Questions and Answers

Q. Do stories of evil acts in the Bible necessarily mean that that the Bible is an “evil book” or take away from its overall truth as the word of God?

 

A. Just because the Bible records an act, that doesn’t mean God recommends it. The Bible is not evil because of the evil deeds it describes any more than high school history textbooks are anti-Semitic because they document the Holocaust. For example, Exodus 21:18 describes what should happen “if men quarrel and one strikes the other with a stone or with his fist and the man does not die but keeps his bed.” Clearly the sacred author is not commanding people to hit each other in the head with rocks. He is just giving sound advice about what should be done if something like this happens. Likewise, Exodus 21:10 and Deuteronomy 21:15 both describe a man with two wives and how he should treat his wives and children, but the texts don’t recommend marrying two women in the first place.

Q. Many accuse the Bible of being “anti-woman,” probably more so in the current social and political climate. Does this claim have any legitimacy?

 

A.  It’s true that women had less rights in the ancient world than they do today, but the Bible is testament to God’s plan for equality amongst the sexes. For example, Genesis 1:27 says, “God created man in his own image, in the image of God he created him; male and female he created them.” It is not simply biological males who share in the image and likeness of God; women, too, share this honor. In fact, God’s eternal wisdom is personified as a woman (see Proverbs 8).

 

 Also, women often served God’s purposes by being the heroes in salvation history who paved the way for the coming of the Messiah. Jesus’ genealogy includes Tamar, who outwitted her uncle Judah and exposed his moral hypocrisy; Rahab, who protected the Israelite spies and allowed them to conquer Jericho; Ruth, who courageously left her Moabite heritage and became an Israelite; and Bathsheba, who secured Solomon’s succession to David’s throne.

 

 Let’s not forget the other women in Israel’s history, like Deborah, who led Israel to victory against the Canaanites; Judith and Esther, who saved the Jews from extermination; and of course, Mary, the Mother of God, who the Bible says all generations will call “blessed” (Luke 1:48). No other man in the Bible, save for her son Jesus Christ, is given such an honorific title.

Q. Would you say that most of the internal difficulties or contradictions that people find in the Bible are a result of the manner in which they read the Bible?

 

A. Most of the internal difficulties arise when people think the Bible is written in the genre of a newspaper or a courtroom transcript and so every detail needs to correspond exactly. However, in the ancient world authors could vary secondary details in an account in order to meet the needs of their audience. For example, consider what God says at Jesus’ baptism. In Mark 1:11 and Luke 3:22, God says, “You are my beloved Son; with you I am well pleased." But in Matthew 3:17 God says, "This is my beloved Son, with whom I am well pleased." So which is it? Did God say, “You are my beloved son” or “This is my beloved son?”

 

 All three evangelists agree that at this event God publicly revealed himself to be the father of Jesus. Matthew, Mark, and Luke differ only in the words they used to describe that revelation. Matthew chose to emphasize how this message affected the crowd, whereas Mark and Luke emphasized how the message affected Jesus. There is no contradiction, because all three writers are asserting the same truth—that Jesus is God’s Son—but they do so in different ways.

Got to www.catholic.com for more

God Bless
Nathan

My God, my God, why have you abandoned me?

My God, my God, why have you abandoned me?

“Eli, Eli, lama sabachthani”

 

Does Jesus, dying on the cross, truly believe that God the Father has abandoned him when he cries out: “Eli, Eli, lema sabachthani” which means: “My God, my God why have you forsaken/abandoned me?” (Matt 27:46)

 

Just prior to these words we read in verse 42 how the chiefs, scribes and elders mocked Jesus and taunted him saying: “He saved others; he cannot save himself… Let him come down from the cross now, and we will believe in him”

 

Jesus answers: “Eli, Eli, lama sabachtani” which means “My God, my God, why have you abandoned me?”

