The Book of Leviticus contains nothing but priestly legislation, yet it is not simply a jumble of laws. It has an order to it- an order that reveals much about Israel’s religious practices. One thing is certain- these are not the customs of the time in the desert but rather an entire code of conduct for priests and Levites who serve at the temple in Jerusalem.
The taboo laws on diet and sickness show that Israel’s idea of proper worship was not limited to the temple. These restrictions apply to people in everyday life and make every moment fitting for the praise of God. Similar customs are found in other cultures throughout the ancient world. Many of the individual taboos against animals are very ancient and may be rooted in primitive experience with dangerous eating habits. Many experts believe that the risk of trichinosis from eating undercooked pork may have played a role in rejecting the pig. In the same way, the contagious nature of certain skin rashes and sores may have led to quarantining victims. Priests made these kinds of decisions and so medical problems gained religious status.
But such explanations are not enough to fully understand the thinking of Israel on the subject. The extensive list of animals contains many that would pose no risk to the eater. In fact a close look at the total division of animals in Chapter 11, reveals a pattern based on Genesis 1. God has given an order to the world by establishing plants in the ground, birds in the air, fish swimming in the seas and animals that graze. All the forbidden foods in Leviticus fall under failures to this Divine order. Creatures living in the sea that have no fins or scales are taboo because they walk on the bottom as animals would on land; birds that do not fly are forbidden; animals that do not graze are to be avoided. What does it teach us? It teaches us that the basic outlook of Israel toward food was not just to gain nourishment but also to reflect God’s goodness in creation. What one ate was highly symbolic of what one believed. Novatian teaches that forbidden foods were banned simply as a way of rendering homage to God; thus it is good to be frugal in easting and drinking.
As regards Circumcision, the Church sees a connection- a prefiguring of Baptism. The Navarre commentary states that the fact that Circumcision was done on the eighth day after birth was significant.
The connection of sex with divine worship actually has its origins in many ancient Middle Eastern Cultures. The coming to birth of a new being is always a sign of God’s blessing. Remember, that the Hebrews were a tribal society and the primary responsibility of men and women was the continuation of the species – procreation and the continuation of the family and the race. Procreation was highly regarded in the Mesopotamian culture. In Genesis, God commands the first couple to increase and multiply. Human procreation was always considered sacred. Man’s abuse of sexual faculties for mere pleasure was always considered a rejection and profanity of the Divine. Sexuality has always been wrapped in mystery. It is when the divine mystery is stripped away to exalt the mere physical function that sex becomes profane.
The notion that women were inferior to men had nothing to do with women’s capabilities or gifts, as modern day feminists would have us believe. It has it’s origin in a misinterpretation of the first sin- Original Sin, in which Eve sinned first and then convinced Adam to do the same. The fact that there existed different kinds of purification indicated that women were held in high esteem as far as the family went. Spiritually, they were considered weaker or inferior. It had nothing to do with intelligence or abilities.
Leprosy was a horrible, widespread and insidious disease in these times. It was also infectious and had to be kept from spreading. Lepers were shunned and isolated from the general populace. Leprosy was also considered a sign of separation from God. The curing of lepers by Jesus was a sign of how much compassion he had for them. It shows and teaches us many things – one of which the uncleanliness of the body as well as the soul can be cured by the love and compassion of God. The story of St, Francis and the Leper, teaches us compassion for all fellow human beings and that deformity and uncleanliness exists only in our eyes not God’s – if only we trust in Him.
One day while riding through the countryside, Francis, the man who loved beauty, who was so picky about food, who hated deformity, came face to face with a leper. Repelled by the appearance and the smell of the leper, Francis nevertheless jumped down from his horse and kissed the hand of the leper. When his kiss of peace was returned, Francis was filled with joy. As he rode off, he turned around for a last wave, and saw that the leper had disappeared. He always looked upon it as a test from God...that he had passed.
TA/4/7/10
Monday, April 12, 2010
Wrap-Up for Leviticua 8-10
Chapters 8-10 in Leviticus form a section often called “The Priestly Code”. It is the second of two parts into which Leviticus can be divided. It deals with the sacrificial system from the point of view of the priests. Although it is oftentimes valid to draw parallels from the Old Testament to the New and to see how the Old is fulfilled in the New, it is not always accurate to cite direct connections between the Old Testament and our own world today. The cultural gap between the world today and the Old Testament world of almost three thousand years is just too wide to draw a direct link. We must be careful then, when discussing certain Old Testament topics, that we take into account the differences in morals, mores and culture before drawing too many conclusions.
A case in point is a discussion of the Levitical priesthood and priesthood in the Catholic Church. The Catechism of the Catholic Church defines the priesthood of the Old Testament as “the chosen people was constituted as ‘a kingdom of priests and a holy nation.’ Within the chosen people of course, God selected the tribe of Levi and set it apart for priestly and liturgical service. As the commentary states, the priest were appointed to “act on behalf of men in relation to God, to offer gifts and sacrifices for sins.” The commentary goes on to say that this priesthood was powerless to bring about salvation, needing to repeat its sacrifices ceaselessly and unable to bring about a definitive sanctification. Definitive sanctification came only with the High Priesthood of Jesus and His death on the Cross. Jesus’ sacrifice was a one-time sacrifice for all time. Jesus was both Priest AND Victim. Jesus was the only priest that could affect Redemption. Once this was done, all further sacrifices were rendered unnecessary. Jesus transmitted his priestly
authority to the Apostles (Mt16:18-20). The Apostles conferred this authority to the bishops and their successors. Unlike the Levitical priesthood, which was primarily ceremonial, the Priesthood instituted at the Last Supper gave priests the POWER to act not only in Jesus’ name but also in His person. We call this “In Persona Christi” and it means that the Priests is the visible person of the invisible Christ and acts with Jesus’ Hands, Heart and Soul!. No Levite ever approached this kind of Spiritual power and authority. So, again, we must be cautious about drawing parallels between the Levitical Priesthood and the Priesthood today.
