All Scripture is Inspired by God-Sunday of the Word of God

In Matthew Ramage’s book Dark Passages of the Bible, pages 55-56 really struck me when it quoted St. Paul’s Second Letter to Timothy 3:16 “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete for every good work.” (Ramage, Dark Passages of the Bible, p. 55-56)

At this juncture, I think it’s important to examine a much larger periscope or the context surrounding that particular passage: 

10 You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, 11 my persecutions and sufferings that happened to me at Antioch, at Iconium, and at Lystra—which persecutions I endured; yet from them all the Lord rescued me. 12 Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, 13 while evil people and impostors will go on from bad to worse, deceiving and being deceived. 14 But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it 15 and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. 16 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, 17 that the man of God may be complete, equipped for every good work. (2 Tim. 3:10-17 ESVCE) 

The importance of expanding the periscope is to further understand the context of the particular passage cited by Dr. Ramage above, as well as biblical Christian exegetes like James White, who attempt to use the passage for a proof text for Sola Scriptura, where as these words of St. Paul in Sacred Scripture point toward a deeper truth which is the sufficiency of God’s revelation passed down by teaching and Sacred Scripture through which humanity is saved by the twofold act of faith and love. 

The New Collegeville Bible Commentary on the New Testament gives a bit of a deeper explanation of St. Timothy’s understanding and context of the passage and what he, Timothy, is suppose to do with scripture: 

He is to use the Scriptures in teaching the sound doctrine he has received from Paul, handing it on to other faithful ministers (2:2). He is to use the Scriptures to refute the false teachers who have already become active (2:14) and whose activity will intensify in the final days (3:5). He is to use the Scriptures to correct his “opponents with kindness” when it is possible to lead them “to knowledge of the truth” (2:25). Finally, he is to use the Scriptures for training in righteousness. In order to accomplish his ministry, (Terence J. Keegan, “The Second Letter to Timothy,” in New Testament, ed. Daniel Durken, The New Collegeville Bible Commentary (Collegeville, MN: Liturgical Press, 2009), 709.


There is a few point points I’d like to dialogue with this particular passage. The first is what is the purpose of following the teachings of St. Paul, the importance of all scripture being breathed out by God, its profitableness for reproof, for correction, and for training. The second is the phrase “man of God,” and finally, the usage of this particular passage is not an argument for the total sufficiency of Sacred Scripture explicitly, bur rather points toward the sufficiency of revelation of God in its entirety from the witness of St. Paul’s example of his witness (persecution), teaching (tradition) and apostolic authority (Magisterium), and Sacred Scripture. Keegan explains, Timothy is also aware of Paul’s way of life and purpose. Timothy is aware as well of the six qualities that characterized Paul’s life: the Christian virtues of faith, patience, love, and endurance (3:10), which were the basis of his teaching, life, and purpose, and the persecutions and suffering (3:11) that were the inevitable result.” (Terence J. Keegan, “The Second Letter to Timothy,” in New Testament, 709.) 

The 3rd Sunday in Ordinary Time is now known as Sunday of the Word of God promulgated by Pope Francis on the feast of St. Jerome in 2019. I think the first aspect to examine is the purpose of God’s revelation or end. Naturally, the purpose or end of Man is the beatific vision, simply heaven. It can quite simply be described that humanity has sinned against God in a corporate sense and individual sense. God, Who is merciful, by means of salvation history and the Jewish people sent His only Son to reconcile humanity to Himself by his free gift of salvation through the death and resurrection of His Son. Our salvation comes by means of faith in Jesus Christ, a twofold act of the will assenting to an act of faith and the act of love as explained by St. Paul’s letter to the Galatians. (Gal. 5:6)

The exegete, who is a man of God, or rather one who has assented to faith in Christ Jesus, should be equipped with a proper understanding of what faith is in the traditional Catholic understanding by an assent to things not self-evident, which is included in the method of Theological Exegesis (Method A)—for that is faith. It is through the teaching of the Magisterium, Sacred Tradition, with Sacred Scripture that gives us proper understanding of Sacred Scripture to use for teaching. Naturally, this is something a strict Historical Critical (Method B) exegete could not do or can they? Philosophically, what is the purpose or end of Sacred Scripture? Can both strictly Method A and Method B exegetes come to an agreement on the purpose of Sacred Scripture? Or I shall reframe the question, Can it be recognized that the historical intention of the historical author is the same as the Divine author?