 

You see, Jesus isn’t lamenting his condition.  Jesus IS God, he can’t abandon himself.  Jesus was in fact answering their taunts by pointing to Psalm 22.  In those days, the Psalms weren't numbered.  To point to a particular Psalm for others to know which one you were talking about, the Jews would cite the first line of it.  And that's why Jesus said what he did and also why the Jews understood what Jesus meant when he said those words.

This Psalm speaks of a suffering servant where his attackers are “casting lots” for his garments (Ps 22:35 ), and “those passing by reviled him, shaking their heads” (Ps 22:8) as well as referencing the mode of death as being crucified: “They have pierced my hands and feet—I can count all my bones” (v.16-17)  but most importantly and most clearly Psalm 22 speaks of those who mocked the Psalmist writer and curled their lips that he “relied on the Lord – let him deliver you; if he loves you, let him rescue you.” The exact same statement by the scribes and elders toward Jesus.

 

The overall message in the Psalm can be seen as the psalmist presenting distress being contrasted with God's past mercy in Psalm 22:2-12. In Psalm 22:13-22 enemies surround the psalmist. The last third is an invitation to praise God (Psalm 22:23-27), becoming a universal chorus of praise (Psalm 22:28-31).  While at the same time pointing to those who were taunting him at the foot of the cross that he, Jesus Himself, is the one being referenced in that Psalm.

 

That is Jesus’ message.  Everything is occurring as it should and even though it seems as though his suffering and his impending death is fast approaching, God’s Will shall overcome and all will praise Him.

 

The chiefs and scribes finally understood this in the end because we see them leaving, beating their chests once Jesus died (Luke 23:48) because now they know that the blood of a truly righteous man is on them (Mat 27:25).

 

God Bless
Nathan

The Biblical Way We Worship

The Biblical Way We Worship

The Mass begins where the Bible leaves off. In God's plan of salvation, the Bible and the Mass were made for each other.

That's probably news to you. In fact, if you're like a lot of people, including many Catholics, you probably haven't given much thought to the relationship between the Bible and the Mass.

In fact, if somebody asked, "What does the Bible have to do with the Mass?" many of us would probably answer, "Not much."

That seems like an obvious answer.

After all, we hear readings from the Old and New Testaments in every Mass and sing a Psalm in between. But aside from that - and maybe the homily which is based on the readings - it doesn't seem like the Bible plays a big part in the Mass.

When you're done with this course, you'll have a much different perspective - and hopefully a far greater love and appreciation for the deep mystery of faith we enter into in each Mass.

Let's jump right in and look at the Mass through a new, "biblical" lens.

Every Mass begins the same way. We make the Sign of the Cross and say, "In the name of the Father, and of the Son, and of the Holy Spirit."

We'll get to why we do that later.

For now, just note that the Sign of the Cross started with the Apostles, who "sealed" the newly baptized by tracing this sign on their foreheads (see Ephesians 1:13; Revelation 7:3).

The words we pray as we make this sign come straight from the lips of Jesus. Indeed, they're among the last words He spoke to His Apostles (see Matthew 28:19).

Next in the Mass, the priest greets us. Again he speaks, and we respond, with words from the Bible. We say: "The Lord be with you" (see 2 Timothy 4:22).

In Scripture these words are a pledge of divine presence, protection and help (see Exodus 3:12; Luke 1:28). The priest might opt to use a different greeting, such as "The grace of our Lord Jesus Christ . . ." but that greeting too will be drawn from Scripture (see 2 Corinthians 13:13; Ephesians 1:2).

The Mass continues this way - as a "dialogue" between the faithful and God, mediated by the priest. What's striking - and it's something we rarely recognize - is that we carry on this conversation almost entirely in the language of the Bible.

When we beg "Lord, have mercy" - our cry for help and forgiveness is one that runs throughout Scripture (see Psalm 51:1; Baruch 3:2; Luke 18:13,38,39).

When we glorify God, we use the song the angels sang that first Christmas night (see Luke 2:14).

Even the Creed and the Eucharistic prayers are composed of biblical words and phrases.

