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Saturday, March 6, 2010

TOHUWABOHU
(The Faithfulness of God into My Life)

I remember my experience during my childhood years, especially those moments I attended catechesis class. I remember one of my teachers or “ate” told us about the story of creation. According to her that God made the world in seven days and the apple was the forbidden fruit that was eaten by Adam and Eve. I grew up with this mentality at the same time I comprehended the meaning of the story of creation literally. I thought God really made the world in seven days and the apple was really the forbidden fruit by God to eat. Nobody corrects me of my belief even my parents. And when I entered in the seminary I found out that my belief was wrong especially the story of the forbidden fruit. I was clarified that it was not stated in the bible what kind of fruit it was. From that moment I am confident enough that my understanding about the story of creation was absolutely right. However, during our class with Fr. Manol I was amazed of what he was telling us during the class about the story of creation. My mind and my heart are open to a new horizon of learning about the story of creation. I was enlightened, corrected, and I was able to appreciate more the story of creation. This narrative is concerned with theological reality not a scientific history. This is not about how the world exists but it is for theological pastoral reason. This story is intended for the Israelites who where slaves in Babylon. It was their experience of ‘tohuwabohu’. God is nowhere to find and they felt that God abandoned them. In their exile experience they were aimless, empty and in a chaotic stage of life. Where is God? That was their cry during the exile. But God never leave nor abandon them. He is faithful to His chosen people from the beginning.

Is there any moment of my life that I feel God is absent? I asked myself. I thought that all of my dilemmas I experienced were the moments that God was absent. But I was wrong because I realized in my reflections that not even a minute or second in my life He abandoned me. He was always there at my side and at my back helping at the same time encouraging me to survive. I was ashamed to God when I realized that I was the one who dumped Him out of my life. Then as I remember all my dilemmas in my entire life I also reminisce the moments when everything seems so orderly. One of my concrete experiences was during my Pre-College years. That was the time I experienced order in my life. I was a faithful seminarian, prayerful and a good follower of the seminary’s rule of life. I never broke or dared to break the rules of the seminary. I was very focused at that time it seemed priesthood was the only option in my life. Those times I was on living orderly, beautifully, and fruitful life. When I was already a first year college seminarian that was the time I began to break some rules of the seminary. Though I was not caught in my drinking habits but I was caught that I had a relationship with the opposite sex. Because of that I was sent out. And “tohuwabohu” experience came into my life especially when I knew that I was the only one who was advised to leave the seminary. It seemed that I was the worst seminarian in the community at that time. Hatred, anger and aimless were the feelings in my life. I was angry to God; I blamed Him for not having fair decision done by the formators. I cursed the seminary that I will never ever come back in the formation. After six months of carrying the grudges I was able to rise again from the dark places where I was standing. Days, months, and years rolled by I was already a professional teacher “tohuwabohu” came again into my life. I had now the money, job, and a beautiful girlfriend still there was “tohuwabohu” in my life. There was something missing piece inside my heart and I did not know what it was. I always gave advices to my students to aim their goals in their life yet I myself was aimless with my life. I sought for spiritual guidance from my spiritual director. And he noticed my eyes that it seemed so problematic. With the help of my spiritual director in lightened my burden but “tohuwabohu” was still there.

Honestly, I did not know why God appeared in my life. For almost four years I walked out from Him, now He was commanding me to come back in the formation. But I ignored Him. And who am I not to say yes to Him? I am His creature and He is my creator. His patience and respect for me softened my heart of steel and changed my disposition. His tender power eased the pains inside my heart. The “tohuwabohu” was gone after I surrendered myself to Him. In this experience I remember that I am nothing without God. I need God all the days of my life even though God does not need me. After I said yes to Him and came back in the formation I feel I am complete, filled, and at peace. Two years and seven months passed by still I feel the same happy and peaceful at the same time living orderly, beautifully, and fruitfully my life.

What is the challenge then for me? As a theologian it is my task to share what I learned from the class with Fr. Manol about the story of creation. I will transmit it intelligibly and in a simplified way so that my parishioners will have a good and precise understanding of the story of creation. As priest to be it is my task also that I will never ever leaved the convent or parish where I am assign in times of difficulties. I must suffer with my people yet I must also be the source of hope to my people. Moreover I must not abuse my power as a priest rather the power of tenderness must prevail. Lastly, as theologian it is my task to be the model of faithfulness in times of “tohuwabohu”. I know it is hard to do yet this is the right thing to do. I asked God how to be faithful with Him in times of “tohuwabohu”? God answers me in my prayer He says, “ALWAYS REMEMBER THIS ROIMAR THAT YOU ARE MINE, I CREATED YOU AND I WILL NEVER FORGET YOU”. Listening these words from my creator makes me realize that as seminarian faithfulness, humility, patience and perseverance are what I need in times of “tohuwabohu”. Furthermore I remember what Galileo said about the bible, he says, “THE BIBLE TEACHES US HOW TO GO TO HEAVEN, NOT HOW THE HEAVENS GO.”

