Tuesday, April 24, 2012

Just War, Non-Violence, and The Mission

In the Mission, Fr. Gabriel says, "If might is right, then love has no place in the world." Is he correct? Is loving others, both the victims and the oppressors, achieved only through non- violent resistance? Can love for enemies and neighbors prevail in the just war theory, or does the just war theory emphasize love for the victim as being more important than the love for enemies? Are Christians called to promote love, or are they called to be stronger than the oppressor? Can love and might both be pursued?

The Catechism of the Catholic Church (paragraph 2309) states that for a war to be just "the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
- all other means of putting an end to it must have been shown to be impractical or ineffective;
- there must be serious prospects of success;
the use of arms must not produce evils and disorders graver than the evil to be eliminated." In your opinion, in the film The Mission could the militaristic protection of the natives by some of the priests be called a just war? Did the priests have any chance of success? Were all the other options exhausted? If you believe that what they did was wrong, what would have been a better course of action?

Both the film "The Mission" and the lecture by the guest speaker from Pax Christi gave us food for thought about what exactly the role of a Christian is in our violent world. Are we called to fight against forces that are clearly evil at times, or are all wars morally wrong? Are we called to protest injustice through means of non-violent resistance, or is this futile? Or are we to leave the world entirely, and try to stay "pure" through ignoring the pain around us?

Jason, Eric, Joe, Evangeline, and Colleen (the super-group that transcends LC divisions!) :)

Tuesday, April 17, 2012

The Mission


Nonviolence seems to be a major theme in the movie, The Mission. It is a means of priest to interact with the local Native Americans as well as an approach that appeases both parties. The Native Americans learn from the missionaries while the priests learn and repent through working with the Native Americans.
Another theme in the movie is just war. This movie is during the time period in which the Spanish were taking over the Americas. Was the capture of the Native Americans just? Just war in the Catholic Church has guidelines that go as followed: war can only be waged for a just reason and not for punishment or the mere sake of war, one injustice suffered by one party must greatly outweigh the other, the war must be waged by a public authority, the evil being committed by one party must be less than that of war, a last resort and the sole purpose of the war must be the only flaw corrected in the opposing society. Then in war there are other requirements: the attacks may only be waged on combatants, action may only be taken when necessary, prisoners of war must be treated justly and advantage should not be taken of the prisoners.
The Spanish settlers did not seem to have a just cause for capturing and attacking the Native Americas, nor did they treat them fairly, however early settlers seems to be highly affiliated with the Catholic Church as seen in the parade. How did they justify the war they waged on the Native Americans? Was the attack on the Native Americans justified? What do you believe were requirements for the settlers to wage war on the Native Americans? Why do you think the Native Americans accepted the priests so readily when they had witnessed and experienced what the settlers were capable of?
Throughout the movie thus far there are also symbols such as Mendoza carrying the bag up the hill as his own personal cross just as Jesus did. What other symbols have you noticed at this point in the movie? What do you think the message of the filmmaker is through these symbols? Do they serve as parallels to Christianity and, if so, how?

-Caitlin Twomey and Haley Finn

Thursday, April 12, 2012

Vatican II: Gateway to the Golden Age of the Church Today



As we have talked much in class about the the church in reform, we see now that Vatican II was probably the most radical and necessary reform the Church has ever seen. It defined the church, described its mission in the world, reformed the liturgy, and explained how to interpret scriptures. Here are summaries of some of the major documents of the council. 

LUMEN GENTIUM: THE MYSTERY OF THE CHURCH 
The Church sought to define itself as the sign of unity with God on earth as established by Jesus Christ and carried on through tradition. It is the body of Christ the people united to Christ so intimately that they are the image Him on this earth. The Church is the hand and feet of Christ in whom Christ resides and through whom Christ works on this earth. Because of this identity in the love of Christ, they are called to holiness and love for all of humanity. 

