INTRODUCTION
The text from Mark (Mark 3:31-35) has sparked off an ongoing controversy between Catholic and Protestant Scholars. At present, it even divides Catholics among themselves. In principle, we may not expert from this text a proof or a counterproof of the perpetual virginity of Mary. It simply says that Jesus was a ‘brother to James, Joseph, Judas, and Simon’ and that he had sisters among the inhabitants of Nazareth. This essay seeks to react to this assertion by raising arguments to disabuse the minds of people that Mary had Children after the birth of Jesus.
OBJECTIONS AND COUNTER OBJECTIONS
To begin with, those who think that Mary had children after Jesus and so deny the virginal conception raised three objections according to Bishop Osei Bonsu’ Book, Catholic Beliefs and Practice. Their basis is the infancy narratives of Matthew 1:25. “When Joseph woke from sleep, he did as the Angel had commanded him; he took his wife, but knew her not until she had borne a son; and called his name Jesus” According to those who object to the perpetual virginity of Mary, the use of the word ‘until’ in the text connotes the fact Mary may have had children after Jesus “However, in Greek and in the Semitic languages, such a negation often has no implication at all about what happened after the limit of the ‘until’ was reached. Here Matthew is concerned only with stressing Mary’s virginity before the child’s birth, so that the prophecy of Isaiah will be fulfilled: it is as a virgin that Mary will give birth to her son. These words reiterate the miracle of conception through the Holy Spirit, and do not lend support to the idea of the subsequent virginity of Mary, although they do not absolutely deny it.”
The second objection to Mary’s perpetual virginity is found in the phrase “first born son” as used in Luke 2:7 “ And she ( Mary) gave birth to her first born Son.” “The use of the “first- born” son might be taken to imply that there were other children born to Mary after Jesus. However, the Greek word translated here as “first born” does not necessarily mean “first- born of many. The term “first-born” was a legal term under Mosaic Law (Exodus 6: 14) referring to the first male child born to Jewish parents regardless of whether any other children followed or not. Hence when Jesus is called the” first- born” son of Mary it does not mean that there were second or third- born children. What it says is merely that no child of Mary preceded Jesus and that he was entitled to have all the privileges and status of the first – born in the Mosaic law (cf. Exod. 13:2; Num. 3:12-13;18:15-16, Deut. 21: 15-17. The word ‘first – born’ son is also mentioned in Colossians 1:15. “He is the image of the invisible God, the first born of all creation”
The third objection and the most serious of all the objections is based on the mention of the brothers and sisters of Jesus in Mark 3:31-35. “Prior to Mark’s Gospel, Paul made two references to ‘the brothers of the Lord’. ‘ Do we not have the right to marry a believing woman like the rest of the Apostles and the brothers of Lord and Cephas? (1 Corinthians 9:5). ‘Three years after that, I went up to Jerusalem to get to know Cephas with whom I stayed fifteen days. I did not meet any other apostles except James the brother of the Lord’. (Galatians 1:18ff).” “In Hebrew and Aramaic (language spoken by Jesus and his followers), there was no specific word for cousin. So the word for brother was sometimes used for brother, cousin or other relatives. But we know, for example, that the James and Joses mentioned in Mark 6:3 as brothers of Jesus were, in fact, the sons of Mary, the wife of Clopas (Matthew 27:56). Since the Gospels also tell us that Mary of Clopas was the blessed Mother’s sister (John 19:25) that means she was Jesus’ aunt and her sons were Jesus’ cousins.” When one searches the scriptures, one will not find Mary identified as the mother of anyone but Jesus. Her perpetual virginity has been taught by the Church from the beginning and has been reaffirmed by the church since time immemorial. For instance, in the Catechism of the Catholic Church, number 499-501, states that “The deepening of faith in the virginal motherhood led the Church to confess Mary’s real and perpetual virginity even in the act of giving birth to the Son of God made man. In fact, Christ’ birth did not diminish his mother’s virginal integrity but sanctified it. And so the liturgy of the Church celebrates Mary as Aeiparthenos, the’ Ever- virgin’ ” “Our belief today is the same as it was in the fifth century when St. Augustine describe the blessed mother as a virgin who conceives, a virgin who gives birth, a virgin with child, a virgin delivered of child- a virgin ever virgin “ Therefore, it can be said that those mentioned as the brothers and sisters of Jesus or half brothers and sisters of Jesus are not his