LOVING FATHER, MY CREATOR AND MY MASTER
TEACH ME TO BE FAITHFUL TO YOU IN TIMES OF TOHUWABOHU
GIVE ME LIGHT WHEN I AM IN THE DARK
GIVE ME HOPE WHEN EVERYBODY IS GIVING UP
GIVE ME COURAGE TO FIND YOU IN MY MISHAP
OPEN MY EYES TO APPRECIATE ALL THE THINGS YOU MADE
BY YOUR GRACE ENCOURAGE ME TO FULFILL MY TASK
AND THAT IS TO CARE AND PROTECT THE CREATION YOU MADE.
WHEN I AM TIRED, EMBRACE ME AS A CHILD
SO THAT I WILL FEEL YOUR TENDER LOVING CARE
BLESS ME, FORGIVE ME, AND MAY ALL THE GRACES
I NEED THROUGH OUT THE DAY YOU MAY SHOWER UPON ME.
GRANT THIS IN ACCORDANCE TO YOUR WILL. AMEN









JESUS THE GREATEST GIFT FROM GOD

JESUS THE GREATEST GIFT FROM GOD


According to Fr. Raymond Brown only the gospel of Matthew and Luke give us the “Infancy Narratives.” And these two gospels differ so much. Matthew gives a picture where in Mary and Joseph live at Bethlehem and have a house there… while in Luke tells us that Mary and Joseph lived at Nazareth and went to Bethlehem only because they had to register there during the census. Though they differ with each other still both were conveying a religious message to the readers. They agree remarkably on the religious meaning of the conception of Jesus. That Jesus descent is to be traced genealogically through Joseph who was of the house of David. And Mary conceived Jesus not through sexual relationship with Joseph but by the creative power of the Holy Spirit. Furthermore, according to Brown that the infancy narratives of Matthew and Luke contain the basic revelation of the full identity of Jesus and that way in which this revelation was quickly shared with others, evangelizing some, but causing rejection and hatred among others.

From this point of view I ponder that the center of Christmas season is Jesus. He is the sole reason why we celebrate this season. But unfortunately I observed something during the caroling of the Bukid Majors seminarians last December 17-18, 2009 at Pangantucan and Maramag Bukidnon. One thing that was common I observed in all the houses we visited was full of flamboyant Christmas decorations, big Christmas trees, beautiful stars with series lights, Santa Claus, and etc. But there was no “belen” or an image of the Holy Family or the image of baby Jesus in the manger. Sad to realize but it is the reality we are facing now. If Matthew and Luke differ in their presentation of infancy narratives peoples now a days differ also in finding meaning what is really the essence of Christmas. I remember what Fr. Vir said during our spiritual direction that someone asked him about what is the real meaning of Christmas. Is it there in the Freedom Park where there are lot of foods, drinks and noise? Or is it there in the Plaza where lights are shining so bright? What is really Christmas for me? I asked myself intently. Then I remembered my early years how my family celebrated Christmas in our home. Traditionally we attended the midnight mass and waited until 12:00 midnight and ate our “Noche Buena” then slept. That was how we celebrated Christmas. But is that really the essence of Christmas? Honestly that was the real essence of Christmas for me before but as of now I realize that it is lacking. With or with out Noche Buena, poor or rich can still celebrate the birth of our Lord. Christmas is not more on receiving gifts from our relatives, friends or parents rather Christmas is more on giving than receiving. And our model of giving is God the Father Himself. He gave us the greatest gift and that is Jesus. That is why, Christmas is the day we commemorate the love of God to us. He fulfills what He promises that He will be with us “Emmanuel”. Christmas is not about Santa Claus but it is about Jesus. Our good deeds to mankind are the greatest gift we can offer to our birthday celebrant who is Jesus. Of course it is neither Noche Buena nor material gifts but by giving our treasure, talents and time to the needy person makes our Christmas meaningful and satisfying. No matter what our traditions or rituals in celebrating Christmas season the important there is that the real message of Christmas is that God is with us “EMMANUEL”.