GAUDIUM ET SPES: THE CHURCH IN THE MODERN WORLD 
Gaudium et Spes emphasize the dignity of every human person. It stresses the necessity for the Church to reach out to all of humanity and to proclaim Jesus Christ and the salvation he brings to the ends of the earth. Under the guidance of the Spirit, the Church is to be a witness to the truth. These themes allow Vatican II to open the door to all sorts of interreligious dialogue in hopes of reconciliation with all Christians and even all people. It hopes for and urges movement toward a united community of all humanity guided by the Spirit and rooted in a love for Jesus Christ. All of humanity is potentially the Church. 

SACROSANCTUM CONCILIUM: DIVINE LITURGY
Vatican II also made the Church more accessible and easily understandable for the everyday Catholic. The entire liturgy was retranslated so that masses could be said in the native languages of the people.  This revolutionized and personalized the liturgical experience for Catholics. 

DEI VERBUM: SCRIPTURE
As we read earlier this semester, the council explains how the Christian should read and interpret Scripture. We recall that it affirms scripture's nature as God's writing through the pens of men and that it calls for a particular reading of scripture in light of the context and intention of the author and the context of the Sacred tradition. 

The Council also promulgated other documents concerning social media, ecumenism, the eastern rite of the Church, missionary activity, religious freedom, the ministry of priests, bishops, Christian education, educating priests, Jewish-Christian relations, and the role of the laity. 

As you can see Vatican II clarified and defined the beliefs, traditions, identity, and purpose of the Catholic Church.  

Why was Vatican II necessary? 
How have the changes of Vatican II affected your own experience or opinion on the Church? 
In light of the reform of Vatican II, how would you define reform? Clarification, revision, change, adjustment to circumstances? 
Also, in light of Vatican II and our recent reform of the Roman Missal, (in the spirit of the Church is always in need of Reform) do you see places in the Church that are in need of reform? (i.e. women's involvement in the church, papal ruling, gay rights, abortion, contraception, education, social justice....)
How adequately do you feel Catholic Church councils respond to the changing of the times and how well do you think the public is informed in the matters of defending and refuting the Catholic Church?
Jackie and Amber
 

Tuesday, April 3, 2012

What "YOU" Do Matters

Before you start into our exciting blog post take a moment to watch this movie trailer that depicts some of the Nazi Propaganda in video form.

Okay, now that you've seen that, on with the blog-

Propaganda. A powerful weapon in the hands of the Nazi party before and during World War II. The exhibit State of Deception: The Power of Nazi Propaganda at the United States Holocaust Memorial Museum depicted powerful images that we had never seen before. One of the most striking characteristics of the exhibit was that the Nazi Party used propaganda techniques similar to those used by Britain and the United States. Furthermore, the propaganda used was eerily effective: not that we were convinced by any of the propaganda, but we saw how easy it was for people to become enamored with the Nazi state and policy. What did you think of the power of the propaganda used? The Nazis literally ripped off ideas from the British and the Americans. How does that make you feel about the use of propaganda as a whole? Propaganda has such a negative connotation. Is that connotation deserved, considering that the propaganda that the British and Americans used was arguably meant for the good?

Furthermore, another striking aspect of the Nazi regime was how, as evidenced by the article "German Churches and the Nazi State," the Nazis tried to control the churches in Germany. The challenge between Church and State highlighted the struggle between control and freedom during this era. The Nazis created its own national Church founded in Nazi ideology when other churches failed to comply. The Catholic Church and the Protestant churches spoke out against this, calling it out for what it was: an attempt to gain power over the people. This is shown in the "Theological Declaration of Barmen," in which author Karl Barth asserts the hegemony of Jesus Christ over any political ideology. The churches presented direct opposition to this in their stance on freedom of thought and belief. These Churches were founded on the Word of Christ and so they would not submit to being the state’s puppet. In the midst of the regime, the Church still stood its ground on policies such as euthanasia and staved some Jews. This is an example of how throughout history the Church and Christian churches have not backed down when it comes to morality or what is good for the people. The purpose of the Church is to testify to Jesus Christ even in a sinful world. It is to be a witness against ideological and political conventions and chooses not to be manipulated. Can you see how this is true even today?

