Evangelicals and Catholics: The Pope and the Bible

This was a one page paper for the class Jesus and Hermeneutics at Boston College with Dr. Daniel Harrington S.J. The purpose of the paper was to analyze the Pope’s hermeneutical stance and his treatment of the various epithets of Jesus found in the gospels.

This post is also included in the Evangelicals and Catholics series as a way to disabuse many of my Protestant brethren of (or at least spawn more conversation regarding) the notion that Catholics are not interested in Scripture or scripturally based theological inquiry.

Thesis: While using the historical method, the Pope feels free to move beyond it to theological interpretation, showing the epithets of Jesus to reveal his oneness with God, which has eschatological implications.

Pope Benedict’s hermeneutical stance is one largely shaped by E.D. Hirsch. He praises the historical-critical method and says that it is an indispensable tool[1]. This method can also be seen by his exegetical process in the discussion of the different titles of Jesus. However, he also departs from a purely historical stance and seems to incorporate Ricoeur-like ideas as well. For example, he emphasizes the position that what we have in the gospels is the “‘historical’ Jesus in the strict sense of the word” (xxii). Therefore, he is not interested in getting behind the text to find the “real” Jesus; he emphasizes that what we have is the text (the real Jesus). In addition, reminiscent of Ricoeur’s idea of distanciation he posits that “we can never go beyond the domain of hypothesis, because we simply cannot bring the past into the present” (xvii). The Pope wants to depart from strict historical investigation and move to theological interpretation which he rightly and poignantly admits requires faith (xxiii).

The three epithets which Pope Benedict explores all serve the function of displaying the oneness between Jesus and the Father (homoousios) (320). His exegesis of these three epithets outline the orthodox position: conveying Jesus divinity be association and identification with the Father. In light of the other reading in this course, these titles also convey an eschatological meaning. By using the term “Son of Man,” Jesus reveals his true identity and conceals it in mystery at the same time, analogous to many of his teachings (324). For those who had ears to hear, the loud allusion to Daniel 7 would have carried with it clear eschatological meaning concerning “the coming kingdom of salvation” (327). Pope Benedict provides a great example of this by exploring the story of the paralytic (331). This works well with Wright’s notion of the “inauguration” of the Kingdom. The designation “Son of God” also performs the function of linking Jesus to Father (344), and also brought with it political implications, albeit yet remaining an apolitical system (339). The “I am” statements also “show the inseparability of Father and Son” (348) by screaming in allusion back to the burning bush episode (349). These three titles have roots in OT texts yet are fulfilled in Jesus “as if they had been waiting for him” (354).

[1] Joseph Ratzinger, Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration (trans. Adrian J. Walker; New York: Doubleday, 2007), xvi. (In-text citations from this point on). 
[2] N.T. Wright, Jesus and the Victory of God (Minneapolis: Fortress Press, 1996), 191. (In-text citations from this point on).

Article Theology in the Fourth Gospel

The last chapter of the Fourth Gospel (excluding the redactional 21^st chapter) provides critical readers with a fine example of “prominence” in Greek grammar. The English word “the” is perhaps the most ubiquitous, rivaled only by “a.” But in Greek, this little article plays a role in the foundation of our understanding of the entire grammatical system.

The example here is the issue of prominence, meaning the character or subject which the author wants to bring to the foreground of the narrative. In John 20 for example, the author uses the article to establish prominence for the character of Jesus. The primary example of this is at the end of the chapter. When Jesus is present with his disciples, or is the person speaking, his name appears with the article, rendered literally as “the Jesus.” But when Jesus is not present in the narrative the author chooses not to employ the article. Another example of this can be found in verse 2. Speaking of Jesus in past time, the author does not include the article, as Jesus is not prominent at this point in the narrative.

The only exception to this rule serves as a window to view the author’s theology and literary prowess. In verse 15 when Jesus does speak, according to this idea, there should be an article with his name. However, at this point in the narrative, Mary’s eyes had not been opened to Jesus yet; from her perspective, he is still merely the gardener, and hence not a prominent character. Only after Mary realizes that the man is Jesus does the article appear again with his name when he speaks in verse 17. Let us marvel at the artistry by which the author has constructed his theology, that even the word “the” can serve to advance his theological ideas.

The Greatest Handful I Have Been Given

The greatest handful I have ever been given was a great gift: it was the Gospel of Jesus Christ. When Lori asked me to write a piece for her radio program on the theme of giving back, my thoughts went immediately to the greatest gift that I have been given: The Gospel. Though this answer sounds cliché, I really could not think of anything more important about which to write. I think that I would be hard-pressed to find a person who would disagree with me, but I think that anyone who has experienced Christ through his Gospel would declare with me that it was the greatest handful that he or she had received also.

