OTHCC Chapter 37: items 721 - 740

The Old Testament in the Heart of the Catholic Church < > All Chapters

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Ecclesiastes proposes wisdom, pleasure, wealth, power, and honest toil as what give meaning to existence, but he says that he has learned that all of them are vanity and a striving after the wind. The sun shines just as much on the wicked as it does on the righteous, and in the end, death comes equally to all.

Read Eccl 12:1. God definitely has created all and is sustaining all. Read Eccl 11:9. Some scholars have said that ''judgment'' does not mean condemnation, but knowledge about the true meaning of existence, which God alone knows. Now read Eccl 3:12-13. This sentiment is repeated in various ways several times in Ecclesiastes.

Read Eccl 12:7-8. Despite his underlying faith that God knows what he's doing, Ecclesiastes says that man can not see beyond death, and so in the end whatever we do in life looks pointless. We all end up the same - dead.

In a sense, the Catholic Church also teaches that man can not see beyond death, but that something new has happened. Man now has a choice of deaths. The death of Jesus gives man a new ''death'' that he can choose instead of the death he would otherwise have to die. Man can be baptized and live in the death of Jesus the crucified and risen Lord, sharing with all the angels and saints in the eternal banquet of the sacrificed Lamb of God. >>

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This heavenly banquet, given in the blood of the new and everlasting covenant, in this life is made really present in the Eucharist. The Eucharist literally is a bit of heaven on earth, as the Fathers of the Church often noted. Every Eucharist is the effective sign of the meaning of life: we are meant to enjoy everlasting happiness in intimate union with God:

''God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church.''

''To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Savior. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life.'' [CCC 1]

Every Eucharist is the proof that Ecclesiastes lacked. Life is infinitely good and has infinite meaning in the blood of the Lamb. On the other hand, man really is created free. He really can move away from intimate union with Jesus, farther and farther away from the sacraments of his Catholic Church. A man can move more and more toward meaninglessness and genuine death, if that is what he really wants. <<

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Genesis Exodus Leviticus Numbers Deuteronomy || Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings || 1 Chronicles 2 Chronicles Ezra Nehemiah || Tobit* Judith* Esther 1 Maccabees* 2 Maccabees* Job

Psalms

Proverbs Ecclesiastes >> Song of Songs << Wisdom* Sirach* || Isaiah Jeremiah Lamentations Baruch* Ezekiel Daniel || Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi

The Old Testament books with a star * are not any more or less important than the others. The star indicates that the Catholic Church definitively professes and knows these books to be part of the sacred writings, the inspired Word of God [cf. CCC 120], but that they are specifically rejected by the Jewish people, and called ''apocryphal'' (of doubtful inspiration) by Protestants.

''Song of Songs'' means ''the greatest Song.'' Most scholars say it is a loosely-organized assemblage of love poems. Many modern scholars confess that they have no absolutely convincing argument for how old the Song of Songs is, how old the love poems in it are (they might be really old), how they came to be together in the Song, and most importantly, how in the world the Song of Songs got in the Bible without even mentioning God once.

A ''seal'' was an identifying mark, almost the presence of the person, worn as a pendant around the neck, set in wax on a document, etc. Read Song 8:6-7, which many scholars say is ''obviously'' the culmination of the book: love is strong (some suggest ''relentless'') as death.

However, over the centuries, the Song of Songs has had many different ''obvious'' meanings. For many centuries, Catholic commentators were absolutely convinced that the Song of Songs ''obviously'' made no references at all to physical love (St. Bernard, for one, ''proved'' this). >>

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Picking up on long Jewish tradition which had identified the bride and groom as the LORD and Israel, Catholic commentators said that the Song of Songs ''obviously'' was a very elaborate allegory regarding the union of Christ and his Church. Still later, the woman in the poems came to be thought of as the Virgin Mary. Some of these passages in the Song of Songs have become part of the liturgy of the Church on feasts in honor of Mary.

