Isaiah 1:10-20 Prophets Exgesis

Prophets: Minor Exegesis

Pericope: Isaiah 1:10-20 (RSV)

[10] Hear the word of the LORD,
you rulers of Sodom!
Give ear to the teaching of our God,
you people of Gomor'rah!
[11] "What to me is the multitude of your sacrifices?
says the LORD;
I have had enough of burnt offerings of rams
and the fat of fed beasts;
I do not delight in the blood of bulls,
or of lambs, or of he-goats.
[12] "When you come to appear before me,
who requires of you
this trampling of my courts?
[13] Bring no more vain offerings;
incense is an abomination to me.
New moon and sabbath and the calling of assemblies --
I cannot endure iniquity and solemn assembly.
[14] Your new moons and your appointed feasts
my soul hates;
they have become a burden to me,
I am weary of bearing them.
[15] When you spread forth your hands,
I will hide my eyes from you;
even though you make many prayers,
I will not listen;
your hands are full of blood.
[16] Wash yourselves; make yourselves clean;
remove the evil of your doings
from before my eyes;
cease to do evil,
[17] learn to do good;
seek justice,
correct oppression;
defend the fatherless,
plead for the widow.
[18] "Come now, let us reason together,
says the LORD:
though your sins are like scarlet,
they shall be as white as snow;
though they are red like crimson,
they shall become like wool.
[19] If you are willing and obedient,
you shall eat the good of the land;
[20] But if you refuse and rebel,
you shall be devoured by the sword;
for the mouth of the LORD has spoken."

The book of Isaiah is a collection of the prophetic oracles delivered by Isaiah from God to the Southern Kingdom of Judah.<!--[if !supportFootnotes]-->[1]<!--[endif]--> It may be broken up into a first section containing pre-exilic oracles (which are therefore mainly concerned with warning the people about the dire future that awaits them if they do not repent), and a second, exilic section, which provides words of hope to the distraught nation wandering in exile.<!--[if !supportFootnotes]-->[2]<!--[endif]--> The pericope in question comes at the book’s opening, immediately revealing the moral and liturgical problems that Isaiah is most concerned about. This condemnation of hypocrisy by the author and the call to repentance will be explored in this essay.

Isaiah, as a prophet, is sent to speak God’s word, which, by virtue of it being God’s, demands to be heard and obeyed. The whole of Judah, both the leaders and the people,<!--[if !supportFootnotes]-->[3]<!--[endif]--> are compared to Sodom and Gomorrah, an often-utilised example of the most depraved wickedness.<!--[if !supportFootnotes]-->[4]<!--[endif]--> This accusatory speech is interlaced with calls to listen to God’s word.<!--[if !supportFootnotes]-->[5]<!--[endif]--> The implication is that if they do not listen, as Sodom and Gomorrah did not, then they will suffer the same fate.<!--[if !supportFootnotes]-->[6]<!--[endif]--> The phrase “says the Lord” is used to signal a change in focus,<!--[if !supportFootnotes]-->[7]<!--[endif]--> such that it is clear that God still speaks, and also to clearly separate the different points that He is making.

The author goes on to denounce the people’s insincere worship. The verses prior to the pericope make it clear that they have forsaken God.<!--[if !supportFootnotes]-->[8]<!--[endif]--> As a result, their sacrifices are worth nothing to God;<!--[if !supportFootnotes]-->[9]<!--[endif]--> he has had enough of them, and does not delight in them.<!--[if !supportFootnotes]-->[10]<!--[endif]--> They are therefore in vain.<!--[if !supportFootnotes]-->[11]<!--[endif]--> Appearing before the Lord likely refers to formal worship of God in the temple, because it is associated with the “courts” mentioned in the next line.<!--[if !supportFootnotes]-->[12]<!--[endif]-->^{,<!--[if !supportFootnotes]-->[13]<!--[endif]-->} The idea of “trampling” suggests a dismissive assertion of authority;<!--[if !supportFootnotes]-->[14]<!--[endif]--> hence, the people are simultaneously rejecting God’s authority in their lives whilst insincerely going through the motions of “worshipping” Him. The feasts and Sabbaths associated with the offering of these sacrifices have become equally burdensome to the Lord.<!--[if !supportFootnotes]-->[15]<!--[endif]--> Such falsehood when engaged in what ought to be one’s first and most seriously carried out duty is clearly shown to be displeasing to God.

