From Chaos To Order: An Exegetical And Scientific Exploration Of Genesis 1:1-31

Commentary on Genesis 1:1-2 (Young's Literal Translation):

"In the beginning of God's preparing the heavens and the earth — the earth hath existed waste and void, and darkness [is] on the face of the deep, and the Spirit of God fluttering on the face of the waters."

Scientific Context: This passage introduces a primordial cosmos characterized by chaos and potential, setting the stage for the unfolding narrative of creation. Current scientific understanding posits that the early Earth was indeed a chaotic environment, dominated by molten rock and an atmosphere laden with vapor. This context is pivotal for appreciating how water emerged as a fundamental element in Earth’s evolution, ultimately laying the groundwork for life as we know it.

Exegetical Commentary: The term "Spirit of God fluttering" suggests a dynamic presence that is both nurturing and formative. The Hebrew verb used here carries connotations of movement akin to a bird's wings, evoking imagery of care, tenderness, and vitality. This articulation implies that creation was not a haphazard occurrence but a deliberate initiative by a transcendent Creator, infusing the narrative with a sense of purpose and intention. It establishes a theme of divine engagement with creation, hinting at the profound relationship between the Creator and the created order. The Spirit's movement anticipates the harmonious orchestration of life, indicating that the chaos will soon be transformed into a structured universe.

Commentary on Genesis 1:3-5 (YLT):

"And God saith, 'Let light be;' and light is. And God seeth the light that [it is] good, and God separateth between the light and the darkness, and God calleth to the light 'Day,' and to the darkness He hath called 'Night;' and there is an evening, and there is a morning — day one."

Scientific Context: The assertion "Let light be" marks a pivotal moment akin to the epoch when light became a tangible presence—either with the formation of stars or the clearing of an obscured atmosphere. This event laid the foundational basis for the development of life, as light is crucial for photosynthesis and regulating biological cycles, ultimately shaping Earth's biosphere and the dynamics of its ecosystems.

Exegetical Commentary: The act of separating light from darkness signifies the imposition of order upon chaos, a recurring theme in the creation narrative. By naming the light "Day" and the darkness "Night," God establishes a cyclical concept of time that not only facilitates the functioning of nature but also underscores God's sovereignty over creation. This act of naming emphasizes divine authority and the structured nature of reality, often seen as fundamental to the biblical worldview. Through this separation, God not only heralds the beginning of the natural order but also introduces a rhythm of existence that becomes central to human experience and understanding of time, fostering a world in which life can flourish.

Commentary on Genesis 1:6-8 (YLT):

"And God saith, 'Let an expanse be in the midst of the waters, and let it be separating between waters and waters.' And God maketh the expanse, and it separateth between the waters which [are] under the expanse, and the waters which [are] above the expanse: and it is so. And God calleth to the expanse 'Heavens;' and there is an evening, and there is a morning — day second."

Scientific Context: The "expanse" can be interpreted as representative of the Earth’s atmospheric development. In this phase, the differentiation between water vapor (in the atmosphere) and liquid water (on the surface) becomes crucial for stabilizing environmental conditions. This transformation is vital for the establishment of weather patterns necessary for sustaining life, ushering in an era conducive to the development of biodiversity.

Exegetical Commentary: The term "Heavens" extends beyond merely indicating the sky; it embodies the organization of the cosmos. This creation of an expanse signifies an intentional and structured framework within the universe, reflecting a divine strategy to bring about a functional and hospitable environment. The naming of the expanse indicates God's role as a Creator who not only designs but also categorizes and defines, which lays the groundwork for further developments in creation. By establishing a separation that contributes to the stability of Earth’s environment, the passage highlights the meticulous planning inherent in God's creative activities. It implies that all elements of creation are purposefully placed within the divine order.

Commentary on Genesis 1:9-10 (YLT):

"And God saith, 'Let the waters under the heavens be collected unto one place, and let the dry land be seen:' and it is so. And God calleth to the dry land 'Earth,' and to the collection of the waters He hath called 'Seas;' and God seeth that [it is] good."

Scientific Context: This narrative aligns with geological processes responsible for continental formation and oceanic basins. As the Earth's crust cooled, tectonic shifts gave rise to varied landforms, which are foundational for Earth's ecological diversity. This diversity is vital for cultivating habitats that support myriad life forms, creating balanced ecosystems.

Exegetical Commentary: In this act of calling dry land "Earth" and the water "Seas," God establishes defined boundaries within creation, revealing His authority and the significance of naming within the creative process. This act conveys not only ownership but also the bestowal of identity and purpose upon creation, illustrating a fundamental aspect of divine governance. Each component of creation is rendered purposeful, with God affirming their value as integral parts of the world He has shaped. The distinction between "Earth" and "Seas" reflects an orderly cosmos where each element is deemed "good," reinforcing the belief that creation is deliberate and purposeful, rather than random and chaotic.

Commentary on Genesis 1:11-13 (YLT):

"And God saith, 'Let the earth yield tender grass, herb sowing seed, fruit-tree (whose seed [is] in itself) making fruit after its kind, on the earth:' and it is so. And the earth bringeth forth tender grass, herb sowing seed after its kind, and tree making fruit (whose seed [is] in itself) after its kind: and God seeth that [it is] good; and there is an evening, and there is a morning — day third."

Scientific Context: The proliferation of plant life marked a crucial milestone in Earth's history, resulting in the emergence of photosynthetic organisms that greatly enriched the planet's atmosphere with oxygen. This environmental change set the stage for the later emergence of diverse life forms, nurturing intricate ecosystems that are essential for sustaining life.

Exegetical Commentary: The repetition of the phrase "after its kind" reinforces the intentional design prevalent in creation, underscoring the inherent order within the natural world. It conveys a system where organisms possess intrinsic abilities for growth and reproduction, suggesting that creation is imbued with purpose. This principle reflects a divine design that emphasizes stability, continuity, and the interconnectivity of life within creation. The acknowledgment of God seeing creation as "good" reiterates a theme of validation within the narrative, suggesting that a flourishing ecosystem is the intended outcome of God's creative process.

Commentary on Genesis 1:14-19 (YLT):

"And God saith, 'Let luminaries be in the expanse of the heavens, to make a separation between the day and the night, and they have been for signs, and for seasons, and for days and years, and they have been for luminaries in the expanse of the heavens to give light upon the earth:' and it is so. And God maketh the two great luminaries, the great luminary for the rule of the day, and the small luminary — and the stars — for the rule of the night; and God giveth them in the expanse of the heavens to give light upon the earth, and to rule over day and over night, and to make a separation between the light and the darkness; and God seeth that [it is] good; and there is an evening, and there is a morning — day fourth."

Scientific Context: The establishment of celestial bodies for marking time reflects the transition to a more habitable Earth. The appearance of the sun, moon, and stars as catalysts for daily and seasonal rhythms would have profound implications for the development of life. Their consistent presence influences behaviors, reproductive cycles, and ecological interactions, creating a stable environment conducive to life.

Exegetical Commentary: This divine act introduces an ordered cosmos where light serves not merely for illumination but as a regulatory mechanism for life on Earth. The luminaries’ roles as "signs" and markers signify a deeper intentional design behind the universe’s structure, indicative of a God who infuses meaning and purpose into the physical world. The careful placement of these celestial bodies reflects divine foresight in the regulation of time and seasons, essential for agricultural cycles and life rhythms. This act also reinforces the idea that creation is not an isolated event but part of a larger, ongoing divine plan in which humanity participates.

