Auschwitz I and II - Birkenau

                                              Disclaimer:

This blog post is only as theological as you want to make it. I recently had the opportunity to visit one of the sites left from the Nazi Genocide that took place from 1933-1945. I also had the opportunity to walk back out of the gates of the concentration camp that 1.3 million died in. This experience was extremely real, extremely profound, and extremely moving. I have found no adjective for what I saw here. I have posted the photos that I took at Auschwitz I and II not to offend anyone, but to provoke thoughts and conversations. I truly hope that this indeed does scare you and cause you to question the world that we live in. Could this happen again? Is this happening today? What are we doing about it? This is not a hiccup in history that can be forgotten about and I find it specifically important for today's youth. It is especially hard for us (the youth) to fathom these almost surreal events that took place only a few generations from us; yet, we have more technology at our fingertips then Hitler could have dreamed of having. Technology is a tool or a weapon and genocide continues to happen today all over the globe.

one last note, everything that Hitler did was legal. Jews were not considered to be human during this genocide, just as babies are not considered to be human today.

Ephesus

Ancient Ephesus and the Spread of Christianity

The Old and New Testaments of the Bible are full of historical and spiritual events that seem to have taken place in some surreal and distant land, like that of a children’s book. Often, the stories are so inconceivable to modern Christians that they have lost their literal sense, making it difficult to relate to them in a complete spiritual sense. This certainly has been the case for myself. However, after walking the streets of ancient Ephesus, I feel that I can personally relate to Paul’s writings spiritually and understand more about Paul’s life and the people that he influenced during his missionary journeys.

Venerating the tomb of the Apostle St. John

            Ancient Ephesus holds such an important role in the spread of Christianity as well as a lot of intriguing history that is not necessarily dogmatic, but spiritually enlightening. For example, Mary’s house and the tomb of the Apostle John are found here. Neither of these landmarks can be one hundred percent accurate and must be taken with faith, but both landmarks indeed do have scriptural and spiritual evidence for their credibility, and influence Christians today in their spiritual life. I will touch more on this latter.

As for the ancient port town and its influence in Christianity, this city was arguably the most important location for the spread of Christianity through Asia Minor. What we can know about Ephesus is that Paul lived in Ephesus for two years on his third missionary journey and wrote his letters to the Thessalonians and Corinthians from here.[1] We know that the Ephesians worshiped the goddess of Artemis and Paul had to flea Ephesus because the silversmiths saw a decline in the pagan worship and the people began to turn against him.[2] We also know that St. John lived in Ephesus while he wrote the Fourth Gospel during the later part of his life and is traditionally buried in the former Basilica of St. John which was built by the Emperor Justinian in the 6^th century.[3]

Revelation=Mass

The heavenly liturgy found in the book of Revelation is particularly equivalent to the earthly liturgy found in the Mass. Christ Jesus, the Lord of lords and King of kings, eternal sacrifice on earth is present in heaven. Therefore, the mass of the church incorporates the heavenly elements of liturgy that St. John reveled through his Revelation. The heavenly liturgy and the earthly liturgy are one in the same with Jesus Christ as the High Priest. For example:

1.      Rev. 1:6, 20:60 – The recognition of the priesthood is the same as the Churches.

2.      Rev. 1:10 – The heavenly liturgy that St. John witnessed took place on the Lords day: Sunday.

3.      Rev. 1:13, 4:4, 6:11, 7:9, 15:6, 19:13-14 – Jesus is wearing the vestments of a High Priest just as our priests vest themselves before offering his sacrifice in the mass.

4.      Rev. 2:5, 16, 21; 3:3; 16:11 – There is a penitential right in heaven just as the Holy Mass has right at the beginning.

5.      Rev. 2:17 – Manna in heaven = Eucharist on earth.  

6.      Rev. 4:4, 5:14; 11:16, 14:3, 19: The word Priest comes from the Greek Presbyteroi which means preside. A presider (Priest) presides over a sacrifice. Earthly Priests preside over the heavenly sacrifice in offering Jesus’ eternal sacrifice.

