A couple in their 90s who had decided to divorce sought the advice of a lawyer. “You’ve been married so long,” said the lawyer. “Why on earth would you split up now?”
“We were waiting for the kids to die,” came the reply.
Call it “late-life divorce black humor.”
I came to this book about Jesus - the first part of which I now present to the public – after a long interior journey. In the time of my youth – during the
1930’s and ‘40’s – there was published a series of exhilarating books about
Jesus. I recall the names of just a few authors: Karl Adam, Romano Guardini,
Franz Michel Willam, Giovanni Papini, Jean-Daniel Rops. In all these books, the
image of Jesus Christ was outlined beginning with the Gospels: how He lived upon
the earth and how, although He was truly man, He at the same time brought God to
men, being one with God as Son of God. Thus, through the man Jesus, God became
visible, and beginning with God one could see the image of the just man.
Beginning in the 1950’s, the situation changed. The rift between the “historical
Jesus” and the “Christ of faith” became wider and wider; the one pulled away
from the other before one’s very eyes. But what meaning can there be in faith in
Jesus Christ, in Jesus the Son the of living God, if the man Jesus is so
different from how the evangelists present Him, and from how the Church
proclaims Him on the basis of the Gospels? Progress in historical-critical
research led to increasingly subtle distinctions among the different levels of
tradition. Behind these layers, the figure of Jesus, upon whom faith rests,
became increasingly more uncertain, and took on increasingly less definite
outlines. At the same time, the reconstructions of this Jesus, who had to be
sought behind the traditions of the Evangelists and their sources, became
increasingly contradictory: from the revolutionary enemy of the Romans who
opposed the established power and naturally failed, to the meek moralist who
permitted everything and inexplicably ended up causing his own ruin. Those who
read a certain number of these reconstructions one after another will
immediately notice that these are much more the snapshots of the authors and
their ideals than they are the unveiling of an icon that has become confused. In
the meantime, distrust has grown toward these images of Jesus, and in any case
the figure of Jesus has withdrawn from us even more. All of these attempts have,
in any case, left behind themselves as their common denominator the impression
that we know very little for sure about Jesus, and that it was only later that
faith in His divinity shaped His image. This impression, in the meantime, has
deeply penetrated the general consciousness of Christianity. Such a situation is
dramatic for the faith because it renders uncertain its authentic point of
reference: intimate friendship with Jesus, on which everything depends,
threatens to become a groping around in the void.
* * *I felt the need to provide the readers with these indications of method because these determine the route of my interpretation of the figure of Jesus in the New Testament. For my presentation of Jesus, this means above all that I trust the Gospels. Naturally,I take for granted what the Council and modern exegesis say about the literary genres, about the intention of various expressions, about the communitarian context of the Gospels and the fact that they speak within this living context.
While accepting all this as much as possible, I wanted to make an effort to
present the Jesus of the Gospels as the real Jesus, as the “historical Jesus” in
the real sense of the expression. I am convinced – and I hope that I can also
make the reader aware of this – that this figure is much more logical, and from
the historical point of view also more understandable, than the reconstructions
we have had to confront in recent decades. I maintain that this very Jesus – the
Jesus of the Gospels – is an historically sensible and convincing figure. His
crucifixion and the impact that he had can only be explained if something
extraordinary happened, if the figure and the words of Jesus radically exceeded
the hopes and expectations of his time. Around twenty years after the death of
Jesus, we find already in the great hymn to Christ in the Letter to the
Philippians (2:6-8) the full expression of a Christology, in which it is said of
Jesus that He was equal to God but stripped Himself, became man, and humbled
Himself to the point of death on the cross, and that to Him is due the homage of
creation, the adoration that in the prophet Isaiah (45:23) God proclaimed as due
to Himself alone. Critical research quite rightly poses this question: what
happened in those twenty years after the crucifixion of Jesus? How did this
Christology develop? The action of anonymous communitarian formations, whose
representatives are being sought out, in reality doesn’t explain anything. How
could unknown groups be so creative, how could they be convincing and impose
themselves? Isn’t it more logical, even from the historical point of view, to
suppose that the great impulse came at the beginning, and that the figure of
Jesus burst beyond all of the available categories, and could thus be understood
only by beginning from the mystery of God? Naturally, to believe that even as a
man He was God, and made this known by concealing it within parables while
nevertheless making it increasingly clear, goes beyond the possibilities of the
historical method. On the contrary, if one begins from this conviction of faith
and reads the texts with the historical method and with its openness to what is
greater, the texts open up to reveal a way and a figure that are worthy of
faith. What then becomes clear is the multilevel struggle present in the
writings of the New Testament over the figure of Jesus, and despite all the
differences, the profound agreement of these writings. It is clear that with
this view of the figure of Jesus I go beyond what Schnackenburg, for example,
says in representation of a good portion of contemporary exegesis. I hope,
however, that the reader understands that this book was not written against
modern exegesis, but with great recognition of all this has given and continues
to give to us. It has made us familiar with a great quantity of sources and
conceptions through which the figure of Jesus can become present to us with a
liveliness and depth that we couldn’t even imagine just a few decades ago. I
have sought only to go beyond mere historical-critical interpretation, applying
the new methodological criteria that allow us to make a properly theological
interpretation of the Bible that naturally requires faith, without thereby
wanting or being able in any way to renounce historical seriousness. Of course,
it goes without saying that this book is absolutely not a magisterial act, but
is only the expression of my personal search for the “face of the Lord” (Psalm
27:8). So everyone is free to disagree with me. I ask only that my readers begin
with that attitude of good will without which there is no understanding. As I
said at the beginning of the preface, my interior journey toward this book was a
long one. I was able to begin working on it during summer vacation in 2003. In
August of 2004, I gave definitive form to chapters 1 through 4. After my
election to the episcopal see of Rome, I used all of my free moments to carry
the project forward. Because I do not know how much more time and strength will
be granted to me, I have now decided to publish the first ten chapters as the
first part of the book, going from the baptism in the Jordan to the confession
of Peter and the Transfiguration.