Commentary on Genesis 1:20-23 (YLT):

"And God saith, 'Let the waters teem [with] teeming living creatures, and let fowl fly on the earth on the face of the expanse of the heavens.' And God prepareth the great monsters, and every living creature that is creeping, which the waters have teemed with, after their kind, and every fowl with wing after its kind: and God seeth that [it is] good. And God blesseth them, saying, 'Be fruitful, and multiply, and fill the waters in the seas, and let the fowl multiply in the earth:' and there is an evening, and there is a morning — day fifth."

Scientific Context: This marks a period of exuberant diversification in marine biology and the advent of flight. The development of complex life forms in oceans and the evolution of birds highlight the dynamic processes that led to a rich tapestry of life adapted to various environments. This diversification is critical in the context of Earth's ecological evolution.

Exegetical Commentary: The blessing issued to creatures to "be fruitful and multiply" underscores the abundance and vitality of life that God has set in motion. The reference to "great monsters" (Hebrew: tanninim) evokes images of majesty and terror in the aquatic realm, emphasizing God's creativity and power in bringing forth such wondrous diversity. This directive not only affirms the capacity for life to thrive but also underlines the interconnectedness of all living beings, suggesting that the flourishing of one species contributes to the health of the broader ecosystem. This statement reinforces a theology of abundance, portraying a world designed for life to flourish across its many forms.

Commentary on Genesis 1:24-25 (YLT):

"And God saith, 'Let the earth bring forth the living creature after its kind, cattle and creeping thing, and beast of the earth after its kind:' and it is so. And God maketh the beast of the earth after its kind, and the cattle after their kind, and every creeping thing of the ground after its kind: and God seeth that [it is] good."

Scientific Context: The emergence of terrestrial animals parallels evolutionary developments that led to a variety of ecological niches being filled. This phase aligns with crucial evolutionary milestones that established the foundations for rich biodiversity, essential for the Earth's ecological stability. The vast range of animals further enhances ecosystem dynamics and interdependence.

Exegetical Commentary: The refrain "after its kind" emphasizes the distinctions among various species while simultaneously illustrating their interrelatedness within an intricate ecosystem. God's recognition of creation as "good" serves as a continual affirmation of the purpose and validity of each created being within the grand design. It highlights that diversity is not merely a byproduct of creation but a fundamental aspect of its goodness. This intricate balance of life, with its many forms, reflects the Creator's intent for a harmonious world, suggesting that each creature plays a role in maintaining the ecological fabric of creation.

Commentary on Genesis 1:26-27 (YLT):

"And God saith, 'Let Us make man in Our image, according to Our likeness, and let them rule over fish of the sea, and over fowl of the heavens, and over cattle, and over all the earth, and over every creeping thing that is creeping on the earth.' And God prepareth the man in His image; in the image of God He prepared him, a male and a female He prepared them."

Scientific Context: The declaration of creating humans "in Our image" suggests a foundational moment that distinguishes human beings from other life forms due to their cognitive and emotional complexities. This bestowed status granted humanity unique responsibilities and capacities that would significantly influence social structures and environmental stewardship throughout history.

Exegetical Commentary: The plural "Us" and "Our" invites various theological interpretations, including ideas of divine plurality (such as the Trinity) or a heavenly council. Being made in the "image of God" implies a reflection of divine traits such as creativity, morality, and relational capability, signifying a special role and stewardship within creation. This emphasis on God's image in humanity highlights the intrinsic dignity endowed to human beings, suggesting that they are intended to reflect divine qualities in their interactions with the world and one another. Moreover, the mention of both male and female underscores the completeness of human identity in mirroring God’s likeness, emphasizing relationality and community as fundamental aspects of what it means to be created in God's image.

Commentary on Genesis 1:28 (YLT):

"And God blesseth them, and God saith to them, 'Be fruitful, and multiply, and fill the earth, and subdue it, and rule over fish of the sea, and over fowl of the heavens, and over every living thing that is creeping upon the earth.'"

Scientific Context: This command can be interpreted as the first mandate for ecological stewardship, emphasizing the human role in managing and caring for the Earth's resources. The materials of our planet are meant to be harnessed by us in a responsible manner. The earth is meant to be taken care of, not for its own sake, but for the sake of posterity.

Exegetical Commentary: The directive to "subdue" the earth carries implications of stewardship rather than exploitation. It underscores the expectation that humanity’s dominion is exercised with wisdom and care, reflecting God's character while ensuring that the created order remains vibrant and sustainable. This call to stewardship is a profound responsibility, highlighting the ethical dimension of humanity's role as caretakers of creation. In this light, the notion of subduing the earth can be understood as an invitation to cultivate, nurture, and protect, rather than dominate or destroy, underscoring a harmonious relationship intended between humanity and the natural world.

Commentary on Genesis 1:29-30 (YLT):

"And God saith, 'Lo, I have given to you every herb sowing seed, which [is] upon the face of all the earth, and every tree in which [is] the fruit of a tree sowing seed, to you it is for food; and to every beast of the earth, and to every fowl of the heavens, and to every creeping thing on the earth, in which [is] a living breath of life, every green herb [is] for food:' and it is so."

Scientific Context: This passage highlights the interdependence of life forms and underscores the critical role of vegetation in sustaining both human and animal life. The emphasis on seed-bearing plants indicates a developed ecosystem capable of supporting complex life networks, illustrating the intricate connections necessary for sustaining biodiversity.

Exegetical Commentary: God's provision of plant life as sustenance for all living beings reveals a profound interconnectedness in creation. This distribution of resources underscores the harmony intended within creation, where all beings co-exist symbiotically, each dependent on the other for survival. The nurturing aspect of God's design emphasizes that life sustains life, promoting a cycle of flourishing that reflects the Creator's intent. This acknowledgment of interdependence invites a deeper understanding of responsibility in caring for the environment, as it illustrates a world where the well-being of one creature impacts the overall health of the entire ecosystem.

Commentary on Genesis 1:31 (YLT):

"And God seeth all that He hath made, and lo, [it is] very good; and there is an evening, and there is a morning — day the sixth."

Scientific Context: This concluding statement encapsulates the interrelated and well-structured fabric of the created world. The established systems and relationships between species, along with the conducive environment for sustaining life, illustrate a finely-tuned ecosystem that embodies balance and order.

Exegetical Commentary: God's pronouncement that creation is "very good" is significant, marking a climactic affirmation of His work. It reflects a state of wholeness and perfection in which every aspect of the universe fulfills its intended purpose. This acknowledgment assumes a teleological perspective, affirming not only the aesthetic and functional dimensions of creation but also its moral and spiritual goodness. The declaration invites reflection on the value of creation, suggesting that it is not merely a backdrop for human activity but holds intrinsic worth in its own right. This completes the narrative of creation with a powerful endorsement of its character as harmonious, purposeful, and reflective of the Creator's nature.

A Legacy of Humble Origins

"He was born in an obscure village, the child of a peasant woman. He grew up in another obscure village, where He worked in a carpenter shop until He was thirty. Then for three years He was an itinerant preacher. He never had a family or owned a home. He never set foot inside a big city. He never traveled two hundred miles from the place He was born. He never wrote a book, or held an office. He did none of the things that usually accompany greatness. While He was still a young man, the tide of popular opinion turned against Him. His friends deserted Him. He was turned over to His enemies, and went through the mockery of a trial. He was nailed to a cross between two thieves. While He was dying, His executioners gambled for the only piece of property He had – His coat. When He was dead, He was taken down and laid in a borrowed grave. Nineteen centuries have come and gone, and today He is the central figure for much of the human race. All the armies that ever marched, and all the navies that ever sailed, and all the parliaments that ever sat, and all the kings that ever reigned, put together, have not affected the life of man upon this earth as powerfully as this One Solitary Life."