Judah’s worship is spurious because there is a discrepancy between the worship and their lives. To worship God in the temple and subsequently ignore the plight of the most vulnerable is a blatant contradiction. God delights in “steadfast love, justice and righteousness,”<!--[if !supportFootnotes]-->[16]<!--[endif]--> more than in burnt offerings,<!--[if !supportFootnotes]-->[17]<!--[endif]--> and so when the heart is not rightly oriented, one’s sacrifices will be unacceptable, as they are here. This is seen in the fact that God has to spell it out for them: “cease to do evil, learn to do good; seek justice, correct oppression; defend the fatherless, plead for the widow.”<!--[if !supportFootnotes]-->[18]<!--[endif]--> Additionally, in earlier verses, Judah is harshly denounced as “a sinful nation, a people laden with iniquity, offspring of evildoers, sons who deal corruptly!”<!--[if !supportFootnotes]-->[19]<!--[endif]--> The connection between liturgy and life is seen in verses 13 and 15: although they spread forth their hands (in worship)<!--[if !supportFootnotes]-->[20]<!--[endif]--> and make many prayers, since those hands are full of blood,<!--[if !supportFootnotes]-->[21]<!--[endif]--> God will not listen, because He cannot endure “iniquity and solemn assembly”,<!--[if !supportFootnotes]-->[22]<!--[endif]--> that is, worship in the state of wilful sin. It is said that their sins are like scarlet and red like crimson,<!--[if !supportFootnotes]-->[23]<!--[endif]--> which were the colours worn by royalty.<!--[if !supportFootnotes]-->[24]<!--[endif]--> This is possibly trying to convey the notion that their sins are of a “royal” magnitude; that is, their sins are extremely grave.<!--[if !supportFootnotes]-->[25]<!--[endif]--> The gravity of Judah’s position is thus made clear: the way they are living is completely contrary to God’s wishes, and remaining so will have significantly dire consequences.

Isaiah does not, however, leave Judah without hope. God is always ready to forgive His people,<!--[if !supportFootnotes]-->[26]<!--[endif]--> but He cannot unless they do their part: truly repent and change their life. And so He calls them to wash and become clean,<!--[if !supportFootnotes]-->[27]<!--[endif]--> both of their blood-stained hands and their scarlet sins. These sins will then become white like wool and snow.<!--[if !supportFootnotes]-->[28]<!--[endif]--> The scarcity of snow in their land means that this cleanliness will be of a particularly rare, pure whiteness.<!--[if !supportFootnotes]-->[29]<!--[endif]--> He tells them that if they willingly obey, they will prosper,<!--[if !supportFootnotes]-->[30]<!--[endif]--> but if they rebelliously refuse, they shall be “devoured by the sword”, meaning they shall be attacked.<!--[if !supportFootnotes]-->[31]<!--[endif]--> But all the while, God doesn’t ever lose sight of their covenantal relationship. He doesn’t order His people around with no respect for their freedom and dignity; He says, “Come now, let us reason together.”<!--[if !supportFootnotes]-->[32]<!--[endif]--> The Hebrew word here translated as reason can also mean to argue, reprove, rebuke or dispute,<!--[if !supportFootnotes]-->[33]<!--[endif]--> which gives rise to the New Jerusalem translation’s rendering: “let us talk this over.” God wants to lovingly discuss the problems with His people, and to help them see that this way of living is not what will give them the fullness of a human life as He intended it.

Through the allegorical sense we see the inability of humanity to live out either perfect justice or perfect worship, in contrast to the sinless Christ’s perfect sacrifice,<!--[if !supportFootnotes]-->[34]<!--[endif]--> which has the infinite value able to wash all people’s scarlet sins away, making them white as snow in baptism.<!--[if !supportFootnotes]-->[35]<!--[endif]--> The moral sense adjures us to work for justice in our own time, particularly through the works of mercy as given to us by Jesus,<!--[if !supportFootnotes]-->[36]<!--[endif]--> lest our own worship of God be just as futile, by being like the hypocrites so condemned by Jesus.<!--[if !supportFootnotes]-->[37]<!--[endif]-->  Since such injustice coexisting with worship is not God’s will, in the anagogical sense we can see that heaven will be the precise contrary- the Church will live in communion with God in complete charity,<!--[if !supportFootnotes]-->[38]<!--[endif]--> worshipping God perfectly. In conclusion, this text draws attention to God’s distaste for hypocrisy in His people, whom He expects to listen to His word, repent, and be transformed by His love, such that their whole beings, both hearts and actions, are engaged in true worship of Him.