As we prepare to kneel before the altar, we sing another angelic hymn from the Bible - "Holy, holy, holy . . . " (see Isaiah 6:3; Revelation 4:8). We join that to the triumphant Psalm sung by those who welcomed Jesus to Jerusalem: "Hosanna! Blessed is he who comes . . . " (see Mark 11:9-10)

At the heart of the Mass, we hear Jesus' words from the Last Supper (see Mark 14:22-24).

Then we pray to our Father in the words our Savior gave us (see Matthew 6:9-13). We acknowledge Him with a line from John the Baptist: "Behold, the Lamb of God . . ." (see John 1:29,36).

And before receiving Him in communion, we confess our unworthiness - in words once used by a Roman soldier seeking Jesus' help (see Luke 7:7).

What we say and hear in the Mass comes to us from the Bible. And what we "do" in the Mass, we do because it was done in the Bible.

We kneel (see Psalm 95:6; Acts 21:5) and sing hymns (see 2 Maccabees 10:7,38; Acts 16:25); we offer each other a sign of peace (see 1 Samuel 25:6; 1 Thessalonians 5:26).

We gather around an altar (see Genesis 12:7; Exodus 24:4; 2 Samuel 24:25; Revelation 16:7), with incense (see Jeremiah 41:5; Revelation 8:4), served by priests (see Exodus 28:3-4; Revelation 20:6). We offer thanks with bread and wine (see Genesis 14:18; Matthew 26:26-28).

 

From the first Sign of the Cross to the last "Amen" (see Nehemiah 8:6; 2 Corinthians 1:20), the Mass is an aural and sensual tapestry woven with words and actions, even accessories drawn from the Bible.

We address God in words that He himself has given us through the inspired writers of sacred Scripture. And He in turn comes to us - instructing, exhorting and sanctifying us - again through the living Word of the inspired Scriptures.

Taken from Dr Scott Hahn’s Bible study “A Biblical Introduction to the Mass”  found at: www.salvationhistory.com

God Bless
Nathan

What do you say about loving Jesus but not Religion?

What do you say to someone who says that it doesn't really matter what church he goes to so long as he has faith in Jesus? I guess my answer would be that Jesus would strongly disagree with that statement.
 

The idea that Jesus came to abolish religion is ludicrous. He didn't come to abolish, He came to fulfill. He didn't come here to "abolish the Law or the Prophets." (Matt 5:17) What is the Law and the Prohets? Judaims. What's Judaism? A religion. Jesus specifically says that He has NOT come to abolish religion.

 

 

Jesus makes this evident through His actions and commands by instituting rituals (the Last Supper, baptism, etc.) and by giving certain men some specific authority (to forgive sins, to bind and loose concerning doctrine, etc).

Jesus came to establish a Church. He established a Church with rituals, priests and sacraments. A list of rules to follow is not what the Christian religion is about. If its is just a set of rules and not a love affair, it is dead. But the idea that following rules is inherently contradictory to loving Christ flies in the face not of religion, but of Christ. He says, "If you love me, keep my commandments." Love of Christ requires obedience to his commands. You cannot have one without the other.

You say you love the Bible? That's interesting. Did Christ hand out Bibles before He ascended into Heaven? No. The Bible is a product of a religion. A religion called Catholicism.

This hating-religion-loving-Jesus thing is the logical consequence of Protestantism. For the 21st-century Protestant looking at a thousand-something churches, I imagine there is an immense temptation to say "It's all a wash. I'll follow Christ, not a religion," and be done with it. I can empathize: There is either one, true religion or there is no religion at all.

God gave us a church to aid us on the journey, so that we might be one (John 17:22-23). To love Jesus and hate religion is equivalent to calling upon a doctor and smashing all his instruments when he arrives.

Realize that the challenge is not whether Jesus came to abolish religion but to find, and hold on to, the religion Jesus fulfilled.