real brothers and sisters. “ …The Greek words that translated “ brothers and sisters” would normally refer to blood brothers and sisters, yet some scholars think that in the New Testament itself there is some evidence that the ‘ brothers’ were not blood brothers of Jesus. Attention is drawn to the crucifixion scene in Mark 15:40 and Matthew 27:50 where there is a reference to one of the women looking on from afar as “Mary, the mother of James the younger and Joses and Salome.” They point out further that the fact that Jesus left His mother in the care of the apostle John (John 19:26-27) rather than with one of His brothers strongly implies that Mary had no other children. While the Greek language had terms for cousins, step brothers, half brothers and so on, according to Bishop Osei- Bonsu, Hebrew and Aramaic did not have exact terminology for a wide range of family relationships. Rather, they reflected a tribal background, where members of the same tribe, clan or family were regarded as brothers and sisters, irrespective of their precise relationship. A case in point is the use of ‘brothers’ in Genesis 13:8 to describe the relationship between Lot and Abraham, even though Lot was the nephew of Abraham. Therefore, against this background, it could be argued that those referred to as the ‘ brothers’ and ‘sisters’ of Jesus are being described according to a loose Semitic tribal terminology and were, actually, more distant relatives and therefore, not children of Mary.
CONCLUSION
Those who advocate that Mary have had children after the birth of Jesus simply are raising argument to deny the perpetual virginity of Mary. At least I am consoled that they did not deny the virginity of Mary entirely. How can a woman remain a virgin after conception and delivery? She is indeed, a maiden yet a mother, daughter of her son. This is where faith defies logic. If this is possible why are they denying her perpetual virginity? There is no biblical reason to believe that these siblings are anything other than the actual children of Joseph and Mary. That is the clear and unambiguous teaching of God’s Word. Can logic accept this?
Sunday, November 29, 2009
CELIBACY IS ABOUT RELATIONSHIP
Celibacy is not about the will; it is not about getting busy; it is not that you do not have the urge for sex that makes it possible for you to embrace celibacy. If we were animals the above may be true. Man is the combination of body and spirit. Man has the mind to speculate; a sense of conscience; a longing for something greater than that which exists in this world. Above all man has revelation. As human, our urge is not only to have sex but to have a relationship. This is made manifest in the fact that we have been created in the image and likeness of God and God is a relationship (Father, Son and Holy Spirit). Celibacy is, therefore, a choice to be able to find relationship for your spirit with God. Thus, just as we will want to satisfy our body needs, celibacy invites us to satisfy the Spiritual needs. That is why even marriage couples can set aside sometime to avoid sex to satisfy their spiritual urge.
Having sex is not what fulfills but having a relationship. That is why even in marriage, a couple can commit adultery in their heart when one sees the other as a sex tool. Celibacy is a matter of the will in relation with God and not just a matter of the will alone. It is this relation with God that can keep you committed to celibacy and not your ‘busyness’. If you don’t have an urge how can you enter into a relationship?
There are three levels of relationships found in the context of the Priesthood and the Eucharist:
• Intimacy
• Appreciation
• Acceptance
The above are mutually exclusive. Christ maintains these three levels of relationship with us namely he is intimate with us; he appreciates us; he accepts us for who we are. In the Eucharist, when we eat God, we become like him and not he like us. For it said that we become what we eat. Indeed, the Eucharist is the only food that when we eat does not die but remains alive. There is only one person who calls us to a lasting relationship, even when we die his relationship with us is intact. God is that person. Therefore, sacrifice is the catchy word in any relationship. It is only by the power of the Holy Spirit that we can be chaste; that we can be celibate. It is our body that express this reality of the Spirit and that is why God chose to dwell in our bodies (the incarnation)
On the physical and emotional level, celibacy is the ability to know oneself as sexual and to experience some considerable comfort with that knowledge. It is the ability to regard oneself as sexual without experiencing neither the internal or external demand to do something about it- neither the need nor demand to act it out. It is the choice not to act out one’s sexuality in a genital or romantic way.