REFERENCE LIST:

Casciaro, Jose Maria (Ed.), The Navarre Bible- The Major Prophets (Dublin: Four Courts Press, 2005)

Hahn, Scott (ed.), Catholic Bible Dictionary (New York: Doubleday Religion, 2009)

The Holy Bible Revised Standard Version Catholic Edition (Oxford: Oxford University Press, 2004)

Wigram, George V., The Englishman’s Hebrew Concordance of the Old Testament (Hendrickson Publishers: Massachusetts, 1874)

BIBLIOGRAPHY:

Boadt, Lawrence, Reading the Old Testament- an Introduction (Mahwah, New Jersey: Paulist Press, 1984)

Casciaro, Jose Maria (Ed.), The Navarre Bible- The Major Prophets (Dublin: Four Courts Press, 2005)

Hahn, Scott (ed.), Catholic Bible Dictionary (New York: Doubleday Religion, 2009)

The Catholic Bible Concordance Revised Standard Version Catholic Edition C.W. Lyons and Thomas Deliduka (compilers) (Steubenville: Emmaus Road Publishing, 2009)

The Holy Bible Revised Standard Version Catholic Edition (Oxford: Oxford University Press, 2004)

The New Jerusalem Bible Study Edition (London: Darton, Longman & Todd, 1994)

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<!--[if !supportFootnotes]-->[1]<!--[endif]--> Is. 1:1 (Unless otherwise noted, all references from the Bible will be from the Revised Standard Version); Scott Hahn, Catholic Bible Dictionary, p.399; Although Israel could also refer to the northern kingdom, when it is used in Isaiah (as in Is. 1:3, for example) it is generally referring to Judah, since Isaiah was prophesying in the southern kingdom while others prophesied in the north. Phrases like “the Holy One of Israel”, however, likely refer to the people as a whole.

<!--[if !supportFootnotes]-->[2]<!--[endif]--> Jose Maria Casciaro (Ed.), The Navarre Bible- The Major Prophets, pp. 29- 30

<!--[if !supportFootnotes]-->[3]<!--[endif]--> Is. 1:10

<!--[if !supportFootnotes]-->[4]<!--[endif]--> Hahn, Catholic Bible Dictionary, p.861

<!--[if !supportFootnotes]-->[5]<!--[endif]--> Is. 1:10: "Hear the word of the LORD… give ear to the teaching of our God.”

<!--[if !supportFootnotes]-->[6]<!--[endif]--> From verse 9 it seems they have either come close to this already, or that some future catastrophe will bring them to it

<!--[if !supportFootnotes]-->[7]<!--[endif]--> Is. 1:11,18

<!--[if !supportFootnotes]-->[8]<!--[endif]--> Is. 1:2,4

<!--[if !supportFootnotes]-->[9]<!--[endif]--> Is. 1:11- The rhetorical question implies they are nothing to Him

<!--[if !supportFootnotes]-->[10]<!--[endif]--> Is. 1:11

<!--[if !supportFootnotes]-->[11]<!--[endif]--> Is. 1:13

<!--[if !supportFootnotes]-->[12]<!--[endif]--> E.g. 1 Chr. 28:6; Zech. 3:7; Jer. 19:14, 26:2, 36:10

<!--[if !supportFootnotes]-->[13]<!--[endif]--> “Appearing before the Lord” or letting one’s cry come before the Lord seem to refer to formal worship or prayer both in the temple and elsewhere, such as in Lev.15:14; 1 Chr. 16:29; Ps. 88:2, 119:169-170; Ez. 46:9; Micah. 6:6

<!--[if !supportFootnotes]-->[14]<!--[endif]--> E.g. Ps. 56:1-2, 91:13; Is. 5:5, 14:25, 16:4, 41:2,25; Amos 8:4, etc.

<!--[if !supportFootnotes]-->[15]<!--[endif]--> Is. 1:13-14

<!--[if !supportFootnotes]-->[16]<!--[endif]--> Jer. 9:24

<!--[if !supportFootnotes]-->[17]<!--[endif]--> 1 Sam. 15:22

<!--[if !supportFootnotes]-->[18]<!--[endif]--> Is. 16-17; furthermore, later Isaiah says explicitly “Your princes are rebels and companions of thieves. Everyone loves a bribe and runs after gifts. They do not defend the fatherless, and the widow's cause does not come to them.” Is. 1:23

<!--[if !supportFootnotes]-->[19]<!--[endif]--> Is. 1:4

<!--[if !supportFootnotes]-->[20]<!--[endif]--> As in 1 Kgs. 8:22,38,54; 2 Chr. 6:12-13; Ps. 44:20   