James Allan Francis, published in “The Real Jesus and Other Sermons” (1926)

Was The Lord's Supper The First Catholic Mass?

• Defining The Issues:

          -Traditional Catholics often view the Last Supper as the first mass. They believe that during the Last Supper, Jesus instituted the eucharist, which is a central component of the mass in Catholic theology. This perspective is rooted in the belief that Jesus' actions during the Last Supper set the foundation for the liturgical celebration of the Mass.

          -"At the Last Supper, on the night when He was betrayed, our Savior instituted the Eucharistic Sacrifice of His Body and Blood. He did this in order to perpetuate the Sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved Spouse, the Church, a memorial of His Death and Resurrection: a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us.'' (Pope VI, Mysterium fidei, paragraph 4)

• Surveying Matthew's Presentation Of Christ Pronouncing Blessing On The Bread And Wine:

          -"And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it. For this is my blood of the new testament, which is shed for many for the remission of sins." (Matthew 26:26-28)

            *Jesus' usage of "is" here is as much a Hebraism as that found in Matthew 13:20. In the latter text, the one who hears the word of God does not become the message that he embraces. Thus, the communion elements do not literally become Christ, but represent what He did for us on the cross.

            *Jesus said that the symbols which the communion elements point to will find their ultimate fulfillment at His second coming (Matthew 26:29). If His words are taken literally in this verse, that would detract from Him saying the bread and wine will no longer be necessary at His return. The communion elements clearly represent spiritual truths.

            *If we take Christ's words literally in Matthew 26:26-27, then should we conclude that the disciples will be eating and drinking an ever present supply of Christ's flesh and blood based on Matthew 26:29?

• Surveying Mark's Presentation Of Christ Pronouncing Blessing On The Bread And Wine:

          -"And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many." (Mark 14:22-24)

           *Mark 14:14 says that what the disciples ate was the Passover meal, not the flesh and blood of Christ. It was primarily a traditional meal rather than the institution of the eucharist.

            *The Synoptic Gospels make it clear that this event was indeed a Passover celebration. The meal itself was not meant to be the first mass, but rather Jesus reinterpreting the elements of the Passover meal.

            *If Jesus intended His words be understood literally, then why did the bread and wine not become His very body and blood right there and then?

            *What happened during the Lord's Supper was not a change in the nature of the bread and wine, but a change as to what they signified. The Passover ceremony looked backward, whereas the celebration of the Lord's Supper looks forward into the future.

• Surveying Luke's Presentation Of Christ Pronouncing Blessing On The Bread And Wine:

          -"And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you." (Luke 22:19-20)

            *The Gospel of Luke emphasizes inclusivity and compassion, perhaps downplaying ritual formalism. While this passage is significant, it may be more about Jesus’ sacrifice than prescribing a detailed liturgical framework. The term "mass" itself, and its formalized structure, evolved much later within the early church.

            *Luke often frames Jesus' actions within a broader narrative. It sometimes departs from strict historical accounts to emphasize theological points. Therefore, Luke's recounting of the Last Supper might be more concerned with conveying theological truths than accurately documenting the first “Catholic Mass."

            *Luke’s focus on table fellowship and community inclusivity could suggest that he was portraying the eucharist more as a communal practice than a liturgical ritual, further distancing it from the idea of a formal Catholic mass. 

            *Look at the story of Zacchaeus in Luke 19:1-10, where a meal symbolizes acceptance and salvation. Similarly, in Luke 24:30-31, the resurrected Jesus reveals himself in the breaking of bread with the disciples at Emmaus. These examples show Luke's emphasis on meals as pivotal moments of divine revelation and community building rather than just liturgical acts. They point to a broader theological significance of shared meals in Luke’s narrative.

• Surveying Paul's Presentation Of Christ Pronouncing Blessing On The Bread And Wine:

          -"And when he had given thanks, he brake it, and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, this cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me." (1 Corinthians 11:24-25)

            *Luke would have shared much of Paul's theology. Not only did he accompany the apostle (2 Timothy 4:11), but also both shared a special emphasis on the doctrine of salvation. For example, he used the word "justify" in a Pauline sense in Luke 18:14.

            *Paul would have had a greater concern with a symbolic application of bread to enforce spiritual truths than with the substance itself. He described a god-centered life in terms of unleavened bread of sincerity and truth (1 Corinthians 5:7-8).

             *Paul used a different verbal form for "is" when he said, "the rock was Christ" (1 Corinthians 10:4), yet He is never said to have gone through a process of petrification.

             *After Jesus' resurrection, He broke bread with the disciples without any mention of it becoming His body again (e.g., on the road to Emmaus). This consistency in practice suggests a symbolic rather than literal interpretation.

The Benefit Of Christ's Death

Let us run unto [Christ] with the feet of lively faith, and cast ourselves between his arms, [since] he allureth us so graciously, crying: "Come unto me, all you that labour and are heavy laden; and I will refresh you;" what comfort or what joy in this life can be comparable to this his saying there, when as a man, feeling himself oppressed with the intolerable weight of his sins, understandeth so sweet and amiable words of the Son of God, who promiseth so graciously to refresh and rid him of his great pains?...

O great unkindness! O thing abominable! that we, which profess ourselves Christians, and hear that the Son of God hath taken all our sins upon him, and washed them out with his precious blood, suffering himself to be fastened to the cross for our sakes, should nevertheless make as though we would justify ourselves, and purchase forgiveness of our sins by our own works; as who would say, that the deserts, righteousness, and bloodshed of Jesus Christ were not enough to do it, unless we came to put to our works and righteousness; which are altogether defiled and spotted with self-love, self-liking, self-profit, and a thousand other vanities, for which we have need to crave pardon at God's hand, rather than reward….

Now, if the seeking of righteousness and forgiveness of sins, by the keeping of the law which God gave upon mount Sinai, with so great glory and majesty, be the denying of Christ and of his grace [Galatians 5:4], what shall we say to those that will needs justify themselves before God by their own laws and observances? I would wish that such folks should a little compare the one with the other, and afterward give judgment themselves. God mindeth not to do that honour, not to give that glory to his own law; and yet they will have him to give it to men's laws and ordinances. But that honour is given only to his only-begotten Son, who alone, by the sacrifice of his death and passion, hath made full amends for all our sins, past, present, and to come…

let us give the whole glory of our justification unto God's mercy and to the merits of his Son; who by his own bloodshed hath set us free from the sovereignty of the law, and from the tyranny of sin and death, and hath brought us into the kingdom of God, to give us life and endless felicity….

for the love of his only begotten Son, [the Father] beholdeth [Christians] always with a gentle countenance, governing and defending them as his most dear children, and in the end giving them the heritage of the world, making them like-fashioned to the glorious image of Christ….

O happy is that man that shutteth his eyes from all other sights, and will neither hear nor see any other thing than Jesus Christ crucified; in whom are laid up and bestowed all the treasures of God's wisdom and divine knowledge! 