The man of God’s perspective is first ‘teaching,’ as it was with St. Paul who taught Timothy. The teaching of Sacred Scripture should be framed within the context of the great commission (Mt. 28) for the purpose, in the office of prophet, to spread the good news that those of us who are condemned by the sin and the law and then through the blood of the lamb, Jesus Christ, are given the grace to be eternally saved. If an exegete examines the Prophetic literature such as Isaiah, Jeremiah, and Ezekiel, do the calls for repentance for the same purpose? A Method B exegete can reasonably object that the Jewish people in Isaiah’s time were far more concerned with the material aspect of land and progeny. There is a theme that runs through the Prophets to St. Paul, which is the concern with God’s righteousness, which can be labeled as His justice. The prophets rebuke the people of Israel for their idolatry, so does St. Paul. The prophets rebuke the people of Israel for immorality being condemned by the law, so does St. Paul. The prophets also rebuke the people of Israel for their mistreatment of the poor, so does St. Paul in first letter to the Corinthians (1 Cor. 11). And so, there is a basic foundation of the purpose of the tradition, teaching, and Scripture to which St. Paul alludes, the righteousness of God. It is only through the pedagogy of God’s revelation does humanity learn more about God’s kingship and kingdom to which he refers in the Prophetic literature. 

 St. John Henry Newman’s Essay on the Grammar of Assent, the man of God can only propose the probability of the propositions much in the image of weights tipping a scale to one side or another. After the proposition and the evidence is presented in the Method B approach, otherwise known as preambles of faith then it up to the person whether or not they can assent to the probability of things not self-evident that found more in the Method A approach through signs or motives of credibility. Method B can only ever exhaust the argument of probability, so it is naturally incomplete and will always come to incomplete conclusions with some propositions, therefore; the man of God needs to rely on the unified tradition and memory of the Church to assent to a certitude. The goal of Method C (a combination of the Method A&B) is to develop the assent of one who has assented to the probability of the faith through Method B by Method A. Method C, an approach that is promoted through the scholarly work of Pope Benedict XVI, is an important approach for evangelization in our post-Enlightenment skeptical world.  As concluded by Dr. Ramage , “Method B exegesis may therefore come first in order of execution, but it is not first in an absolute sense, What is first absolutely is something the historical-critical method can only examine on a material level…Method A gives the exegete the real reason for his investigation because it gives him God’s word.” (Ramage, Dark Passage of the Bible, p. 87)

“On the Pilgrim Road” The Journal and Newsletter of Pilgrims of Christ. What is Christian Pilgrimage? Pope Francis, “Be Pilgrims of Mercy,” The True Presence of the Eucharist

Thank you for taking the time to read On the Pilgrim Road, The newsletter and journal of the new spiritual lay apostolate Pilgrims of Christ. If you want to see more and better stuff like this, please consider donating at Patreon and get some cool stuff too! https://www.patreon.com/pilgrimsofchrist

Discussion: Prayer is the Encounter of God’s Thirst with Ours.

“Jesus thirsts; his asking arises from the depths of God’s desire for us. Whether we realize it or not, prayer is the encounter of God’s thirst with ours. God thirsts that we may thirst for him.[1]

In our monthly discussion group, today we began our discussion on Christian Prayer. I wanted to highlight something in particular that Fr. Dominic expressed early in our discussion where the Catechism focuses on the woman encountering Jesus at the well in the Gospel of John Ch. 4. Christ asks her for a drink, and in fact, in prayer, it is here where it is revealed that God thirsts so we may thirst for Him. The woman at the well is such a beautiful image of the give and take of prayer life. The woman encounters the Incarnation is the prime revelation of God and the prime revealer. The more I thought about it today with its connection to Jesus on the cross, “I thirst” and St. Mother Teresa the more and more it became clear. So, I thank Fr. Dominic highlighting it. It is when we take up our cross and join it with Jesus that our thirst begins to be quenched by living water.
In fact, St. Teresa of Avila uses the imagery of well in her famous autobiography to illuminate the development of prayer. She explains that it is the constant struggle of pulling up buckets sometimes filled with mud that is part of the development of prayer. The more one sends down the bucket the more one begins to pull up water to grow a beautiful garden.