On the level of relationships, celibacy is the ability to cherish and nurture other people’s being and becoming without establishing bonds of mutual emotional dependence with them. It means not to be married, and not to be pursuing the path which naturally leads to marriage. It is the ability to establish warm and deep relationships with others by loving them and by being loved by them in a non-exclusive and non- possessive way. It is a way of loving which allows the celibate person to say. “They and I are better off for our having been together, but no worse off for our parting.”
On a practical level, celibacy is a way of remaining significantly more available to cherish and nurture others’ being and becoming because of the choice not to take on the responsibilities of establishing and maintaining family units.
On the level of social impact, the prophetic level, it is a way of living which seriously challenges the hedonistic tendencies in all of us. It says that an auto is not something to believe in, that you don’t necessarily deserve a break today, and that self- fulfillment is not the ultimate meaning of life.
On the personal level, spiritual level, celibacy is a commitment to stand ready to enter fully and vulnerably into life’s moments of loneliness because God can be found concrete in such moments. It is a commitment to face the reality in our separateness and incompleteness and to allow ourselves to experience, however momentarily, that our own being and becoming is blessed by God and to discover the radical all- sufficiency of God.
But dissected, into its various levels and parts, celibacy cannot be understood, because religious celibacy is a lifestyle which integrates all of these parts and levels in such a way that speaking only of one or the other aspect of this whole will severely distort the meaning of the experience. And yet each level and aspect of it needs to be verified if an individual is truly to live celibacy.
And finally, on the level of Christian faith, celibacy is this lifestyle taken up and lived in response to a call or invitation one has received from God to live as Jesus did. The call to be celibate is a gift from God. Celibacy as a lifestyle has never been upheld as a value by the Church. It is celibacy “For the sake of the kingdom of God” which has always been promoted. It has always presumed that the individual who takes up the celibate life has had an overwhelming experience of God.
In sum, our ministry is a collaborative one. The celibate life is no exception; it must be lived collaboratively otherwise we will cause scandal to our generation; a scandal which will come from the popular notion that “Everybody for himself God for us all”. We must necessarily provide support for one another; a support which is borne out of
Having sex is not what fulfills but having a relationship. That is why even in marriage, a couple can commit adultery in their heart when one sees the other as a sex tool. Celibacy is a matter of the will in relation with God and not just a matter of the will alone. It is this relation with God that can keep you committed to celibacy and not your ‘busyness’. If you don’t have an urge how can you enter into a relationship?
There are three levels of relationships found in the context of the Priesthood and the Eucharist:
• Intimacy
• Appreciation
• Acceptance
The above are mutually exclusive. Christ maintains these three levels of relationship with us namely he is intimate with us; he appreciates us; he accepts us for who we are. In the Eucharist, when we eat God, we become like him and not he like us. For it said that we become what we eat. Indeed, the Eucharist is the only food that when we eat does not die but remains alive. There is only one person who calls us to a lasting relationship, even when we die his relationship with us is intact. God is that person. Therefore, sacrifice is the catchy word in any relationship. It is only by the power of the Holy Spirit that we can be chaste; that we can be celibate. It is our body that express this reality of the Spirit and that is why God chose to dwell in our bodies (the incarnation)
On the physical and emotional level, celibacy is the ability to know oneself as sexual and to experience some considerable comfort with that knowledge. It is the ability to regard oneself as sexual without experiencing neither the internal or external demand to do something about it- neither the need nor demand to act it out. It is the choice not to act out one’s sexuality in a genital or romantic way.
On the level of relationships, celibacy is the ability to cherish and nurture other people’s being and becoming without establishing bonds of mutual emotional dependence with them. It means not to be married, and not to be pursuing the path which naturally leads to marriage. It is the ability to establish warm and deep relationships with others by loving them and by being loved by them in a non-exclusive and non- possessive way. It is a way of loving which allows the celibate person to say. “They and I are better off for our having been together, but no worse off for our parting.”