Benedetto Da Mantova, The Benefit of Christ's Death: or, the Glorious Riches of God's Free Grace, pages 15-16, 21-23, 26, 69, 93

Mormon Polygamy And Perceptions: Insights Into 19th Century Life Around The Great Salt Lake

I was unwilling to add to the number of those who had annoyed the Prophet by domestic allusions and therefore have no direct knowledge of the extent to which he carries polygamy. Some Gentiles allow him seventeen, others thirty-six, out of a household of seventy members; others, an indefinite number of wives scattered through the different settlements. Of these, doubtless many are but wives by name, such for instance as the widows of the late Prophet, and others are married more for the purpose of building up for themselves spiritual kingdoms than for the normal purpose of matrimony. When treating of Mormon polygamy, I shall attempt to show that the relation between the sexes as lately regulated by the Mormon faith necessitates polygamy. I should judge the Prophet’s progeny to be numerous from the following circumstance: On one occasion, when standing with him on the belvedere, my eye fell upon a new erection; it could be compared externally to nothing but an English gentleman’s hunting stables with their little clock tower, and I asked him what it was intended for. “A private school for my children,” he replied, directed by Brother E.B. Kelsey. The harem is said to have cost $30,000.

On the extreme west of this block, backed by a pound for estrays which is no longer used, lies the Tithing House and Deserét Store, a long, narrow, upper-storied building with cellars, storerooms, receiving rooms, pay rooms, and writing offices. At this time of the year, it chiefly contains linseed and rags for paper making; after the harvest, it is well stuffed with grains and cereals, which are taken instead of money payment. There is nothing more unpopular among the American Gentiles, or indeed more unintelligible to them, than these Mosaic tithes, which the English converts pay from habit without a murmur. They serve for scandalous insinuations, viz. that the chiefs are leeches that draw the people’s golden blood, that the imposts are compulsory, and that they are embezzled and peculated by the principal dignitaries. I have reason to believe that the contrary is the case. The tithes, which are paid into the Treasury of the Lord upon the property of a Saint on profession and afterward upon his annual income or his time or by substitute, are wholly voluntary. It sometimes happens that a man casts his all into the bosom of the Church; in this case, the all is not refused, but may I ask, by what Church body, Islamitic, Christian, or pagan, would it be? If the Prophet takes anything from the Tithing House, he pays for it like other men. The writers receive stipends like other writers and no more; of course, if any one clerk or lawyer wishes to do the business of the Church gratis, he is graciously permitted, and where, I repeat, would he not be? The Latter-Day Saints declare that if their first Presidency and Twelve Apostles, of whom some, by the by, are poor, grow rich, it is by due benevolence, not by force or fraud. Much like the primitive college and most unlike their successors in this modern day, each apostle must have some craft, and all live by handiwork, either in house, shop, or field, no drones being allowed in the social hive. The tithes are devoted in part to Church works, especially to building up temples or otherwise beautifying and adorning Zion as they may be directed from on high, and in part to the prosperity of the body politic, temporal and spiritual, by aiding faithful and needy emigrants and by supporting old and needy Saints. Perhaps the only true charge brought by the Gentiles against this, and indeed against all the public funds in the Mormon City, is that a large portion finds its way eastward and is expended in outside influence, or to speak plain English, bribes. It is believed by Mormons as well as Gentiles that Mr. Brigham Young has, in the States, newspaper spies and influential political friends who are attached to him not only by the ties of business and the natural respect felt for a wealthy man, but by the strong bond of a regular stipend. And such is their reliance upon this political dodgery, which, if it really exists, is by no means honorable to the public morality of the Gentiles, that they deride the idea of a combined movement from Washington ever being made against them. In 1860, Governor Cumming proposed to tax the tithing fund, but the Saints replied that as property is first taxed and then tithed, by such proceeding it would be twice taxed.

On the extreme west of this block, backed by a pound for estrays which is no longer used, lies the Tithing House and Deserét Store, a long, narrow, upper-storied building with cellars, storerooms, receiving rooms, pay rooms, and writing offices. At this time of the year, it chiefly contains linseed and rags for paper making; after the harvest, it is well stuffed with grains and cereals, which are taken instead of money payment. There is nothing more unpopular among the American Gentiles, or indeed more unintelligible to them, than these Mosaic tithes, which the English converts pay from habit without a murmur. They serve for scandalous insinuations, viz. that the chiefs are leeches that draw the people’s golden blood, that the imposts are compulsory, and that they are embezzled and peculated by the principal dignitaries. I have reason to believe that the contrary is the case. The tithes, which are paid into the Treasury of the Lord upon the property of a Saint on profession and afterward upon his annual income or his time or by substitute, are wholly voluntary. It sometimes happens that a man casts his all into the bosom of the Church; in this case, the all is not refused, but may I ask, by what Church body, Islamitic, Christian, or pagan, would it be? If the Prophet takes anything from the Tithing House, he pays for it like other men. The writers receive stipends like other writers and no more; of course, if any one clerk or lawyer wishes to do the business of the Church gratis, he is graciously permitted, and where, I repeat, would he not be? The Latter-Day Saints declare that if their first Presidency and Twelve Apostles, of whom some, by the by, are poor, grow rich, it is by due benevolence, not by force or fraud. Much like the primitive college and most unlike their successors in this modern day, each apostle must have some craft, and all live by handiwork, either in house, shop, or field, no drones being allowed in the social hive. The tithes are devoted in part to Church works, especially to building up temples.

This people, a term reiterated at Great Salt Lake City usque ad nauseam, declares its belief in being subject to kings, queens, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law. They are not backward in open acts of loyalty—I beg America’s pardon—of adhesion to the Union, such as supplying stones for the Washington Monument and soldiers for the Mexican War. But they make scant pretension of patriotism. They regard the States pretty much as the States regarded England after the War of Independence and hate them as the Mexican Criollo does the Gachupin, very much also for the same reason. Theirs is a deep and abiding resentment which time will strengthen, not efface; the deeds of Missouri and Illinois will bear fruit for many and many a generation. The federal government, they say, has so far from protecting their lives and property, left them to be burned out and driven away by the hands of a mob far more cruel than the red-coated minions of poor King George; that Generals Harney and Johnston were only seeking the opportunity to act Burgoyne and Cornwallis. But more galling still to human nature, whether of saint or sinner, they are despised, treated in fact as nobodies, and that last of insults, who can bear? Their petitions to become a sovereign state have been unanswered and ignored. They have been served with small-fry politicians and one-horse officials; hitherto the phrase has been, “Anything is good enough for Utah.” They return the treatment in kind.

The Old Independence, the glorious 4th of July ‘76, is treated with silent contempt; its honors are transferred to the 24th of July, the local Independence Day of their annus mirabilis 1847, when the weary pioneers, preceding a multitude which, like the Pilgrim Fathers of New England, left country and home for conscience’ sake, and led by Captain John Brown, whose unerring rifle saved them from starvation when the Indians had stampeded their horses, arrived in the wild waste of valley. Their form of government, which I can describe only as a democratic despotism with a leaven of the true Mosaic theocracy, enables them to despise a political system in which, they say, quoting Hamilton, that every vital interest of the state is merged in the all-absorbing question of who shall be the next president. There is only one Yankee gridiron in the town, and that is a private concern. I do not remember ever seeing a liberty pole, that emblem of a tyrant majority, which has been bowed to from New York to the Rhine. A favorite toast on public occasions is, “We can rock the cradle of Liberty without Uncle Sam to help us,” and so forth. These sentiments show how the wind sets. In two generations hence, perhaps New Zion has a prophet making air; the Mormons, in their present position, will, on their own ground, be more than a match for the Atlantic and, combined with the Chinese, will be dangerous to the Pacific States.

