Catholic Asceticism And Monastic Vows: Humble Devotion Or Self-Righteous Folly?

          Monks and nuns who take vows of poverty, abstinence from marriage, and obedience believe that such practices bring them closer to God. Their lifestyle is touted as one of self-denial or self-sacrifice, reflecting Christ-like love. Monastic vows are seen as liberating disciplines that help individuals transcend earthly distractions and focus on spiritual growth. This way of life is claimed to help build virtue and resilience against temptation. Catholic asceticism is renunciation of material goods and conveniences for spiritual benefit. The New Advent Catholic Encyclopedia says, "Thus asceticism according to the definition of St. Jerome, is an effort to attain true perfection, penance being only an auxiliary virtue thereto." 

          In fulfilling monastic vows, individuals often adopt a lifestyle that includes varying degrees of seclusion. In fact, some monastic communities emphasize complete withdrawal from societal contact. In general, these people thrive in a strictly controlled environment and with like-minded believers. The intention behind this is to grow in holiness and align oneself more closely with Christ's sacrifice. Additionally, upon Constantine and Licinius signing the Edict of Milan in 313 AD, certain believers found it more difficult to live out their convictions. As a result, they excluded themselves from ordinary life and fled to deserts to preserve themselves from pagan influence. 

          Various examples of Roman Catholic asceticism include painful bodily mortifications, extreme fasting, sleeping on hard surfaces, and spending time in solitude to spend time with God. Dominic Loricatus was a Benedictine monk who whipped himself 300,000 times in six days while reciting the Psalms. Catherine of Siena scourged herself three times a day with an iron chain. Thérèse of Lisieux scourged herself with all her strength and speed, smiling at the crucifix through her tears. While these specific acts do not represent what every monk or nun does, they nonetheless are seen as partaking in the obedience of Christ. This extreme way of living was also found in Jewish sects like the Essenes, helping to shape the formation of similar practices in Christianity.

          It is here argued that monastic vows and ascetic ways of living are both unnecessary hindrances to one's normal existence and unprofitable in reaching goals for which such practices are said to be carried out. The Church of Rome places heavy burdens on adherents that are of no avail in bringing them closer to God. Jesus never told His followers to isolate themselves from civilization, which can actually drive people insane. There is nothing good about poverty, and putting oneself into that state is senseless. While our actions can have unfavorable consequences to us in various contexts, Christ never instructed people to go out of their way to put themselves into discomfort and suffering. There is no teaching in the Bible about quietness or solitude brining us more into favor with God. Such ideas are quackery and contrary to grace.

          Consider the following excerpt from St. Mary's Monastery as an illustration as to the ridiculousness of this way of living, on the Benedictine vow of obedience: "It is a childlike abandonment of one’s own judgment and will to God through the representatives he has placed over us." However, accepting tasks blindly, based solely on faith, without questioning one's own ability, is impractical and unrealistic. God has not called us to fulfill these tasks or promised us anything when it comes to them, which is quite unlike how He dealt with the patriarchs. Consequently, this sort of thinking is not of faith which bends its knees before Him, but is more so akin to jumping off a cliff just because someone else said to do it. Further, God generously provides us with many things for our delight and happiness (1 Timothy 6:17).

          In Colossians 2:20-23, Paul addressed false teachings and ascetic practices infiltrating the early Christian community. The apostle emphasized the sufficiency of Jesus Christ and the futility of human regulations for spiritual growth. As a means of obtaining a just position before God, He is infinitely worth more than holding to customs that can only bolster human pride:

          "Therefore, if you died with Christ from the basic principles of the world, why, as though living in the world, do you subject yourselves to regulations?" (Colossians 2:20)

          Paul asked as a rhetorical question why members of the audience to whom his epistle was written would take on practices of radical abstinence from earthly things. Spiritual transformation should lead to a different way of living, one that is not bound by legalistic standards. The human body has temporal value, so trying to obtain perfection by the flesh is an exercise of futility. Why endure ascetic practices if they are not necessary for survival or well-being?

          "Do not touch, do not taste, do not handle." (Colossians 2:21)

          What the Apostle Paul fought against was the very essence of monastic vows and asceticism. Such goes against gospel precepts. Abstinence from material goods is not going to help improve the condition of a lost soul. 

          "which all concern things which perish with the using—according to the commandments and doctrines of men?" (Colossians 2:22)

          The source of such commandments is not God Himself, but man. They are not authoritative or beneficial to a Christian. They are not endorsed by Paul or Christ Himself.

          "These things indeed have an appearance of wisdom in self-imposed religion, false humility, and neglect of the body, but are of no value against the indulgence of the flesh." (Colossians 2:23)

          Even if one seems to have made a wise decision by secluding himself from secular society or abstains from material goods, that in and of itself does not reflect his true standing with God. He did all of that on his own accord, not with divine approval. He is not as humble as he may seem because he is not actually serving God in doing the sort of things that he does. While monasteries have been a force in the world for a certain measure of good, such as in the preservation of biblical manuscripts—regarded in the medieval world as a form of heavenly service—that man's vows and asceticism are as dung before his Creator (Philippians 3:8).