On a practical level, celibacy is a way of remaining significantly more available to cherish and nurture others’ being and becoming because of the choice not to take on the responsibilities of establishing and maintaining family units.
On the level of social impact, the prophetic level, it is a way of living which seriously challenges the hedonistic tendencies in all of us. It says that an auto is not something to believe in, that you don’t necessarily deserve a break today, and that self- fulfillment is not the ultimate meaning of life.
On the personal level, spiritual level, celibacy is a commitment to stand ready to enter fully and vulnerably into life’s moments of loneliness because God can be found concrete in such moments. It is a commitment to face the reality in our separateness and incompleteness and to allow ourselves to experience, however momentarily, that our own being and becoming is blessed by God and to discover the radical all- sufficiency of God.
But dissected, into its various levels and parts, celibacy cannot be understood, because religious celibacy is a lifestyle which integrates all of these parts and levels in such a way that speaking only of one or the other aspect of this whole will severely distort the meaning of the experience. And yet each level and aspect of it needs to be verified if an individual is truly to live celibacy.
And finally, on the level of Christian faith, celibacy is this lifestyle taken up and lived in response to a call or invitation one has received from God to live as Jesus did. The call to be celibate is a gift from God. Celibacy as a lifestyle has never been upheld as a value by the Church. It is celibacy “For the sake of the kingdom of God” which has always been promoted. It has always presumed that the individual who takes up the celibate life has had an overwhelming experience of God.
In sum, our ministry is a collaborative one. The celibate life is no exception; it must be lived collaboratively otherwise we will cause scandal to our generation; a scandal which will come from the popular notion that “Everybody for himself God for us all”. We must necessarily provide support for one another; a support which is borne out of
Friday, November 20, 2009
Thursday, November 12, 2009
SOME QUOTES
1. One does not speak of God to people who have entered life’s moments of intimacy fully and vulnerably any more than one speaks of God to those who have entered fully and vulnerably into life’s moments of loneliness. Words intended to inform about who God is or how he is present in our lives are useless and unnecessary when people have found God concrete.
2. Nothing is totally incompatible with Christianity as doing something selfish.
3. True human intimacy is the fusion of personalities that still leaves all personalities intact
4. Mysteries don’t develop but the words used to express those mysteries in doctrinal or dogmatic statements do.
5. If we will look at our lives and recognize that the limitations resulting from our choices and commitments have also opened the possibility of greater depth and if we will pursue that possibility instead of lamenting the limitations, resentment can turn to gratitude.
6. None of us could do what we do for others without being committed to the life we have chosen. Marriage has never worked; the priesthood has never worked. It has only worked for those who have been committed to making it work.
7. Making sense out of our life is something we do with our intellectual powers; committing ourselves to a way of life is something we do with our will.
2. Nothing is totally incompatible with Christianity as doing something selfish.
3. True human intimacy is the fusion of personalities that still leaves all personalities intact
4. Mysteries don’t develop but the words used to express those mysteries in doctrinal or dogmatic statements do.
5. If we will look at our lives and recognize that the limitations resulting from our choices and commitments have also opened the possibility of greater depth and if we will pursue that possibility instead of lamenting the limitations, resentment can turn to gratitude.
6. None of us could do what we do for others without being committed to the life we have chosen. Marriage has never worked; the priesthood has never worked. It has only worked for those who have been committed to making it work.
7. Making sense out of our life is something we do with our intellectual powers; committing ourselves to a way of life is something we do with our will.
IS LAW DIVORCED FROM RELIGION IN THE PROMOTION OF RECONCILIATION, JUSTICE AND PEACE
To say that law and religion are divorced from each other in the life of any society is an understatement. “When prevailing concepts of law and religion become too narrow and hence the links between the two are broken, a society becomes demoralized.”[i] The concept of law and religion is broad. This essay will thus relate it as much as possible to the Ghanaian society especially in our fifty years of independence. How has the interaction of law and religion benefit Ghana as a nation? What values have religion imparted to the Ghanaian as regards respect for the law. Let us define terms and advance reasons to support the view that law and religion are distinctly inseparable; they are a necessary condition for the progress of every nation and that taken individually, they do not stand a fair chance of imparting moral values to the citizens of any nation. St. Thomas Aquinas’ Theory of Law is going to be my point of reference.