Believing that God is with us lays great challenges especially as a seminarian. Based on my experience I only felt Jesus presence in my happy moments. But when dilemmas came into my life seldom I saw Jesus in those experiences. Then later I realized whether good or bad the experiences I had in my life God is with me and never abandoned me. As seminarian and priest to be it is my task to make Christ known in my community. How? By showing loyalty to my friends, forgiveness to my enemies, faithful service to my ministry, a good example to my community, I will honor my father, give gratitude and devotion to my mother, I will respect myself, show charity to all men, and give my life to God. Following this gradually might help my mission to succeed in making Christ known to my community. Since Christmas for me is more on giving than receiving so the greatest thing I can give to my family, relatives, and friends is my time. To the community whom I will serve in the future, my faithfulness and my dedication to my vocation are the greatest gift I can offer. Lastly as a future priest I must preach the good news about Christmas. What is the real Christmas? And what is the message of Christmas to our lives as Christians. Christmas will never be “crisis-mas” because in Christmas, Christ is the significant person in this season.














CONSCIENCE

CONSCIENCE
The Final Arbiter

People’s Expressions
What do people mean when they say:

 “If conscience is your friend, it doesn’t matter who is your enemy; if conscience is your enemy, it doesn’t matter who is your friend.”
 “He is a conscientious teacher”?
 “She is a prisoner of her conscience”?
 “My conscience is clear?”
 “You have a guilty conscience?

Popular Understanding of
Conscience

 A sense of right and wrong
 A kind of inner voice (tingog gikan sa kinahiladman) which guides us in our moral life
 God’s voice inside us telling us what to do. It makes us feel bad when we’ve done something wrong.

Guilt Feelings?
 The experience of conscience often is associated with guilt feelings: “Nakonsensya ko bay” (“My conscience is bothering me”). “Wala ko makatulog kay nahasol ko sa akong konsensya” (“I have sleepless nights because my conscience tells me what I did was wrong”).
 In the moral development of a person, guilt feelings are important. However, we need to be careful because some guilt feelings are not healthy.

Psychological Conscience?
 PC is related to feelings of moral approval or disapproval. Practically, all of us experience at times either the security of some inner approval of one’s decision/action, or the anxiety of a condemnation within the depths of our being.
 Guilt feelings stirred up by the inner mechanism of psychological conscience are widely discussed by psychiatrists. For example, Sigmund Freud, the father of modern psychoanalysis, explained the reality of the “superego” in the person’s psyche.
 The long period of childhood during which the growing human being lives in dependence on his parents leaves behind it a precipitate, which forms within his ego a special agency in which this parental influence is prolonged. It has received the name of superego…
 …The parents’ influence naturally includes not only the personalities of the parents themselves but also the racial, national, and family traditions handed on through them, as well as the demands of the immediate social milieu which they represent”
 -Sigmund Freud, An Outline of Psychoanalysis-
 Freud identified conscience with the superego, as if conscience were merely an externally imposed set of moral rules which made us feel guilty when we disobeyed them. The superego, which is the result of a process of psychological conditioning, would serve as the policeman of the personal life, the agent of enforced socialization.
 Psychological Conscience may be either realistic and healthy or illusory and pathological. It might happen that guilt feelings will call our attention to a situation or an action for which we are and ought to be truly guilty. And if so, they are helpful guides for moral human living.
 But the exact opposite may also be the case. For whatever reason, the person might feel guilty about something that he should not repent. For example, a woman who had been trained from childhood to be submissive might feel that she is being immoral if she does not do just what her husband desires.
 Therefore, guilt feelings do not make an accurate barometer of the personal moral life. In fact, some people would even participate in wide scale graft and corruption without feeling guilty.
 Oftentimes, the commands and prohibitions of the superego do not arise from the perception of the intrinsic goodness or badness of a contemplated action. Rather, it comes from the need to maintain the approval of authority figures, like parents or teachers.
 Psychological conscience is largely influenced by non-rational factors, and it is not unusual for a conscience like this to condemn what is not wrong or to approve what is not right.

Holy Scripture on Conscience

The word conscience, in Greek syneidesis, is of Hellenistic origin and has no Hebrew counterpart. Thus, we should not be surprise if the word conscience does not occur in the Old Testament, except for 1 Sam 25:31 and Wisdom 17:11. But the idea of conscience (if not the term) receives generous attention in the pages of the Hebrew Scripture.