Rome, the feast of Saint Jerome September 30,2006
Has anyone spotted this commet yet? The pictures all seem impressive. I remember trying to find Halley's comet in a very clear night sky--one might remember the Miller Lite commercial with Bob Ueker trying to spot it.."there it is, there it is" and then he bends down to get a Miller Lite and it goes swooshing over his head--well I had a similar experience minus the Miller Lite and it swooshing over my head.
The Pontiff mentioned the international scope of migration. “According to
United Nations estimates, there are almost 200 million migrants, about 9 million
refugees and 2 million international students;” to these we must add, “a great
number of brothers and sisters who are internally displaced people or
irregular”, and especially remember that to each “corresponds, one way or
another, a family”.
For Benedict XVI we must first look at this phenomenon in religious
terms and remember the Holy Family, “icon of all families, because it reflects
the image of God that is held in the heart of each human family even when it is
weakened and sometimes scarred by life’s experiences.”
“In this misfortune experienced by the Family of Nazareth [. . .] we
can catch a glimpse of the painful condition in which all migrants live,
especially, refugees, exiles, evacuees, internally displaced persons, those who
are persecuted. We can take a quick look at the difficulties that every migrant
family lives through, the hardships and humiliations, the deprivation and
fragility of millions,” he said.
The Catholic Academy of Liturgy met on January 4, 2007 in Toronto, Canada, prior to the annual meeting of the North American Academy of Liturgy. The keynote speaker was Bishop Donald Trautman of Erie, Pennsylvania and chair of the Bishops’ Committee on the Liturgy of the United States Conference of Catholic Bishops (USCCB). In his address entitled “When Should Liturgists Be Prophetic?” Trautman raised concerns about current directions in the revision now underway of the English edition of the Roman Missal being prepared by the International Commission on English in the Liturgy (ICEL). The first edition in English of the Roman Missal was issued in 1973. Drawing on biblical scholarship, historical theology, and his many years of pastoral experience as a bishop, he contended that the new translations do not adequately meet the liturgical needs of the average Catholic and expressed fears that the significant changes in the texts no longer reflect understandable English usage. Trautman argued that the proposed changes of the people’s parts during the Mass will confuse the faithful and predicted that the new texts will contribute to a greater number of departures from the Catholic Church.
The Bishop cited various problematic texts, criticizing their awkward structure and arcane vocabulary that would be very difficult for the priest to pray aloud and for the people to follow. Just as problematic for Trautman was the recent decision to change the words of consecration that refer to Christ’s blood being shed “for all” to “for many.” That change could be easily misinterpreted as denying the faith of the Roman Catholic Church that Christ died for all people.
Bishop Trautman challenged Catholic liturgical scholars of North America to assist the bishops in promoting a liturgy that is accessible and pastorally aware. He urged them, in a spirit of respect and love for the Church, to be courageous in questioning those developments that would render the liturgy incomprehensible and betray the intention of the Second Vatican Council (1962-65).
It's doubly great to be a Florida Gator.
One chomp, two champs.
Who would have thought that the national championship basketball coach -- Billy Donovan -- would live two doors down from the national championship football coach -- Urban Meyer -- in the same Gainesville neighborhood? Should be one hellacious Mardi gras block party.
Meyer's Gators came into this championship game billed as a team of destiny, but, brother, this was not destiny. This was domination. This was devastation. This was destruction. This was the antithesis of Nebraska 11 years ago in this very desert.
This is the 100-year anniversary of Florida football, and wouldn't you know it: The Gators pulled off one of the most shocking upsets of the century. Exactly 10 years after winning their first national title with a rout of No. 1-ranked Florida State, the Gators destroyed another undefeated team a decade later.
The naysayers said the Gators didn't belong in the game at all. The oddsmakers and media experts picked them to lose handily. But the Gators -- these gritty, gutty Gators -- did not care. Their fans were outnumbered, their team was outranked, but they believed. They believed in themselves. They believed in their coach. They believed in their quarterback.
Talk about validation and vindication, maybe now QB Chris Leak finally will get the credit he is due as one of the greatest quarterbacks in Florida and Southeastern Conference history.