Going to the Holocaust Museum was probably a sobering experience for you, just as it was for us. It is easy to compartmentalize the Holocaust: it happened, and now it's over. However, there are still great injustices going on in the world today. At the end the exhibit, there was a poster with questions that relate not only to the Holocaust but to world injustice that still takes place today. One of the most striking questions was, "What is the best way for societies and individuals to expose and counter deceptive messages?" A constant theme at the museum was "What you do matters." What can we do to prevent something like the Holocaust or just injustice as a whole from happening again?

~Philip da Costa, Lauren Gaydos, and Gina Shaffer

Monday, April 2, 2012

ANATHEMA

So... someone suggested that there should be a movie trailer for the Trent vs. Luther battle... so I made one... yeah, I have a lot of spare time I know...

COMING SOON
...Anathema...

Sunday, March 25, 2012

Contrast Benedict’s idea of the monastic life with Merton’s view.  Merton seems to be frustrated with monastic life, yet he does follow Benedict’s Rule as he goes about his Firewatch – he prays and reflects as he does his work.  Though Merton seems to have a negative view of the monastery, Benedict’s Rule clearly influences his prayer life profoundly. 

If you were to apply Benedict’s Rule to your own life, would your soul feel closer to God in different situations during work and rest as Merton, or do you feel that you would experience more of the frustration of Merton?

What are the difficult questions that Merton asks during the Firewatch, and is he expecting a direct answer from God or divine inspiration to seek his own answers in accordance with our course topic, Faith Seeking Understanding?

Tuesday, March 20, 2012

St. John Cassian vs. St. Benedict

St. John Cassian's reading is about how people can improve their process of prayer, or how they can do it more effectively. For example, he says that "the aim of every monk and the perfection of his art tends to continual and unbroken perseverance and prayer." In addition, he says that people should rid their minds of any distracting or sinful thoughts and wordly temptations. Their prayers should be pure and genuine and could be more valuable if they are short and silent to prevent those distractions from invading the process.

St. Benedict talks about how monks should live in such a way to ultimately make their way to heaven. He emphasizes peace and doing good as an aim of life, perseverance in avoiding sin and other evil deeds, and being truthful and sincere.

Contemplate the following quotes from St. John Cassian and St. Benedict, respectively:
"For it rests on such foundations, then though heavy storms of passions break over it, though mighty torrents of persecutions beat against it like a battering ram, though a furious tempest of spiritual foes dash against it and attack it, yet not only will no ruin overtake it, but the onslaught will not injure it even in the slightest degree."

"That is why the Lord says in the Gospel: Whoever hears these words of mine and does like them is like a wise man who built his house upon rock; the floods came and the winds blew and beat against the house, but it did not fall: it was founded on rock."

How are the thoughts of St. John Cassian and St. Benedict similar and different with regards to prayer as expressed in the above quotes? Do you think that they are both inspired by the same passages in the Bible? Do you think that they would reach the same conclusion about what makes a prayer effective for an individual? So what do you think - can a person pray effectively without a strong foundation of faith?

Posted By: Lucy Downey, David Bond, and Lindsay Byrnes

Monday, March 12, 2012

Athanasius & the Word

Athanasius proved to be a key spokesperson at the First Council of Nicaea, where the Church officials wrote down the original versionof the Nicene Creed, and is considered a Doctor of the Church in the Roman Catholic Church. He is well known for his defending the Church against Arianism.

Within the chapters 1-3 Athanasius eludes greatly to theidea of the divinity of Jesus. One could even say that he is the light within the darkness. The darkness is that found in the hedonism of humanity and He is there to be the guiding light to bring all back to His flock. In addition, Athanasius also noted the great detail of the saving actions of Christ not only in his eventual death and resurrection but also his connection to God’s will through the Word that came to be the foundation of creation.

In section 8, Athanasius states that “No part of creation had ever been without Him Who, while ever abiding in union with the Father, yet fills all things that are. But now He entered the world in a new way.” Do you think that this is evident of Deist, Interventionist, or Sustained Creation. Please explain.

In section 16, Athanasius says, “the Word submitted to appear in a body in order that he as man might center their senses on himself and convince them through his human acts that He himself is not man only, but also God” From this quote, do you think Athanasius views Jesus from a Gnostic perspective, or is he fighting against the Gnostic perspective? If he is arguing from a Gnostic perspective, how does that affect his view of the Incarnation?

