Friday, June 26, 2009
-David Vincent Meconi, S.J., in "Becoming Gods by Becoming God's: Augustine's Mystagogy of Identification," Augustinian Studies 39:1 (2008) 61-74.
Monday, June 22, 2009
“First, Paul’s strategic deployment of scriptural texts is profoundly contextual, taking into account both the near context and the larger narrative context from which he quotes.
Second, Paul’s exegesis is salvation-historical in orientation, meaning that the location of his OT allusions and citations within the entire arc of the biblical story of God’s redemption of his people is significant.
Third, Paul employs a typological methodology to correlate different texts, figures and events of salvation history in a theologically meaningful pattern. Thus Paul often cites in tandem thematically related texts from patriarchal and Israelite narratives (see Gal 3:6-9, 10-14; 4:21-31), inviting his readers to find significant elements of historical continuity in God’s dealings with his people. For example, by viewing the typological correlation of the Abrahamic and Israelite images in Galatians 4:21-31, it becomes clear that Paul (unlike many modern covenant theologians) does not explain the Old and New Covenants exclusively in temporal terms (i.e., before/after Christ). Instead, by linking the New Covenant with Abraham, and the Old Covenant with Moses, Paul shows how the new surpasses the old precisely because it preceded it, in view of the promise and oath that God pledged to Abraham.
Fourth, Paul argues in a teleological style. In other words, he deploys OT citations and allusions earlier in his discourse with a view to a certain endpoint or telos, that is, a scriptural argument or conclusion introduced only later or at the end of his discourse. For example, the typological interpretation of Genesis 16-21 in Galatians 4:21-31 forms a certain climax of Paul’s argument in Galatians, shedding light on the scriptural citations employed earlier. Thus, interpreters need to read Paul’s arguments in both directions, since later portions shed light on earlier ones, and vice versa.”
Friday, June 12, 2009
“By an appropriate contemplation of the text, the philosophy hidden in its words [may] become manifest, once the literal meaning has been purified by a correct understanding. Paul somewhere calls the shift from the corporeal to the spiritual ‘a turning to the Lord and the removal of a veil.’ In all these different expressions and names of contemplation Paul is teaching us an important lesson: we must pass to a spiritual and intelligent investigation of Scripture so that consideration of the merely human element might be changed into something perceived by the mind…We know that even the Word himself, who is adored by all the creation, passed on the divine mysteries when he had assumed the likeness of a man. He reveals to us the meaning of the law…Christ trained his disciples’ minds through sayings veiled and hidden in parables, images, obscure words, and terse sayings in riddles.”
-Gregory of Nyssa, Commentary on the Song of Songs.
-Lewis Ayres, "The Patristic Hermeneutic Heritage" in The Bible in Pastoral Practice: Readings in the Place and Function of Scripture in the Church.
Friday, June 05, 2009
“Christ ‘stripped’ the rulers and authorities. The meaning of the verb apekdysamenos has occasioned much discussion, with three possibilities surfacing. The Greek Fathers took the verb to be in the middle, or reflexive, voice, thus translating it: Christ ‘stripped off himself’ the hostile forces that had clung to him on the cross like an alien garment. The Latin Fathers took the verb to be active in voice but intransitive (though they understood the object to be Christ’s death). The resulting translation is: Christ ‘stripped himself’ of his flesh through death on the cross, since the flesh was the means by which the evil powers could exercise their tyranny over humans. Most interpreters today, however, believe the verb is active in voice and transitive: Christ ‘stripped the rulers and authorities’ of their power by virtue of his death on the cross and subsequent resurrection.”
-C. Marvin Pate, The End of the Age Has Come.
Monday, June 01, 2009
A student asked, "Since you say the priests are married to the Church, how can the Church have multiple husbands?"
A: The Church has only ONE husband and that is Jesus Christ. The priests, when ordained, become alter Christus (another Christ) and act in persona Christi (in the Person of Christ). So while there are many priests who, when they become priests, are married to the Church, they are so because they act in the ONE Person of Jesus Christ.