the Church were the absolute summit of theology predominated, all successive generations could only be their disciples. St. Bonaventure also recognized the Fathers as teachers forever, but the phenomenon of St. Frances assured him that the riches of Christ's word are inexhaustible and that new light could also appear to the new generations. The oneness of Christ also guarantees newness and renewal in all the periods of history.