In section 17, Athanasius says, “The Word was not hedged in by his body, nor did his presence in the body prevent his being present elsewhere as well. When he moved His body He did not cease also to direct theuniverse by His mind and might. No.” In your opinion, is this view compatible with the idea of the Incarnation according to the Church?

Posted by: Mary Cieslak, Brooks Reagan, Brendan Zaleski

Sunday, February 26, 2012

Mark vs. John: The Gospel Showdown

The way the texts of Mark and John approach the Gospel narrative is very different. Mark begins straight away with John the Baptist, the baptism of Jesus and the temptation in the desert, whereas John’s gospel begins with a profound theological statement of Christ’s preexistence and incarnation as the Word of God. The prologue of John’s gospel clearly states what other gospels such as Mark lead you to discover. What theological significance can we draw from the manner in which these two introductions are written? How does the use of induction versus deduction affect the way we approach the rest of each text? As in how does knowing that Jesus is God influence how we read the Gospel of John as opposed to how we read Mark?

While the beginnings of these texts may seem vastly different, there are also important parallels and likenesses that can help us better understand the theology behind the two Gospels. Neither begins with a birth narrative, and both go from the stories of John the Baptist to the ministry of Jesus in Galilee. Why is it so important that both Gospel writers chose this as the starting point for their respective narratives?

Considering that these texts are written by two different authors (or two different schools of authors) drawing from different sources, how does this enlighten the conversation?



Courtesy of Samantha Bognar and Laura Rothgeb

Monday, February 20, 2012

Mark 10-16

Mark 10-16

In these seven chapters of the Gospel of Mark, Jesus teaches His disciples through parables, words, and actions. These chapters include Jesus’ arrival in Jerusalem, His prediction of the destruction of the Temple, the anointing at Bethany, the Last Supper, the betrayal and arrest of Jesus, and His Passion, death, and Resurrection. In Chapter 16, Jesus appears to His disciples and sends them into the world to preach the Gospel.

Throughout these chapters, there is evidence that Jesus is the Messiah. Then, in chapter 15, when Jesus appears before the Sanhedrin, He is asked if He is the Messiah, to which He responds, “I am.”

Based on these seven chapters, how does Jesus fulfill the ideas of who the Messiah is (such as Healer, Teacher, Suffering Servant, Leader, etc.), considering what we talked about in Isaiah?

Jesus also warns about false prophets and messiahs. Looking back on history, do you think there have been false messiahs?

Also, consider the element of violence present in the “sacrifice” of Issac that we discussed in class. Do these chapters contain the same element of violence? Does our God require violence?


-Sarah Purple and Cristina Curtin (we're posting under Philip's account because we're technologically challenged)

Philosopher's Soccer Match

During our mid-term review, this Monty Python skit came up in discussion, and so I thought I would post it here for you. It is one of my favorite things in the world. Enjoy:

Sunday, February 12, 2012

Handel's Messiah

The approach that our group decided to take on Handel's Messiah was to
explore the relationship between specific tracks from the list in the
Handel link to topics covered in class. The tracks that we will be
discussing are: 2 (“And the Glory of God shall be revealed”), 4(
“For unto us a child is born”), 5(“Rejoice greatly, O daughter
of Zion”), 10(“Why do the nations so furiously rage together?”),
and 11(“Let us break their bonds asunder.”)

“And the glory of the Lord shall
be revealed”-This line brings to mind the verse of
Isaiah discussed in class “The people who walk in darkness will see
a great light; those who live in a dark land, the light will shine on
them (Isaiah, 9:1),” because it implies that a light of
understanding shall come and reveal the glory of God. In the
Christian interpretation, this prophesy is fulfilled with Jesus when
he comes into the world, under the light of a star, to teach humanity
and allow them to 'see God;' after all, He explains to us that he is
“the way, the truth, and the light
(John 14:6).”