• 1 Sam 25:31 “Then your conscience will not be bothered for having killed without cause or for having taken your own revenge.”
• Wisdom 17:11 “Wickedness is cowardly in itself and stands self-condemned. Someone with a guilty conscience will always imagine things to be worse than they really are.”
• The OT usually employs the word ‘heart’, but also occasionally ‘spirit’, to indicate the inner sanctum where man is alone with his Maker, where his desires and decisions flow:

“Create in me a clean heart, O Lord, and renew a right spirit within me” (Ps 50).
“O, that today you would hear his voice: harden not your hearts” (Ps 95:7f).
“God probes the heart” (Jer 11:20; Prov 21:2; Ps 26:2).

“I will put my law within them, I will write it on their hearts” (Jer 31:33).

 The word “conscience” does not appear in the Gospels. Nevertheless, Jesus warns against the obscuring of conscience when he says: “If the light in you is darkness, how great is the darkness” (Mt. 6:23). Conversely, “If your whole body is full of light, having no part dark, it will be wholly bright, as when a lamp with its rays gives you light” (Lk. 11:36).
In the Gospel of Matthew, Jesus condemns the righteous Pharisees by quoting Isaiah, “This people honor me with their lips, but their heart is far from me.”

 And then there is the classic description of conscience (kardia) provided by the writer of John’s letter. He declares:
“This is our way of knowing we are committed to the truth and are at peace before him no matter what our consciences may charge us with; for God is greater than our hearts and all is known to him. Beloved, if our consciences have nothing to charge us with, we can be sure that God is with us” (1 John 3:19-21).
 In his understanding of conscience (syneidesis), Paul insists that even the Gentiles are said to have this awareness of right and wrong, though they lack divine revelation:
“When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all” (Rom 2: 14-16).

Church Documents on Conscience
In the documents of the Church, there are different levels of awareness of moral truth to which conscience refers. John Macquarrie identifies and explains the various levels:

1st Level: Particular Moral Conscience
2nd Level: General Moral Conscience
3rd Level: Transcendental Conscience

1st Level
Particular Moral Conscience

PMC refers to a practical judgment terminating a process of moral deliberation. For Saint Thomas, conscience is a judgment of the practical reason, closely connected with the virtue of prudence. It applies the moral law to specific situations. As a practical judgment concerning concrete situations, conscience would tell us: “Do this, shun that” (GS 16).

Note here that conscience is not a matter of feelings of approval or disapproval, but of a reflective moral judgment reached after a process of moral deliberation.

The Catechism of the Catholic Church says: “Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed” (1778).

Similarly in Veritatis Splendor, Pope John Paul II writes: “The judgment of conscience is a practical judgment which makes known what man must do or not do, or which assesses an act already performed by him. It is a judgment which applies to a concrete situation the conviction that one must love and do good and avoid evil” (59).

For example, a man comes to see me and beg for help. He does not seem to be incapable of working, and I choose to give him food and something to drink, but not money. This is a practical judgment. My intellect assesses the situation, my conscience tells me that it would be wrong to refuse him help, but unwise to give him money which he might spend on alcohol.

Here, conscience formulates a moral obligation in the light of the natural law of generosity to the needy. “Whereas the natural law discloses the objective and universal demands of the moral good, conscience is the application of the law to a particular case” (VS 59). It reveals what ought to be done in practice here and now. It is the proximate [subjective] norm of personal morality.

2nd Level
General Moral Conscience

GMC refers to a “broader, more generalized knowledge of right and wrong, of good and bad.” It is a personal awareness of basic moral principles or truths which assist a person in making moral decisions.

“Do good, avoid evil”
“Do to others what you want others do unto you”
“Love God and neighbor”
“Give another person his or her due”

This awareness may easily include the norms that immediately follow from the most basic principles or what we call “secondary norms” such as those of the Ten Commandments.

Vatican II refers to conscience of this level when it affirms that it is through the mediation of conscience that man comes to perceive ever increasingly the unchanging truth and comes to recognize the demands of God’s divine and eternal law (DH 3).

Moreover, it affirms that the voice of God’s law, made known through conscience, calls upon to “love and to do what is good and to avoid evil” (GS 16). It is in this sense of the term that one’s conscience can be said to be an awareness of the law of God written in the human heart.

It is very important to note that conscience does not decide good and evil; it discerns them, more or less accurately. It is not the source of moral law, but a detector. In analogy to radio, it is a receiving set, not the transmitting station.

John Paul II explained: “Conscience is not an independent and exclusive capacity to decide what is good and what is evil. Rather there is profoundly imprinted upon it a principle of obedience vis-à-vis the objective norm which establishes and conditions the correspondence of its decisions with the commands and prohibitions which are at the basis of human behavior” (Veritatis Splendor 60).