As the Levites were set apart for Liturgical service, so the unction was used to designated a person or thing consecrated to God. In those days, oil was mixed with perfumes such as frankincense and myrrh were used for particular functions. Today, oil has the same purpose in the Catholic Church, besides it’s use in the Sacraments of Baptism, Confirmation, Holy Orders and anointing of the Sick, oil is used to dedicate altars and sacred vessels and vestments. An interesting fact about the three oils used in Catholic Sacraments is that the Oil of Chrism used in Confirmation is the only oil that you can smell. It contains balsam, which in the early years of the Church was used to anoint the dead. The other two oils, the Oil of the Catechumens and the Oil of Unction are odorless.
The high priest’s vestments were probably more akin to the ceremonial vestments worn by the Pope and Bishops today rather than the Mass vestments that we see each week. The fact that the vestments had a symbolic meaning beyond just ornamentation is similar to Papal vestiture throughout history. The high priest wore the golden plate with the name of God on it. The Pope wears the
Crucifix on his mitre and the Fisherman’s Ring as a sign not only of authority but also humility and simplicity. The high priests’ ephod was to show that he bore the weakness of the people on his shoulders. The Pope carries his crozier (staff) to indicate a simple shepherd leading his sinful flock to Christ. Finally, as the high priest donned the pomegranates to indicate harmony and unity, the Pope wears the pallium (The white cloth scarf around his neck) which is a Byzantine tradition worn by a Roman Pope to show that the Church breathes with two lungs, East and West.
Blood, the sign of life was used in the ordination ceremony to anoint the right ear, hand and toe of the priest, preparing him to listen carefully to the word of God. We indicate that today in the ordination ceremony and before the proclamation of the Gospel, when the priests makes the sign of the Cross on his head, lips and heart, saying; “ May the Word of God be in my mind, on my lips and in my heart.” The Levites also used blood to consecrate the vestments. Blood is not used in any part of the Catholic liturgy until the wine becomes the Precious Blood of Our Lord at the Consecration.
The interesting incident of Nahab and Abihu demonstrates that there is a fine line between outward observance and interior disposition. Jesus constantly battled the Pharisees concerning this. Outward observance of liturgy can only have meaning if our hearts are properly disposed toward God and neighbor.
In conclusion, there are some parallels between the Levitical priesthood and the priesthood of today but we must be careful. Although we see a foreshadowing in the use of oil and vestments and the conduct of the priests, the Levite would never tell you that he was representing God when he performed his sacrificial duties. This was not remotely on his mind. He saw himself “set apart” to lead the people in the way of holiness and fidelity to the Covenant. The Catholic priest, on the other hand, not only is ordained for these things but also is armed with the authority of Our Lord to make him present on the altar at every Mass. The Second Vatican Council in it’s document entitled “Presbyterorum Ordinis” (The Ministry and Life of Priests) says the following: “…through the ministry of priests, the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ, the only mediator, which the Eucharist is offered through the priests’ hands in an unbloody and sacramental manner until the Lord Himself shall come. The ministry of the priest is directed to this and finds its consummation in it.” (PO I-2). The Levitical Priesthood was the remote origin and foreshadowing of what was to come. The Catholic priesthood is the fulfillment of Jesus’ High Priesthood on earth and in Heaven.
TA 4/16/10
A case in point is a discussion of the Levitical priesthood and priesthood in the Catholic Church. The Catechism of the Catholic Church defines the priesthood of the Old Testament as “the chosen people was constituted as ‘a kingdom of priests and a holy nation.’ Within the chosen people of course, God selected the tribe of Levi and set it apart for priestly and liturgical service. As the commentary states, the priest were appointed to “act on behalf of men in relation to God, to offer gifts and sacrifices for sins.” The commentary goes on to say that this priesthood was powerless to bring about salvation, needing to repeat its sacrifices ceaselessly and unable to bring about a definitive sanctification. Definitive sanctification came only with the High Priesthood of Jesus and His death on the Cross. Jesus’ sacrifice was a one-time sacrifice for all time. Jesus was both Priest AND Victim. Jesus was the only priest that could affect Redemption. Once this was done, all further sacrifices were rendered unnecessary. Jesus transmitted his priestly
authority to the Apostles (Mt16:18-20). The Apostles conferred this authority to the bishops and their successors. Unlike the Levitical priesthood, which was primarily ceremonial, the Priesthood instituted at the Last Supper gave priests the POWER to act not only in Jesus’ name but also in His person. We call this “In Persona Christi” and it means that the Priests is the visible person of the invisible Christ and acts with Jesus’ Hands, Heart and Soul!. No Levite ever approached this kind of Spiritual power and authority. So, again, we must be cautious about drawing parallels between the Levitical Priesthood and the Priesthood today.