“For unto us a child is born”-The title of this track also refers to
a verse of Isaiah which we mentioned in class. This prophesy could
have referred either to Jesus or King Hezekiah, depending on whether
it was being interpreted in a Christian or Jewish context. In either
interpretation, it was fulfilled because Christ was born into the
world to reveal God to us and die for us, and Hezekiah became King
and led a peaceful reign, thus either of them could have been the
promised “Prince of Peace (Isaiah, 9:6).”

“Aria:Rejoice greatly, O daughter of Zion”-
The verse of Handel's Messiah that uses the line "Rejoice greatly, O daughter
of Zion" relates to our class discussions on Isaiah. We talked
about the divided kingdom, which became Israel in the north and Judah
in the south. The interesting thing about this verse is that "O
daughter of Zion" seems to be addressing all of the people at
once, rather than calling separate groups of people. All of God's
people are called to rejoice as one.

“Aria: Why do the nations so furiously rage together?”
The psalm"-Why do the nations so furiously rage together?" also relates to the
divided kingdom, as well as the other kingdoms around them. Israel,
Judah, and Assyria were constantly fighting with one another,
although they were all the people of Abraham. This fighting is
paralleled by the fighting we read about in Feiler's Abraham, when he
experienced the fighting that is still happening in Jerusalem today.
They are still people who all consider themselves to be descendants
of Abraham, but they continue to fight over details of which son of
Abraham each group descended from.

“Let us break their bonds asunder”-This track relates to the prophecy in
Isaiah 9:4 about deliverance from the “yoke that burdens them.”
The deliverance from the Assyrians, as well as the deliverance from
the Egyptians in the pas fulfills this promise.

Considering that the title of this musical work is “The Messiah,” do you think the pieces conveyed
the sense that the prophecies are messianic? If so, which ones?

-Regina Maimone, Isabelle Salimian, and Maria Meli

Saturday, February 4, 2012

The Covenant and the Imago Dei

In class discussions, we have gathered a few different
definitions of what the image of God is.
There is the ancient/ medieval definition of the ability to reason, the
post-reformation definition of human relationality, the enlightenment
Schleiermacher definition of self-consciousness, and the modern definition of
“human continuity with nature.” The
Bible even describes an image of God in the Covenant Story. God acts like a random deity to Abram who is
a nomadic polytheist. But despite Abram’s
beliefs, he follows this in-charge but distant God who claims He will give him
blessings for following His orders. God
entered into a covenant with Abram to show His trustworthiness and to ensure
that his promises to Abram would be fulfilled.
Abram believes that it was a good thing to enter into this covenant with
God. His image of God from thousands of
years ago seems much clearer and stronger than that of our class discussions
recently. This might be because every
person’s image of God is different and concrete in their own mind. What is your image of God? How different or related is your image from
that of “Imago Dei” and the Covenant Story?
If we define that image of God as only being through reasoning, how do
the images of others that are incapable of reasoning change (i.e. people in a
coma, children, senile, mentally challenged, etc.)?

We have discussed what different generations have thought
about the image of God in our assigned texts.
How do we combine those different definitions on this subject? Who is right and wrong? Could there be an element of truth in each
definition?

By: Lucy Downey and Schultz McLean

Friday, January 27, 2012

"Let there be light" (Gen 1.3)

The two creation stories are fundamental to Christian faith because they mark the beginning of humanity. Whether we believe them or not, these stories have been passed down orally and chosen to be recorded in the Bible. Upon closer examination of these texts, we have come to an understanding that God created the heavens and the earth specifically for humanity.

In the first story, for example, God separates light and darkness on the first day, calling the light "day" and the darkness "night." Yet He appears to do so again on the fourth day through the creation of the sun, moon and stars. He says, "Let there be lights in the dome of the sky, to separate day from night" (Genesis 1.14). Why do we see this repetition?

It is also interesting that with the creation of day and night came these rational concepts known as time and seasons. These were established before the creation of man. Can we then say that God had intended for everything to be catered to humanity?

Another example that points to a human-centric perspective is God's agency in the creation of the world. While the animals and plants are brought forth from the earth (Genesis 1.24), humanity was created directly by God in the "divine image"(Genesis 1.27).

The second story also contains instances of God's intent for the earth as created for humanity. Man was created first by God, who "blew into his nostrils the breath of " (Genesis 2.7). After creating man in His image, He then created the earth with all of the animals and plants to be used for man.