What amazes me is how God chose to give out these great handfuls of Jesus. Not many people have experiences like the apostle Paul did one day as he was traveling to Damascus. When, all of a sudden, the risen Jesus appeared in a thunderous great noise, and a flash of light, he was thrown from his horse to the ground, and Jesus persuaded Paul to serve him instead of persecute him (Acts 9). Most people experience Jesus through relationships with others. God chose for people to be agents of his saving grace through faith in Christ. The agent from whom I received Jesus was my youth pastor Matt, in high school.

The greatest thing about Jesus was that, “being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness” (Phil. 2:6-7). In theological terms this event is known as the “incarnation of Jesus.” The gospel writer John describes it this way, “The Word became flesh and made his dwelling among us” (Jn. 1:14). Part of my undergraduate work is in youth ministries. In the youth ministry world, people often talk about “incarnational theology” as it relates to youth work. What this means is that we act like Jesus in the lives of youth, in a sense we even become Jesus to them. Think of it as “being Jesus with skin on.”

The greatest handful I have received was a handful of Jesus, given to by me youth pastor, Matt. To me he “became Jesus with skin on.” When I say “the greatest handful of Jesus,” I’m not necessarily talking about my specific salvation experience, but all of the ways that Jesus was present in my life through Matt during high school. Through my relationship with Matt, I have been challenged, encouraged, and uplifted. We have experienced joy together, and we have struggled through many of life’s issues together. Even now, after having graduated from college, he still plays a major role in my life. Most recently, Matt performed the ceremony of my wedding!

When Jesus was on the earth, he picked out twelve men, and lived in community with them. They experienced all of life’s twists and turns together in supportive community. During the times when Matt and I lived close together physically, in the same town, we grew close spiritually through the community that was developed. Now, when we do not live near each other we still carry that spiritual bond.

Now to give back! As a result of Matt becoming Jesus in my life, and a few other positive experiences with youth ministry, I chose to study Youth Ministry as a college student desiring for teenagers and young adults to experience the love of Jesus through me. I want today’s youth to experience the same kind of Christian community that I experienced, and the same kind of incarnational role model that I had in my youth pastor Matt. Not only in Youth ministry, but I am also making it my life’s goal to be in constant Christian ministry and education, both formally in churches and schools, and informally through community and relationships with people.

A Jealous God?

This semester I have the privilege of facilitating a small group working through the Truth Project. In the most recent lesson the teacher, Del Tackett was commenting on one of God's names el qanna literally, "jealous God" (Ex. 20:5; Deut. 4:24). Some of our discussion revolved this name for God and what it means. I found this old paper of mine on that very topic. This was written in the fall of 2004 when I was a sophomore at Gordon College for the class Introduction to Biblical Studies.

“Or do you suppose that it is for nothing that the scripture says ‘God yearns jealously for the spirit that he has made to dwell in us’” (NRSV). When one reads James 4:5 two questions arise: first, what is the scripture that James is quoting, and second, what is the “spirit” living inside of us. The different translations do not offer much assistance because it is either ambiguous in its dealing with the “spirit,” or it concludes that God or the spirit is jealous. A few examples: “the spirit…lusteth to envy” (KJV) “the spirit…envies intensely” (NIV) What spirit? “He’s a fiercely jealous lover” (MSG). There is a split between most translations on the interpretation of this verse. In regard the quotation of the scripture, there is no direct quote from the Old Testament that contains James’ words exactly. Therefore, unless he is citing a text that we do not have, James is most likely paraphrasing various texts of the Old Testament (which was not uncommon among New Testament writers) that communicate a general idea of the “jealous” nature of God to yearn after His people. This is most likely with Ex 20:5 and Deut 4:24 in mind, “giving the gist of such passages” (Burdick, 194). “…for I the LORD your God am a jealous God” (NRSV).