As the Levites were set apart for Liturgical service, so the unction was used to designated a person or thing consecrated to God. In those days, oil was mixed with perfumes such as frankincense and myrrh were used for particular functions. Today, oil has the same purpose in the Catholic Church, besides it’s use in the Sacraments of Baptism, Confirmation, Holy Orders and anointing of the Sick, oil is used to dedicate altars and sacred vessels and vestments. An interesting fact about the three oils used in Catholic Sacraments is that the Oil of Chrism used in Confirmation is the only oil that you can smell. It contains balsam, which in the early years of the Church was used to anoint the dead. The other two oils, the Oil of the Catechumens and the Oil of Unction are odorless.
The high priest’s vestments were probably more akin to the ceremonial vestments worn by the Pope and Bishops today rather than the Mass vestments that we see each week. The fact that the vestments had a symbolic meaning beyond just ornamentation is similar to Papal vestiture throughout history. The high priest wore the golden plate with the name of God on it. The Pope wears the
Crucifix on his mitre and the Fisherman’s Ring as a sign not only of authority but also humility and simplicity. The high priests’ ephod was to show that he bore the weakness of the people on his shoulders. The Pope carries his crozier (staff) to indicate a simple shepherd leading his sinful flock to Christ. Finally, as the high priest donned the pomegranates to indicate harmony and unity, the Pope wears the pallium (The white cloth scarf around his neck) which is a Byzantine tradition worn by a Roman Pope to show that the Church breathes with two lungs, East and West.
Blood, the sign of life was used in the ordination ceremony to anoint the right ear, hand and toe of the priest, preparing him to listen carefully to the word of God. We indicate that today in the ordination ceremony and before the proclamation of the Gospel, when the priests makes the sign of the Cross on his head, lips and heart, saying; “ May the Word of God be in my mind, on my lips and in my heart.” The Levites also used blood to consecrate the vestments. Blood is not used in any part of the Catholic liturgy until the wine becomes the Precious Blood of Our Lord at the Consecration.
The interesting incident of Nahab and Abihu demonstrates that there is a fine line between outward observance and interior disposition. Jesus constantly battled the Pharisees concerning this. Outward observance of liturgy can only have meaning if our hearts are properly disposed toward God and neighbor.
In conclusion, there are some parallels between the Levitical priesthood and the priesthood of today but we must be careful. Although we see a foreshadowing in the use of oil and vestments and the conduct of the priests, the Levite would never tell you that he was representing God when he performed his sacrificial duties. This was not remotely on his mind. He saw himself “set apart” to lead the people in the way of holiness and fidelity to the Covenant. The Catholic priest, on the other hand, not only is ordained for these things but also is armed with the authority of Our Lord to make him present on the altar at every Mass. The Second Vatican Council in it’s document entitled “Presbyterorum Ordinis” (The Ministry and Life of Priests) says the following: “…through the ministry of priests, the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ, the only mediator, which the Eucharist is offered through the priests’ hands in an unbloody and sacramental manner until the Lord Himself shall come. The ministry of the priest is directed to this and finds its consummation in it.” (PO I-2). The Levitical Priesthood was the remote origin and foreshadowing of what was to come. The Catholic priesthood is the fulfillment of Jesus’ High Priesthood on earth and in Heaven.
TA 4/16/10
Thursday, February 25, 2010
Introduction To Leviticus
Jewish tradition has given a very honored place to the Book of Leviticus because it contains a significant number of laws and commandments by which Judaism defines its life and practice. Six hundred and thirteen commandments have been identified in the Pentateuch, which are binding in Israel. Some 247 of these occur in Leviticus. The early rabbinic commentators of the Talmud spent many hours and volumes examining the meaning of the statements in Leviticus and establishing practical ways in which they still could be observed many centuries after they were written down. The learned teachers of the law in the first centuries after Christ (from about 70 to 500 AD). Never tired debating the myriad ways of understanding the legal materials in Leviticus and elsewhere. This may seem particularly surprising since nearly all of the laws of sacrifice that fill the first quarter of the Book of Leviticus had been rendered impossible to perform by the Roman conquest of Jerusalem and the destruction of the Temple in 70 AD. It indicates, however, how richly diverse the contents of this book, that even with the in ability to perform so many of its commands, it still remains the most important statement of Law for Judaism.
It is also important to recall that in Judaism, Torah (Law) does not have the narrow and constricting meaning of Law in modern society. “Torah” means teaching or way and it can be best understood as a means of expressing ourselves before God as a faithful and obedient son or daughter. Law for the Jew is always linked to joy. Following God’s law means a happy and contented person: Look at Psalm 119. Psalm 119 continues like this for another 173 verses. Most modern day Christians are repulsed at the idea of animal sacrifices or what should be eaten or not eaten or the topic of the purity or impurity of bodily functions.
To appreciate Leviticus, we need to reflect on its message on two levels. First, we can explore what religious insight and meaning the various laws and practices had for an ancient Israelite. Second, we can look at the major themes it treats in terms of how they reveal the enduring character and purpose of God, which gave direction and vitality to Israel’s fidelity and witness throughout the centuries, and that have become central to Christianity’s own teaching. AN example of this would be the idea of sacrifice. Without knowing the central role of sacrifice in Leviticus as a means of relating to God, the meaning of Jesus’ own death and the explanation of the Eucharist would be seriously weakened and perhaps incomprehensible.