Though the two versions recount creation in different ways, they fundamentally contain the same theme- that God created the universe for humanity. Given this, how then can we understand the two stories as one interpretation of our beginning? And what is the reason behind having both stories included in the Bible? Please shed some light on this topic? :)

This blog was posted by Anika Aquino, Meagan Koeth, and Hannah Welz.

Wednesday, January 25, 2012

What's Professor Berry's deal with these theological cliches?

In order to help you get a better sense of why I am so adamant about these terms (and terms like them), I am pasting here a passage from George Orwell's essay "Politics and the English Language." I think it will help you understand my position. Also, notice that he mentions the Catholic Church and one of his examples is from The Book of Ecclesiastes.

"Meaningless words. In certain kinds of writing, particularly in art criticism and literary
criticism, it is normal to come across long passages which are almost completely lacking
in meaning. Words like romantic, plastic, values, human, dead, sentimental, natural,
vitality, as used in art criticism, are strictly meaningless, in the sense that they not only do
not point to any discoverable object, but are hardly ever expected to do so by the reader.
When one critic writes, "The outstanding feature of Mr. X's work is its living quality,"
while another writes, "The immediately striking thing about Mr. X's work is its peculiar
deadness," the reader accepts this as a simple difference opinion. If words like black and
white were involved, instead of the jargon words dead and living, he would see at once
that language was being used in an improper way. Many political words are similarly
abused. The word Fascism has now no meaning except in so far as it signifies "something
not desirable." The words democracy, socialism, freedom, patriotic, realistic, justice have
each of them several different meanings which cannot be reconciled with one another. In
the case of a word like democracy, not only is there no agreed definition, but the attempt
to make one is resisted from all sides. It is almost universally felt that when we call a
country democratic we are praising it: consequently the defenders of every kind of
regime claim that it is a democracy, and fear that they might have to stop using that word
if it were tied down to any one meaning. Words of this kind are often used in a
consciously dishonest way. That is, the person who uses them has his own private
definition, but allows his hearer to think he means something quite different. Statements
like Marshal Petain was a true patriot, The Soviet press is the freest in the world, The
Catholic Church is opposed to persecution, are almost always made with intent to
deceive. Other words used in variable meanings, in most cases more or less dishonestly,
are: class, totalitarian, science, progressive, reactionary, bourgeois, equality.
Now that I have made this catalogue of swindles and perversions, let me give another
example of the kind of writing that they lead to. This time it must of its nature be an
imaginary one. I am going to translate a passage of good English into modern English of
the worst sort. Here is a well-known verse from Ecclesiastes:

I returned and saw under the sun, that the race is not to the swift, nor the battle to the
strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet
favour to men of skill; but time and chance happeneth to them all.

Here it is in modern English:

Objective considerations of contemporary phenomena compel the conclusion that
success or failure in competitive activities exhibits no tendency to be commensurate
with innate capacity, but that a considerable element of the unpredictable must
invariably be taken into account.