History As Therapy

          History can be a powerful form of therapy. By learning about past events, we can understand the mistakes and successes of those who came before us. This helps us to see our own challenges in a new light and find comfort in knowing that others have faced similar situations throughout history, creating a sense of continuity and shared human experience.

          Studying history provides us with valuable lessons. We learn about resilience from those who overcame great difficulties, sometimes against seemingly insurmountable odds. We see the consequences of actions and decisions, which can guide us in making better choices in our own lives. This knowledge can empower us to feel more in control of our lives and encourage us to approach challenges with a greater sense of agency and confidence.

          Reflecting on history can also promote healing. By acknowledging past injustices and understanding their impact, we can work toward forgiveness and reconciliation. This process helps individuals and communities to move forward, fostering a more inclusive and compassionate society. In this sense, history serves as both a mirror and a guide, helping us grow and heal by learning from the experiences of those who came before us.

          History fosters a sense of connection and belonging. By exploring our heritage and shared past, we build a stronger identity and deepen our appreciation for the diverse cultures and traditions that shape our world. This connection to history can provide comfort, strength, and a sense of purpose, enriching our lives and helping us navigate the present with greater confidence and a clearer sense of who we are.

          Finally, history can inspire hope for the future. By seeing the progress humanity has made over time through inventions and innovations, it reminds us that positive change is possible in this world. Through understanding our past, we can gain the wisdom and courage to create a brighter tomorrow. Moreover, we as Christians can look forward to the second coming of Christ, in which He will perfectly resolve all the problems that currently plague mankind. This ultimate hope provides a profound sense of optimism and assurance as we face the future.

Historical Consciousness: Western Religions' Pursuit Of Meaning In Time

The great religions of the West, also seeking to escape from the animal world of Again-and-Again, found an opposite path. While Hindus and Buddhists sought ways out of history, Christianity and Islam sought ways into history. Instead of promising escape from experience, these sought meaning in experience.  Christianity and Islam were both rooted in Judaism, and all three revealed a dramatic shift from a world of cycles to a world of history.

The Greek gods, timeless as Olympus, had not exhorted people to remember their past. But Judaism was oriented to the past, a historical religion in a sense quite alien to the Hindu, the Buddhist, or the Confucian. "Blessed is the nation," sang the Psalmist, "whose God is the Lord, and the people who he hath chosen for his inheritance." God's purpose for the Jews was disclosed in the past recorded in Sacred Scripture. By recalling the favors and the tribulations that God has visited on them, Jews discovered and remembered their mission as a chosen people. For Jews, remembering their past was the way to remember their God. Scripture told the history of the world from creation, and Jewish holidays were celebrations or reenactments of the past. The Sabbath every week was a reminder of the six days of Creation and God's gift of the seventh day of rest. The Jewish Passover celebrated the coming out from Egypt, marked annually by the Haggadah, the telling of the story. While the Foolish Son of the Passover liturgy saw the Haggadah as a story of what happened to "them," the Wise Son realized that he himself was among those whom the Lord brought out. In this sense, Judaism was emphatically past-oriented but also ant-historical. The Scriptures were read to reinforce what the Jews already knew.

The Jews began and still begin their calendar from the traditional date of the Creation. The historic mission of Israel as the chosen people was established by a particular event, God's covenant with Abraham. On His side, God agreed to be the God for Abraham and all his descendants, and promised them the land of Canaan, while the people of Israel agreed to worship Him alone and obey His commandments. The Pentateuch, the first five books of the Old Testament, chronicles the making of this historic Covenant and its fulfillment in the delivery of the Laws of Moses on Mt. Sanai. Christian theologians called that the Old Covenant, because they believed that Jesus came to set up a new and better covenant between God and all humankind. This explains "Old Testament" and "New Testament" to describe the two parts of the Bible, for "testament" derives from a Latin mistranslation of the Hebrew Scriptures.

Both the Creation and the Covenant were more traditional than historical. Although the God of Israel was a universal God, still the religion of Israel, the chosen people, remained tribal. Its laws and customs were substantially confined to the people who were supposed to have a common descent.

Christianity was a historical religion in a new sense. Its essence and its meaning came from a unique event, the birth and life of Jesus. Firmly rooted in the Jewish tradition, Jesus (a Greek version of the Hebrew name Joshua, meaning Savior) was circumcised and confirmed according to Jewish custom, and preached and taught as a wandering rabbi. The basic Scripture of Christianity-the Gospels of Matthew, Mark, Luke, and John-offers chronological biographies of Jesus, with accounts of the life, death, and resurrection.

Daniel J. Boorstin, The Discoverers: A History of Man's Search to Know His World & Himself , p. 566-567

The Harmful Nature Of Presumption

"Presumption is a fire-work made up of pride and foolhardiness. It is indeed like a heavy house built upon slender crutches. Like dust, which men throw against the wind, it flies back in their faces, and makes them blind."