What is this beauty? It is the fruit of joy from our relationship with God! It must all begin with prayer or there can be no relationship with God. “Prayer is the response of faith to the free promise of salvation and also a response of love to the thirst of the only Son of God[2]” So, if prayer is the response of faith then ask yourself “how is your prayer life?” What does this tell you about your faith?

This discussion group is available for all patrons of the Pilgrims of Christ tier.

God Bless!

[1] Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 614.

[2] Catholic Church, Catechism of the Catholic Church, 2nd Ed. (Washington, DC: United States Catholic Conference, 2000), 614.

Covid-19 Cleaning Care Packages

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Pilgrims of Christ currently have several cleaning care packages for community ministries vital to the common good of our local communities ready to go.

A box has the following items:

Hand Sanitizer

2 Microfiber cloths

2 Bandannas

Empty Spray Bottle

1 Household cleaner (various)

There are other items upon request, but not knowing the need of every facility we’ve tailored it down to basic items in the care package.

Thank You for your support! If you want to see this mission continue and be able to help even more! Please consider becoming a Patron on our newly launched just today Patreon Page! There you’ll find some thank you gifts for your support!

 

New Catechesis Resources!!

Pilgrims of Christ now provides free public domain copies of the Baltimore Catechism No. 1, the Confessions of St. Augustine Trans. EB Pusey, and Summa Theologica: Part 1.

It’s the fraternity’s hope with time to provide a more detailed break down of each particular texts for reference to specific chapters and parts. Of course, until that time, the text is easily referenced using your “find” feature on your computer.

For further edification, please feel free to read my post On the Influence of St. Augustine and check out my videos where I give small lectures on main topics found in each lesson in the Baltimore Catechism.

God Bless!

The Pilgrim’s Rule (Proposed)

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The Pilgrim’s Rule

 

  1. From the rule of St. Augustine, it is said: Before all else, beloved, love God and then your neighbor, for these are the chief commandments given to us. (cf. Matthew 22:36-40; Mark 12:28-34) The Pilgrim will observe it.

 

  1. The Pilgrim will commit to observing the obligation of Holy Mass weekly and all Holy Days of Obligation.

 

  1. The Pilgrim will observe a regimen of prayer. In our present age, an age where culture at large has been separated from the life of the Church, a Pilgrim should seek to offer daily prayers to God and actively live the liturgical seasons observing the penances and feasts of the Church. A regimen of prayer should be built from a small seed and continued to be watered over time, as St. Teresa of Avila explains in her autobiography. The Pilgrim should strive to build a daily Holy Hour of prayer. The common means for prayer: Daily Mass, Divine Office, Lectio Divina, Rosary, Arrow Prayers, Hymns, Christian meditation, Christian contemplation, and others. It is encouraged for the Pilgrim to incorporate the Divine Office into their daily practice of prayer.

 

  1. The Pilgrim will devote himself to the study of Sacred Scripture. A Pilgrim can partake in such a study by incorporating the daily lectionary readings into their prayer life. One can also use various reading plans by various Catholic publishing houses like Ascension Press and Ignatius Press.

 

  1. The Pilgrim will seek to build up the Domestic Church by teaching all those in their family the faith. It is encouraged that the Pilgrim become familiar with the Catechism of the Catholic Church or various other Catechisms. It shall be observed that it is the duty of the parent to teach the faith to their children. The Church and its Catechists will supplement these principal teachings from the parents in accord to the Catechism of the Catholic Church CCC 1653, 1654, 1655.

 

  1. The Pilgrim will commit to observing all fasting and abstinence observed by the Church. The Pilgrim is encouraged to take on more fasting and abstinence. For example, The Ember Days, Wednesday penance, or others. It is encouraged to take on the traditional means of fasting from food. A Pilgrim can supplement this discipline with fasting from entertainment (internet, television, sports, non-essential purchases, warm showers, etc.)