To begin with, the New Shorter Oxford English Dictionary on Historical Principles defined law “As a rule of conduct imposed by a secular authority. The body of rules whether formally enacted or customary, which a particular state or community recognizes as governing the actions of its subjects or members and which it may enforce by imposing penalties.[ii] “The definition of law is based on the notion of the common good, promulgated by one who has the care of the community”[iii] Religion on the other hand comes from the Latin ‘Religare’ meaning ‘ bind fast’. “It is belief in or sensing superhuman controlling powers entitled to obedience, reverence and worship or a system defining a code of living especially as a means to achieve a spiritual or material improvement.”
For St. Thomas Aquinas, there are four kinds of law: the Eternal Law, the Natural Law, Divine Law and Positive Human Law. “The Divine law is the law God has revealed imperfectly to the Jews and perfectly through Christ”[iv] while the law of the state is called positive human law. Therefore, it is the duty of the legislator to apply natural law and support the laws by sanctions. For instance, murder is forbidden by natural law but there are no sanctions attached to it and so the positive human laws are enacted to apply sanctions and make it effective. It follows that positive human law is derived from the natural law and every human law is a true law only as far as it is derived from natural law. It is clear from the above that the foundation of any human law is God himself and so where law and religion appear to contradict in principle, then, it has no chance of imparting values to any citizen.
Ghana seems to be enjoying a meaningful interaction of law and religion in the past fifty years. But one cannot deny the fact that “Our whole culture seems to be experiencing a nervous breakdown.” One major symptom of this threatening breakdown is the massive loss of confidence in law not only on the part of law consumers (citizens) but also on the part of the legislature and the judiciary. A second major challenge is a massive loss of confidence in religion again, not only on the part of those who sit in the pews but also on the part of those who occupy the pulpits. A case in point is the recent call by some Ghanaians for the legalization of prostitution as a means to raising tax for the development of the nation, controlling HIV/ AIDS and people’s behavior. All these are laced in the context of human rights. “It is their right” some say but the advocates of this stand forget that when it is passed, it can lead to the disintegration of the moral fibre of society. This is where law and religion must work concurrently. Religion is fundamental to every human being. Karl Marx says, “it is the opium of the Masses” while J. S. Mbiti says Africans and for that matter Ghanaians are notoriously religious. Today, in Ghana, criminals are walking on the streets freely while innocent people are languishing in prison because religious lawyers and judges have developed blind spots to the sufferings of innocent people. The law which is meant for the common Good has become the preserve of a few. Thus law and religion seem to be divorced from each other. The blame may partly go to both the law schools and the schools of theology, which share a responsibility for the narrowness, and rigidity of our thought on this matter.
If we see law in dictionary terms as a structure or body of rules laid down by political authority and similarly we see religion as a system of beliefs and practices relating to the supernatural, the two seem connected with each other only very distantly or in only a few rather narrow and specific respects. Nevertheless, in reality, both law and religion are interconnected, interdependent and indivisible. “Law is not only a body of rules, it is people legislating, adjudicating, administering, negotiating – it is a living process of allocating rights and responsibilities and thereby resolving conflicts and creating channels of cooperation. Religion is not only a set of doctrines and exercises; it is people manifesting a collective concern for the ultimate and purpose of life. It is a shared intuition of a commitment to transcendent values.”[v]
Law is to give religion its social dimension and religion is to give the law its spirit and direction as well as the sanctity it needs to command respect. Where they are divorced from each other, law tends to degenerate into mere rules to be followed and religion into mere observance of religious rules. “LAW helps to give society the structure it needs to maintain inner cohesion; law fights anarchy. Religion helps to give society the faith it needs to face the future; religion fights against decadence”[vi] The 1992 constitution of Ghana amply demonstrates that law and religion cannot and must not be separated from each other. In the introductory paragraph, there is a portion which reads “THE CONSTITUTION OF THE REPUBLIC OF GHANA IN THE NAME OF THE ALMIGHTY GOD…”[vii] I believe that this goes to confirm the fact that law and religion are intrinsically linked.