Thomas Adams, cited in the Preacher's Complete Homiletical Commentary

On Ideas Of Progress

"We all want progress. But progress means getting nearer to the place where you want to be. And if you have taken a wrong turning, then to go forward does not get you any nearer. If you are on the wrong road, progress means doing an about-turn and walking back to the right road; and in that case the man who turns back soonest is the most progressive man. We have all seen this when doing arithmetic. When I have started a sum the wrong way, the sooner I admit this and go back and start over again, the faster I shall get on. There is nothing progressive about being pigheaded and refusing to admit a mistake. And I think that if you look at the present state of the world, it is pretty plain that humanity has been making some big mistake. We are on the wrong road. And if that is so, we must go back. Going back is the quickest way on."

C.S. Lewis, Mere Christianity, p. 28-29

Refuting The Mormons On The Burning Of The Bosom

         "…you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right." (Doctrine & Covenants 9:8)

         Mormons believe this to be how a person feels after he receives revelation from God. It is hard for those who have experienced this sensation to describe with words. This feeling has been likened to burning in one's thorax. It is accompanied with peace. Mormons claim that the occurrence of this sensation is divine confirmation of a message. They commonly cite James 1:5 to give credence to this notion.

         Genesis 8:21 records God Himself as saying that man is wicked from the days of his youth. He does not have to be made that way because that is his default position. He finds pleasure in rebelling against his own Creator. Man has to be taught how to act righteously, which implies that our passions are not a good standard for accepting truth.

         Proverbs 14:12 says that the way of death appeals to our senses. That flatly contradicts any idea of trusting a burning sensation which makes us feel comfortable. Just because something seems good to us, does not mean that it really is. It can actually have harmful consequences. Our current emotional state does not confirm whether we have heard from God. Relying on our own feelings to know what is right will only lead us away from God, from which true wisdom flows.

         Jeremiah 17:9 describes the human heart as being thoroughly evil. The effects of sin on the human heart cover his whole being. Our emotions or feelings are not a reliable guide in discerning truth from error, which undercuts any idea of burning in the bosom.

         Ecclesiastes 9:3 characterizes human life in this world as being filled with evil and madness. Our hearts lead us down this destructive path. The burning of the bosom sensation upheld by Mormons is of no avail to us in seeking out the truth of a matter.

         As for James 1:5, that is concerned with praying to God for wisdom, not trusting in one-self for some internal confirmation about a religious text. Further, it is doubtful that Mormons would do the same for the Bible or the sacred book of any other religion. Finally, this sort of appeal is useless, since the Book of Mormon does not even teach most of Mormon theology.

Refuting The Mormon Doctrine Of Eternal Progression

        "...in accordance with God’s plan of eternal progression, advancement from grade to grade within any kingdom, and from kingdom to kingdom, will be provided for. But if the recipients of a lower glory be enabled to advance, surely the intelligences of higher rank will not be stopped in their progress; and thus we may conclude, that degrees and grades will ever characterize the kingdoms of our God. Eternity is progressive; perfection is relative; the essential feature of God’s living purpose is its associated power of eternal increase.” (James E. Talmage, The Articles of Faith, p. 420-421)

        A fundamental aspect of Mormon theology is the belief in the potential for human beings to become gods themselves. This doctrine suggests a progression from mortality to godhood. Individuals who follow God's commandments can attain exaltation and become just like Him. However, consider the words of Solomon in Ecclesiastes 12:7:

        "And the dust returns to the ground it came from, and the spirit returns to God who gave it."

        This passage emphasizes the transient nature of human life and the finality of death. The physical body returns to the earth and the human soul returns to its Creator. It underscores a clear distinction between the divine and the mortal, challenging the notion that humans can progress to godhood.

        By stating that the spirit returns to God, Ecclesiastes 12:7 implies that human destiny is to be with God in an eternal state, not to become gods themselves. The verse reinforces the historic Judeo-Christian understanding of the afterlife and divine-human relationship. It does not include the idea of humans achieving godhood.

        Thus, the Mormon idea of human exaltation to godhood stands in contradiction to the biblical teaching found in Ecclesiastes 12:7. It emphasizes the separation between God and humanity. The ultimate return of the human spirit is to Him, without any further divine progression. The belief in human divinization as proposed by Mormonism is inconsistent with the theological implications of this verse.

        Hebrews 13:8 says, "Jesus Christ is the same yesterday and today and forever." This text emphasizes the immutable nature of Jesus Christ. In the context of refuting Mormonism’s idea of eternal progression, it suggests that Jesus, and by extension God, does not change or evolve. If God remains eternally the same, the notion of humans progressing to become gods is incompatible because it implies a change in divine status.

        1 Timothy 6:15-16 refers to God as the "only Sovereign, the King of kings and Lord of lords, who alone possesses immortality and dwells in unapproachable light." The emphasis here is on God's unique sovereignty and eternal immortality. It implies that His divine attributes are exclusive, not shared or attainable by others. This directly opposes the Mormon belief that humans can achieve godhood.

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.