Text adapted from: http://www.patheos.com/blogs/badcatholic/2012/01/why-i-hate-religion-but-love-jesus-the-smackdow.html


God Bless
Nathan

Inspiration of Scripture

This question poses some serious problems for those who believe in Scripture alone as ones authority in right-Christian living.  Since Scripture nowhere indentifies the Book of James as divinely inspired for example means that one must go to an authority other than Scripture to determine if it is indeed inspired Scripture.  The same applies to any book that one might consider divinely inspired (literally translated as ‘God-breathed’).

 

If one looks at historical texts of the first century after Jesus’ death and resurrection, even those that are against the Christian church, we find unanimous agreement that the followers of Jesus believed that Jesus actually rose, body and soul, into heaven.  They believed it so deeply that they were willing to die instead of denying it.  Certainly if Christ had not risen his first disciples (the original 12 chosen by Christ Himself) would not have died horrible deaths affirming the reality and truth of the resurrection. The result of this line of reasoning is that we must conclude that Jesus indeed rose from the dead. Consequently, his claims concerning himself—including his claim to be God—have credibility. He meant what he said and did what he said he would do.

 

Further, Christ said he would found a Church. Both the Bible (still taken as merely a historical book, not yet as an inspired one) and other ancient works attest to the fact that Christ established a Church with the rudiments of what we see in the Catholic Church today—papacy, hierarchy, priesthood, sacraments, and teaching authority.

 

We have thus taken the material and purely historical and concluded that Jesus founded the Catholic Church. Because of his Resurrection we have reason to take seriously his claims concerning the Church, including its authority to teach in his name.

 

This Catholic Church tells us the Bible is inspired, and we can take the Church’s word for it precisely because the Church is infallible. Only after having been told by a properly constituted authority—that is, one established by God to assure us of the truth concerning matters of faith—that the Bible is inspired can we reasonably begin to use it as an inspired book. 

 

For a more detailed look at the inspiration of Sacred Scripture please go to:
http://www.catholic.com/library/Proving_Inspiration.asp

God Bless
Nathan

Bible Divinely Inspired?

How does one know that the Bible is a collection of divinely inspired Books?

 

This question poses some serious problems for those who believe in Scripture alone as ones authority in right-Christian living.  Since Scripture nowhere indentifies the Book of James as divinely inspired for example means that one must go to an authority other than Scripture to determine if it is indeed inspired Scripture.  The same applies to any book that one might consider divinely inspired (literally translated as ‘God-breathed’).

If one looks at historical texts of the first century after Jesus’ death and resurrection, even those that are against the Christian church, we find unanimous agreement that the followers of Jesus believed that Jesus actually rose, body and soul, into heaven.  They believed it so deeply that they were willing to die instead of denying it.  Certainly if Christ had not risen his first disciples (the original 12 chosen by Christ Himself) would not have died horrible deaths affirming the reality and truth of the resurrection. The result of this line of reasoning is that we must conclude that Jesus indeed rose from the dead. Consequently, his claims concerning himself—including his claim to be God—have credibility. He meant what he said and did what he said he would do.

Further, Christ said he would found a Church. Both the Bible (still taken as merely a historical book, not yet as an inspired one) and other ancient works attest to the fact that Christ established a Church with the rudiments of what we see in the Catholic Church today—papacy, hierarchy, priesthood, sacraments, and teaching authority.

We have thus taken the material and purely historically concluded that Jesus founded the Catholic Church. Because of his Resurrection we have reason to take seriously his claims concerning the Church, including its authority to teach in his name.

This Catholic Church tells us the Bible is inspired, and we can take the Church’s word for it precisely because the Church is infallible. Only after having been told by a properly constituted authority—that is, one established by God to assure us of the truth concerning matters of faith—that the Bible is inspired can we reasonably begin to use it as an inspired book. 

So we know the Bible is a collection of divinely inspired books because of the established authority of the Church who discerned which books out of hundreds in contention were truly inspired and which weren’t.