Leviticus has really two major divisions that are quite different in spirit. Chapters 1-16 give regulations for matters that are handled directly by the priests. Chapters 17-27 treat the larger social areas of community behavior and public worship. Both of these areas express the spiritual heart of living within the covenant.
All of the laws in both sections of Leviticus seem to be a part of what separates the sacred from the ordinary. God is holy and not to be treated in just any old way. Judaism and Christianity have always made the transcendence of God a first priority. In other words both Jews and Christians recognize the gulf that divides us as creatures from the one who creates. Certain moments of our lives and certain n activities (such as the sacraments) highlight this difference. Humans enter into the realm of the sacred that is set apart on a holy day or in a holy place or by a consecrated holy person (priest). Certain features of our being too are holy, such as sexuality, birth and death, because they are at the heart of the mystery of Divine creation and Divine control over existence. They are to be treated with special reverence. Exodus covered the making of all necessary sacred objects and some ordination rites; Leviticus concentrates on how Israel is to act according to holy principles.
Chapter 17-25 deal in particular with acting according to holy principals. This section is called “The Holiness Code” and it has become the model for modern day legal and ethical systems. They established Israel as a nation living under the law both legal and liturgical with God as its leader.
In Hebrew, the Book of Leviticus is called Vayikra, which means, “He called”. This title shows the full nature of this fascinating book being a call to holiness by God to all of his people over all time.
TA
2/24/10
It is also important to recall that in Judaism, Torah (Law) does not have the narrow and constricting meaning of Law in modern society. “Torah” means teaching or way and it can be best understood as a means of expressing ourselves before God as a faithful and obedient son or daughter. Law for the Jew is always linked to joy. Following God’s law means a happy and contented person: Look at Psalm 119. Psalm 119 continues like this for another 173 verses. Most modern day Christians are repulsed at the idea of animal sacrifices or what should be eaten or not eaten or the topic of the purity or impurity of bodily functions.
To appreciate Leviticus, we need to reflect on its message on two levels. First, we can explore what religious insight and meaning the various laws and practices had for an ancient Israelite. Second, we can look at the major themes it treats in terms of how they reveal the enduring character and purpose of God, which gave direction and vitality to Israel’s fidelity and witness throughout the centuries, and that have become central to Christianity’s own teaching. AN example of this would be the idea of sacrifice. Without knowing the central role of sacrifice in Leviticus as a means of relating to God, the meaning of Jesus’ own death and the explanation of the Eucharist would be seriously weakened and perhaps incomprehensible.
Leviticus has really two major divisions that are quite different in spirit. Chapters 1-16 give regulations for matters that are handled directly by the priests. Chapters 17-27 treat the larger social areas of community behavior and public worship. Both of these areas express the spiritual heart of living within the covenant.
All of the laws in both sections of Leviticus seem to be a part of what separates the sacred from the ordinary. God is holy and not to be treated in just any old way. Judaism and Christianity have always made the transcendence of God a first priority. In other words both Jews and Christians recognize the gulf that divides us as creatures from the one who creates. Certain moments of our lives and certain n activities (such as the sacraments) highlight this difference. Humans enter into the realm of the sacred that is set apart on a holy day or in a holy place or by a consecrated holy person (priest). Certain features of our being too are holy, such as sexuality, birth and death, because they are at the heart of the mystery of Divine creation and Divine control over existence. They are to be treated with special reverence. Exodus covered the making of all necessary sacred objects and some ordination rites; Leviticus concentrates on how Israel is to act according to holy principles.
Chapter 17-25 deal in particular with acting according to holy principals. This section is called “The Holiness Code” and it has become the model for modern day legal and ethical systems. They established Israel as a nation living under the law both legal and liturgical with God as its leader.
In Hebrew, the Book of Leviticus is called Vayikra, which means, “He called”. This title shows the full nature of this fascinating book being a call to holiness by God to all of his people over all time.
TA
2/24/10
Monday, February 1, 2010
Wrap Up Talk For Exodus 30-32
It may seem to us that the liturgical details we read in these three Chapters of Exodus are boring and tedious. To the Hebrew people of that day and today, these passages, along with the genealogies (toledoths) in the Pentateuch are the most important of all the Scriptures. They form the foundations of and give legitimacy to Hebrew worship of God. As Catholics, we are heirs to a very long and rich liturgical tradition, which actually preceded Jesus’ earth shattering Passover at the Last Supper. Jesus did NOT invent a new liturgy, when He instituted the Holy Eucharist but rather was faithful to the Seder traditions of the Jewish Law. What He did do was to bring Jewish Law to its fulfillment by the sacrifice of Himself. To do this, He hearkened back to the time of Moses and the Exodus. It was during this period that the rudiments of worship were developed. Later, many of these traditions would be taken from desert to become institutionalized in the Temple at Jerusalem. Many of these traditions had very practical origins and then only later assumed a theological significance. Incense is a good case in point. Incense was readily available in the Middle East and widely used. Primarily, it was used as a perfume to mask the smell of large gatherings of unwashed bodies as well as the stench of the entrails of sacrificed animals. Eventually, the sight of the clouds of sweet smelling smoke came to symbolize prayer pleasing to God rising to the heavens. Catholic use of incense is well documented and finds its origins in the early days of the Church probably around the 4th Century. The common reference to it in Jewish Temple worship suggests an early familiarity with it by Christians. Liturgies of St. Mark and James refer to it’s use in the “Sacred Mysteries” around the fifth century. A Roman Ordo (book of the order of worship) of the seventh century mentions that incense was used by the bishop when processing to the altar on Good Friday. Almost all Eastern Liturgies bear witness to it’s use in the celebration of the Mass. In the present discipline of the Western Church, incense is used at solemn Mass. solemn blessings, processions, choral offices and funerals. When incense is used, it is generally burned. There are two cases, however, when it is not – does anybody know? (Answer next week!)