<!--[if !supportFootnotes]-->[21]<!--[endif]--> Presumably of the people suffering as a result of the injustice

<!--[if !supportFootnotes]-->[22]<!--[endif]--> Is. 1:13, emphasis added

<!--[if !supportFootnotes]-->[23]<!--[endif]--> Is. 1:18

<!--[if !supportFootnotes]-->[24]<!--[endif]--> Hahn, Catholic Bible Dictionary, p.225

<!--[if !supportFootnotes]-->[25]<!--[endif]--> Red also evokes images of blood, mentioned earlier. It could also be referring specifically to the sins of the royal leaders, but it is unlikely to be this particular, since the rebukes are directed at Judah as a whole

<!--[if !supportFootnotes]-->[26]<!--[endif]--> Ps. 51:17

<!--[if !supportFootnotes]-->[27]<!--[endif]--> Is. 1:16

<!--[if !supportFootnotes]-->[28]<!--[endif]--> Is. 1:18              

<!--[if !supportFootnotes]-->[29]<!--[endif]--> Hahn, Catholic Bible Dictionary, p.860

<!--[if !supportFootnotes]-->[30]<!--[endif]--> Is. 1:19

<!--[if !supportFootnotes]-->[31]<!--[endif]--> As in 2 Sam. 2:26

<!--[if !supportFootnotes]-->[32]<!--[endif]--> Is. 1:18

<!--[if !supportFootnotes]-->[33]<!--[endif]--> George V. Wigram, The Englishman’s Hebrew Concordance of the Old Testament, p. 525

<!--[if !supportFootnotes]-->[34]<!--[endif]--> Heb. 10:1-14

<!--[if !supportFootnotes]-->[35]<!--[endif]--> Acts 22:16; 1 Cor. 6:11; Eph. 5:26; Heb. 10:22; Rev. 7:14

<!--[if !supportFootnotes]-->[36]<!--[endif]--> reference

<!--[if !supportFootnotes]-->[37]<!--[endif]--> Mt. 23; Christ in fact quotes Is. 29:13 in Mt. 15:17- “this people… honour me with their lips, while their hearts are far from me.”

<!--[if !supportFootnotes]-->[38]<!--[endif]--> 1 Cor. 13:8,10

The Bible is Catholic- Dr Robert Tilley at Theology on Tap (TOT)

I went to Theology on Tap last night, to hear a talk on the notion that the Bible is a Catholic book. The speaker was the fabulous Dr Robert Tilley, a lecturer at the Catholic Institute of Sydney and at Notre Dame. What follows is a summary of my notes from the evening.

Theology on Tap is pretty awesome.

The notion of "covenant" is key

• the word we translate as "testament" in the Old and New Testaments is actually the same word used throughout scripture to mean "covenant".
• if we look at the covenants God makes with humanity in scripture, there is something particular common to them all: we see the establishment of a visible, hierarchical authority, with one head, who is the covenant representative of visible communion.
• Covenantal heads- Adam, Noah, Abraham, Moses, David, Jesus
• in what context were the sacred texts written?
• Old Testament- within the community of the people of Israel
• New Testament- within the community of the Church
• They were never intended to be read by a lone ranger, but rather within that visible communion
• the bible was written by the Church, within the Church, for the Church. Outside of this context it becomes insubstantial

Why have we come to have this mistaken notion that we can read such a book on our own?

• since sacred texts in general have arrived in the marketplace, to be bought at our whim, we think we have the right to own them. We treat them as consumer items, and since we have the right to own them, we have the right to read them (as we please)
• we are influenced by this modern impulse to coneitedly think we can read the Church's book apart from the Church
• this stems from
• the individualistic culture we find ourselves in
• the fact that consumeristic advertising panders to us and says "you can do whatever you like"
• in fact, none of us ever stand alone. "No man is an island." We exist in community- local, broader society, history of learning that we rely upon, traditions, etc.
• Most of Paul's letters were the earliest texts written of the NT. In these we can see earlier Christian hymns and liturgical forms that were already in use for the Eucharist and baptism, etc. eg. 1 Cor. 11:23-9
• The Church is truly something substantial: Eph 1:22-23- he has put all things under his feet and has made him the head over all things for the church, which is his body, the fullness of him who fills all in all." 
• Thus Christianity is not a "religion of the book", but rather of the Body of Jesus, or, the Word of God in the most perfect sense of the phrase- meaning, the Son of God.

