OTHCC Chapter 80: items 1581 - 1600

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

{1581}      Down

A prophet would say, ''Thus says the LORD'' the way that a king's messenger would say, ''Thus says the King.'' Read Ezek 2, 3:1-11 (all of chapter two, then 3:1-11). Ezekiel is commanded by God to make certain that at least the people

a.   know that a prophet is among them.
b.   repent of their sins and see their failings.
c.   share their bread with the needy.

{1582}      Down       Up

The question of what to do and to believe after Jerusalem has fallen arises. Specifically, what good will it do to be faithful to God and his law, when we are doomed to live in exile forever because of our fathers' sins? (The children are tasting the bitter green grapes that the fathers have eaten). Read Ezek 18. The LORD tells Ezekiel that the present generation

a.   has personal responsibility for its own actions.
b.   should follow the law even though it doesn't matter.
c.   will be judged by the sins of its fathers.

{1583} Down Up

The Jews of Ezekiel's time, suffering in Babylon with no end in sight, ask a good question: what point is there in doing good when you are suffering already? Catholics understand that no suffering makes moving away from Christ a good thing.

Yet there is no question that suffering can severely restrict our ability to draw near to God. Furthermore, at our death, and perhaps in moments of great suffering, we are completely powerless. We are not able to draw near to God at all. However, in those moments we can still allow God to draw near to us.

Even when we are powerful and resourceful, we can not draw near to Christ without his help: ''Lord, I am not worthy to receive you, but only say the word and I shall be healed.''

We know that Jesus was a man like us. He was tempted by the devil and absolutely was capable of sin, yet he remained completely innocent even during great suffering. The torture and death that Jesus endured was completely unjustified, yet never once did he turn away from his Father.

It is the faith of the whole Catholic Church that Jesus's sacrifice on the cross, made re-present at the Eucharist, is the answer to all suffering. His Eucharistic sacrifice of himself to his Church is the reason why we can with confidence continue to do whatever is in our power to draw near to Jesus, even when we are suffering.

He is Lord over death itself, and he will never abandon those who, even in their suffering, draw near to his beloved bride, the Catholic Church. He sends the Holy Spirit to console us and strengthen us always and bring us to his Father. <<

{1584}      Down       Up

The people of Judah are in exile in Babylon, and despair. Eternal death in Babylon appears to be their fate. Ezekiel has a vision. Read Ezek 37:1-14. In the vision the LORD says that

a.   the hope of the people is truly lost and they are cut off from life.
b.   they will rebuild but will be an empty skeleton without union with God.
c.   they will rebuild themselves as a people under their own power.

{1585}      Down       Up

People often seem to look back in history at the ''obvious'' mistakes that have been made, and conclude that we could never make such silly, dangerous, or horrible errors. We're too intelligent. We're too moral. We're too sincere. We're not naïve, the way ''they'' were. In a way, that's right - there's not much chance that we would burn St. Joan of Arc at the stake.

Of course, we know something that no one at the time knew - that she's ''St. Joan of Arc'' - which gives us an enormous advantage no one at the time possessed. So (just to remind you again), when it comes to what the Bible ''really'' means, what seems very, very ''reasonable'' - even to you - can still be a very dangerous heresy that can lead people away from Christ. Heresies, ideas that clearly conflict with what the Catholic Church solemnly teaches, are typically

a.   ideas that a fair number of people (at times, even a large number of people) think are more true and more reasonable.
b.   ideas that are thought up exclusively by wicked, evil people whose sole intention is to harm the Catholic Church.
c.   ideas which are so obviously ridiculous, that no one, except perhaps a few crazies, ever takes them seriously.

{1586}      Down       Up

People have ideas about what the Bible means all the time, and that's actually a good thing. Part of man's job in life is to figure things out, which definitely includes figuring out, more and more deeply, what the Bible means. Quite often, though, different people can have different ideas. These disagreements

a.   are always a threat to the ability of God's people to profess the true faith without error.
b.   are never a threat to the ability of God's people to profess the true faith without error.
c.   may be a threat to the ability of God's people to profess the true faith without error.

{1587}      Down       Up

When there are two different ideas about what the Bible means, the Holy Father, and/or Catholic bishops who are united with him, step in and decide the true meaning of the Bible

a.   always.
b.   at times.
c.   never.