7.      Rev. 4:8 – The heavenly chant “Holy, Holy, Holy” is also found in the mass, Sanctus, Sanctus, Sanctus.

8.      Rev. 4:8-11, 5:9-14, 7:10-12, 18:1-8 – the Heavenly hymns and Psalms are similar to the ones found in the mass.

9.      Rev. 5:1 – The book of scrolls of God’s word in heaven = the liturgy of the word in the mass.

10.  Rev. 5:6 – The heavenly description of Jesus as the Lamb of God is the same that is professed in the Eucharistic liturgy.

11.  Rev. 5:8, 6:9-11, 8:3-4 – Heavenly intercession of the saints is also found in the mass.

12.  Rev. 5:8, 8:3-4 – Incense in heaven used to lift up prayers is the same use in the mass.

13.  Rev. 5:14; 7:12; 19:4 – Mass in heaven is concluded with “Amen” which is the same in the Holy Mass on earth.

14.  Rev. 6:9 – Martyrs are seen under the altar. This is similar to the church keeping relics of saints under or in the altar.

15.  Rev. 7:3, 14:1, 22:4 – The sign of the cross is used in heaven and on earth in the mass.

16.  Rev. 8:1 – Silent contemplation in heaven = silent contemplation in the mass.

17.  Rev. 8:3, 11:1, 14:18, 16:7 – An altar is used for sacrifice; the altar found in heaven is the same altar found on earth for the same sacrifice of the mass. Because there is an altar in heaven, we deduce that the sacrifice is eternally present in heaven.     

18.  Rev. 11:12 – “Come up here” = “lift up your hearts”

19.  Rev. 12:1-6, 13-17 – The heavenly emphasis on Mary is also found in the mass on earth.

20.  Rev. 12:7 – Heavenly emphasis on St. Michael the Archangel’s intercession is the same as the concluding prayers of the mass. Pope Leo XIII added in 1886 that the St. Michael prayer be said after every mass.

21.  Rev. 14:4 – Heaven’s consecrated celibates = consecrated priests and religious.

22.  Rev. 15:7, 16:1-4, 8, 10, 12, 17; 21:9 – Chalices used in heavenly liturgy = chalices used to offer Christ’s sacrifice in the mass.

23.  Rev. 15:3-4 – the “Gloria” is recited in heaven = the “Gloria” is recited in mass after the penitential rite.    

24.  Rev. 15:5 – Tent in heaven = Tabernacle in the church.

25.  Rev. 17, 19:9 – The consummation of the Lamb at heavens marriage supper is the same as the Lambs supper in the mass: “consumatum est.”

26.  Rev. 19:1, 3, 4, 6 – the “Alleluia” is sung in heaven as it is sung at the mass. 

Isaiah 43 and the Gospel of John

The Gospel of John is renowned for its mystical and theological depth, so much so that it was known in the early church as the “spiritual” Gospel.[1] John’s Gospel shares a few similarities with the Synoptics, mostly Mark and Luke, but is substantially different. While the Synoptics make Christ know by concentrating on parables, healings, and exorcisms, John’s gospel is an independent literary witness to Jesus Christ. The fourth Gospel was the last Gospel to be written, but it presupposes the Gospels before it. The question then arises: what is the Gospel’s platform and purpose?  The Gospel of John is written for believers so that they may make firm their faith. The purpose of John’s Gospel is a direct response to Isaiah 43:8-13. The evangelist proves to be a witness to the true faith, proclaiming Jesus with “I AM” statements and “signs.” John calls other Christians to do the same with his deeper understanding of Jesus’ words and teachings.

The forty third chapter of the Book of the Prophet Isaiah is a promise of redemption and restoration to Israel and can be split into three main sections. The first section, vv 1-7, God calls his people and proclaims that he will redeem Israel. The second section, vv 8-13, God calls his people to witness and justify him as the Lord and truth. The third section, vv 14-28, God makes firm that he will do this not by Israel’s fidelity but by his mercy.[2] The emphasis is almost entirely on Israel and the way it witnesses in both the past and the present.[3] The witness is precisely Saint John’s central issue for his Gospel.