Indeed, the peace Ghana is enjoying today is partly due to interaction of law and religion. The interaction of law and religion has brought about group solidarity. Ghanaians have come together in recent times to condemn some social evils like rape, homosexuality, lesbianism, occultism, armed robbery, among others. A recent case in point is the passage of the Domestic Violence Bill to protect the dignity of her citizens.
That notwithstanding, it cannot be said that the interaction of law and religion is devoid of problems. Evil continues to show its ugly head in our society. People still commit murder; armed robbery is on the ascendancy, rape and immorality are no exceptions.
The interaction between law and religion, which stresses the common good of the nation, has awakened Ghanaians to condemn anything that breeds inter ethnic conflict. “We cannot sit down and allow a few unscrupulous people to destabilize the peace we are enjoying in this nation.” The interaction of law and religion calls on us to preserve human dignity and to openly condemn all that threatens the sanctity and value of human life.
In sum, “as law without religion loses its sanctity and its inspiration, so religion without law loses its social and historical character and becomes a purely personal mystique.” Indeed, Ghanaians should be lauded for interpreting the law in the spirit of religion. I believe strongly that the teaching of religious and moral education and the essence of the law should be incorporated fully in our curriculum especially at the lower levels of education. In my ardent opinion, when children are brought to accept the role that law and religion play in the life of any nation in their formative years, then, there will be hope for Ghana.
[i] Berman Harold J., The interaction of Law and Religion, Abingdon Press, Nashville New York, 1974, page 12.
[ii] The New Shorter Oxford English Dictionary on Historical Principles (V.1), edited by Lesley Brown, Clarendon Press, 1973, P. 1544.
[iii] Izu Marcel Onyeocha, Introfil – A First Encounter with Philosophy, the Council for Research in Values and Philosophy, Washington D.C., 1996, p. 189.
[iv] Copleston, Frederick, Sj, A history of philosophy (v.2), Image books, New York, 1962, Page 138
[v]Berman Harold J., The interaction of Law and Religion, Abingdon Press, Nashville New York, 1974, page 24.
[vi] Ibid.
[vii] 1992 constitution of the Republic of Ghana, Assembly Press, Accra.
BIBLIOGRAP
To begin with, the New Shorter Oxford English Dictionary on Historical Principles defined law “As a rule of conduct imposed by a secular authority. The body of rules whether formally enacted or customary, which a particular state or community recognizes as governing the actions of its subjects or members and which it may enforce by imposing penalties.[ii] “The definition of law is based on the notion of the common good, promulgated by one who has the care of the community”[iii] Religion on the other hand comes from the Latin ‘Religare’ meaning ‘ bind fast’. “It is belief in or sensing superhuman controlling powers entitled to obedience, reverence and worship or a system defining a code of living especially as a means to achieve a spiritual or material improvement.”
For St. Thomas Aquinas, there are four kinds of law: the Eternal Law, the Natural Law, Divine Law and Positive Human Law. “The Divine law is the law God has revealed imperfectly to the Jews and perfectly through Christ”[iv] while the law of the state is called positive human law. Therefore, it is the duty of the legislator to apply natural law and support the laws by sanctions. For instance, murder is forbidden by natural law but there are no sanctions attached to it and so the positive human laws are enacted to apply sanctions and make it effective. It follows that positive human law is derived from the natural law and every human law is a true law only as far as it is derived from natural law. It is clear from the above that the foundation of any human law is God himself and so where law and religion appear to contradict in principle, then, it has no chance of imparting values to any citizen.