{1588}      Down       Up

Suppose someone today began to teach that the Old Testament does not belong in the ''real'' Bible. You now know that someone (Marcion) taught this same idea long ago, and you also know that the bishops of Marcion's time, in union with the bishop of Rome (the Pope), made a definitive decision that Marcion's ideas were not true.

Now suppose that you're a Catholic bishop, and the guy who's teaching this new ''Marcionism'' lives in your diocese and is (or at least used to be) a Catholic. As the bishop, you have a sacramental responsibility to defend the faith. So, you call him up on the telephone and tell him that he's teaching an idea that is contrary to faith and to the true meaning of the Bible.

The guy says to you, ''Well, I never heard of this person Marcion. Besides, times have changed. We now know that the Old Testament is the product of an oppressive, patriarchal, warlike, sexist, homophobic culture, and its message simply doesn't fit with Jesus's message of love! On top of that, you personally have no right to tell me what to do. I would be proved wrong only if all the Catholic bishops in the world got together in a special meeting, and together with the Pope, they all agreed that I'm wrong.''

After hearing this, you as the bishop could legitimately say, ''Look. It's not 'my opinion' that the Old Testament belongs in the Bible. I'm simply handing on to the people in my diocese what the Catholic Church solemnly teaches.''

You could also say, ''I freely admit that, if Holy Orders is not a sacrament, then, when the bishops of Marcion's time in union with the bishop of Rome decided that Marcion's ideas were wrong, then they could have been making a mistake. But Holy Orders is a sacrament, they were acting in the person of Christ himself when they made that decision, and so - unless you want to say that Christ himself, the Way, the Truth, and the Life, can make a mistake about the true way to the Father - they didn't make a mistake, the Old Testament is a true part of the true Word of God, and that's that.''

If you were this guy's bishop, you could say that to him. Or could you?

a.   No, you could correct him only after you had asked the Pope's permission.
b.   No, only all the bishops working together can say that an idea is untrue.
c.   Yes, any Catholic bishop can freely hand on settled Catholic doctrine.

{1589}      Down       Up

You're the bishop, and the guy you've telephoned is still arguing with you. He says, ''But I have new, better reasons for saying that the Old Testament doesn't belong in the 'real' Bible. For example, it's sexist. Marcion never said that.''

The guy is basically telling you that if somebody - in any generation - comes up with some new reason that the Old Testament doesn't belong in the ''real'' Bible, then that opens up the whole question again. Which of the following is something that you, as the bishop, could say to him in reply?

a.   ''Bishops are only human - maybe we made a mistake the first time.''
b.   ''I guess you're right - we should take a look at this again.''
c.   ''Maybe you'd be right - if Holy Orders weren't a sacrament.''

{1590}      Down       Up

So, you're the bishop in the previous questions, and the guy you telephoned replies, ''Well, bishop, that's your opinion, and I have mine,'' and hangs up on you.

In certain historical periods, there were very dramatic punishments for heresy. This is not one of those periods. Nowadays, very little happens even to Catholics who teach, believe, and act on obvious heresy. At most, the worst material punishment they can suffer is, they might lose their jobs, but only if they work directly for the Church. Theoretically, they can be expelled from the Church, as Marcion was, but this is very, very rare.

Punishments for heresy certainly don't seem as ''serious'' now. But does that mean that heresies themselves should no longer be taken seriously? Nowadays, deliberately teaching, believing, or acting on a heresy

a.   is still a very serious matter.
b.   matters, but not that much.
c.   no longer matters at all.

{1591}      Down       Up

We have seen that people can disagree. Catholic bishops can also disagree. For instance, in 1990, the vast majority of American bishops voted for a document which said that, somewhere around the year 1970, we all forgot that the English word ''man'' could mean ''generic human being.'' A few American bishops disagreed, and did not vote for that document.

Bishops can also disagree about some very serious things. In fact, some scholars estimate that, around 350 AD, the majority of Catholic bishops in the whole world believed and taught the heresy known as Arianism.

Just imagine: at that time, if you were a Catholic, the chances may have been better than fifty-fifty that your own bishop was telling you that all sensible people, and all faithful Catholics, knew that Jesus Christ was not actually God! This historical fact means that

a.   Holy Orders is not really a sacrament. Bishops are not protected from error, even when they decide something important.
b.   the Catholic Church became corrupt a long time ago, and has failed to preserve the true meaning of Christianity.
c.   we have to pay close attention to whether particular bishops are teaching in union with the bishop of Rome, the Pope.