I am the Good Shepherd

The theme of the good shepherd is seen in both the Old and the New Testament alike. The Profit Ezekiel writes of the good shepherd as the Lord God who will come and rescue his sheep. Chapter ten of John’s Gospel fulfills this prophesy as Jesus shows that he is the good shepherd. The image of Jesus as the good shepherd continues to shape the imagination of Christians today as Jesus is often seen in paintings and stain glass leading a flock of sheep. This imagery is so prevalent in Christian tradition that the ordained are referred to as the “Pastor,” the one who ministers to the flock, obedient and chosen by God.

The theme of the shepherd is found throughout the Old Testament in Genesis, Numbers, Psalms, Isaiah, Micah, Jeremiah, Ezekiel, Zechariah and so on. In the Old Testament, often the past shepherds of Israel have led their sheep astray by irresponsible tending. Ezekiel addresses this concern with his prophesies about the good shepherd who is to come. Ezekiel’s prophesy is twofold. First, he addresses the problem of the past shepherds and then tells how God plans to make things right.

I Have A Say

Father John Hollowell responds to Cecile Richards (President of Planned Parenthood) and her campaign for people to take a stand for there rights to contraception. By the way, Fr. Hollowell has three times as many views as the original campaign video made by Cecile Richards.

Flesh and Blood

Understanding the Eucharist in John VI

Protestant and Catholic

The Gospel According to St. John Ch: VI

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Read from the Gospel of John below

The sixth chapter of Johns Gospel is arguably the most controversial chapter amongst Protestants and Catholics. The Bread of Life Discourse has been understood to carry a different connotation throughout Christian history and especially since the Reformation in the 16^th century. Chapter VI of the gospel provides the understanding of the Eucharist for all Christians; however, the scripture has been interpreted much different by Protestants and Catholics. The general understanding of John VI is that Jesus has presented himself as the Bread of Life for all the people of the world to have life within them. John is rather clear about this. What is left up for discussion is whether Jesus is speaking metaphorical or literally.

While there are many differing Protestant understandings of the Eucharist, the general understanding is that Jesus was speaking of figurative flesh and figurative blood and a spiritual unification that takes place between man and God when we believe in Jesus and continue to feed (figuratively) on him. The understanding of the Eucharist differs between the thousands of denominations. For this reason, when speaking of the Protestant understanding of John VI, I will be referring to the teachings of the Reformers to avoid generalization.

The Woman at the Well

The Gospel According to Saint John

Jesus and the Woman of Samaria 4:1-26

Read from the Gospel of John below

Q1 – Why is there a note inserted into the text that says that Jesus did not baptize when 3:22 just stated that Jesus was baptizing with his disciples in Judea?
Q2 - Why did Jesus take the route through Samaria?

Q3- What is the significance of the sixth hour and the fact that there is a woman at the well?

Q4 - What does Jesus mean when he says, “If you knew the gift of God, and who it is that is saying to you, ‘give me a drink,’ you would have asked him and he would have given you living water?”

Q5 - Why is it that when the woman finally asks Jesus for water, he begins to ask about her husband(s)? Why did he not give her the living water?

Throughout the fourth Gospel, John uses relationships in order to tell who Christ is and reveals his identity to individuals. Jesus’ relationships tell how he associates with the Father and the Holy Spirit, with his disciples and followers and with the men and women who have not yet come to know the truth. This meeting with the Samaritan woman is a story of Jesus inviting a woman to faith, but is much different than when Jesus encourages Nicodemus to do the same. Jesus chooses the setting of the well to address this Samaritan woman just as the well is a common meeting place for men and women to make relations throughout salvation history; (Gen 24:11-27: Abraham and Rebecca; 29:1-21: Jacob and Rachel; Ex 2:15-21 Moses and Seporah).[1] The story of the Samaritan woman can sound self evident in the sense that Jesus is simply making know to the region of Samaria, through the woman, that he is the Messiah; however, this story provokes many questions when looked at closely.