Incense was used frequently as well as basins and oil in Jewish Liturgies. In Catholic worship today basins are used, at Baptism, at Mass for the Lavabo (washing of the priests’ hands) and at the Washing of the Feet on Holy Thursday. Basins in Old Testament times were used to catch and conserve water, which was a precious resource, so that it could be used again. In Temple worship, the bronze basin was used for ritual washings following the sacrifices.
The use of earthly material such as water, oil and bread as symbols in liturgical worship is part of what we call the “Sacramental Principle”. The Sacramental Principle states that God uses things of the earth to symbolize his saving power in the Sacraments.
As with water, oil was a staple of life in the Middle East. Oil was widely used for cooking, particularly in the baking of bread. It was also used for medicinal purpose and for anointing. In the Jewish Dispensation, It was widely used in the anointing of priests and consecrated persons. In the Catholic Church, three Sacramental Oils (Oleo Sacra) are used: The Oil of the Catechumens (Baptism), the Oil of Chrism (Confirmation and Holy Orders) and the Oil of Unction (Anointing of Sick).
The Oil of Catechumens is usually pressed olive oil or palm oil, the Oil of Chrism is very aromatic because it contains a mixture of olive oil and balsam. The Oil of Unction is most frequently olive oil.
Despite the establishment of these liturgical signs and the origin of early Hebrew worship, many of the people continued to fall into Idolatry. In its origins in Jewish teaching, idolatry (Gr. eidololatria) denotes Divine worship given to an image. The natural extension of this as it came to be is Divine worship given to anyone or anything other than God. St. Thomas Aquinas, (whose Feast Day is tomorrow) treats it the same as superstition. (Summa Theo.II_II, qxciv). The most serious aspect of idolatry is that fact that it is in direct opposition to our primary object of worship, which must be God. Putting anything before God is the most serious of all sins and has its origins in Original Sin. Today, we find many things that society puts before worship of God – entertainment, sports, money, power and sex. The danger with this most grave of sins, then as now, is that it is insidious. It becomes so much a part of us that, if not confessed, will take over our personality. We “become the sin”.
The primary way to avoid serious sins like putting things before God, is Prayer and the Sacraments. Chapter 32 of Exodus, in Moses’ dialogue with God, we can see the doctrinal basis for Salvation – Covenant, Sin and Mercy. It is a cycle that will repeat itself in the national life of Israel many times – and in our own lives, today. God makes a covenant with us, we break it by sinning but after just punishment, God calls us back and extends his boundless Mercy. It is this Mercy which God extends to us every time, we receive the Sacrament of Reconciliation. The episode of the Golden Calf is one of the great teachings of Exodus because it points out two realities of the spiritual life. (1)That the pattern of Covenant, Sin and Mercy plays out to this very day. (2) A strong Interior Life is necessary for us to fight temptation. And as Moses teaches us -we cannot have a spiritual life without a dialogue with God in the inner recesses of our soul.
Incense was used frequently as well as basins and oil in Jewish Liturgies. In Catholic worship today basins are used, at Baptism, at Mass for the Lavabo (washing of the priests’ hands) and at the Washing of the Feet on Holy Thursday. Basins in Old Testament times were used to catch and conserve water, which was a precious resource, so that it could be used again. In Temple worship, the bronze basin was used for ritual washings following the sacrifices.
The use of earthly material such as water, oil and bread as symbols in liturgical worship is part of what we call the “Sacramental Principle”. The Sacramental Principle states that God uses things of the earth to symbolize his saving power in the Sacraments.
As with water, oil was a staple of life in the Middle East. Oil was widely used for cooking, particularly in the baking of bread. It was also used for medicinal purpose and for anointing. In the Jewish Dispensation, It was widely used in the anointing of priests and consecrated persons. In the Catholic Church, three Sacramental Oils (Oleo Sacra) are used: The Oil of the Catechumens (Baptism), the Oil of Chrism (Confirmation and Holy Orders) and the Oil of Unction (Anointing of Sick).
The Oil of Catechumens is usually pressed olive oil or palm oil, the Oil of Chrism is very aromatic because it contains a mixture of olive oil and balsam. The Oil of Unction is most frequently olive oil.