3rd Level
Transcendental Conscience

Conscience also is understood as a special and very fundamental mode of self-awareness whereby persons are conscious of themselves as moral beings, called to fulfill their dignity as intelligent and free beings.
“Conscience in this sense is the summons, deep within our being, to be fully the beings God wills us to be and to make ourselves to be, by our own choices and actions, lovers of the true and the good” (William May). This inner drive of the person to seek the truth is what theologians call Transcendental Conscience.

Vatican II refers to this level of conscience when it says:

“In the depths of his conscience, man detects a law which he does not impose upon himself, but which holds him to obedience. Always summoning him to love good and avoid evil, the voice of this law can when necessary speak to his heart more specifically: do this, shun that. For man has in his heart a law written by God. To obey it is the very dignity of man; according to it he will be judged” (Gaudium et Spes 16).

In a nutshell, the three levels of conscience are:

PMC: Conscience as a practical judgment about the morality of given acts.
GMC: Conscience as an awareness of the basic principles of morality.
TC: Conscience as an interior summons to fulfill God’s design for the human person.



Summary: The Three Stages of the Formation of the Gospels

Summary: The Three Stages of the Formation of the Gospels


We have traced the three stages of the formation of the Gospels. If we were to assign chronological perimeters to these stages, we can date stage one, Jesus and the Disciples to the 1st 3rd of the first century (30 AD), stage two, the Disciples and the Early Church to the 2nd 3rd of the first century (roughly to 100 AD), and stage 3, the Early Church and the Evangelist to the last 3rd of the 1st century (65AD-100AD).

Jesus (30 AD)

Oral Transmission of the memory of Jesus (30AD-100AD)

And Written Sources (65AD-100AD)

Luke (80-90AD) ------------------------------------------------------------------Theophilus
(Gentile Believers
(80-90AD)

In this schema, we can see that it is Jesus with whom Theophilus is being brought face to face, but Jesus mediated through the memory of the early church and through Luke.

Notice the difference with the Epistles:

Paul (54 AD) ------------ Corinth (54 AD)

The Epistles have basically a one-dimensional historical and literary context. The author, Paul himself is presenting his own message, even when he draws on traditional material, speaks directly to the situation of the recipients.

The Gospels in contrast have 2- or 3-dimensional historical context. They are handing on, now in the permanent form of writing, the sayings of and narratives about Jesus (stage one) that are available to them as they have been preserved in the church’s tradition (stage 2). The Gospel writer’s own contribution (stage 3) is that of selectivity, arrangement, and adaptation according to the spiritual needs of their respective communities.

Having traced the three stages of the formation of the Gospels, let us spell out some important insights.

The first has something to do with the relationship between the four Gospels and the Church. The four Gospels were not presented to the early church as heavenly blueprints to guide them as it stepped out into the world. Rather it was the other way around. The church came first, a community of believers empowered by their faith in Jesus as their risen Lord and by the life-giving presence of the Holy Spirit. The Gospels, in a real sense, were the product of the life of the church: The church maintained the memory of Jesus and his mission. The church selected and preserved those moments of Jesus’ life that meant the most to a believer. And from the church came the evangelists, to whom we are indebted for the Gospels. Thus, the Gospels, and the entire NT for that matter, are truly a “book of the church.” The evangelists were not depending simply on their memory but on the faith experience of generations of Christians when they wrote the Gospels.

Second is on Inspiration, that is, the guidance of the Spirit. The focus of Inspiration must not only be the individual but the church itself. The power of the Spirit was present in the preaching, worship and teaching of the church. The power of the Spirit guided the young Christian church as it moved forward toward the future. The power of the Spirit, above all, helped maintain in the church the living memory of Jesus’ words and deeds (WE HAVE SEEN THAT THIS HAPPENED EVEN AMIDST THE TURMOIL AND PERSECUTION OF VARIOUS COMMUNITIES IN DIFFERENT GEOGRAPHICAL REGIONS AND CULTURES). The power of the Spirit gave the church the authority to keep in mind Jesus’ words and deeds not as a touching memory from the past but as a living presence, a presence that allowed the community to find new relevance in the ministry of Jesus as the church faced new situations.

The power of the Spirit enables the Gospels to present a portrait of Jesus that reveals him as the Risen Lord who is with his church for all times and in all places!

The third insight springs from the 2nd. If we want to know more about Jesus, we must turn to the Gospels. They are the privileged source for the life of Jesus. Anything the church or the individual Christian asserts about Jesus must be authenticated in the light of the Gospels. If a Christian longs to deepen his love for Jesus by knowing more about him, then he must turn finally to the Gospels. There is no other portrait worthy of our faith.