The Mormons, if they are anything in secular politics, are Democrats. It has not been judged advisable to cast off the last rags of popular government, but as will presently appear, theocracy is not much disguised by them. Although not of the black or extreme category, they instinctively feel that polygamy and slavery are sister institutions, claiming that sort of kindness which arises from fellow feeling, and that Congress cannot attack one without infringing upon the other. Here, perhaps, they may be mistaken, for nations, like individuals, however warmly and affectionately they love their own peculiar follies and prejudices, sins and crimes, are not the less—indeed, perhaps they are rather more—disposed to abominate the follies and prejudices, the sins and crimes of others. The establishment of slavery, however, though here it serves a humanitarian rather than a private end, necessarily draws the Mormons and the Southern States together. Yet the Saints preferred as President the late Mr. Senator Douglas, a Northern Democrat, to his Southern rival, Mr. Breckinridge. They looked with apprehension at the rise to power of the Republican party, which, had not a weightier matter fallen into their hands, was pledged to do them harm. I cannot but think that absolute independence is, and will be until attained, the principal end and aim of Mormon haute politique, and when the disruption of the Great Republic shall have become a fait accompli, that Deseret will arise a free, sovereign, and independent state.

Should this event ever happen, it will make the regions about Great Salt Lake as exclusive as Northern China or Eastern Tibet. The obsolete rigors of the sanguinary Mosaic code will be renewed in the middle of the nineteenth century, while the statute crime bigamy and unlimited polygamy will be legalized. Stripes or, at best, fine and imprisonment will punish fornication, and the penalty of adultery will be death by lapidation or beheading. As it is, even under the shadow of the federal laws, the self-convicted breaker of the seventh commandment will, it is said, offer up his life in expiation of his crime to the Prophet, who under present circumstances dismisses him with a penance that may end in the death which he has legally incurred. The offenses against chastity, morality, and decency are exceptionally severe.

The penalty attached to betting of any kind is a fine not exceeding $300 or imprisonment not exceeding six months. The importation of spirituous liquors is already burdened with an octroi of half its price, raising cognac and whisky to $12 and $8 per gallon. If the state could make her own laws, she would banish poteen, hunt down the stills, and impose a prohibitory duty upon everything stronger than lager beer.

On the saddest day of the year for the bird which has lost so much good fame by condescending to appear at table aux choux, I proceeded with my fidus Achates, save the self-comparison to pious Æneas, on a visit to Mr. W.W., alias Judge Phelps, alias the Devil. He received me with great civility and entered without reserve upon his hobbies. His house, which lies west of Temple Block, bears on the weathercock Job xxxviii 35: Adsumus (Here we are). Besides Hebrew and other linguistic studies, the judge is a meteorologist and has been engaged for some years in observations upon the climate of the Territory. An old editor at Independence, he now superintends the Utah Almanac and gave me a copy for the year 1860, being the 31st year of the Church of Jesus Christ of Latter-Day Saints. It is a small duodecimo, creditably printed by Mr. J.M. Knight, Utah, and contains thirty-two pages. The contents are the usual tables of days, sunrises, sunsets, eclipses, etc., with advertisements on the alternate pages, and it ends with the denominations and value of gold and silver coins, original poetry, scientific notes concerning the morning and evening stars, a list of the United States officers at Utah, the number of the planets and asteroids, diarrhoea and moral poetry, and an explanation of the word almanac, concluding with the following observation:

“A person without an almanac is somewhat like a ship at sea with a compass; he never knows what to do nor when to do it.”

“So Mormon, other sects, and Quaker, Buy Almanacs and pay the maker.” - K.J.

The only signs of sanctity are in the events appended to the days of the week. They naturally record the dates of local interest and the births and deaths of prophets, patriarchs, presidents, and apostles. Under the head of “Time,” however, some novel information is provided for the benefit of the benighted chronologist.

TIME. There is a great mystery about time as recorded in the Bible. Authors differ as to what length of time this world has occupied since it came into being. Add 4004 to 1860, and we have 5864 years.

Again, some authors allow before the birth of the Savior 5509 years, which added to 1860 gives 7369 years since the beginning.

The book of Abraham, as translated by Joseph Smith, gives 7000 years for the creation by the gods, one day of the Lord being a thousand years of man’s time, or a day in Kolob. This important revelation of 7000 years at first shows 5960 years since the transgression of Adam and Eve and 40 years to the next day of rest if the year 1900 commences the return of the ten tribes and the first resurrection, or 13,000 years since the gods said, “Let there be light,” and there was light, so that the fourteen thousandth year will be the second Sabbath since creation.

A day of the Moon is nearly thirty of our days, or more than ten thousand of Earth’s time. Verily, verily:

“Man knows but little, Nor knows that little right.”

The judge then showed me an instrument upon which he had expended the thought and labor of years. It was that grand desideratum, a magnetic compass, which, pointing with a second needle to the true north, would indicate variation so correctly as to show longitude by inspection. The article, which was as rough-looking as it could be, was placed upon the table, but it would not, as the inventor explained, point to the true north unless in a particular position. I refrain from recording my hundred doubts as to the feasibility of the operation and my own suspicions concerning the composition of the instrument. I presently took leave of Judge Phelps, pleased with his quaint kindness but somehow suspecting him of being a little tête montée on certain subjects.

As it was newspaper day, we passed by the Mountaineer office and bought a copy. The press is ably and extensively represented in Great Salt Lake City as in any other of its Western coevals. Mormonism, so far from despising the powers of pica, has a more than ordinary respect for them. Until lately, there were three weekly newspapers. The Valley Tan, however, during the last winter, expired after a slow and lingering dysthesis induced by overindulgence in Gentile tendencies. It was established in 1858. The proprietor was Mr. J. Hartnett, the late federal secretary. The editor was Mr. Kirk Anderson, followed by Mr. De Wolf and others. The issue was hebdomadal, and the subscription high, $10 per annum. The recognized official organ of the religion, which first appeared on the 15th of June 1850, is the Deserét News, whose motto is “Truth and Liberty” under a hive over which is a single circumradiated eye in disagreeable proximity to the little busy bee. It has often changed its size and is now printed in a small folio of eight pages, each containing four columns of close type. Sometimes articles are clothed in the Mormon alphabet. It had reached, in 1860, its tenth volume. It appears every Wednesday, costs $6 per annum in Utah, £1 13s 8d per annum in advance in England, and a single number 9d. It is superintended by Mr. Brigham Young. It is edited by Mr. Elias Smith, also a Probate judge. He is assisted by Mr. M. Knight, formerly the editor of a paper in the United States and now the author of the important horticultural, agricultural, and other georgic articles in the Deserét News. This Moniteur also contains corrected reports of the sermons spoken at the Tabernacle. An account of a number may not be uninteresting.