Some modern scholars have (shall we say) disagreed with St. Bernard: the Song of Songs is no allegory but celebrates erotic love and desire. They are convinced that the lovers plainly are having full sexual relations. They even remark that the lovers have been identified as bride and groom only by tradition - the text itself does not say that they are actually married.

However, other scholars note the repetition of passages like Song 3:5 in the Song of Songs. Read Song 3:4-5. She's definitely leading him into the bedroom - but then she's stopped. It's not the right time. >>

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In the revision of the liturgy after the Second Vatican Council, the Church assembled passages from the Song of Songs into a reading that may be chosen for the First Reading of a nuptial Mass. Since whatever else marriage is, it is about what you do when you make babies, this new reading may not have been selected if the Holy Father and the bishops had been convinced that St. Bernard had spoken the definitive last word on the complete meaning of the Song of Songs.

On the other hand, the context of these words of erotic passion and desire (read in church!) is a nuptial Mass in which the couple swears to be true to each other until death and to accept children lovingly from God.

Here, the Catholic Church stands forever in the way of anyone who would say that sex is ''really'' just a momentary experience of pleasure. Instead, she teaches plainly, to anyone who would listen, that erotic passion is very, very important, so important that the only context in which it has its true meaning is the context of a man and a woman (not two men or two women) who make solemn vows to be true to each other for life and to accept children from God with love. Anything less moves you farther from Christ. >>

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Anything less - anything less - does not express the real meaning of erotic passion, and moves you farther from Christ. The Catholic Church has been completely clear about this point for a very, very long time. Our Lord himself taught this to her to help all men move closer to him.

The passages that make up this option for the First Reading come mainly from Song 2: verses 8-10, 14, and 16, and then conclude with Song 8:6-7, as above. Read Song 2 now.

You should also remember that the Song of Songs also still is read by the Church as referring to Mary, and also as referring to the union of Christ and his Church. The different meanings add to each other, and do not cancel each other out. Marriage, as St. Paul noted, is a sign that refers to the covenantal union between Christ and his Church.

Scholars continue to study the Song of Songs, just as they do every book in the Bible, and as is usual for scholars, they have many elaborate theories about what it means. Some of them may even be right.

We know that as man continues to study the Bible and find more of its true meaning, Jesus himself, with love infinitely stronger than death for his one and only Bride and Body, his Catholic Church, continues by the power of the Holy Spirit to protect the true meaning of the Bible through the sacrament of Holy Orders. <<

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Genesis Exodus Leviticus Numbers Deuteronomy || Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings || 1 Chronicles 2 Chronicles Ezra Nehemiah || Tobit* Judith* Esther 1 Maccabees* 2 Maccabees* Job

Psalms

Proverbs Ecclesiastes Song of Songs >> Wisdom* << Sirach* || Isaiah Jeremiah Lamentations Baruch* Ezekiel Daniel || Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi

The Old Testament books with a star * are not any more or less important than the others. The star indicates that the Catholic Church definitively professes and knows these books to be part of the sacred writings, the inspired Word of God [cf. CCC 120], but that they are specifically rejected by the Jewish people, and called ''apocryphal'' (of doubtful inspiration) by Protestants.

The first meaning of Wisdom 2 is that some men come to the conclusion that life is essentially pointless, so they try to lose themselves in pleasures. However, they also become enraged by the man faithful to God, whose every breath is an affront to their chosen philosophy and way of living. Read Wis 2:1-20 now. Now re-read Wis 2:12-20. The Catholic Church has also heard this passage as referring to

a.   David.
b.   Israel.
c.   Jesus.

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The literal sense of a scripture passage is the meaning intended by the original author, as discovered by scholarship and as clarified and corrected in the light provided by the Holy Spirit working in and through the sacraments. Read Wis 2:21-3:9. According to many scholars, part of the literal sense of this passage is a teaching about

a.   evolution.
b.   immortality.
c.   transubstantiation.