What is the “spirit made to dwell in us” referring to; is it mans’ spirit, the livingness that was breathed into us by God (Gen 2:7) or is it the Holy Spirit also sent from God to live in us? Both arguments are quite compelling and deserve careful consideration but here it will be argued that it is God jealously longing after the human spirit. Next, what is to be done with the jealousy issue when the Greek phthonos which is used here usually means malice, or envy, how can this be attributed to God? Language can do little justice to the attributes of God. James may be using a word here with negative connotations not to show that God is evil, but to show that his longing for us is so intense by the word “jealously” and yet that his longing is truly pure (Ross, 78). Linguistically, this case makes sense, however how the argument truly comes together is when the verse is looked at within James’ thought process in context of chapter 4. James refers to the recipients as “adulterous” (vs 4) which shows that they have been unfaithful, then after urging them to be a friend of God and not of the world, it only makes sense that he would include a statement about the intensity of God’s longing for their faithfulness. Finally, after all of their unfaithfulness he says “but he gives us all the more grace” (vs 6). Also, if James is in fact quoting from a text that we do not have, it very well could say that God has a negative jealousy, and we will never know. However, if James is paraphrasing, then his term usage is not a direct quotation, but is up to his discretion making it an “utterance of the writer” (Ropes, 262).

The hermeneutical points are as such: wherever either argument ends, how amazing is it that God has such an intense longing after each and every one for our individual worship? What is more amazing is that even when we choose to befriend the world and not him, if we return to him with humble hearts, we have all the more grace.

Bibliography:

Burdick, Donald W. James. The Expositors Bible Commentary, vol 12. Grand Rapids: Zondervan, 1981.

Martin, Ralf P., Ed. James. Word Biblical Commentary, vol 48. Waco: Word Book, 1988.

Robertson Nicoll, W., Ed. The Expositors Greek Testament. Grand Rapids: WM. B. Eerdmans Publishing Company, 1974.

Ropes, James Hardy. A Critical and Exegetical Commentary on the Epistle of St. James. International Critical Commentary. New York: Charles Scribner’s Sons, 1916.

Ross, Alexander. The Epistles of James and John. New International Commentary on the New Testament. Grand Rapids: WM. B. Eerdmans Publishing Company, 1974.

Wedding Homily for Shane & Liz's Wedding

This was my "inaugural address" at Shane and Liz's wedding! I thought it would make an excellent blog post!

It is a great honor to be here today to deliver God’s message here at Shane and Liz’s wedding. For those who don’t me, I was Shane’s roommate throughout college. We were very good roommates for each other in terms of our cleanliness.

Actually Shane’s dad and I were reminiscing of Shane and my days at Gordon the other day and he remembered one time freshman year when he walked into our room and saw a carpet of clothes about 2 feet deep from wall to wall. My wife Bethany said, “Well Peter is still the same way.” I guess we will have to wait to see if Shane will also improve his laundry skills by being married.

Shane and Liz actually told me about a week and half ago that I would be speaking at their wedding. My wife commented that it wasn’t a whole lot of time to prepare. Then she thought for a moment and said, “Well even if he had given you a whole year to prepare Shane should know by now, from being your roommate that you wouldn’t start preparing until 4am on that day anyway. This was often the custom for my studies in college with my desk light shining on my roommate’s face unintentionally waking him. Shane certainly knew this custom, and now my wife has also experienced it from time to time.

So Liz, I wish you all the best in getting to know all of Shane’s fascinating roommate habits.

The scriptures that I want to look at today are the verses we just read in Matthew 5. This section of text is called “the beatitudes.” The name comes from the Latin meaning “blessed.” This word “blessed” that is given to each person is a hard word to translate. “Blessed” is really an obscure word in our culture today, we don’t really use it unless someone sneezes. So some translators use the word “happy” but this also is a hard translation to work with because happiness is so subjective in our culture. I think a good translation for each one of these “blesseds” would be “eternally hopeful and joyful” are these people because of the kingdom of God. One scholar has called these beatitudes “sacred paradoxes” meaning that they point to both present realities and future vindication when The Kingdom of God is finally fully established.

This is a hard concept to understand. However, we can find a very great parallel in the meaning of these verses to the marriage that we celebrate today. In the days before Bethany and I got married we pondered when would be the exact moment in time when we would be officially married.

Was it when we said “I do?” Was it our first kiss as a “married” couple? Was it when the pastor declared us husband and wife? Or perhaps like in Lord of the Rings at the very instant when Frodo puts the ring on his finger he turns invisible, we were married right when we put the rings on fingers. Or was it simply when we signed the paper saying we were married.

A case could probably be made for each of these symbolic acts. But in the ancient world, the real moment of a marriage is when the couple would be alone for the first time and “become one flesh” as it says in the book of Genesis. Now if you need clarification on what this means come talk to me at the reception….

Actually it’s from this tradition where we get the term to “consummate a marriage.”

We can speak of in this way. A marriage is inaugurated during the ceremony but it is not consummated until the wedding night. Our beloved couple will experience this today…All through the reception they will be already married, they will already have the rings, already have said “I do,” already have been announced, already signed their marriage papers…but not yet will they have experienced the fullness of the consummation of their marriage.