No. 28, Vol. X begins with a hymn of seven stanzas by C.W. Bryant. Following are remarks by President Brigham Young at Provo and in the Bowery, Great Salt Lake City. The three sermons, which occupy four and a half columns, are separated by “Modern Germany II” by Alexander Ott. There is an article from the New York Sun entitled “The Great Eastern in Court.” It is followed by nearly half a page of clippings, those little recognized piracies which make the American papers as amusing as magazines. Then come advertisements, estray notices, and others which nearly fill the third and sixth pages, and the column at the eighth, which is the conclusion. I subjoin terms for advertising. The fourth page contains “News by Eastern Mail,” “Doings of the Probate Court,” “Special Term of the Probate Court,” “Another Excusable Homicide,” “The Season,” “Imprisoning Convicts Without Labor,” “Discharge of the City Police,” “Swiss Saints Lately Arrived,” “Arrival of Missionaries at Liverpool,” “Drowned: Joseph Vest,” etc. “Deserét Agriculturing and Manufacturing Society,” “Information Wanted,” and “Humboldt’s Opinion of the United States,” comparing it to a Cartesian vortex, liberty a dead machinery in the hands of Utilitarianism, etc. The fifth and sixth pages detail news from Europe, the Sicilies, Damascus, and India, proceedings of a missionary meeting in the Bowery, and tidings from Juab and Iron County, with a few stopgaps such as an explanation of the word “Zouave” and the part conversion of the fallen Boston elm into a Mayor’s seat. The seventh page is agricultural and opens with “The American Autumn” by Fanny Kemble, four stanzas. Then comes “Sheep Husbandry No. III,” treating of change of pasture, separation of the flock, and fall management. The other morceaux are “Training the Peach Tree,” “Stick to the Farm,” an article concluding with “We shall always sign speed the plow; we shall always regard the American farmer dressed for his employment and tilling his grounds as belonging to the order of real noblemen, the less aristocratic Englander would limit himself to Nature’s gentleman. Why pork shrinks in the pot and wheat straw its value as fodder. The eighth and last page opens with correspondence and a letter signed Joseph Hall, headed “More Results of Civilization” and dated Ogden City, Sept. 8, 1860. It contains an account of occurrences resulting in the death of one John Cornwell, a discharged government teamster, and as is often the case with those Christians who are sent to civilize the Mormons of these mountains, a corrupt, profane, and quarrelsome individual who doted on belonging to the bully tribe. Then follows more news from San Pete County, “A Test of Love,” that capital story out of C.R. Leslie’s autobiography, “Siege of Magdeburg,” a hard-shell sermon preached at Oxford, England, a scrap illustrating the marvelous growth of Quincy, Illinois, and the legend of the origin of the pianoforte. The latter is followed by a valuable abstract containing a summary of meteorological observations, barometric and thermometric, for the month of August 1860 at Great Salt Lake City, Utah, by W.W. Phelps, and concluding with a monthly journal. Then follow the deaths, six in number, and after one of them is inserted “Millennial Star copy.” There are no marriages, and the Western papers, like those of the East, are still bégueules enough to consider advertising the birth of a child indelicate; at least that was the reason given to me. The last column contains the terms for advertising and the fill-up advertisements.

The Mountaineer, whose motto is “Do what is right, let the consequence follow,” is considered rather a secular paper. It appears on Saturdays, and the terms of subscription are $6 per annum. The occasional supplement is issued gratis. It formerly belonged to three lawyers, Messrs. Stout, Blair, and Ferguson. It has now passed into the hands of the two latter. Mr. Hosea Stout distinguished himself during the Nauvoo troubles; he was the captain of forty policemen who watched over the safety of Mr. Joseph Smith and afterward went on missions to India and China. Major S.M. Blair served under General Sam Houston in the Texan War of Independence and was a distinguished lawyer in the Southern States. A description of the Deserét News will apply to the Mountaineer. I notice in the issue of September 15, 1860, that a correspondent, quoting an extract from the New York Tribune, the great Republican organ and therefore no favorite with the Mormons, says outspokenly enough to please any amount of John Bull: “The author of the above is a most consummate liar; so far, so good; and a contemptible, dastardly poltroon,” which is invidious.

I passed the morning of the ensuing Sunday in a painful but appropriate exercise, reading the Books of Mormon and of Moroni the Prophet. Some writers tell me that it is the best extant imitation of the Old Testament; to me, it seems composed only to emulate the sprightliness of some parts of Leviticus. Others declare that it is founded upon a romance composed by a Rev. Mr. Spaulding. If so, Mr. Spaulding must have been like Prince Pückler-Muskau of traveling notoriety, a romancer utterly without romance. Surely there never was a book so thoroughly dull and heavy; it is monotonous as a sage prairie. Though not liable to be terrified by dry or hard reading, I was, it is only fair to own, unable to turn over more than a few chapters at a time, and my conviction is that very few are so highly gifted that they have been able to read it through at a heat. In Mormonism, it now holds the same locus as the Bible in the more ignorant Roman Catholic countries, where religious reading is chiefly restricted to the Breviary, to tales of miracles, and to legends of Saints Ursula and Bridget. It is strictly proper, does not contain a word about materialism and polygamy; in fact, more than one wife is strictly forbidden even in the Book of Doctrines and Covenants. The Mormon Bible, therefore, is laid aside for later and lighter reading. In one point, it has done something: America, like Africa, is a continent of the future; the Book of Mormon has created for it a historical and miraculous past.

At 9:45 AM, we entered the Bowery. It is advisable to go if seats within hearing are required. The place was a kind of hangar about a hundred feet long by the same breadth, with roofing of bushes and boughs supported by rough posts, and for ventilation on the sides. It can contain about 3,000 souls. The congregation is accommodated upon long rows of benches. The dais, rostrum, platform, or tribune, which looked like a long lane of boarding, was open to the north where it faced the audience and entered by steps from the east. Between the people and the platform was a place not unlike a Methodist pen at a meeting. This was allotted to the orchestra: a violin, a bass, women, and four men performers who sang the sweet songs of Zion tolerably well—decidedly well after a moment’s reflection as to latitude and longitude and after reminiscences of country and town chapels in that land where it is said, had the Psalmist heard his own psalms,

“In furious mood he would have tore 'em.”

Richard F. Burton, The City of the Saints: Among the Mormons and Across the Rocky Mountains to California, p. 249-259

Is the Roman Catholic Eucharist A Divine Mystery To Be Embraced By Christians?

• Discussion:

           -This article aims to deal with a few exegetical and philosophical issues centering around the Roman Catholic dogma of transubstantiation. It is an attempt to reveal metaphysical problems with this teaching as well as a lack of biblical foundation to support it. The excerpts cited in this article were originally taken from here and here.

          "Jesus explained the parables to His disciples. That is the norm. In this case [John 6:51-56], Jesus let even His disciples go without explanation of the purported parable. Therefore, this is not a parable. This is the literal truth."

          The negligence of clarifying does not inherently suggest a lack of metaphor. That is an entirely made up argument for which there is no contextual or exegetical necessity. Further, Jesus often spoke in parables—not just to mystify, but to invite deeper reflection. Did He mean to imply that we were all to become cannibals in a literal sense? Could a scientist not conduct tests to confirm that the elements are still bread and wine after consecration?

          "You see, we put Jesus in a category all by himself. We believe he is God and man. And since we believe he is God, when he says, “My flesh is real food (John 6:55)”, we believe it."

          That does not even begin to translate into a robust defense of transubstantiation. Rest assured, early listeners were not pulling out their forks and knives at the sound of “This is my body.” They were likely thinking, “Wow, did he just compare himself to bread?” Honestly, who would not appreciate a good metaphor over an actual feast of human flesh?

          "...Jesus Christ is our Passover sacrifice. The reason He is called the Lamb of God is because we must eat His flesh just as the Passover lamb had to be consumed to fulfill the Passover requirement...I said there are metaphorical elements. And some literal. Both are true."