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Many scholars believe that righteousness or justice in the context of the book of Wisdom means God's loving ordering of the world. Read Wis 1:12-15. This passage has been heard by the Catholic Church to mean that

a.   God created all things good and that everything that happens is for the best.
b.   God created all things good and that man's sin brought death to the world.
c.   The world is totally ruled by God and that man has no choices to make.

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Many scholars agree that the book of Wisdom was written within 100 years of Christ's birth, with the purpose of encouraging faithful Jews during a time when Greek power, science, and ideas made Jewish thought and traditions seem childish and irrelevant to some. These scholars say that the author of Wisdom is highly educated and is very familiar with Greek ideas. He just doesn't think that they are as important as faithfulness to the LORD.

Books in the Old Testament like the book of Wisdom are usually not that interested in subjects like proper worship, the Temple, the history of the Jewish people, the covenants the LORD made with his people, or even the Law, though when these are mentioned, it is with approval.

However, Wisdom is unusual in this regard. For example, read Wis 19:6-9. Here Wisdom explicitly links the traditional subject matter of ''wisdom books'' with the great saving events of Israel. >>

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Now re-read Wis 1:12-15 and Wis 2:21-24. Many scholars note that passages like these have often been cited by saints and scholars as the Catholic Church has reflected on mysteries such as creation, immortality, and the Fall. The book of Wisdom has been an important resource for the Church since very early times.

Many passages in Wisdom, particularly in the first nine chapters, are read by the Catholic Church in her liturgies. <<

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Genesis Exodus Leviticus Numbers Deuteronomy || Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings || 1 Chronicles 2 Chronicles Ezra Nehemiah || Tobit* Judith* Esther 1 Maccabees* 2 Maccabees* Job

Psalms

Proverbs Ecclesiastes Song of Songs Wisdom* >> Sirach* << || Isaiah Jeremiah Lamentations Baruch* Ezekiel Daniel || Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi

The Old Testament books with a star * are not any more or less important than the others. The star indicates that the Catholic Church definitively professes and knows these books to be part of the sacred writings, the inspired Word of God [cf. CCC 120], but that they are specifically rejected by the Jewish people, and called ''apocryphal'' (of doubtful inspiration) by Protestants.

The Book of Sirach

a.   has no similarity to other wisdom literature in the Old Testament such as Proverbs and the book of Wisdom.
b.   is a review of the entire history of Israel from the time of Abraham to the time of the Maccabees.
c.   was used at length by the Catholic Church to present moral teachings to catechumens and to the faithful.

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Many passages from the book of Sirach are read in the liturgy of the Catholic Church.

a.   Yes.
b.   No.
c.   Maybe.

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One would describe the book of Sirach as being

a.   a short book of edifying stories.
b.   a lengthy collection of short teachings.
c.   a medium-length historical account.

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Read the Prologue or Foreword to the book of Sirach. This was written by the author's grandson and is not inspired, but is usually included because of its interest and its association with the book.

The book of Sirach has been an important resource for the Catholic Church for a long time. It was used to instruct catechumens in the specifics of a moral life (catechumens are those undergoing a time of instruction, prayer, and testing before baptism into the Catholic Church), and advice from Sirach was also frequently recommended to the faithful. Many passages from Sirach are read in the Church's liturgy.

Sirach proclaims the one God, the God of Israel, the creator of everything including wisdom, which is knowledge in thought and deed of the loving order in which God sustains his creation. ''Fear'' of the LORD is the ability to know that the LORD is present and to act accordingly - with awe and reverence toward him and his law. Read Sir 1:1-20. >>

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For examples of Sirach's teachings, read Sir 3:1-9, Sir 3:29-4:10, Sir 10:6-7, Sir 17:1-14, Sir 25:1-2.

To be fair, there are also teachings of Sirach that are not very helpful in the present age. For example, read the last verse of Sir 26. Business dealings of any kind are rarely mentioned in the Old Testament. Sirach is simply suspicious of them all - not very helpful advice to people who must live in a modern economy.

Also, Sirach contains teachings, for example on the general wickedness of women, that the Catholic Church actively rejects. The most infamous of these passages is Sir 42:14, which literally reads, "Better a man's evil than a woman's goodness." Now read CCC 369-373 and CCC 489.