Abstraction leads to fragmentation

• as soon as you abstract, or separate, something from the whole to which it belongs, it becomes insubstantial
• eg.
• pluck a flower from a tree, it soon withers and dies
• biblical criticism- new methods and tools have borne much fruit but when taken to extremes (as they have been), the Word of God becomes greatly divided, texts are pitted against each other, modern attitudes and assumptions read into texts, passages categorised and analysed beyond reason, etc. pertinent example- the Jesus Seminar- concluded that of everything Jesus apparently said in the Gospels, very few we can be sure were authentic utterances.
• Right from the start of the Reformation, Luther removed the Deuterocanonical books from the OT, and wanted to remove the books of James ("an epistle of straw") and Revelation from the NT
• the constant splitting of the Protestant churches into ever-increasing numbers of isolated communities
• this logic of abstraction found in modernity has divorced both the Bible from the Church, and in many cases, and led to the ultimate tragedy- divorcing Christ from His Bride.

Where does the Bible locate the unity of faith?

• Rom. 3:24- they are justified by his grace as a gift, through the redemption which is in Christ Jesus
• Rom. 8:2-  For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death
• Rom. 12:5- so we, though many, are one body in Christ, and individually members one of another
• 2 Cor. 1:21-  But it is God who establishes us with you in Christ, and has commissioned us
• Gal. 3:28- There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus
• etc.
• Jesus prayed that we, His followers, would all be one, in a real way, just as He and the Father are one. Through the Church He established with His apostles, we are to share in, and truly participate in, the very life of the Holy Trinity. (Deification, grace, Eastern Catholic Churches)

I may say a thing or two about the Q&A session another time.

Part II: The heart of a Catholic University- the School of Philosophy and Theology

[Part I can be read here]

Today I want to concentrate on the role of theologians in the university (since I am one!).

"Theology plays a particularly important role in the search for a synthesis of knowledge as well as in the dialogue between faith and reason. It serves all other disciplines in their search for meaning, not only by helping them to investigate how their discoveries will affect individuals and society but also by bringing a perspective and an orientation not contained within their own methodologies. In turn, interaction with these other disciplines and their discoveries enriches theology, offering it a better understanding of the world today, and making theological research more relevant to current needs. Because of its specific importance among the academic disciplines, every Catholic University should have a faculty, or at least a chair, of theology.

Given the close connection between research and teaching, the research qualities indicated above will have their influence on all teaching. While each discipline is taught systematically and according to its own methods, interdisciplinary studies, assisted by a careful and thorough study of philosophy and theology, enable students to acquire an organic vision of reality and to develop a continuing desire for intellectual progress. In the communication of knowledge, emphasis is then placed on how human reason in its reflection opens to increasingly broader questions, and how the complete answer to them can only come from above through faith. Furthermore, the moral implications that are present in each discipline are examined as an integral part of the teaching of that discipline so that the entire educative process be directed towards the whole development of the person. Finally, Catholic theology, taught in a manner faithful to Scripture, Tradition, and the Church's Magisterium, provides an awareness of the Gospel principles which will enrich the meaning of human life and give it a new dignity."

School of Philosophy and Theology

The challenge to lecturers:

University teachers should seek to improve their competence and endeavour to set the content, objectives, methods, and results of research in an individual discipline within the framework of a coherent world vision. Christians among the teachers are called to be witnesses and educators of authentic Christian life, which evidences attained integration between faith and life, and between professional competence and Christian wisdom. All teachers are to be inspired by academic ideals and by the principles of an authentically human life.

The challenge to students:

23. Students are challenged to pursue an education that combines excellence in humanistic and cultural development with specialized professional training. Most especially, they are challenged to continue the search for truth and for meaning throughout their lives, since "the human spirit must be cultivated in such a way that there results a growth in its ability to wonder, to understand, to contemplate, to make personal judgments, and to develop a religious, moral, and social sense"(23). This enables them to acquire or, if they have already done so, to deepen a Christian way of life that is authentic. They should realize the responsibility of their professional life, the enthusiasm of being the trained 'leaders' of tomorrow, of being witnesses to Christ in whatever place they may exercise their profession.

Do us students always "pursue excellence"? All too often, I think the answer is no. We procrastinate our readings and assignments, so that they are both done haphazardly at the last minute, and we hardly remember the readings beyond the class we discussed them in. We get away with it, get marks that are "ok", and continue in that way. Personally, I think I've improved in this regard since coming to Notre Dame, mostly because I'm much more engrossed in my theology studies than I ever was in my Maths or Physics at USyd. But I look back with regret, wishing I had put in a bit more effort. I was certainly far from being "the model student".

