Godzdogz

Godzdogz

The blog of the Dominican student brothers at Blackfriars, Oxford.

Built on the four pillars of our Dominican life – preaching, prayer, study, and community – Godzdogz offers many resources for exploring the Catholic Faith today.
Read more.

On the Areopagus - 13 The Basis of our Hope

Monday, February 23, 2009
One of the factors a lot of people speak about as characteristic of many in society today, especially young people, is a pervading sense of hopelessness, a sense that there isn’t much to look forward to and often, sadly, not much to live for. The sense of purpose and of deep inner value is often hard to find. Pessimism and cynicism seem to prevail in many areas of the media. Yet the Christian is called to a life that is extraordinarily different from these things. The First Letter of Peter exhorts the Christian to “always be prepared to give an answer to everyone who asks you to give reason for the hope that you have” (1 Peter 1:15). Christians have received the gift of hope that comes from that most trustworthy and unfailing source - God our Father, revealed through Jesus Christ. Saint Paul in his letter to the Ephesians states firmly that before they came to know Christ they were “without hope and without God in the world” (Ephesians 2:12). Believing in Christ means coming into possession of a great hope.

What is this hope based on? Pious sentiment? Mad daydreams? Self delusion? No. St Paul is clear in his letter to the Thessalonians. He exhorts them not to grieve over the dead as do those without hope: “we believe that Jesus Christ died and rose again, and so believe that God will bring with Jesus those who have fallen asleep with him” (1 Thess 4:14). It is a hope based on the knowledge of the immense love which God has for us and which he revealed in the death of his only-begotten Son on the Cross. The tortured figure of Christ on the Cross, arms outstretched before the world, as it were to gather us all to himself, reveals the depths of his love and of how far God will go in his effort to save each human being. “He who did not spare his own Son, but gave him up for us all - how will he not also, along with him, graciously give us all things?” (Romans 8:32). Pope Benedict explains in his letter on hope, Spe Salvi, that “the dark door of time, of the future, has been thrown open. The one who has hope lives differently; the one who has hope has been granted the gift of a new life.”

This firm hope in the promise of the resurrection occupies a large part of Paul’s thinking. For him the second coming is a glorious occasion. Not only will the bodies of human beings be transformed but all creation will be renewed: “the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God” (Romans 8:21). Therefore we are children of the light, the light of the knowledge that Christ has revealed to us in his life, death and resurrection. We have put on faith and love as a breastplate and the hope of salvation as a helmet. All Christians are called to be beacons of hope in a world too often darkened by fear, pessimism and hopelessness. Whatever our place in life, whatever our difficulties or sufferings, each of us is of incalculable value to God. For he has spoken to us through his Son and therefore we are comforted by our sure hope in Christ’s saving power and by the firm knowledge that “neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:39).

 Read more

On the Areopagus - 12 Neither Jew nor Greek ... a multicultural world

Sunday, February 22, 2009
 Read more

On the Areopagus - 11 Just War

Friday, February 20, 2009
 Read more

Areopagus - 10 St Paul on Women

Thursday, February 19, 2009

At the Shrine of St PaulIs this all St Paul says in regard to women? Does he attach importance to gender for the Christian community? In Galatians 3:24-29, St Paul speaks of the equality there is for those who are baptized into Christ. He says “Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus we are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves in Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise”. In this passage St Paul acknowledges the equality there is among the children of God, adopted through Christ. All are one, all are equally recipients of the promises God has made to Abraham. Paul certainly doesn’t see gender as a cause of division or as a cause of a distinction in the sight of God.

I will focus on two of the many women St Paul mentions by name in his letters, Prisca (sometimes Priscilla) and Junia. Prisca is mentioned in 1 Corinthians and Romans, along with her husband Aquila. In Romans 16:3-4 he refers to them as co-workers in Christ, who had risked their necks for Paul’s life. He sees them as his equals, fellow co-workers, in their role as leaders of a house church. As such, they were both protectors of the church and indeed protectors of Paul while he was with them. It is interesting that he calls both Prisca and Aquila his co-workers, he treats them both equally. He does not say Aquila my co-worker and Prisca his wife but calls them both co-workers. Read more

On the Areopagus - 9 Capital Punishment

Wednesday, February 18, 2009
 Read more

On the Areopagus - 8 Bioethics

Tuesday, February 17, 2009
 Read more

On the Areopagus - 7 The Economic Situation

Friday, February 13, 2009
 Read more

On the Areopagus - 6 Spiritual Powers

Wednesday, February 11, 2009
"Let anyone who is thirsty come to me. Let anyone who believes in me come and drink" (Jn 7.37). Read more

On the Areopagus - 5 Freedom

Tuesday, February 10, 2009
In the eighteenth century, Jean Jacques Rousseau deplored what he saw as the denial of our human freedom by modern systems of state and thought: “Man is born free, and everywhere he is in chains.” Whatever political, ethical or religious system one follows, there may be a degree of empathy with this statement.

The twentieth century saw the free world of western civilisation threatened from within in a manner more alarming than ever before. Horrific inhumane acts were carried out by regimes described by Hannah Arendt as ‘totalitarian’: fascism, Nazism, Stalinism. Arendt saw totalitarianism as more dangerous than tyranny – tyranny for her is a political form like a desert, which presents conditions that are difficult for human life. Totalitarianism is like a sandstorm that covers all life, suffocating and eradicating the world. Yet many people were enthralled by these systems, kept them going, and sought even to destroy their detractors. We now know that the downfall of these systems ensured freedom for many people. Modern society now seeks to protect freedom at all costs.

But it is when something is sought ‘at all costs’ that we stand in the gravest danger. Might it be said that we have become slaves to freedom, allowing our insatiable thirst for freedom to injure our society and prevent us from being truly free human beings? Never have we been more conscious that we are born free, and yet it seems that everywhere we are in chains. In his last homily as Cardinal Ratzinger, Pope Benedict XVI warned of a ‘dictatorship of relativism,’ one that recognises nothing as definitive, seeking its ultimate goal in one’s own ego and desire. Does not this sound like the State of Nature described by Hobbes – the one Rousseau so detested? What is our true reality: are we a miserable existence needing strict regulation to be what we are, or are we rational creatures born free, destined to be free, but deluded in what will make us so? Read more

On the Areopagus - 4 Glorify God in your body

Saturday, February 07, 2009

The word itself, often used so nonchalantly, occurs several times in St Paul's letters, especially to the Corinthians. It comes from the Greek porneia, meaning sexual immorality. St Paul explains to the Christians of Corinth: "Shun immorality. Every other sin which a man commits is outside the body; but the immoral man sins against his own body. Do you not know that your body is a temple of the Holy Spirit within you, which you have from God? You are not your own; you were bought with a price. So glorify God in your body" (1 Cor 6:18-20).

We believe in a God who loved us so much that he became human, taking his body from the virginal flesh of Mary; whose body was broken and raised on the Cross for our salvation; whose body - still bearing the marks of the nails and lance which pierced his body - was raised from the dead in glory. Jesus gives us his body in the Eucharist as an abiding memorial of his suffering love for humanity, through baptism we are incorporated into his body, the Church, and through sharing in his Eucharistic body and blood we share one life with Him. Until he returns in glory, Christians are the body of Christ and, with our own human bodies, we continue his work of salvation in the world, longing in hope for the raising and glorification of our bodies when we will be eternally united with God. Read more
Follow us
Great Dominicans

Great Dominicans

News

News

Consecrated Life

Consecrated Life

Recent posts


Tags


Liturgical index


All tags & authors


Archive

Upcoming events

Loading...
    View the full calendar