           The foundation of this argument rests heavily on the astonishing claim that Jesus spoke literally about eating flesh and drinking blood. It is intriguing that people see this as straightforward, considering the historical context. The gospels, especially John, are rich with symbolism, much like a good piece of modern art is open to interpretation. For instance, when Jesus says, “I am the vine,” does a person immediately rush out to find the nearest grapevine, thinking he is literally going to become part of a fruit salad? Surely, such a literal approach leads to unnecessary confusion. Christ is called the Lamb of God because He died to save us from our sins, not that we must eat His flesh or drink His blood. This is a horrible abuse of typology.

          "You may indeed say by faith alone in this case. It is by faith alone that we discern the body of Christ in the holy eucharist.”

          There is that beloved concept of “mystery.” It is ironic how it is used both as an explanation and as an evasion. If God is fundamentally rational and desires a relationship with mankind, would it not stand to reason that He would leave some breadcrumbs of clarity along the way? Mysteries are indeed a part of faith, but allowing unexamined doctrines to reign supreme does a disservice to the intellectual pursuit of theology. After all, is not faith about grappling with understanding, not blindly accepting?

          "This is another Protestant teaching which disagrees with scripture. Scripture tells us to follow the faith of those who went before us…scripture does not tell us to make it up as we go along."

           It is asserted that "Protestant teaching" is comprised of “made up doctrines." However, it is realized that all interpretations of Scripture, including Roman Catholic ones, stem from human understanding. This is a classic case of the pot calling the kettle black. Protestants may seek to engage with the text differently, but that diversity of thought and interpretation is what fosters a rich theological landscape rather than a stifling dogma.

          "In John 6, he [Jesus] did not set the disciples down and say that he was speaking metaphorically (i.e. in parables). He repeated what he said, forcefully. Each time emphasizing more that which he had previously said."

          The claim that the “forceful” repetition of Jesus' words necessitates a literal understanding of them is a reductionist approach. Language, especially in a spiritual context, thrives on nuance. Jesus Christ was a master of layering meaning. It is ridiculous to insist that Jesus actually wanted people to eat His flesh and to drink His blood. That is actually a pagan concept, known as theophagy. Given the emphasis among the Jews at this time on purity in the worship of God, and Jesus Himself being a Jew, it is not likely that He would integrate a syncretistic message here.

          The culture of Jesus' audience was well-versed in the symbolism of bread and sacrifice. The use of bread as a life-sustaining symbol is nothing groundbreaking. In fact, it goes back to the Passover and the Manna in the desert. It would be more appropriate to argue that His words represent sustenance, the nourishing of the human soul, as opposed to some contrived interpretation that tries to both force a hyper-literal reading of the text and allows for symbolic elements. That approach only further obscures the teaching of Jesus rather than helping or clarifying matters.

          "It is Protestants who have an either/or mentality. They, as you, seem to think that it must be one way or the other but not both. I don’t know what you do with the fact that Jesus is both God and man."

          This is a false analogy. The doctrine of the hypostatic union is not illogical, even though it is something that we do not fully understand. It does not violate scientific laws, laws of logic, or rules of inference, as does transubstantiation. This is also a red herring in that it leads readers away from the original arguments being made.

          "It makes quite a bit of sense to us and it has made sense since the time of the apostles. First, Christ says it is his blood. Second, he is making a literal, not metaphorical connection, between his blood in the cup and the blood he shed on the cross.”

           Jesus’ Last Supper is framed as a Passover meal, rich with tradition and symbolism, where the bread and wine hark back to significant historical events. Are we really to believe that He was fundamentally altering the course of that symbolically deep tradition simply to serve up some heavenly body and blood?

           "Wait, you’re a Protestant, perhaps you don’t believe those things which you can’t explain. You folks aren’t comfortable in the mystical range. But we are."

           Oh, absolutely. Nothing says "mystical" more than rejecting centuries of scientific progress.

           "It is the same offering. What’s that word again? Oh, yeah, “mystery”. It’s a mystery. I know, you don’t like mysteries. But, c’est la vie. Christ offered himself once for all on the cross. And that same offering, he offers continually in the heavenly liturgy and on the earthly altars in the earthly liturgy. Once for all."

            If something is “once for all,” how can it also be “re-presented” in an ongoing cycle? It creates a contradiction that muddles the clarity of the dual nature of Christ and the finality of His death on the cross. Offering something again is in conflict with the original claim of His atonement being a singular act.

           "Communion means sharing or participation in. And therefore, we are participating in the blood of Christ and in the body of Christ (1 Corinthians 10:16). Not mere symbols thereof."

           That does evoke the specter of cannibalism in its most visceral form. This Catholic practice borders on the bizarre by most standards. In the Old Testament, sacrifices often involved bread and wine (e.g., the offerings in Leviticus), which represent communion with God rather than a physical consumption of divine essence. This establishes a precedent for understanding similar symbols in the New Testament.

           "In the same way, my heart goes out to you. You have been fooled by the reformers. They make up doctrines in contradiction of the word of God and of each other. And they multiply these errors continually. God is not the author of confusion. But the reformers continue to be so."

           The bold claims regarding the worldview of Protestants as lacking in appreciating mystery is as curious as the conviction that dismissing complex theological concepts means one does not have a lively faith. The Protestant Reformation was born out of a desire to question authority and to slice through layers of dogma. Just because one might prioritize personal faith over institutional tradition does not render all exploration of theology fruitless. The heartbeat of reformed thought beats in its skepticism toward an inherited set of beliefs—not so much a denial of mystery as it is an invitation to explore its myriad dimensions.

Commentary On Psalm 119:17-18

We are here taught, 1. That we owe our lives to God's mercy. David prays, Deal bountifully with me, that I may live. It was God's bounty that gave us life, that gave us this life; and the same bounty that gave it continues it, and gives all the supports and comforts of it; if these be withheld, we die, or, which is equivalent, our lives are embittered and we become weary of them. If God deals in strict justice with us, we die, we perish, we all perish; if these forfeited lives be preserved and prolonged, it is because God deals bountifully with us, according to his mercy, not according to our deserts. The continuance of the most useful life is owing to God's bounty, and on that we must have a continual dependence. 2. That therefore we ought to spend our lives in God's service. Life is therefore a choice mercy, because it is an opportunity of obeying God in this world, where there are so few that do glorify him; and this David had in his eye: "Not that I may live and grow rich, live and be merry, but that I may live and keep thy word, may observe it myself and transmit it to those that shall come after, which the longer I live the better I shall do."

Observe here, 1. That there are wondrous things in God's law, which we are all concerned, and should covet, to behold, not only strange things, which are very surprising and unexpected, but excellent things, which are to be highly esteemed and valued, and things which were long hidden from the wise and prudent, but are now revealed unto babes. If there were wonders in the law, much more in the gospel, where Christ is all in all, whose name is Wonderful. Well may we, who are so nearly interested, desire to behold these wondrous things, when the angels themselves reach to look into them, 1 Pt. 1:12. Those that would see the wondrous things of God's law and gospel must beg of him to open their eyes and to give them an understanding. We are by nature blind to the things of God, till his grace cause the scales to fall from our eyes; and even those in whose hearts God has said, Let there be light, have yet need to be further enlightened, and must still pray to God to open their eyes yet more and more, that those who at first saw men as trees walking may come to see all things clearly; and the more God opens our eyes the more wonders we see in the word of God, which we saw not before.

Matthew Henry's Commentary on the Whole Bible

Thy Work Alone, O Christ

Not what my hands have done can save my guilty soul;
Not what my toiling flesh has borne can make my spirit whole.
Not what I feel or do can give me peace with God;
Not all my prayers, and sighs and tears can bear my awful load.