Despite the establishment of these liturgical signs and the origin of early Hebrew worship, many of the people continued to fall into Idolatry. In its origins in Jewish teaching, idolatry (Gr. eidololatria) denotes Divine worship given to an image. The natural extension of this as it came to be is Divine worship given to anyone or anything other than God. St. Thomas Aquinas, (whose Feast Day is tomorrow) treats it the same as superstition. (Summa Theo.II_II, qxciv). The most serious aspect of idolatry is that fact that it is in direct opposition to our primary object of worship, which must be God. Putting anything before God is the most serious of all sins and has its origins in Original Sin. Today, we find many things that society puts before worship of God – entertainment, sports, money, power and sex. The danger with this most grave of sins, then as now, is that it is insidious. It becomes so much a part of us that, if not confessed, will take over our personality. We “become the sin”.
The primary way to avoid serious sins like putting things before God, is Prayer and the Sacraments. Chapter 32 of Exodus, in Moses’ dialogue with God, we can see the doctrinal basis for Salvation – Covenant, Sin and Mercy. It is a cycle that will repeat itself in the national life of Israel many times – and in our own lives, today. God makes a covenant with us, we break it by sinning but after just punishment, God calls us back and extends his boundless Mercy. It is this Mercy which God extends to us every time, we receive the Sacrament of Reconciliation. The episode of the Golden Calf is one of the great teachings of Exodus because it points out two realities of the spiritual life. (1)That the pattern of Covenant, Sin and Mercy plays out to this very day. (2) A strong Interior Life is necessary for us to fight temptation. And as Moses teaches us -we cannot have a spiritual life without a dialogue with God in the inner recesses of our soul.
Tuesday, November 17, 2009
Discussion Questions For Exodus 21-23
1. Chapter 21 begins what is called the “Book of the Covenant” It contains laws that are called “apodictic laws” and “casuistic laws”. What is the difference in these two kinds of laws?
The sacred authors of Exodus present this collection of laws as something sanctioned by God Himself. Why is this?
List several clues that tell us that these laws were written very early.
List some of the apodictic laws. What was the punishment? What is the classic “law of vengeance”? Why does this law indicate a development of the law of nomadic peoples?
What was the procedure for an unmarried girl to get married according to the law? Was there any kind of marriage contract?
Why was sacrificing to false gods such a temptation to the Israelites?
What is shocking about Exodus 23:3? What does St. Augustine say about this law?
According to Exodus 23, what do we mean by the use of the term “Angel” of the Lord? Be careful how you answer this one
Please support Winterfest Nov.21-22. HAPPY THANKSGIVING!
The sacred authors of Exodus present this collection of laws as something sanctioned by God Himself. Why is this?
List several clues that tell us that these laws were written very early.
List some of the apodictic laws. What was the punishment? What is the classic “law of vengeance”? Why does this law indicate a development of the law of nomadic peoples?
What was the procedure for an unmarried girl to get married according to the law? Was there any kind of marriage contract?
Why was sacrificing to false gods such a temptation to the Israelites?
What is shocking about Exodus 23:3? What does St. Augustine say about this law?
According to Exodus 23, what do we mean by the use of the term “Angel” of the Lord? Be careful how you answer this one
Please support Winterfest Nov.21-22. HAPPY THANKSGIVING!
Wrap Up Notes for Exodus 19-20
q Chapters 19 and 20 deal with the central events of Exodus – the encounter with God and the Covenant of Sinai between God and His people.
q A key idea of this section is what we call “election”. The term is used in RCIA (Christian Initiation today)
q The idea of “Elect” is closely connected with Covenant. It implies that as people of God, we will have demands made upon us. We can attain our dignity on the basis that we conform to God’s Will.
q So let’s look at the Ten Commandments in some depth. A lot of times, we just look at the Commandments at face value but there is a lot more to them.
q God helps us in many ways to live a moral life. He gives sanctifying grace which awakens in us the desire to say no to temptations and sin and to choose only virtue which is good.
q He gives us the Theological and Cardinal Virtues and the grace to practice the Human virtues so that we can grow stronger in them. God gives us the grace through the Church and through the reception of the Sacraments. He also teaches us how we should live.
q One way he does this is by giving us the Ten Commandments.
q The first three Commandments treat with our relationship with God. The last seven concern our relationship with each other. The First Commandment calls us to have faith in the one true God. (“I AM THE LORD YOUR GOD…YOU SHALL HAVE NO OTHER GODS BESIDES ME” (EX20:2-3). The First Commandment fosters the virtue of Religion that moves us to adore God alone because He is holy and worthy of our praise.
q The First Commandment prohibits idolatry, the worship of false gods. In today’s world that could mean materialism, sports, money, sex and power and what is called “secular humanism”.
q The Second Commandment requires respect for the Lord’s name. Like the First Commandment, it belongs to the virtues of religion and governs the use of our speech in sacred matters. The Second Commandment. Habitual disrespect for God, displayed in cursing
q and the use of vulgar language can create an attitude that erodes our relationship with the Lord and with others.
q “REMEMBER TO KEEP HOLY THE SABBATH DAY” is the Third Commandment. The Third Commandment has been concretized for Catholics by the precepts of the Church. Yet it is more than a precept. The observance of the Sabbath should be seen as a NEED, not an obligation, rising from the depths of the Christian life. It means we must love the Lord’s Day. It is critically important that the Catholic be convinced that they cannot live without their faith or share fully in the life of their parish unless they take part in Sunday Mass. It must be for us the most important event of our week.