This third insight leads us to the final one. The Gospels have the power to enrich our faith because that precisely is their purpose. As we have noted, the Gospels draw the bulk of their content from the very life of the church. The church preserved those words and deeds of Jesus powerful enough to reach into the heart of the believer so as to give life. As St John aptly puts it, “These are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

So when a believer picks up a Gospel and reads it with a searching faith, he is duplicating the very process by which it came to be written. The Gospels are written “from faith to faith.” “From faith” in the sense that it was the faith of the church that maintained the genuine portrait of who Jesus was and what he was about. “To faith” in the sense that the Gospels were written so that the belief of Christians might intensify as they came face to face with the words and deeds of the Risen Lord.

Thus, to read the Gospels as it was meant to be read involves the very elements that produced it. There are three of them:

1. A CHURCH THAT GIVES MEANING AND CONTEXT FOR WHAT WE READ
2. FAITH THAT FINDS THERE NOURISHMENT AND LIFE
3. THE SPIRIT WHO BREATHES MEANING INTO OUR CHRISTIAN

EXISTENCE.



SYNTHESIS: PENTATEUCHAL STUDIES

SYNTHESIS: PENTATEUCHAL STUDIES


A. The Theme of the Pentateuch
“The theme of the Pentateuch is the PARTIAL FULFILLMENT—which implies also the partial non-fulfillment—of the promise to or blessing of the patriarchs. The promise or blessing is both the divine initiative in a world where human initiatives always lead to disaster and a re-affirmation of the primal intentions for man.”

B. The Primal Divine Intention for Man
Where do we find the “primal divine intention for man”? Where is it stated? In:

Gen. 1:26—Then God said, "Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth."

Gen. 1:28—And God blessed them, and God said to them, "Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth."

Hence, God’s intention for man is that he is of the image and likeness of God and God has blessed him. The blessing consists in “becoming fruitful” and “multiplying” and “filling the earth” and “having dominion over it.”

C. Man’s Betrayal
But we know from our study of Gen. 2-11 that this divine intention for man was repeatedly betrayed by man. “No matter how drastic man’s sin becomes, destroying what God has made good and bringing the world to the brink of uncreation, God’s grace never fails to deliver man from the consequences of his sin. Even when man responds to a fresh start with the old pattern of sin, God’s commitment to this world remains firm, and sinful man experiences the favor of God as well as his righteous judgment.”

Thus,

In Gen. 2-3—it is the story of the man and the woman—they eat from the tree of knowledge of good and evil (fall); then, they are sent out of the garden (righteous judgment); but, they are clothed (God’s favor).

In Gen. 4—it is the story of Cain and Abel—Cain murders Abel (sin); then, Cain is cursed and made to be a wanderer and fugitive (righteous judgment); but, he is given a mark (‘ot) of protection (God’s favor).

In Gen. 6-9—it is the story of the sons of God—they do violence (sin); then, the flood occurs (righteous judgment); but, Noah and his family are saved through the ark; a new covenant is negotiated; a rainbow is placed in the sky (all signs of God’s favor).

In Gen. 11—it is the story of people who wish to remain united—but they also wish to go up to heaven by making a tower and so make a name for themselves (sin); then, the tower is destroyed and they are scattered (righteous judgment); but, in Gen. 12, Abram is called by God to start a new beginning (God’s grace).

D. God’s Primal Intention for Man Specified in the Promise to Abram

With Gen. 11, the primal divine intention therefore of “becoming fruitful” and “multiplying” and “filling the earth” and “having dominion over it” now becomes more specific, more concrete, as found in the promise to Abram. The promise is nothing then but the blessing given by God to man in Gen. 1, but only more specific, made concrete to one man, Abram, and whose goal is universal—as universal as Gen. 1. God says to Abram: “And I will make you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, him who curses you I will curse; and by you all the families of the earth shall bless themselves.”

E. The Three Elements of the Promise or Blessing

God’s promise or blessing to Abram is a re-affirmation of the divine intention for man. This promise or blessing has three elements: POSTERITY, DIVINE-HUMAN RELATIONSHIP and LAND. The posterity or descendant-element of the promise is dominant in Gen. 12-50, the relationship-element of the promise is dominant in Exodus and Leviticus, the land-element in Numbers and Deuteronomy.

1. Gen. 12-50

We need not have to rehearse the Abraham story, the Jacob story and the Joseph story, but certainly the focus was on posterity. We recall the barrenness of Sarah, Rebekah, Rachel, and the fraternal rivalries that endangered the life of one or more of the heirs of the promise, and the various famines of Canaan. These threatened the survival of the patriarchal family of their fruitfulness, of their multiplying and increasing; these prevented the rapid growth of the Abrahamic family, but never negating the fulfillment of the promise, the promise of posterity.