Thy work alone, O Christ, can ease this weight of sin
Thy blood alone O Lamb of God, can give me peace within.
Thy love to me O God, not mine, 

O Lord, to Thee can rid me of this dark unrest, and set my spirit free!

Thy grace alone, O God, to me can pardon speak;
Thy power alone O Son of God, can this sore bondage break.
No other work, save Thine, no other blood will do,
No strength save that, which is divine, can bear me safely through.

I bless the Christ of God; I rest on love divine;
And with unfaltering lip and heart, I call this Savior mine.
His cross dispels each doubt, I bury in His tomb
My unbelief, and all my fear, each lingering shade of gloom.

I praise the God of grace, I trust His truth and might
He calls me His, I call Him mine, My God, my joy, my light
Tis He Who saveth me, and freely pardon gives
I love because He loveth me, I live because He lives!

Not What My Hands Have Done, Horatius Bonar

Theological Contradictions Within The Logic Of Transubstantiation

        "I am the bread of life...But here is the bread that comes down from heaven, which anyone may eat and not die. I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh.” (John 6:48; 50-51)

        If Jesus Christ is the bread of life who descended from heaven, then this raises complex implications about His presence in relation to the physical substance of bread. Specifically, if we accept the premise that Christ is truly present wherever the Eucharistic bread exists, we must confront a theological dilemma: the assertion of Christ’s real presence suggests an omnipresence that conflicts with the understanding of singular, historical events in salvation history. By equating Christ with bread, we risk diluting the uniqueness of His incarnation and sacrificial crucifixion, implying that His presence could be as readily accessible as bread on the altar.

        Moreover, the fundamental doctrine of transubstantiation posits that the bread's substance is wholly transformed into the body of Christ. If the bread ceases to exist as bread, it follows logically that the presence of Christ, who is identified with that bread, would also cease to exist in the way traditionally understood. This outcome raises profound existential concerns: What does it mean for the faithful if the very basis of their ritualistic communion vanishes? Therein lies a contradiction: if transubstantiation is to be believed, the bread's identity is entirely replaced, thus eliminating its ability to serve as a reliable and meaningful sign of Christ’s presence.

          The dilemma extends further when we consider that if Christ's body is made present in our tangible world only through the consumption of the transformed bread, it raises questions surrounding the nature of that miracle. If we posit that the Mass is a perpetual miracle, how can something that we can touch, taste, and see (the bread) turn into something infinite and transcendent (Christ’s body)? This inquiry delves into the metaphysical realm and challenges our understanding of existence and reality within Catholic theology. It navigates the complexities of substance and essence, prompting questions about how a finite element can encapsulate the infinite nature of divinity and still maintain its physicality.

          Additionally, the notion of an ongoing miracle implies that the original act of Christ's sacrifice is being perpetually replayed, leading to potential theological implications that could undermine the historical significance of the crucifixion. If one considers the Mass to be an unceasing re-presentation of Christ’s sacrifice, then how do we reconcile that with the singular, unique moment of salvation offered through His death and resurrection? Should we not, therefore, be able to analyze this sacrificial act with scrutiny like we would any other event of significant historical consequence? This raises the concern that the continuity of the Eucharistic celebration may inadvertently lead to a depersonalization of Christ's sacrifice, reducing it to mere ritual devoid of historical importance.

          If the bread's identity is entirely obliterated in its transubstantiation, what does that mean for the relationship between the tangible and the spiritual? This transition could suggest a profound disconnect between the material world and the divine, potentially eroding the foundational basis of faith that relies on the relational aspect of the human experience. The identity of bread as a symbol is not only essential for sacramental meaning but also for its ability to act as a conduit for divine grace. If the substance is wholly transformed, the sign becomes paradoxically mute, leaving the faithful without an essential point of reflection and encounter with the divine.

Christ Is The Radiance Of God's Glory

BRIGHTNESS OF THE FATHER’S GLORY. Heb. i. 3. "God, the great Spirit, dwelleth in light which no man can approach unto. His habitation is dark with excessive brightness. But Christ is God come down to be a Brother, to set Himself before us in a form on which we can look without fear. The eye that dares to look at the sun aches and is distressed. But our eyes can bear that milder light which beams from the sun. It is refreshing and sweet and pleasant. So we cannot see God; He is veiled in terrible brightness. But we are made acquainted with God by means of Him who is the BRIGHTNESS OF THE FATHER’S GLORY—His Softened Radiance. For Christ says, ‘He that hath seen Me hath seen the Father also.’ All the glory of the divine character is seen in the Lord Jesus, and we can gaze on His countenance and His form. His dread does not fall upon us; His excellency does not make us afraid.

The Holy of Holies was a most sacred place. No footsteps ever trod its unpolluted floor save those of the high priest. But even he could not go in without incense because of the blaze of the Divine Glory which shone forth from the ark of the testimony. But when the cloud of incense arose and moderated the dazzling lustre, then he could enter without being destroyed by it. And Jesus Christ is like that incense. He is the medium through which the rays of the Godhead come to us in a way in which we can bear them. So we view the insupportable glory of God shining through the veil of our own nature. The Lord Jesus was found in fashion as a Man and humbled Himself that we might become familiar with Him. He was lowly and meek and self-denying. And yet, what lustre was there in His wisdom and knowledge! What glory beamed from Him when He cast out devils. What bright proofs of His Deity betrayed themselves from time to time to the confusion of His enemies. Ascended now into heaven, the brightness of His glorified Person none can conceive of. He fills all heaven with light, for the city has no need of the sun, neither of the moon to shine in it, for the glory of God lightens it, and the LAMB is the LIGHT thereof!

Oh, the delights, the heavenly joys, the glories of the place, where Jesus sheds the brightest beams of His overflowing grace!

How bright is the fierce lightning which plays around the dark cloud in the summer night! And how bright is the sun at noonday! But what is the brightness of the lightning or the sun compared with that celestial Light which beamed on Saul of Tarsus and struck him to the ground? It was a brightness above that of the midday sun—the BRIGHTNESS OF THE FATHER’S GLORY—which appeared to him. And Saul, unused to such distressing brightness, became blind for many days. Our eyes could not bear this glory of Christ now. When we shall see Him as He is, our eyes and our minds will be fitted for the dazzling vision. But those who are enlightened by the Spirit already see a little of His spiritual glory here on earth, and the sight of it rejoices the heart.

We connect brightness with gladness; it excites the mind and fills the heart with joy. How refreshing is the morning hour! How cheering are the bright beams of the sun after darkness! They awaken you and invite you to walk abroad in the meadows and wander beside the streams. And how lovely everything looks bathed in the glory of the sunbeams! The fields seem to laugh, and the little hills leap for very joy. The sparkling brook dances and exults in the sun’s bright ray. There is life and joy spread through all nature. Even the inanimate things—the little murmuring rills and the rustling trees—seem almost endued with voices wherewith to utter their delight. The little hills break forth before you into singing. The valleys shout for joy, and all the trees of the field clap their hands. What a contrast is all this to the dismal gloom which hung over everything during the absence of the sun! And so, when the BRIGHTNESS OF THE FATHER’S GLORY penetrates the darkness of our minds and shines into our hearts, what unspeakable delight fills our expanded souls! How do we exclaim, ‘My soul doth magnify the Lord; my spirit hath rejoiced in God my Saviour.’ The light is felt to be marvelous light, and we glory in Him who is GOD with us—God come down out of heaven to take part of our flesh and blood and thus to become our BROTHER.

James Large, Concise Names of Christ, p. 54-55