 

  1. The Pilgrim is encouraged to celebrate the many feasts of the Church. These feasts include, but are not limited to the Patron Saints of this ministry: Pope St. John Paul II (October 22nd) St. Mother Teresa of Calcutta (September 5th). Days that should be celebrations in the life of the Pilgrim: The Baptismal date of each Pilgrim, the feast day of the namesake of their Confirmation, the feast of their patron of the Parish, the feast day of the patron of their local diocese, and any feasts of Particular interests, and others.

 

  1. The Pilgrim will commit to tithing to their local Church, Diocese, and to give alms to Charity. It is encouraged to use the 10% model (8% to the local parish, 1% Diocese, 1% to Charity) or what is recommended by the local Bishop. These offerings will build up both the Church’s mission in the community, as well as aid those who are in need in the community.

 

  1. The Pilgrim should be proactive with their mission of evangelization and charity. The act of charity depends on an act of the will, so do not be afraid to ask others in leadership roles how one can assist the community. A Pilgrim shall offer or provide help when the Holy Spirit compels one to act.

 

  1. Fidelity to the Pope and the local Bishop. Prayer for both their health and most holy intentions

The Birth of God in Historical Context

Dear Readers,

I mentioned earlier this year that I hoped to publish this book by year’s end. The book is a compilation of my earlier work in history as an undergraduate student, posts and debates that had been published on this blog and material written from my most recent Master’s class in theology on the Synoptic Gospels.

The book looks for a historical foundation within the gospel texts under a proper understanding of historicism. An understanding of the influence of both era and culture of the authors in their proper contexts. It expresses agreement with Pope Benedict XVI that the writers do not give a video camera recording of the Gospels, but rather gives a substance of the historical truth–no different from modern testimony. The book sets out to explain why there is good evidence to believe that the Christmas date is of Christian origin and not of pagan origin. It explains via Thomas Aquinas why Jesus had to be born in Bethlehem and what Bethlehem was like when Jesus was born. In the book, I examine the veracity of the census found in Luke’s gospel account. The book also examines the traditions of Mary–the Mother of God, Old Testament typology and prophecy, different historical figures found in the infancy narratives. Finally, the book concludes with a chapter on what is the importance of the genealogies found in the texts of the gospels and the Incarnation of Christ.

Excerpt:

The conception of this book began a few years back, originating from a course I took in college called “The History of Christmas”. The course introduced me to many of the written sources presented in this book as well as fostering a great interest in the infancy narratives of Jesus Christ. After some years, I decided to present some of the material in a discussion group at my local parish to discuss some of the historic legitimacy of infancy narratives found in the Gospels. The book’s text expands on my notes and outlines from this discussion group.

My goal for this book is to distill the many arguments about and ideas on the infancy narratives into one, easily accessible analysis, as well as to shape the dense academic historiography and theological typology into something more palatable for lay readers. Naturally, in this project, some generalizations are needed to summarize the extensive academic scholarship on the subject, so I fully encourage readers to look beyond this book and to explore all sources that I’ve presented here.

https://www.barnesandnoble.com/w/the-birth-of-god-in-history-phillip-hadden/1134980944;jsessionid=93B1BDFE33FD0730049AD04C9BE50EB0.prodny_store02-atgap10?ean=9781078744492

 

Farewell to the Devil?

In his essay “Farewell to the Devil?”, Joseph Ratzinger (Pope Benedict XVI) examines and rebuts the argument presented by Swiss Catholic Theologian Herbert Haag, who asserts that Satan does not exist and that Satan was an idea that manifested ancient Jewish culture’s understanding of evil and sin. (Ratzinger, Farewell to the Devil? 197.) Haag’s thesis was written during the time of great cultural upheaval both in secular culture and in Catholic Culture as his book “Farewell to the Devil” would be printed after the Vatican II council. It should be no surprise that Superior General of the Jesuits, Fr. Sosa, has recently made comments that Satan is an analogy making very similar points as presented in Haag’s argument ( A comment that Fr. Sosa has since walked back a bit).