In terms of our essays (or any assignment), there is a tendency to set the bar low. If we "happen" to get a D or even an HD, that's very nice, but aiming for that every time is a bit much. As long as we get by, or we're not at the bottom of the class, then that suffices. After all, Ps get degrees, don't they? Well, they do, but that is hardly what I would call a pursuit of excellence. Probably we could all do a bit of thinking about how seriously we take our studies, but that suggestion weighs most heavily on Catholic students, I'd say, since we are striving to imitate Christ in all things. How did He spend His first thirty years? In quiet, humble obedience, working diligently away. Would He have been a halfhearted carpenter? I think not. This call to take our study seriously weighs even more heavily on theology students, since we are writing about the things of God, and, in a certain way, justice demands that we do out utmost to learn and present the truths of God faithfully. To do so requires no little effort. Check out some hard-hitting remonstrances from St Josemaria to everyone, regardless of profession, regarding study- he doesn't, however, advocate for study at the expense of prayer. Interior life and study go together.

With regards to the challenge to continue our search for the truth through our whole lives, an interesting phenomenon can be observed in the logos programme (the compulsory core curriculum). Many students seem to resent it, calling it a "waste of time", "so annoying", "stupid", 'boring" or "irrelevant". Part of the frustration has probably lain in it being a rather confusing program in terms of logistics and admin. But even in terms of the content, of what one learns, and the questions one is forced to ask, it is concerning to me that so many would find it boring or irrelevant. These are the most relevant questions to your life that you can possibly ask! "Why am I here? What's the meaning of my life? How can I discern what is right and what is wrong? Is there a God?" and so forth. Such attitudes betray the general apathy that plagues our society. Hopefully the core curriculum manages to stimulate a sense of wonder in some of the students, and impresses upon them the notion of objective truths that they ought to seek.

JPII goes on to say that this search enables them to aquire a Christian way of life. Obviously it is preferable that people attain this ASAP. The Christain worldview does much to alleviate confusion bad decision-making so prevalent in our culture. The sooner a person finds their life illuminated by the light of Christ, the better for them, in every possible sense. Thus, I think this certainly suggests what will be touched on later, the importance of evangelisation to non-Christian, or non-practicing Christian students at the university.

What does this mean for theology students in particular? It means we should be supplementing the work of the logos programme, by stimulating discussions about the most significant things in life with our fellow-students outside the classroom. Not in a pushy way, obviously. But in the context of authentic relationships. This means we need authentic relationships with non-theology non-Catholic students! And, practically speaking, this is actually a bit difficult to realise. I'll speak more on this another time.

I was going to also talk about theologians in general, not just students, but I think that's quite enough for one day!

Awesome initiative: Catholic Voices Australia

I've just discovered this excellent intiative: Catholic Voices Australia.

"Catholic Voices Australia is a Melbourne-based initiative founded by a team of lay Catholics with a specific goal: to provide the media with access to well-informed, practising Catholics who will represent the Catholic Church truthfully and passionately in the media."
 

Go check it out! I wish I was the kind of person who would benefit from the training, and then actually contribute to the public debate, but alas, I'm not.

But some of you might be!

You have until April 20 to apply! This is definitely an oppurtunity to carpe diem.

Part I: The heart of a Catholic University- the School of Philosophy and Theology

[Part II is also available]

On my orientation day for my Bachelor of Theology at the University of Notre Dame Australia, we had a little intro talk from the head of the School of Philosophy and Theology. I actually can't remember exactly what he said, but I remember being generally impressed, and excited at the prospect of studying at such a fine institution. One line, however, has stuck with me:

"The School of Philosophy and Theology should be the heart of a Catholic University."

My beautiful university

Now that sounds very nice. But what does it mean, practically? This is why it has stuck with me, I think. Because it sounds quite profound, and yet I haven't quite been able to put my finger on what it should look like.

Until now!!

After months and months of reflection on this point, I think I finally have some coherent thoughts. They have become much clearer since I read Pope JPII's Ex Corde Ecclesia- On Catholic Universities. The title comes from its first line, which says that Catholic Universities are born from the heart of the Church. How beautiful! Since JPII always expresses things wonderfully, I'll be relying on this document quite a bit. So, to begin.

Firstly, what is a university?

"An academic community which, in a rigorous and critical fashion, assists in the protection and advancement of human dignity and of a cultural heritage through research, teaching and various services offered to the local, national and international communities."

So a university is an institution of learning, in which the learned hand on the knowledge that previous generations have accumulated through teaching, and strive to add to that knowledge themselves through research.

