Tag Archives: Bible

Kindred Spirits?

Defending the Faith, Protestantism, Saints, Scripture, , , , , ,

Summing up why Sacred Scripture matters, St. Jerome once proclaimed that “ignorance of Scripture is ignorance of Christ.”  The famously acerbic Doctor of the Church knew that the Word Made Flesh could be found on every page of the Bible and therefore dedicated his life to studying the Scriptures and producing accurate translations of the books of the Bible.  Living in a time when many of the versions had become corrupt due to poor translation and copyist errors, he learned Greek, Latin, Hebrew and Aramaic just so that he could create the most accurate translation of the ancient books.  So gifted was he in this area that the pope at the time, Pope Damasus, asked him to produce an “official” translation in Latin that became known as the Vulgate.  It is this translation that remains the official translation of the Church to our day.

Like much of what the somewhat contentious Jerome did during his lifetime, his work was not without controversy in his day.  Little did he know that this controversy would be felt a millennium later when a former Augustinian monk stumbled upon some of his early thought and used his arguments to justify his own position.  The bulk of Jerome’s work was done when the Church did not have an official canon—official in the sense that the Church had authoritatively spoken as to which books were part of the Bible and which weren’t.  It was not until 382 that Pope Damasus produced a list of the canon that was later affirmed by the Council of Hippo (393) and the Council of Carthage (397).  Nevertheless, there was still widescale agreement among the Faithful as to which books could be used in the Liturgy (which was the home of Scripture) and which couldn’t.  There was still some question about a few books like the Book of James, Revelation, the Letter of Clement to the Corinthians and the Didache, but most agreed that the former two belonged and the latter did not.  But before officially closing the canon, Pope Damasus sought to produce an accurate translation of the entire canon of Scripture so that the Church could have a single collection of the books to rely on.

It is important to note however that the debated books never included what has become known as the Deuterocanon (or Apocrypha in Protestant circles).  This name, Deuterocanon, was used to distinguish books of the Old Testament that could be used for argumentation and evangelization with Jews from those that couldn’t.  For the Jews, once they realized that their books were being coopted by the Christians, had begun to build a wall around their Scriptures and rejected all those books that were not found in Hebrew.  A list that included the seven books (Baruch, 1st and 2nd Maccabees, Sirach, Judith, Wisdom, and Tobit) and parts of two others (Daniel and Esther) of the Catholic canon.  But the Church still viewed both sets of books as inspired and we find those books included among all the early lists of the approved Scriptures by the Church Fathers. 

Jerome’s Line of Reasoning

The agreement in the Early Church regarding the Deuterocanonical books was unanimous except for one man—St. Jerome.  For Jerome made a mistake in his thinking, a mistake of which the aftershocks are still felt today.  As he gathered up the various translations of the books, he found that the copies of the Septuagint, that is, the ancient Greek translation of the books of the Old Testament, were various and not wholly consistent.  Translating them without finding an “official” text proved difficult to say the least.  He also found that the Hebrew texts, what he called the Hebrew Masoretic (HM) texts, had been widely circulated for several centuries and were much cleaner and consistent.  From these two facts, Jerome came to an incorrect conclusion.  He thought that the HM texts were the “correct” ones and not the Septuagint.  He called this the principle of “Hebrew Verity”.  And since the Deuterocanon did not appear in the HM texts he also concluded that they were not inspired.

Flash forward 1100 years and Martin Luther, whose theology, especially on indulgences and praying for the dead, is clearly contradicted by these books, is looking for a reason to throw these books out of the Canon.  He stumbles across Jerome’s reasoning and latches on to it.  The story of how he removed the books has been covered previously, so we won’t rehash that here.  What we will cover however is that Jerome was wrong in his line of thinking and therefore Luther merely resurrected his error and passed on a stunted Canon to his Protestant progeny.

Why Jerome was Wrong

We know that Jerome was wrong for two reasons.  The first is related to the findings in the Dead Sea Scrolls.  This sacred library was discovered in 1947 by Bedouin shepherds and contained the earliest translations of many of the books in the Old Testament.  These translations precede any of the earliest translations we had up to that point by almost 1000 years and precede Jerome’s HM text by almost 500 years in some case.  Why this is significant for the discussion at hand is that among the books that were found were the books of the Deuterocanon.  And not only were they in the library, but there were Hebrew and Aramaic translations.  These translations, as well as the translations of the other books that were found, are closer in substance to the Septuagint and not to the HM texts.  In short, the Dead Sea Scrolls show that Jerome erred in thinking that just because the HM texts were consistent, they were correct.  The problem was that the parts of the Septuagint were actually preserving the original Hebrew better than the currently existing Hebrew and the Dead Sea Scrolls show this.