Here, the thematic elements of the land and of divine-human relationship take a subsidiary role.

The land that is to be “given” to the Abrahamic family is indeed “shown” to Abraham, and explored (12:5-9; 13:7) and lived in by the patriarchs, but it remains the property of the Canaanites. On the whole, the patriarchal narratives take place outside the promised land almost as much as inside it (Abram goes to Egypt; Jacob goes to Haran; Jacob and Joseph in Egypt). The heirs of the promise at the end of the Book of Genesis are firmly outside the land. The promise is repeatedly affirmed, but except in the slightest degree (one burial plot—23:17-20 and a piece of land for the building of an altar—33:19ff.) it remains no more than a promise.

As for divine-human relationship, it remains variable and provisional. Gen. 17’s covenant is essentially a “covenant to be God to you and to your descendants.” Elsewhere, the relationship is expressed as a “being with” (26:3,28; 28:15,20; 31:5; 35:3; 39:2,21). In brief, the nature of the divine-human relationship has not been set, although it has begun to take effect.

2. Exodus and Leviticus
It is in these books that the promise of God’s relationship with Abraham’s descendants is most clearly brought out. In the Exodus event and the Sinai revelation, it becomes plain what the promise meant by its words, “I will bless you,” “I will make my covenant between me and you,” and “I will be your God.”

In the Book of Exodus, the going out of Egypt, the Exodus event, is initiated by acts that spring from the divine-human relationship. It is the God whose name is “I am who am,” who hears the cry of the Hebrews in Egypt. It is the God whose name is “I am who am” who commissions Moses, who will be with Moses in bringing forth “my people” out of Egypt “to serve God upon the mountain” (3:10ff). Likewise, the divine-human relationship is seen when God reveals himself and says “I appeared to Abraham, to Isaac, and to Jacob…I will deliver you, and I will take my people, and I will be your God, and you shall know that I am Yahweh your God who brought you out” (6:2-8). Throughout the confrontation with Pharaoh, Israel is described as “my people” who is destined to serve (worship) Yahweh: “Let my people go, that they may serve me.” Even in the transition materials, Exo 16-19, the relationship is questioned and affirmed. See Exo. 17:1-7—“Is Yahweh among us or not?”
In the Sinai event, God says to Israel, “You shall be my own possession among all peoples” (19:5). The people shall be “a kingdom of priests and a holy nation” to Yahweh. And in the Decalogue, the relationship is expressed by “I am Yahweh you God who brought you out of Egypt, out of bondage” (20:2).

The Book of Leviticus “spells out in detail the means by which the relationship now established is to be maintained. The regulation of ritual worship is its almost exclusive interest; its presuppositions are that men will wish to offer gifts to God, will sin against God, will want to know the will of God for everyday life. That is to say, Leviticus depicts a community exploring its relationship with God.”

The preservation of divine-human relationship is expressed best in Leviticus’s exhortation: “If you walk in my statutes and observe my commandments and do them…I will walk among you, and will be your God, and you shall be my people. I am Yahweh you God” (Lev.26:3,12ff.).

The promise of progeny is found only in Chapter one of Exodus, but thereafter the promise is only implicitly alluded to. The promise of land though more prominent, nevertheless appears only in scattered allusions throughout Exodus and Leviticus.

3. Numbers and Deuteronomy
In these books, the patriarchal promise most in evidence is land. Their orientation and movement is towards the land, the promise that is partly fulfilled, but to a large extent unfulfilled. The Book of Numbers depicts this orientation and movement toward the land.

As far as Deuteronomy is concerned, it goes without saying that everything focuses upon the land. Among its most characteristic phrases are “the land/ground/gates/cities/and the like” which Yahweh your/our God gives you” occurs 34 time. Deuteronomy’s common expression, “Yahweh your/our God,” 300 times, emphasizes the permanency of the relationship, the constant reference to “commandments,” “statutes,” “judgments” along with exhortations to “love” God (11 times) and “covenant” (23 times) designate the character of the relationship.

“So even at the point of the imminent fulfillment of the promise of land, the promise as a whole, in all its other elements (progeny/relationship) has not become an inalienable possession of Israel’s, but as much a challenge as a promise, a promise that can threatened and even thwarted by its recipients. Only the fact that it is Yahweh’s promise can create any confidence in its continuing fulfillment.”