q The Fourth Commandment “HONOR YOUR FATHER AND MOTHER’ means more than just that. It means strengthen your family. Marriage and family are ordered for the good of the Spouses and to the procreation of children. Children owe their parents respect, gratitude, just obedience and assistance. This Commandment deals with all aspects of family life. It also deals with the duties of government and the duties of citizens, including the responsibilities of the state and society to foster family values and too strengthen the family in every way.
q “YOU SHALL NOT KILL” - the Fifth commandment means promoting the Culture of Life. The Fifth Commandment calls us to foster the physical, spiritual emotional and social well being of ourselves and others. For that reason it forbids, murder, abortion, euthanasia and any life threatening acts. We need to counter the relativism that imperils human life. We must witness to God in all creatures. “Where God is denied, and people live as though He did not exist, or His commandments are not taken into account, the dignity of the human person and the inviolability of human life also end up being rejected or compromised.” (Pope John Paul II Evangelium Vitae ). We are called to confron the weakening of conscience in modern society. Too many peoplr fail to distinquish between good and evil – moral relativism. Moral confusion lead many to support plicies that desecrate life.
q “YOU SHALL NOT COMMIT ADULTERY” – The Sixth Commandment is a call to self-mastery. It summons spouses to marital fidelity but also to view that fidelity as a reflection of God’s fidelity to us. (As we have seen in Exodus.). It calls us to an internal discipline of mental and actual chastity – which is the key to true freedom of mind and body. The many ways in which one can depart from the Virtue of
q Chastity are more than evident in American culture today. The exploitation of sexuality for commercial gain is manifested in countless ads and other means of engaging our attention through television and media. We need a healing of sexuality and the Sixth Commandment calls us to that. The Sixth Commandment integrates bodily sexuality with the broader human reality, that we are all made to love one another and that we are made in God’s image and likeness.
q THE SEVENTH COMMANDMENT – “Thou Shalt Not Steal’ means to act justly. It means not only stealing of goods but to respect their property. Theft also includes embezzeling, computer theft, stealing time on the job, copyright violations and pirating things such as music or computer games. The heart of the Seventh Commandment is to acquire the virtue of moderation In our possessions and justice in our treatment of others. It also is the Commandment that safeguards religious freedom and our care for the environment.
q “THOU SHALT NOT BEAR FALSE WITNESS” – The Eighth Commandment demand that we speak the truth . Truth is a virtue which consists in showing oneself true in deeds and words. In our culture, moral relativism challenges our ability to tell the truth because it claims that ther is no objective truth. Jesus says that this is a lie; “I am the way, the truth and the life.” It also ensures that we have aright to hear the truth not only from peoplr but from communications organizations and media.
q “Practice Purity of Heart” – YOU SHALL NOT COVET YOUR NEIGHBOR’S WIFE, says the Ninth Commandment. It means that we experience tensions between physical and spiritual desires. This is a direct result of Original Sin. What separates us from the animal kingdom is the virtue of temperance and modesty. Modesty protects the mystery of a person and hence their dignity. Modest behavior respects the boundaries that are imbedded in our natures by natural law. Purification of heart demands prayer. It also requires patience, decency and discretion.
q The Tenth Commandment - YOU SHALL NOT COVET YOU NEIGHBOR’S GOODS. The Tenth Commandment completes the Ninth, which forbids concupiscence of the flesh, The tenth concerns intentions of the heat. The financial scandals that periodically occur in our society show that greed is a constant threat to moral behavior. To the contrary, the tenth Commandment calls us to practice generosity. The tenth Commandment liberates us from being slaves to money and possessions.
TA/ 11/11/09
q A key idea of this section is what we call “election”. The term is used in RCIA (Christian Initiation today)
q The idea of “Elect” is closely connected with Covenant. It implies that as people of God, we will have demands made upon us. We can attain our dignity on the basis that we conform to God’s Will.
q So let’s look at the Ten Commandments in some depth. A lot of times, we just look at the Commandments at face value but there is a lot more to them.
q God helps us in many ways to live a moral life. He gives sanctifying grace which awakens in us the desire to say no to temptations and sin and to choose only virtue which is good.
q He gives us the Theological and Cardinal Virtues and the grace to practice the Human virtues so that we can grow stronger in them. God gives us the grace through the Church and through the reception of the Sacraments. He also teaches us how we should live.
q One way he does this is by giving us the Ten Commandments.
q The first three Commandments treat with our relationship with God. The last seven concern our relationship with each other. The First Commandment calls us to have faith in the one true God. (“I AM THE LORD YOUR GOD…YOU SHALL HAVE NO OTHER GODS BESIDES ME” (EX20:2-3). The First Commandment fosters the virtue of Religion that moves us to adore God alone because He is holy and worthy of our praise.
q The First Commandment prohibits idolatry, the worship of false gods. In today’s world that could mean materialism, sports, money, sex and power and what is called “secular humanism”.
q The Second Commandment requires respect for the Lord’s name. Like the First Commandment, it belongs to the virtues of religion and governs the use of our speech in sacred matters. The Second Commandment. Habitual disrespect for God, displayed in cursing
q and the use of vulgar language can create an attitude that erodes our relationship with the Lord and with others.