Ghana seems to be enjoying a meaningful interaction of law and religion in the past fifty years. But one cannot deny the fact that “Our whole culture seems to be experiencing a nervous breakdown.” One major symptom of this threatening breakdown is the massive loss of confidence in law not only on the part of law consumers (citizens) but also on the part of the legislature and the judiciary. A second major challenge is a massive loss of confidence in religion again, not only on the part of those who sit in the pews but also on the part of those who occupy the pulpits. A case in point is the recent call by some Ghanaians for the legalization of prostitution as a means to raising tax for the development of the nation, controlling HIV/ AIDS and people’s behavior. All these are laced in the context of human rights. “It is their right” some say but the advocates of this stand forget that when it is passed, it can lead to the disintegration of the moral fibre of society. This is where law and religion must work concurrently. Religion is fundamental to every human being. Karl Marx says, “it is the opium of the Masses” while J. S. Mbiti says Africans and for that matter Ghanaians are notoriously religious. Today, in Ghana, criminals are walking on the streets freely while innocent people are languishing in prison because religious lawyers and judges have developed blind spots to the sufferings of innocent people. The law which is meant for the common Good has become the preserve of a few. Thus law and religion seem to be divorced from each other. The blame may partly go to both the law schools and the schools of theology, which share a responsibility for the narrowness, and rigidity of our thought on this matter.
If we see law in dictionary terms as a structure or body of rules laid down by political authority and similarly we see religion as a system of beliefs and practices relating to the supernatural, the two seem connected with each other only very distantly or in only a few rather narrow and specific respects. Nevertheless, in reality, both law and religion are interconnected, interdependent and indivisible. “Law is not only a body of rules, it is people legislating, adjudicating, administering, negotiating – it is a living process of allocating rights and responsibilities and thereby resolving conflicts and creating channels of cooperation. Religion is not only a set of doctrines and exercises; it is people manifesting a collective concern for the ultimate and purpose of life. It is a shared intuition of a commitment to transcendent values.”[v]
Law is to give religion its social dimension and religion is to give the law its spirit and direction as well as the sanctity it needs to command respect. Where they are divorced from each other, law tends to degenerate into mere rules to be followed and religion into mere observance of religious rules. “LAW helps to give society the structure it needs to maintain inner cohesion; law fights anarchy. Religion helps to give society the faith it needs to face the future; religion fights against decadence”[vi] The 1992 constitution of Ghana amply demonstrates that law and religion cannot and must not be separated from each other. In the introductory paragraph, there is a portion which reads “THE CONSTITUTION OF THE REPUBLIC OF GHANA IN THE NAME OF THE ALMIGHTY GOD…”[vii] I believe that this goes to confirm the fact that law and religion are intrinsically linked.
Indeed, the peace Ghana is enjoying today is partly due to interaction of law and religion. The interaction of law and religion has brought about group solidarity. Ghanaians have come together in recent times to condemn some social evils like rape, homosexuality, lesbianism, occultism, armed robbery, among others. A recent case in point is the passage of the Domestic Violence Bill to protect the dignity of her citizens.
That notwithstanding, it cannot be said that the interaction of law and religion is devoid of problems. Evil continues to show its ugly head in our society. People still commit murder; armed robbery is on the ascendancy, rape and immorality are no exceptions.
The interaction between law and religion, which stresses the common good of the nation, has awakened Ghanaians to condemn anything that breeds inter ethnic conflict. “We cannot sit down and allow a few unscrupulous people to destabilize the peace we are enjoying in this nation.” The interaction of law and religion calls on us to preserve human dignity and to openly condemn all that threatens the sanctity and value of human life.
In sum, “as law without religion loses its sanctity and its inspiration, so religion without law loses its social and historical character and becomes a purely personal mystique.” Indeed, Ghanaians should be lauded for interpreting the law in the spirit of religion. I believe strongly that the teaching of religious and moral education and the essence of the law should be incorporated fully in our curriculum especially at the lower levels of education. In my ardent opinion, when children are brought to accept the role that law and religion play in the life of any nation in their formative years, then, there will be hope for Ghana.
[i] Berman Harold J., The interaction of Law and Religion, Abingdon Press, Nashville New York, 1974, page 12.