{1592} Down Up

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 village of Tekoa is just south of Jerusalem. Read Amos, Am 1:1. Amos was from the southern kingdom of Judah

a.   and prophesied there in the southern kingdom.
b.   but prophesied in both the north and the south.
c.   but prophesied in the northern kingdom of Israel.

{1593}      Down       Up

Read Am 7:10-13. The reception given Amos's prophecies was

a.   favorable.
b.   lukewarm.
c.   unfavorable.

{1594}      Down       Up

Read Am 5:18-20. Many scholars have said that the ''day of the LORD'' in Amos's time had meant a day of celebration and worship, and that for Amos, the ''day of the LORD''

a.   meant a day of the LORD's judgment against Israel.
b.   referred to a day of wrath against Israel's enemies.
c.   reinforced and expanded the celebratory meaning.

{1595} Down Up

Two additional passages in Am 9 are worthy of special note in this introductory textbook for Catholic students, because they speak of the LORD's presence among non-Jews. First, read Am 9:11-12. St. James refers to this passage when he gives his approval of St. Paul's mission to convert the Gentiles. Read Acts 15:15-17.

Second, read Am 9:7. By the standards of the Old Testament, which by and large stresses the holiness of the Jewish people in their separateness, this verse is different. It says that by nature the Jewish people are no different from any other. Other peoples too have had their migrations from other lands, and somehow the LORD was responsible.

The bulk of the Old Testament is not overturned in this one verse. The LORD's relationship to Israel and his call to her is unique. Also, it is clear in many places in the Old Testament that Israel's covenant with the LORD is not due to any particular merit on her part, but to his doing, his call of her.

On the other hand, there are also places in the Old Testament where it is said that in some way the LORD is also responsible for the fate of ''the nations.'' For example, Psalm 96 proclaims that God is the king of all the nations, indeed of all creation.

The book of Amos uses sarcasm, ridicule, and strong language to condemn the northern kingdom's unfaithfulness to the LORD and it is preoccupied with the Jewish people's faithfulness. Nonetheless, the passages in Amos that include all mankind as under the care of the LORD do exist, and have been noticed by the Catholic Church since her earliest days. The Catholic Church professes that the union between Christ and his Catholic Church is meant to include all men. <<

{1596} Down Up

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.

Read Hosea, Hos 1:1. Roughly, Hosea prophesied during what time period?

a.   The early years of the northern kingdom of Israel (around 930-900 BC).
b.   The middle years of the northern kingdom of Israel (around 850-820 BC).
c.   The last years of the northern kingdom of Israel (around 750-720 BC).

{1597}      Down       Up

Read Hos 3. Hosea compares Israel to

a.   his own unfaithful wife.
b.   sheep without a shepherd.
c.   the vineyard of the LORD.

{1598}      Down       Up

Hosea calls to mind two qualities that the LORD attributed to himself while giving the Ten Commandments to Moses. Read Ex 34:6-7. Read Hos 4:1-2. What are these two qualities that Hosea says the people of Israel now lack?

a.   faithfulness and a bond of merciful love.
b.   justice and a proper sense of duty.
c.   piety and obedience.

{1599}      Down       Up

Read Hos 2:18-22 (in some Bibles, Hos 2:16-20). The prophet Hosea emphasizes that the covenant is like

a.   a battle.
b.   a contract.
c.   a marriage.

{1600}      Up

Most modern scholars think that the following six books are closely associated with Deuteronomy and with each other and form a larger unit in the Old Testament:

Joshua
Judges
1 and 2 Samuel
1 and 2 Kings

Many ancient traditions of the Jewish people seem to have been brought together and edited in these books. That does not mean that each of the books says the same thing or that they have the same viewpoint. For instance, in distinct contrast to the book of Judges, the book of Joshua

a.   describes an easy and speedy conquest of the promised land under the competent leadership of Joshua.
b.   outlines a very slow and uncertain occupation of the land with the help of various military leaders and advisors.
c.   shows the pattern of good and bad kings that governed Israel up to the time of the Exile in Babylon.

Up < > All Chapters

copyright (c) 2001 John Kelleher. All rights reserved.
www.catholiclearning.com