While Luther might be excused for not knowing this, the second reason should have convinced him.  The reason we know Jerome was wrong is because Jerome said he was wrong.  In a letter Against Rufinus he said,

“What sin have I committed if I followed the judgment of the churches? But he who brings charges against me for relating the objections that the Hebrews are wont to raise against the Story of Susanna, the Song of the Three Children, and the story of Bel and the Dragon, which are not found in the Hebrew volume, proves that he is just a foolish sycophant. For I was not relating my own personal views, but rather the remarks that they [the Jews] are wont to make against us.”

And this ultimately helps us to uncover not just the error Luther made but his motivation.  For he cites St. Jerome as his authority, but then does not do what Jerome did.  For Jerome, even though he had personal reservations against those books being included in the official canon, still translated them, and ultimately deferred to the authority of the Church.  He knew that his personal opinion could err, but the Church could not, especially when it comes to the Canon of Scripture.  He knew that a fallible list of infallible books leads to an absurdity, one that tugs at the seamless garment of the content of faith until it entirely unravels. 

It is not much of a stretch, especially when we read their writings, to see that Jerome and Luther were kindred spirits with one huge exception.  St. Jerome has the humility of a saint and deferred to the authority of the Church.  Luther had the pride of devil and decided to set himself up as his own authority.

The True Christian History of Abortion

Abortion, Apologetics, Contraception, Culture, Culture of Life, History, , , , , ,

As the battle over legalized abortion continues rage as specific states more clearly draw their battle lines, there is a growing number of Christians who are attempting to make a Christian argument in favor of abortion.  In truth, there is no Christian defense of abortion and there never has been.  Not surprisingly, the abortion apologist’s arguments fall flat, even though they continually recycle the same talking points irrespective of truth.  Even if there are different variations on the propagandistic talking points, they seem never to grow weary of repeating them.  Given the increased frequency in which we are seeing them, it is important that we have a ready defense.

In order to avoid toppling over a straw man,  we will refer to an example that was printed in the Huffington Post last year entitled “The Truth About Christianity and Abortion”.  We use this one not because it was a particularly convincing argument, but because it invokes almost all the common arguments for Christian support of abortion in one place. 

Before diving into the exact arguments, it is a helpful to remember that there are plenty of arguments against abortion that don’t rely solely upon religious convictions.  Instead you can use philosophical reasoning and science.  Since that ground has already been covered, we will stick to the Christian-based arguments since that is terrain over which these abortion advocates like to stomp.

“There are no specific references to abortion in the Bible, either within Old Testament law or in Jesus’ teachings or the writings of Paul and other writers in the New Testament.”

This first argument, namely that the Bible doesn’t say anything about abortion is a bit of a red herring, at least as far as Catholics are concerned.  Not everything we believe need to be mentioned in the Bible explicitly.  If Scripture tells us that the pre-born being in the womb of Elizabeth (somewhere between 20-24 weeks) and the pre-born being in the womb of Mary (somewhere between 0-4 weeks) are both persons (Luke 1:26,41) and that directly killing an innocent person is always wrong (Exodus 20:13) then we could conclude that abortion, that is the direct and intentional  killing of an infant in the womb of the mother, is wrong.  The Bible need not, nor could it list out all the ways that a person might be murdered but can simply articulate the principle in what amounts to a blanket condemnation. 

That being said, the premise that the Bible does not mention abortion is also false.  In the ancient world, they were not nimble enough to play verbal gymnastics like us.  We are fall more sophisticated in the true sense of the word.  Even amongst the pagans, abortion was considered to be baby killing.  In fact, the device that they used to perform the abortion was called embruosqakths, which means “the slayer of the infant, which was of course alive.” (Tertullian, On the Soul, Ch. 25). 

They also used chemical potions to cause abortions, although they were far more dangerous to the mother than using the “slayer of the infant.”  This type of abortion is mentioned in Scripture, even if only implicitly.  We shall expound on this in a moment, but these potions fell under the broad Greek term pharmakeia, the same term St. Paul uses in Galatians 5:20 and we translate as “sorcery”.