Ratzinger explains that this position is one that uses a methodology that is devoid of literary analysis of scripture but rather is a methodology that focuses on a false historicism (emphasis mine) that those of a different era are either stupid, naive, or both, so in effect, Haag’s position is based on the rhetoric fallacy of “poisoning the well” of the witness testimony of Jesus and the Apostles as it is presented in the New Testament. Haag’s thesis is refuted by Ratzinger by examining the New Testament in which Satan and Demons exist, and the Devil is not a synonym for sin which is claimed by Haag (Ratzinger, Ibid.).

It’s so glaringly obvious in the belief of those in scripture that both Satan and Demons exist that Haag had to admit this is a commonly held belief of those in 1st century Palestine. However, Haag argues that these people were victims of their understanding and culture during this period of time. Again, it’s important to reiterate that Haag’s position is based on his own cultural bias in which he has already assumed those in Jesus’ time are inferior to his own understanding. Naturally, this type of assertion is one of the most dangerous facets of a strict historical-critic exegesis and the use of historicism by modern scholars. Ratzinger does a good job acknowledging that it’s Haag’s bias that has predetermined his conclusion on this matter, Ratzinger writes, “Haag bids the devil farewell, not in his capacity as exegete or interpreter of Scripture, but rather as a contemporary, who considered the existence of a devil untenable (Ratzinger, 198).”

One of the key aspects in understanding Satan and Demons, after examining the role of the Old Testament as being dependent on the New Testament, is understood when Ratzinger writes, “The spiritual battle against the enslaving powers, the exorcism pronounced over a world blinded by demons, is an inseparable part of Jesus’ spiritual way that belongs to the heart of his own mission and of the mission of his disciples.” (Ratzinger, 202). Furthermore, Ratzinger indicates that our understanding of the faith must be rendered within the faith community. If it is to be determined that Satan is merely an analogy to sin or a sort of moral taboo then the Church’s sacramental life with the foundation of baptism would be moot. Ratzinger writes, “One must be able to take baptism at its word, especially in its central action. It indicates what takes place in becoming a Christian and what does not…exorcism and the renunciation of Satan are part of the central action of baptism.” (Ratzinger, 203.)

At the end of the essay, Ratzinger questions what Haag means that the Devil cannot be understood to exist by what we know in our modern age. In many respects, I believe the question of “Farewell to the Devil?” is one that originates in the metaphysical and spiritual and moves into the material, perhaps, there is to be understood better the sacred and the profane. A good measurement of whether something is contingent on faith testimony which is the essence of the faith is its relation to the Incarnation itself.

How does Satan, the demonic, and hell relate to the Incarnation? In the course of the history of the Church, the great heresies have always been misguided teachings on who is Jesus Christ. Satan and hell must be articles of faith as without those parts of revelation, it would render the Incarnation useless. If theologians eliminate Adam and Eve, the fall, hell, and then the slope—as we see today—leads to there being no such thing as sin, then those theologians have rendered Jesus Christ merely an ancient understanding of the world.

Biblical Exegesis: Primarily a philosophical discussion or historical?

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Pope Benedict XVI explained in his 1988 Erasmus lectures, “The debate about modern exegesis is not at its core a debate among historians, but among philosophers”. (Matthew J. Ramage, Jesus Interpreted, 9).

Is the discussion of the Holy Scriptures primarily a philosophical debate of those who claim there is a God and those who do not?

The statement appears to be correct on the surface; however, the difficulty with this particular assertion is that it is a false dichotomy when it comes to the interpretation of what is true and what actually happened as it is described in the written word. In attempting to determine what is true, the historian–both secular and religious–deals with the axiological value judgment of the truth just as much as any philosopher would when it comes to scriptural exegesis and the matter of what is the truth.

Make sure to pre-order my new book: The Birth of God in Historical Context: An Examination of the Infancy Narrative of Jesus Christ: 

https://www.barnesandnoble.com/w/the-birth-of-god-in-history-phillip-hadden/1134980944?ean=9781078744492