This is a parody, but not a very gross one. Exhibit (3) above, for instance, contains
several patches of the same kind of English. It will be seen that I have not made a full
translation. The beginning and ending of the sentence follow the original meaning fairly
closely, but in the middle the concrete illustrations -- race, battle, bread -- dissolve into
the vague phrases "success or failure in competitive activities." This had to be so, because
no modern writer of the kind I am discussing -- no one capable of using phrases like
"objective considerations of contemporary phenomena" -- would ever tabulate his
thoughts in that precise and detailed way. The whole tendency of modern prose is away
from concreteness. Now analyze these two sentences a little more closely. The first
contains forty-nine words but only sixty syllables, and all its words are those of everyday
life. The second contains thirty-eight words of ninety syllables: eighteen of those words
are from Latin roots, and one from Greek. The first sentence contains six vivid images,
and only one phrase ("time and chance") that could be called vague. The second contains
not a single fresh, arresting phrase, and in spite of its ninety syllables it gives only a
shortened version of the meaning contained in the first. Yet without a doubt it is the
second kind of sentence that is gaining ground in modern English. I do not want to
exaggerate. This kind of writing is not yet universal, and outcrops of simplicity will occur
here and there in the worst-written page. Still, if you or I were told to write a few lines on
the uncertainty of human fortunes, we should probably come much nearer to my
imaginary sentence than to the one from Ecclesiastes. As I have tried to show, modern
writing at its worst does not consist in picking out words for the sake of their meaning
and inventing images in order to make the meaning clearer. It consists in gumming
together long strips of words which have already been set in order by someone else, and
making the results presentable by sheer humbug. The attraction of this way of writing is
that it is easy. It is easier -- even quicker, once you have the habit -- to say In my opinion
it is not an unjustifiable assumption that than to say I think. If you use ready-made
phrases, you not only don't have to hunt about for the words; you also don't have to
bother with the rhythms of your sentences since these phrases are generally so arranged
as to be more or less euphonious. When you are composing in a hurry -- when you are
dictating to a stenographer, for instance, or making a public speech -- it is natural to fall
into a pretentious, Latinized style. Tags like a consideration which we should do well to
bear in mind or a conclusion to which all of us would readily assent will save many a
sentence from coming down with a bump. By using stale metaphors, similes, and idioms,
you save much mental effort, at the cost of leaving your meaning vague, not only for your
reader but for yourself. This is the significance of mixed metaphors. The sole aim of a
metaphor is to call up a visual image. When these images clash -- as in The Fascist
octopus has sung its swan song, the jackboot is thrown into the melting pot -- it can be
taken as certain that the writer is not seeing a mental image of the objects he is naming; in
other words he is not really thinking."

From : http://mla.stanford.edu/Politics_&_English_language.pdf where you can read the entire text if it interests you. I highly recommend the entire essay.

Sunday, January 22, 2012

Interpretations Of God

In the article by Karen Armstrong there was a lot of discussion of the various interpretations of God. She discussed differences between modern and ancient interpretation and also how the difference between mythos and logos play into interpretation.

Mythos and logos, at least in the past, go hand in hand. Logos (reason) helps man explain external reality. It's essential to discovery, invention, and the like. To explain the inexplicable, those in the past utilized mythos; stories which did not necessarily occur, but which explained things which always occur. It explores the human psyche, his soul, and what he cannot fully and empirically understand. Mythos used to be equally as useful as logos, but it has lost it's hold to logos, especially in the practice religion and in the interpretation of God (He who was once "Nothing" in the medieval times and now some sort of powerful being which people seek to define).

We believe that this excerpt from Armstrong seeks to point out the negative aspects of modern faith and interpretation and bring us back to the times before science and logic over analyzed the mysteries of faith. Though she did not directly state this, we feel, and agree, that our era has drifted from being enveloped and inspired by those mysteries to fundamentalism which seeks to, again, over analyze and use sacred scripture, tradition, and ritual to its own benefits. As Dei Verbum tries to convey to readers, scripture must not be literally interpreted due to changing times, and Armstrong appears to be backing the proclamation by the Vatican II Council.

But has the current way we worship, through rites and practice, really taken us away from true faith? Has the climate of the modern world made God seem smaller or more insignificant since some believe they narrowly define Him?

This post is by Chris Hudson and Meghan Creane (on Brook's blog since we can't figure out how to publish it on ours, we took ages trying to figure it out)

Thursday, January 19, 2012

Living the Questions

I was thinking about this quotation in our last class discussion when were talking again about questions. It's from one of my favorite texts (not a theological text), and I thought that I would share it with you:

"You are so young, so before all beginning, and I want to beg you, as much as I can, dear sir, to be patient toward all that is unsolved in your heart and to try to love the questions themselves like locked rooms and like books that are written in a very foreign tongue. Do not now seek the answers, which cannot be given you because you would not be able to live them. And the point is, to live everything. Live the questions now." ~ Rainer Maria Rilke in Letters to a Young Poet

Sunday, January 15, 2012

Anselm and Aquinas

In the first two reading passages (excluding the Robinson article), we are presented with two very different methods of theological thought. Whereas Thomas Aquinas primarily discusses theological issues in a manner that is structured and to the point, Anselm's writing, the Proslogium, is more characterized by an internal "discourse" that delves into personal theological struggles. For most of us, Aquinas' method is closer to what we are used to, as it is more academically oriented. Therefore, it is important to examine more closely the Proslogium, as though it might be more foreign to us, it nevertheless contains great insight. So, how does Anselm's method of writing and "doing" theology impact the content and issues with which he is dealing? In other words, how does his style affect the reader's understanding of what he is trying to communicate.