q “REMEMBER TO KEEP HOLY THE SABBATH DAY” is the Third Commandment. The Third Commandment has been concretized for Catholics by the precepts of the Church. Yet it is more than a precept. The observance of the Sabbath should be seen as a NEED, not an obligation, rising from the depths of the Christian life. It means we must love the Lord’s Day. It is critically important that the Catholic be convinced that they cannot live without their faith or share fully in the life of their parish unless they take part in Sunday Mass. It must be for us the most important event of our week.
q The Fourth Commandment “HONOR YOUR FATHER AND MOTHER’ means more than just that. It means strengthen your family. Marriage and family are ordered for the good of the Spouses and to the procreation of children. Children owe their parents respect, gratitude, just obedience and assistance. This Commandment deals with all aspects of family life. It also deals with the duties of government and the duties of citizens, including the responsibilities of the state and society to foster family values and too strengthen the family in every way.
q “YOU SHALL NOT KILL” - the Fifth commandment means promoting the Culture of Life. The Fifth Commandment calls us to foster the physical, spiritual emotional and social well being of ourselves and others. For that reason it forbids, murder, abortion, euthanasia and any life threatening acts. We need to counter the relativism that imperils human life. We must witness to God in all creatures. “Where God is denied, and people live as though He did not exist, or His commandments are not taken into account, the dignity of the human person and the inviolability of human life also end up being rejected or compromised.” (Pope John Paul II Evangelium Vitae ). We are called to confron the weakening of conscience in modern society. Too many peoplr fail to distinquish between good and evil – moral relativism. Moral confusion lead many to support plicies that desecrate life.
q “YOU SHALL NOT COMMIT ADULTERY” – The Sixth Commandment is a call to self-mastery. It summons spouses to marital fidelity but also to view that fidelity as a reflection of God’s fidelity to us. (As we have seen in Exodus.). It calls us to an internal discipline of mental and actual chastity – which is the key to true freedom of mind and body. The many ways in which one can depart from the Virtue of
q Chastity are more than evident in American culture today. The exploitation of sexuality for commercial gain is manifested in countless ads and other means of engaging our attention through television and media. We need a healing of sexuality and the Sixth Commandment calls us to that. The Sixth Commandment integrates bodily sexuality with the broader human reality, that we are all made to love one another and that we are made in God’s image and likeness.
q THE SEVENTH COMMANDMENT – “Thou Shalt Not Steal’ means to act justly. It means not only stealing of goods but to respect their property. Theft also includes embezzeling, computer theft, stealing time on the job, copyright violations and pirating things such as music or computer games. The heart of the Seventh Commandment is to acquire the virtue of moderation In our possessions and justice in our treatment of others. It also is the Commandment that safeguards religious freedom and our care for the environment.
q “THOU SHALT NOT BEAR FALSE WITNESS” – The Eighth Commandment demand that we speak the truth . Truth is a virtue which consists in showing oneself true in deeds and words. In our culture, moral relativism challenges our ability to tell the truth because it claims that ther is no objective truth. Jesus says that this is a lie; “I am the way, the truth and the life.” It also ensures that we have aright to hear the truth not only from peoplr but from communications organizations and media.
q “Practice Purity of Heart” – YOU SHALL NOT COVET YOUR NEIGHBOR’S WIFE, says the Ninth Commandment. It means that we experience tensions between physical and spiritual desires. This is a direct result of Original Sin. What separates us from the animal kingdom is the virtue of temperance and modesty. Modesty protects the mystery of a person and hence their dignity. Modest behavior respects the boundaries that are imbedded in our natures by natural law. Purification of heart demands prayer. It also requires patience, decency and discretion.
q The Tenth Commandment - YOU SHALL NOT COVET YOU NEIGHBOR’S GOODS. The Tenth Commandment completes the Ninth, which forbids concupiscence of the flesh, The tenth concerns intentions of the heat. The financial scandals that periodically occur in our society show that greed is a constant threat to moral behavior. To the contrary, the tenth Commandment calls us to practice generosity. The tenth Commandment liberates us from being slaves to money and possessions.
TA/ 11/11/09
Friday, October 30, 2009
Discussion Questions For Exodus 16-18
1. What is the relationship between the prodigies of the manna and quail and the other great events of Exodus like the plagues and the Crossing of the Red Sea? What do all of these events tell us about how God acts in history?
2.What lessons does the author in the Deuteronomic tradition try to teach us from the episode of the manna? How is the depth of this teaching reflected in the New Testament?
3.What should we learn from the episodes of complaining that precedes the desert prodigies? What does Origen say about this?
4. What does prodigies mean? (BONUS QUESTION!!!!!)
5. What do we mean when we refer to the “triple presence” of God?
6. Explain the social reasons and theology behind the Sabbath Day? What are the aspects of both?
7. What is the story behind the place names Meribah and Massah?
8. What were the reasons for and the ramifications of Moses’ appointment of the judges?
2.What lessons does the author in the Deuteronomic tradition try to teach us from the episode of the manna? How is the depth of this teaching reflected in the New Testament?
3.What should we learn from the episodes of complaining that precedes the desert prodigies? What does Origen say about this?
4. What does prodigies mean? (BONUS QUESTION!!!!!)
5. What do we mean when we refer to the “triple presence” of God?
6. Explain the social reasons and theology behind the Sabbath Day? What are the aspects of both?
7. What is the story behind the place names Meribah and Massah?
8. What were the reasons for and the ramifications of Moses’ appointment of the judges?
Subscribe to:
Posts (Atom)