What is unique about a Catholic university?

"It must have the following essential characteristics:

1. a Christian inspiration not only of individuals but of the university community as such;
2. a continuing reflection in the light of the Catholic faith upon the growing treasury of human knowledge, to which it seeks to contribute by its own research;
3. fidelity to the Christian message as it comes to us through the Church;
4. an institutional commitment to the service of the people of God and of the human family in their pilgrimage to the transcendent goal which gives meaning to life."

"In the light of these four characteristics, it is evident that besides the teaching, research and services common to all Universities, a Catholic University, by institutional commitment, brings to its task the inspiration and light of the Christian message. In a Catholic University, therefore, Catholic ideals, attitudes and principles penetrate and inform university activities in accordance with the proper nature and autonomy of these activities. In a word, being both a University and Catholic, it must be both a community of scholars representing various branches of human knowledge, and an academic institution in which Catholicism is vitally present and operative"(18).

"A Catholic University, therefore, is a place of research, where scholars scrutinize reality with the methods proper to each academic discipline, and so contribute to the treasury of human knowledge. Each individual discipline is studied in a systematic manner; moreover, the various disciplines are brought into dialogue for their mutual enhancement.
In addition to assisting men and women in their continuing quest for the truth, this research provides an effective witness, especially necessary today, to the Church's belief in the intrinsic value of knowledge and research.

In a Catholic University, research necessarily includes

• the search for an integration of knowledge, 
• a dialogue between faith and reason, 
• an ethical concern, and 
• a theological perspective."

In summary:

A Catholic university is an institution of learning that involves the whole person, and allows the light of the Christ to permeate all aspects of research, study, and community life. 

Part II

In keeping with yesterday's post...

I've joined my third concurrent bible study! Yes! Word of God FTW.

Tally so far:
Local Anglican church bible study
ND Chaplaincy "Word on the Go"
ND non-denominational bible study

Do the daily readings at Mass count?

Why I attend an anglican bible study [re-post]

The response when I tell people this (who know I'm Catholic) is invariably one of confusion. "But... why would you want to do that? Aren't you Catholic?" :s

Well, there are a number of reasons!

1. The wounds that disunity in the Body of Christ has caused grieve me deeply

I think the divisions in the Body of Christ are a cause for great scandal. Unity will not happen with the majority of our Protestant brethren via institutional dialogue, because many have rejected a hierarchical understanding of the church, and so mostly operate as local congregations. Thus, dialogue must take place in the context of authentic friendships, which will not just happen. We must seek each other out in love, willing the good of each other, helping each other to daily draw nearer to Christ. If we are not intentional about it, we will remain mostly in our own circles, a recipe for things remaining as they are.

Just to be clear though: this is not about "befriending" and then just waiting and hoping that the other will convert, with friendship as the means to an end. Rather, it is about desiring that every person possess the Ultimate Good, which is the only thing that will truly fulfil them, namely, God. But not just any conception of God. The fullness of God as He has revealed Himself, in the Word made flesh. As Catholics, we believe the Church and Christ are "just one thing, and we shouldn't complicate the matter." (St Joan of Arc) In other words, the Church Christ founded is His Body, the Incarnation continued, and therefore to encounter the whole Christ, as He intended, one cannot be separate from His Church. As Christians, we desire every person to have this encounter, since we love everyone. But even more so for our family and friends. Thus, a desire for the other to know the Truth is inextricable from a genuine friendship. The friendship is not the means to the end, rather both parties coming to know God and being transformed by that encounter is the end of all true friendships.

Thus, I imagine it would equally be the desire of a non-Catholic who thinks that Catholicism is wrong that their Catholic friend come to know the truth, because they are friends, they love them, and they want the best for them Excellent! But the fact of whether one party "converts" or not should be independent from the reality of the friendship, which will endure regardless, if it is authentic.

If this still sounds somewhat utilitarian, consider how the Apostles evangelised. Did they continue with their normal lives waiting for random opportunities to share Christ? No! They left everything, travelled around specifically so that they could bring Christ to those who didn't know Him, establishing Churches. How did they do this? By preaching, certainly, but also the witness of their lives and their genuine love for all those they met. They stayed for weeks or months in a place, developing genuine friendships with people, and it was in that context that many came to Christ.

So, if this is really where I think our responsibility lies, then I can do no less than to act on it in some way. And going out of my way to go to a non-Catholic gathering is one of the ways I have done so.