Exegetical Analysis of John 3:16

The Gospel according to Saint John:

John 3:16

“For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.”

John 3:16 is one of the most known, if not the most known, verses of the bible amongst Christians throughout the world. It can be seen on posters at sporting events, bumper stickers, and even television commercials as Christians acclaim the gospel. 3:16 has been appropriately called a summary of the whole gospel, but it must be understood within the whole text. Moses lifted up serpent as a life giving sign for those afflicted with physical death. John’s baptism of repentance prepared Israel for the coming of the Son of man who would be lifted up as salvation for all men (and women) afflicted with spiritual death. By Christ’s earthly action of simultaneous suffering, dying and prevailing glory, Jesus made known his heavenly love which brought forth salvation for all who believe.

Discernment

Discernment: The selfless act of one giving their worldly desires over to their maker and trusting that Jesus Christ will deliver them to their proper vocation. A process by which is vital for every single man and woman to undergo when their hearts are mature and their minds open to the will of God.

Women: You are already there, for you were created in the garden of perfection and your love for God was assumed. Feel no shame in the light of Christ; your hearts are already lost in the midsts of his divinity. Do not burden nor boast yourself by your gifts; do not lead your brothers to sin. Exalt rather, your maternal love to the world and the lord your God will captivate your heart and grant you eternal peace. Your heart should be so lost in Christ that man must seek Him to find you.

Men: Swallow your pride. Bang on the gates to Eden and beg for mercy. For by nature you are foreign to this fertile land. Consecrate yourself to Mary, it is by the way of your mother that you may once again know love.  Shamar the woman of God. It is your duty and your salvation as men to protect that which gives you life. Do not lead your sisters to sin. Give your will completely to God. It is the most blessed among men that he will call his own. This is the vocation that you should desire. Pray for this circumcision of heart. By searching for God in heaven, you may find her heart which God created for you.             

About Collegiate Catholic

This blog has been inspired by Blessed John Paul II and Pope Benedict XVI and their call for the evangelization of the Internet. I am an undergraduate theology student at Benedictine College. I am on fire for the Catholic faith and devoted to glorifying the Lord with my life. This blog will serve to highlight my studies of theology and make known the love of Christ. 

To submit questions for Catholic Q&A or provide feedback, please email me at  peteambrose540@gmail.com

I would like to give a special thanks to the following for teaching, challenging, and encouraging me to grow in my faith: 
- John and Jeanne Gormley
- Pete, Jeanna, Beth, Nicholas, and Patrick Ambrose 
- Dr. Tsakanikas, Dr. Blosser, Dr, Ramage, Dr. Madden, Dr. Swafford and Dr. Zia
- Fr. Robert Wedow, Fr. Brendan Rolling OSB, Fr. Meinrad OSB and Archbishop Charles J. Chaput

                Mission Statement

He has paid my debts, my decision has been 

made. I will stand for my faith, I will go where 

I'm called. I see clearly to my prospect because my eminence is strong. I will give where giving is needed until it hurts and receive nothing but grace from God.

I will not fraternize with the enemy for I shall never 

assemble myself upon the devils presence. I 

cannot be expended, judged, broke, diverged, or 

negotiated. My assets are few and my sacrifices many.

I need not to be honored nor approved by any person. 
I am Catholic. I belong fully to the most holy Catholic and 
Apostolic Church founded by Jesus Christ. Among 

myself are others, freely partaking in the body of Christ.

Through my baptism, I have been anointed Priest, 

Prophet, and King. Thus my Father has willed me His 
mediator, messenger, and authority. I must go. My mother
has called me. My road will be long, my companions few. 
I shall not fear, for I am a son of Christ. 