Then in regards to Aquinas, in Article 1, the first objection brings up philosophical science and how "we have no need of any further knowledge." Aquinas, later on, refutes this point and disproves it. Yet, this point brings a different question: what is the relationship of philosophy and theology? Last semester, a similar question arose in our reading of "The Philosophical Act" by Josef Pieper. Pieper maintains that theology and philosophy seek answers to the same questions, but have different approaches. If this is the case, then which method of seeking answers do you feel is more effective?


Both Aquinas and Anselm hold that faith is the starting point of theology, which then leads to reason and hopefully to understanding. Anselm states this almost directly and Aquinas says that divine revelation is necessary to know certain truths, thereby implying it. Since faith is a gift, not a product of man's own work, how is it that some people are apparently born with faith, while others it can take years to find, and still others may never gain it. How does this fit in with the Christian understanding of God's love and His desire for all His creation to seek Him and find Him?


Dan Grabowski, Andrew Krema, Rhodes Bolster

Friday, January 13, 2012

Religious Thought vs. Religious Propaganda

In order to continue the very good conversations that we were having in class today, I wanted to open up a blog discussion on this topic. Robinson says, "In our strange cultural moment it is necessary to make a distinction between religious propaganda and religious thought, the second of these being an attempt to do some sort of justice to the rich difficulties present in the tradition." Please post any thoughts that you had during class and weren't able to say. As you do, and as this conversation takes shape, in might be worth looking at the second part of Robinson's sentence, where she refers to religious thought as "an attempt to do some sort of justice to the rich difficulties present in the tradition." Today, in class we talked about some of those difficulties. How would religious thought treat these better than religious propaganda and why? What would religious propaganda looked like that did not deal with these difficulties in a just way? Is that a problem?

More on Marilynne Robinson

For those of you who enjoyed Marilynne Robinson's article, here is a review of her book Gilead, which won the Pultizer Prize. I can honestly say that it is one of the most beautiful books that I have ever read. Here is a sentence from the review that sums up why: 


"What elicits tears at the book's close, I think, is a highly unusual literary experience: Robinson (in her role as author of this creation) allows even a faithless reader to feel the possibility of a transcendent order, thanks to which mercy can reign among people on Earth."

Thursday, January 5, 2012

What is Faith?

A lot of what we will do in this class will hinge on definitions: faith, belief, religion, Christianity, understanding, church, priesthood, and even, Jesus himself. So as a means of getting the discussion started, I thought I would share a quotation from one of my favorite novels: Jayber Crow by Wendell Berry. I wouldn't really call it a "religious" novel. Not in the sense that we usually think of them. Jayber himself is not that "religious" in the traditional sense. But he does have faith and spends a great deal of the book working out that faith in a kind of fear and trembling, working out what it means to love and what it means to sacrifice because he loves. It's a stunningly beautiful book. Here is a window into how Jayber defines faith, which I think sets us up nicely to begin talking about "faith seeking understanding."


"But faith is not necessarily, or not soon, a resting place. faith puts you out on a wide river in a little boat, in the fog, in the dark. Even a man of faith knows that we've all got to go through enough to kill us.... Listen. There is a light that includes our darkness, a day that shines down even on the clouds.... His belief is a kind of knowledge beyond any way of knowing. He believes that the child in the womb is not lost, nor the man whose work has come to nothing, nor is the old woman forsaken in a nursing home in California. He believes that those who make their bed in Hell are not lost, or those who dwell in the uttermost parts of the sea, or the lame man at Bethedsa Pool, or Lazarus in the grave, or those who pray, 'Eli, Eli, lama sabachthani.' Have mercy." ~Wendell Berry in Jayber Crow