A ''milder'' passage in the same vein is Sir 23:22-27. An adulterous woman - no mention of the man involved - is the worst thing ever. Read Sir 23:22-27. Some scholars have noted that Jesus himself answers this attitude in John 8:1-11 - the adulterous woman is forgiven, while it is her male accusers who become ashamed and walk away. Read John
8:1-11. >>

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The Catholic Church has always found much to commend in Sirach, but she also always realizes that only her Lord, Jesus Christ himself, is the fulfillment of God's law, and that only the Holy Spirit that he sent is the law's perfect interpreter. The Holy Spirit enlightens the world with the truth in many ways, but especially and most clearly in and through the Lord's Bride and Body, his Catholic Church, and definitively in the judgments of the Holy Father and bishops in communion with him.

According to many modern scholars, the author of Sirach may have been a well-off, pious scholar giving advice to well-off young men who would grow up to be scribes and administrators. The advice: how to live a life faithful to God. It is very interesting that many young people in the advanced technological economies of today will also grow up to be the equivalent of well-off ''scribes and administrators.''

Indeed, the modern world would be a much better place if everyone from secretaries to heads of large corporations actually heeded Sirach's basic message of faithfulness to God, self-discipline, almsgiving, devotion to spouse and family, and moderation.

The Holy Spirit has led the Catholic Church to discern that Sirach is the Word of God. You can be sure that Christ himself is present to you as you read it and try to understand what it teaches. <<

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Genesis Exodus Leviticus Numbers Deuteronomy || Joshua Judges Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings || 1 Chronicles 2 Chronicles Ezra Nehemiah || Tobit* Judith* Esther 1 Maccabees* 2 Maccabees* Job

Psalms

Proverbs Ecclesiastes Song of Songs Wisdom* Sirach* || >> Isaiah << Jeremiah Lamentations Baruch* Ezekiel Daniel || Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi

The Old Testament books with a star * are not any more or less important than the others. The star indicates that the Catholic Church definitively professes and knows these books to be part of the sacred writings, the inspired Word of God [cf. CCC 120], but that they are specifically rejected by the Jewish people, and called ''apocryphal'' (of doubtful inspiration) by Protestants.

One of the key findings of modern scholarship regarding the Old Testament is the scholarly consensus that the book of Isaiah

a.   could not have been written by a single author.
b.   could only have been written by one single author.
c.   had no real ''authors'' as we would understand the term.

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Read Isa 1:1. Hezekiah was king of Judah around 700 BC, before and after the fall of the northern kingdom, Samaria. Now read Isa 45:1. Cyrus was the king of Persia who released the Jews from bondage in Babylon in 538 BC (that is, over 150 years later). Is it likely that the same Isaiah is responsible for both chapter 1 and chapter 45 of the book of Isaiah?

a.   Yes.
b.   No.
c.   Maybe.

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Modern scholars see three main authors in the book of Isaiah. The writings of the prophet Isaiah of Jerusalem, who lived around 700 BC, are set down (with what most scholars say is some additional material) in chapters 1-39. This part of Isaiah is known to scholars now as ''First Isaiah.'' The prophets Amos, Hosea, and Micah were contemporaries of Isaiah.

Scholars identify a second writer, ''Second Isaiah,'' as the author of chapters 40-55, and ''Third Isaiah'' as the author of chapters 56-66. Second Isaiah is thought to have been a prophet around the time of the end of the exile in Babylon. Third Isaiah is said to have originated somewhat later, as Jews faced the harsh realities of resettling and rebuilding Jerusalem after the exile. Most scholars think that while Third Isaiah might have been written by the author of Second Isaiah himself, more probably a disciple or disciples wrote it.

Most scholars also believe that the writers of Second and Third Isaiah somehow thought of themselves as being in the tradition of the original Isaiah. In other words, they see the book of Isaiah as having both unity and continuity with the prophet Isaiah, in spite of its multiple authorship. >>

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