“Likewise, throughout the history of the early church into the middle-ages, there is little to no mention of abortion as a topic of great alarm – from the days of the Old Testament until modern history. Hence, there is no case to be made for a definitive Christian stance throughout history on the spiritual or moral aspects of abortion.”

While it may have been convenient in supporting the point, the connection of pharmakeia to abortifacient drugs was not an exercise in originality, but something that the early Church did when they spoke against abortion.  The Didache, written during the Apostolic Age (probably around 70 AD) of the Apostles in expounding on the commandment of love of neighbor it said, “You shall not practice magic. You shall not use potions [pharmakeia). You shall not procure [an] abortion, nor destroy a newborn child” (Didache 2:1–2).  Likewise, the Letter of Barnabas (74 AD), which is a commentary on the Didache says, “thou shalt not slay the child by procuring abortion; nor, again, shalt thou destroy it after it is born” (19).

We already heard from Tertullian in the 2nd Century, but the list of Fathers who spoke against abortion down to the beginning of the 5th Century reads like a who’s who of Patristic teachers: Athenagoras of Athens, Hippolytus, Basil the Great, John Chrysostom, and St. Jerome.  It is also included in the twenty-first canon of the Council of Ancyra and among the Apostolic Constitutions.  In other words, it is hard not to stumble upon a condemnation of abortion among the Early Church Fathers, unless of course you don’t actually look.

Given the unbroken teaching to Apostolic times, abortion was a settled issue and we should not expect to hear about it much unless it is challenged (that is why St. John Paul II included the infallible statement of the Ordinary Magisterium in Evangelium Vitae).  The relative silence of the Middle Ages is a non-sequitur for that reason—it was a settled issue within Christendom and thus did not need to be defended or expounded upon much.

The Augustinian Exception?

Among those Church Fathers listed above there is one notable exception: St. Augustine.  He is notable not because of his silence but because of the fact that he is often quoted out of context.  The Huffington Post author does the same thing quoting him as saying:  “The law does not provide that the act (abortion) pertains to homicide, for there cannot yet be said to be a live soul in a body that lacks sensation.”  Not surprising she doesn’t cite the source of the quote which would enable us to establish context, but it comes from a commentary on Exodus 21.  Taken in context Augustine is asking whether, given the primitive embryology of his time, whether abortion before the 40th day after conception could be classified as homicide or not.  In his mind abortion was still a grave evil no matter how old the infant, but he wasn’t sure whether it should be classified as murder.

To cite this is really disingenuous, for the author knows it is based upon an ancient understanding of human development.  She knows that modern embryology has established that there is sensation long before the 40th day after conception.  Anyone who has seen an ultrasound image (or has watched the movie Silent Scream) can easily attest to that truth.  Unless the author of the article is willing to accept the primitive thinking of the 5th Century, then this is actually an argument against abortion.  If Augustine has access to modern technology, then he would have concluded that it was murder at any stage.

“I’m not saying abortion cannot be an important issue to a Christian, but there is no scriptural or historical backing for it to be the number one issue, at the expense of the ‘least of these’ who are suffering now.”

This line of reasoning really sets up a false dichotomy that pits poverty against abortion.  This is recycled secular thinking.  There are those who suffer because of destitution, and we ought to do what we can to alleviate that, but that does not mean you may alleviate it by reducing the number of mouths that need to be fed.  Why couldn’t the same argument be applied to the already born children of the poor, or even the poor themselves?  One definite way to end poverty would be to kill all the poor people.

As far as it being the “number one issue” is concerned, first we must admit that history is not a repeating cycle in which social ills always occur with the same frequency and intensity.  Perhaps destitution was a greater threat to human thriving than abortion was in ancient Rome or in the Middle Ages, but that does not mean it is still a greater threat.  In fact, we could argue that destitution (“poor” is a relative term and actually a Christian value, destitution is an objective measure) is at an all-time low.  What is not at an all-time low however is the number of innocent lives being snuffed out through abortion every day to the tune of about 125,000 per day worldwide (and this doesn’t include the number of abortions caused by birth control pills which could double or even triple that total).  Abortion, because it involves so many, all of which are the most vulnerable and voiceless, is by far the greatest injustice in the world today.  They are “’the least of these’ who are suffering now.”