2. Pursuit of the Truth

Continuing in the above vein regarding Truth, if I'm wrong in being Catholic, I'd like to know about it. And if I'm right, and the Catholic Church is the one founded by Christ, then that fact is so mind-bogglingly awesome, that I want other people to know it. We are all searching for the truth, and so if we want the best for other people we will necessarily wish them to know the truth. And getting them to know the truth involves telling them what you think.

This applies especially to my separated brothers and sisters in Christ. If Catholicism is true, and contains the fullness of the Christian life as Christ intended it to be, then Protestants are really missing out. It's heartbreaking to see people who obviously love Jesus earnestly, but can't experience the profound riches the Church has to offer, Number One being the Real Presence of Christ in the Eucharist. How much would I have to hate someone NOT to tell them about the unbelievably amazing things they're missing out on?

However, just telling other people your position without listening to theirs, or doing so and completely excluding the possibility that you are wrong, never works. From the other person's perspective, they think they are right, and as long as they unwaveringly stick to that mindset, it won't matter what awesome argument you give them, they won't listen.

Progress is only ever made when two people, in mutual respect, bring their thoughts and arguments (here I mean logical arguments, not heated and angry debates) to the table, and come ready to admit that they were wrong if the evidence so persuades them. That doesn't mean never being certain you are right (as obviously there is an objective truth), it just means being open and humble enough to honestly listen. (However, such conversations don't in reality happen that often at bible study. I don't like to derail the flow of discussion to go off on what would look like a massive tangent to everyone else but to me seems very much related.This is due to the phenomenon of Catholics being able to agree with a lot of things Protestants say, but with the caveat, "Oh, but what about this? Without it you're not getting the complete picture!" E.g. Both would agree that the Church is the Bride of Christ, but from the Catholic perspective this is closely linked to the Eucharist, as the Bride becomes one flesh with Her Bridegroom in the marriage supper of the Lamb, and thus truly becomes the Body of Christ.)

This is why I love it when people try to convert me. It's great! It means they care enough about the fact that (from their perspective) I don't have the fullness of the truth, and they want me to know it. Awesome! This means we can have a real discussion!

3. I love thinking about the differences between Catholic and Protestant Theology

The more I learn about paradigms other than my own, the more I understand other people, as well as why I'm Catholic. Precisely because I can't really understand how anyone can look at the evidence and not be Catholic, I find learning about other's positions really interesting. It's also a great exercise in compassion and understanding, trying to get inside someone else's worldview.

4. I learn a great deal about communal Christian life.

I'm attending for my second year running. In the first year, one thing that really impressed me was the way that this church went about doing life together. It was more than just an hour on Sundays. Pretty much everyone commits to attending weekly bible study, and making it a priority. They also commit to contributing to church life in some way, whether it be by leading a junior bible study, cooking dinners for after church (for the whole congregation!), meeting up with particular individuals to read the bible together (extra to their personal reading, and to bible study), being intentional about getting to know everyone in the church, knowing what's happening in people's lives and what they're struggling with, and finding ways to help and support them. The culture is one that promotes the attitude towards the people you go to church with as a family, and it's beautiful to behold. This is something very much lacking in pretty much all Catholic parishes, and it's appalling. I'm learning lots about what a vibrant community of love should look like in action.

5. I'm studying Theology, and would like to be able to communicate what I learn effectively.
This only happens when I practise communicating it. (Although as I said before, this doesn't happen all that much, so it's a lesser reason.)

6. I'm not great at unravelling Scripture, and it's good practise.
Unfortunately, for a number of reasons, personal reading of Scripture is encouraged and recommended in no uncertain terms by the Church (in her documents and Sacred Tradition, and by all the Saints), but in practise, too few of our shepherds see it as a priority. However, there is hope! This is on the mend, happily. But change will be slow.

7. It's just good to read God's Word in fellowship, and it's hard to find Catholic bible studies.
I'm hoping to contribute to rectifying this in some small way.

8. It's great fun!

Here's what we do:
7:30- arrive, pray briefly and have dinner together. It's prepared by a different person each week, and we all chip in five bucks to cover their costs.
8:00- begin with prayer, then read and discuss Sacred Scripture. A page with questions is passed around so we can take notes. Attention is always given to application to real life.
9:00- everyone shares what are apparently called "prayer points". These are just things you'd like people to pray for. Everyone prays for someone else (aloud!). Except me. I really can't do the praying aloud thing. Unless it's the Mass or something.
9:30- official end time, but frequently we end up chatting for a while longer, accompanied by hot chocolates. (or tea, etc.)

In conclusion, bible study is awesome.