F. Summary
In summary, the divine promise or blessing to the patriarchs, while frequently alluded to in each of its form throughout the Pentateuch, presents one or other of its elements more prominently in various books.

But remember that the promise is partly fulfilled. There remains the future where the promise will be all the more fulfilled. It is good to repeat and emphasize what was said in the beginning: that in the face of human initiatives that always lead to disaster, God’s initiative is presented over and over again. The story of the Pentateuch may well be the story of man who often remains sinful and of God who changes his mind and so forgives man and restores him to grace and freedom. For God is “I am who am”—the name of God whose meaning is the God over all other gods who is active and helping, the God of Abraham, Isaac and Jacob.













THE MEANING OF INSPIRED SCRIPTURES

THE MEANING OF INSPIRED SCRIPTURES

THE INTERPRETATION OF THE BIBLE IN THE CHURCH, The Pontifical Biblical Commission (1993)



The Literal Sense
 It is necessary in Biblical Interpretation
 It is that which is directly expressed by the inspired human authors. Hence, it is also called author-meaning.
 How does one arrive at the author’s intended meaning? One has to ask the right questions in order to get at the author-meaning.

 Two basic categories of good exegetical questions:
a) questions of content (what is said)
b) questions of context (why it is said)

 The questions of context are two kinds
a) Historical—has to do both with:
1. the historical setting of a document (e.g., the city of Corinth, its geography, people, economic and socio-political situation),
2. the specific occasion of the document (i.e., why it was written, e.g., Gal. 2:11-14)
b) The literary context—has to do with why a given thing was said at a given point in the narrative. For example, the Finding of the Child Jesus in the Temple (Lk. 2:41-52)

One key question for interpretation is: Why did Luke place this account between the infancy and public ministry accounts? An exegete can perceive that by placing the episode of the Finding of the Child Jesus at this point of the narrative, Luke has constructed a very persuasive Christological sequence. In the Annunciation, an angel proclaims that Jesus is God’s Son (Lk. 1:35); at age 12 Jesus, when speaking for the first time, makes clear that God is His Father (Lk. 2:29); at age 30 at the beginning of His public ministry, God’s own voice from heaven says, “You are my beloved Son” (Lk. 3:22-23).

 The questions of content are basically four kinds:
a) Textual criticism—the determination of the actual wording of the author
b) Lexical data—vocabulary and meaning of words (e.g., Gen. 2:20)
c) Grammatical data—the relationship of words to one another (e.g., Gen. 2:20)
d) Historical-cultural background—the relationship of words and ideas to the background and culture of the author and his readers (e.g., Gen. 2:23)

Thus, the aim to exegesis is to come up with a clear understanding of the author’s original intention.
Two Elements: the author and his readers

The Spiritual Sense
 The Spiritual Sense is the meaning expressed by the biblical texts when read:
1. under the influence of the Holy Spirit,
2. in the context of the paschal mystery of Christ
3. and of the new life in the Spirit

Thus, one can discover another meaning of the text more than what the human author originally intended.
For example, 2 Sam. 7:12-13 speaks of God’s promise to David through the prophet Nathan that his son shall sit on his throne and his reign shall be everlasting. Originally, this would refer to the succeeding sons of David to seat on his throne.

But in the light of Jesus event, this would refer to Christ who rules forever, not only on the earthly throne of David. This was not intended by the original author of 2 Samuel.

There is a profound element of continuity as well as a move to a different level.

This Spiritual Sense is also seen in the typologies like Adam as the figure of Christ (Rom. 5:14), the flood as the figure of baptism (1 Pet. 3:20-21), etc.

The Fuller Sense
 The Fuller Sense (sensus plenior) is defined as a deeper meaning of the text, intended by God but not clearly expressed by the human author. The Fuller Sense can be found in the biblical text when one studies the text in light of:
1. other biblical texts
2. the authentic doctrinal tradition (official teachings of the Magisterium)

Examples:
1. The context of Mt. 1:23 gives a Fuller Sense to the prophecy of Isa. 7:14 in regard to the virgin who will conceive.
2. The Patristic and conciliar teaching about the Trinity expresses the Fuller Sense of the teaching of the New Testament regarding God the Father, the Son and the Holy Spirit.
3. The definition of original sin by the Council of Trent provided the Fuller Sense of Paul’s teaching in Rom. 5:12-21.

This affirms our belief that through the guidance of the Holy Spirit, given the new context of our times and the succeeding generation, the text will bring our fresh meanings that had lain hidden in the original context. In this way the Bible continues to speak through all generations at different periods of history.