Mary and the Wedding Feast at Cana

      The Wedding Feast at Cana is the very start of Jesus’ ministry. It is here that Jesus performs his first public miracle and his disciples begin to believe in him. In this story, John uses some interesting literary expressions that can cause readers to misunderstand the deeper meaning. This dialogue between Jesus and his mother, when translated into modern English, can sound insolent and disrespectful on Jesus’ behalf. Before discussing the conversation between Jesus and his mother, it is important to note the words that John uses as he is describing the scene.

The very first words of this story are, “On the third day.” It can be easy for one to skip over these words without rendering as to why John would use such irrelevant information to start his story. One might even ask the third day of what; the week, the month, or the wedding party? John never specifies, rather he leaves the statement open ended which usually means that there is a deep theological meaning which will fall in line with the rest of the text. As the story proceeds, there are three subtle indications that explain why John starts the story with, “On the third day.”  The first indication is given in the same sentence, “the mother of Jesus was there.” The mother of Jesus is clearly mentioned here in the same way that John is sure to mentioned her at the crucifixion, “standing by the cross of Jesus were his mother, and…” (19:25). The next indication is given in verse four with the dialogue between Jesus and his Mother. Jesus is obviously reluctant to perform a miracle because he knows such an action will put his ministry in affect and lead to his sacrifice on the cross. He says that his “hour has not yet come,” which refers to his hour of passing from this world (13:1) which is ultimately fulfilled during the passion when he says, “It is finished” (19:30). The last indication that John gives for “the third day,” is in verse eleven. Here John says that through this miracle he “manifested his glory.” This is a paradoxical statement because Jesus ultimately “manifests his glory” when he rises from the dead, ironically on “the third day.” Jesus knows that once he reveals himself here, the road to the cross will begin.

The Prologue to the Gospel of John

The Gospel According to Saint John

John 1:1-5

(1) In the beginning was the Word, and the Word was with God, and the Word was God. (2) He was in the beginning with God; (3) all things were made through him, and without him was not anything made that was made. (4) In him was life, and the life was the light of men. (5) The light shines in the darkness, and the darkness has not overcome it.

The commencement of everything visible and invisible begins with God. In the first chapter of Genesis, God brings order to the universe out of primal chaos. Moses uses the story of creation to show God’s all powerfulness, how he is uncreated, infinite and, eternal.  Moses uses words to depict this scene such as, “In the beginning,” (which preludes to how God is the beginning, the Alpha and the Omega, Rev1:8) and “Then God said… and there was” (the prevailing Word God).

The prologue of John’s Gospel is rooted so firmly in the creation story to show that John is no doubt portraying the good news to mankind that the Jewish God of the Pentateuch is the same God being made flesh. John uses three motives to make this point; God is the beginning, God is the Word, and God is the light. The initiation of John’s Gospel is grounded into the Old Testament story of creation so that he can adequately reveal that “the Word became flesh.” The Gospel of Saint John starts with the same three words as Genesis 1:1, “In the Beginning.” Genesis goes on to say however, “when God created the heavens and the earth,” the keyword being the adverb “when” which tells us that creation is about to happen.

John on the other hand, offers an ever deeper look at the situation by starting even before creation, when God and his Word was all of existence. John finishes the sentence with “was the Word.” The keyword being the verb “was”. John uses the word “was,” where as Moses uses the word “when.” John says “was” three times with three different meanings. He is speaking of a point in eternity before creation to show that God is existence “was the word,” God is relationship “was with God,” and God is predication “was God.” Looking at these three uses, a very deep connotation is found. “The Word” otherwise know as the Greek logos, is used as God’s instrument to personify the story of creation. John 1:1 is a direct parallel to the very same logos that Moses writes of in Genesis 1:3, “Then God said… and there was.” “With God” is then used to show the relational subscript of God and his word. The relationship is communication, as something that is God but external of him. “Was God” implies that “the Word” is external of God, but is fully God. The lack of a defined article between “the” and “Word” indicates predication rather than classification.

Happy New Year! This 2012 let your voice be heard! This is just a little something to chew on while we begin to see our next chapter of elections take place. As you cast your votes next November, remember, everything that Hitler did was legal. America has forgotten history, and when we forget our past it tends to repeat.

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