This is the great parallel to the passage of scripture we read today. Actually we see this parallel all over the New Testament. Scholars actually refer to this as the “already/not yet” tension. What they mean by this is that Jesus Christ has already come to earth, already dealt with the powers of sin and evil. With Christ’s ministry, death, and resurrection the Kingdom of God has already been enacted on the earth. But not yet has it been fully consummated. We are still waiting for the final day when God will fix everything that is wrong in the world. And so Christians today live in the overlap between two ages. The age of fallenness and sin, and the age of the final victory of God.

So to elaborate on some of these beatitudes: blessed (or eternally joyful) are the poor, now, even though they are poor, now, because they will be vindicated in the consummation of the Kingdom of God.

Eternally joyful are those who hunger and thirst for the righteousness of God to finally be demonstrated over the world, for they will be satisfied in the consummation of the Kingdom of God.

Eternally joyful are the peacemakers, those who bring about the reign of God, for they will be called sons of God in the consummation of the Kingdom.

Eternally joyful are those who are persecuted for the righteousness of God they do. for they will be vindicated in the consummation of the Kingdom.

Jesus here paints a very beautiful picture of what the consummation of the Kingdom of God will look like for all who are a part of that kingdom. If anyone here today has not entered into this kingdom, the great message of the whole New Testament is that while we were still sinners, Christ died for our sins. If you believe this and live life accordingly, you can enter into this great kingdom and have access to God.

And now to Shane and Liz, who will soon experience the joy of a consummated marriage, the beatitudes also provide for us an ethic for those living within this Kingdom of God. They all deal with how people relate to God, and how people relate to others. This mirrors what Jesus says are the 2 greatest commandments, summarized as love God, and love others.

“Love.” It is another word we have real trouble with in culture. I love Chinese food, but I would never die for Chinese food. The night before Jesus was crucified he told his disciples.

“Greater love has no one than this, that he lay down his life for his friends.” Jn 15:13

This is not only for Shane and Liz but for myself, my wife, and any other married person here. You may not ever need to die physically for the one you love. But everyday you should be self-sacrificing, emulating Christ’s actions for us, and thus helping to issue fourth the coming consummation of the Kingdom of God.

Shane and Liz, I wish you long years filled with health and prosperity, as members of this Kingdom

Yes, many people inquired of my knowledge at the reception!

Yes, I Have a Blog! And Here's Why...

I wonder how many blogs actually start like this: "Well, I have finally decided to start a blog..." I know of at least one. Alas, here also am I; starting a blog which I hope will be very fruitful and help me to accomplish certain objectives and goals that I (and I believe God) have for my life. My wife Bethany told me this morning that there is nothing like the need to study, that motivates me to do other things. My blog has actually been created now for about a week, but because of a class that I am taking right now, I haven't had the chance to get the first post up. Since my exam for the class is quickly approaching, I decided that now would be the perfect time to get my initial thoughts about my new blog onto my new blog.

I think that the true purpose of this blog is yet to be seen and will be discovered as time goes on. At the outset, my ambitions for this literary endeavor are both simple yet profound. One of the main reasons I have created this blog is to give potential employers a place where they can see what I am all about. Because of my desired career path, I think that the blog will naturally take on some other qualities (yet to be seen). I want this to be a venue where authentic theological discussion can take place. I don't like how there can be a divide between one's "faith journey," and "real life." Therefore, this forum is not going to be limited to being a "Christian" blog, though most everything will have a certain perspective. This is ok to acknowledge. A perfect way to introduce the title of my blog.

"Greater Things" came to me as an idea for the blogs title when I was brainstorming some different ideas. I settled on this as a title because I saw great potential in these words for what I wanted to accomplish by creating a blog in the first place. For those who don't recognize the phrase it comes from John 14:12. I would very much like to look at more in depth exegesis for this passage in the future. But put simply, Jesus said his followers would do bigger and better things than he did. Another main purpose of this blog will be to explore what this means for daily life today in 2009. This is why this will be a free forum blog, not just limited to the things of theological discourse. This is why I have links like Get Rich Slowly posted to my blog (more on this later). It is always my goal in life to engage the world in which I live with my faith. I try to live out the two slogans that were used frequently at Gordon College "freedom within a framework of faith" and "faith seeking understanding."

So as my first post comes to a completion, I wait with eager anticipation to see what greater things can be accomplished, both on this blog and in real life. I invite anyone and everyone to engage with me in this endeavor as we pursue greater things.