And all those questions surrounding Meyer have been answered unequivocally. People wondered whether he was ready for a big-time job like Florida. People wondered whether his offense could work in the big leagues of a BCS conference. People wondered whether he ever could emerge from the immense shadow of Steve Spurrier.
Yes, yes and ohmygawd yes.
Celebrated in the United States today-- but yesterday almost everywhere else in the world. The pope commemorated the occaision with a mass in the Sistine Chapel that included baptisms.
The resignation of Mgr Stanislaw Wielgus from his new post as archbishop of Warsaw is an “adequate solution” to the “confusion” created in Poland by accusations about his past collaboration with the secret services of the regime. But the resignation is also a new phase in the “war” declared against the Polish Church by a “strange alliance” that unites one-time Communists and “other adversaries” that could be the nationalists.
This was the gist of a statement released yesterday by the director of the Vatican press office, Fr Federico Lombardi, about the resignation of Mgr Wielgus whose “conduct in past years during the communist regime in Poland gravely compromised his authority, also towards the faithful”. However there is more to what happened than a mere personal episode that sparked “confusion” among the faithful and that was concluded – at least for now. A wider issue is at stake here that regards the entire Polish church. “The case of Mgr Wieglus is not the first and probably not the last case of an attack against a church official based on documentation from the services of the past regime,” said Fr Lombardi. “There is endless material and in seeking to assess its value and to draw credible conclusions, we must not forget that this is a product of officials from an oppressive and blackmailing regime.”
Benedict XVI dwelt on some features of the Magi (of then and now), namely
humility and passion to seek truth rather than wealth and power. The pope said:
“They prostrated themselves before a simple baby in his mother’s arms not in the
setting of a royal palace but instead in the poverty of a shed in Bethlehem (cfr
Mt 2:11). How was it possible? What convinced the Magi that that boy was the
‘king of the Jews’? Certainly they were persuaded by the sign of the star, which
they saw ‘rising’ and which stopped right on top of the place where the Boy was
(cfr Mt 2:9). But even that star would not have been enough had the Magi not
been people intimately open to the truth. As opposed to King Herod, who was
taken up by his interests of power and wealth, the Magi were looking towards the
end of their quest and when they found it, although they were cultured men, they
behaved like the shepherds of Bethlehem: they recognized the sign and adored the
Boy, offering him precious and symbolic gifts that they brought with
them.”
The mystery of the Epiphany “contains a demanding and ever
present message” for Christians too, who often whittle their faith and witness
down to activism or sentimentalism. The pope said: “The Church, reflected in
Mary, is called to show Jesus to men, nothing else but Jesus. He is the All and
the Church does not exist other than to remain united in Him and to make Him
known to the world. May the Mother of the Word incarnate help us to be docile
disciples of her Son, Light to the nations.”
I could not get out of my head the story I heard on Christmas Day from a good friend, Father Ron Ramson, now a missionary in Kenya, visiting me for the holidays.
Seems that a seventy-three year old Daughter of Charity, also a missionary in Kenya, walked into a burglary in process at a religious house in Nairobi. The thieves were rough, ruthless, vicious, driven by violence and probably drugs. After they had pillaged the house, one of the criminals turned to Sister and leered at her, “Pull up your dress.” His intention was clear: he was going to rape this seventy-three year old nun.
With all the calmness she could muster, she looked at him and replied, “What would your mother think of you?”
Can you imagine? To a raged, pillaging rapist, she says words you would use to chide a six-year old after he had said a nasty word: “What would your mother think of
you?”
And how did the potential rapist react? He stopped, looked at Sister, thought a moment, and left her alone . ..
Those simple words had worked. That appeal to his mother had been effective.
“What would your mother think of you?” It seems that, no matter how low we may sink in life, how many mistakes, sins, or crimes we may have committed, the thought of our mother brings back all that is right, good, decent, noble, and honorable.
Moms represent the way things should be, not how bad they are. Moms remind us that we are destined for greatness, for virtue.
Bring on Mary, the Mother of Jesus, the Mother of God, the Mother of us all. In her very person she reminds us of the dignity that God the Father intended for all of us: free from sin, close to Him, united to Jesus, taken body and soul to heaven. That’s God’s plan for us all, you know.
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is the only one that includes novenas to St. Elizabeth Ann Seton whose Feast is January 4th, St. John Neumann whose feast is on January 5th and Blessed Andre Bessette's (Feast day January 6th) novena to Saint Joseph.
The Rome diocese declined to allow a Catholic funeral for Piergiorgio Welby, the Italian activist who died on December 21 after his doctor disconnected his respirator.
The Rome diocese explained that during his life, Welby had “placed himself at odds with Church doctrine” by his outspoken advocacy of assisted suicide. Having been a leading advocate of the “right to die,” Welby-- who suffered from muscular dystrophy-- became the center of a heated public debate on that issue when he asked his doctors to remove the respirator that was keeping him alive.
2007"O Mary,
you who have given birth to Jesus
help us to welcome the gift of peace from Him
and aid us in becoming sincere and courageous builders of peace!
-Pope Benedict XVI (January 1, 2007, Angelus)