[ii] The New Shorter Oxford English Dictionary on Historical Principles (V.1), edited by Lesley Brown, Clarendon Press, 1973, P. 1544.
[iii] Izu Marcel Onyeocha, Introfil – A First Encounter with Philosophy, the Council for Research in Values and Philosophy, Washington D.C., 1996, p. 189.
[iv] Copleston, Frederick, Sj, A history of philosophy (v.2), Image books, New York, 1962, Page 138
[v]Berman Harold J., The interaction of Law and Religion, Abingdon Press, Nashville New York, 1974, page 24.
[vi] Ibid.
[vii] 1992 constitution of the Republic of Ghana, Assembly Press, Accra.
BIBLIOGRAP
Wednesday, October 14, 2009
A DAY IN THE SEMINARY
A DAY IN THE SEMINARY
INTRODUCTION
Formation of priest in present day circumstances is challenging hence a day in the seminary will unravel what is being done to meet these challenges. This paper would disabuse the minds of people with the popular conception that the seminary is only a place where we go to read the bible. It will also bring to the fore a day in the life of the seminarian in the Seminary under the following headings: prayer, work, lectures and games.
PRAYER
To begin with, St. John Mary Vianney whose memorial we celebrate on the 4th of August every year once said that “My children, your hearts are small. But prayer will enlarge them and render them capable of Loving God. This profound statement of St. John Vianney sums up the prayer life of the seminarian on campus. Morning, afternoon, evening and night, the seminarian is challenged to pray; to sanctify almost every hour of the day. At 5:30am, the Blessed Sacrament is exposed in the Chapel where every Seminarian is encouraged to go and commune with the Lord for 30 minutes after which we all gather as a community to prayer at 6: 00am during which we ask the Lord to open our lips which literally close the previous night at 11pm. After our morning prayer, a 30 minute of meditation is observed by all to enable each seminarian as it were digest what we have the Psalms we have prayed that morning. The Church believes in silent prayer because it avails much and it exposes our wretchedness to us. That is why I could not agree more with Blaise Paschal when he says ‘ knowing God without knowing your wretchedness leads to pride; knowing God without your wretchedness leads to despair; knowing Jesus bridges the gap between knowing God and your own wretchedness. Silence brings us face to face with our own wretchedness and nakedness and above all makes us dependent on God totally. At 1: 40pm, Seminarians gather again in the Chapel for afternoon prayer. Furthermore, at 5: 30pm, we gather again for evening prayer (Vespers). After prayer, we gather again for spiritual conference or Spiritual reading (Lectio Divina). At night, that is after the seminarian has finished his activities for the day, he is encouraged to pray the night prayer to end the hustling and bustling of the day followed by the grace silence which will carry him through the night till the following day. As you can see, right from the word go, the Seminarian is encouraged to love prayer and so seek closer union with Christ.
WORK
There is dignity in labour as goes the popular dictum. Work is one of the most cherished moments in our formation. It is believed that work itself is prayer as expressed in the saying “laborare et orare (to work is to pray).” Work is part of our human nature because God who created us in His own image and likeness is a homophaber (a worker). The sociologist will say that man is the product of his work. Thus right from the Seminary, one’s attitude towards work is realized. The Seminarian is encouraged to work to the best of his capabilities. Various departments have been created not only to assist the Seminarian to develop and exhibit his talents but also it creates room for others to learn new things. Departments like carpentry, masonry, painting, electrical, plumbing, interior decoration, and so on. Aside these departments, every Seminarian are expected to weed the compound when the need arises. Thus Mondays and Fridays are days earmarked for general work where every seminarian is expected to join the whole school to work. Wednesdays and Saturdays are days when everybody who belongs to a particular department is required to join that department for work (Special work).
GAMES
A healthy mind lives in a healthy body. Once again, every seminarian is encouraged to go for games. Activities such as football, volley ball, basket ball, lawn tennis, jogging, and the likes are undertaken every Tuesdays, and Saturdays at 3:30pm.
INTELECTUAL FORMATION
Lectures begin from 8: 00 and ends at 1:35pm everyday.
Comparing a day in the seminary to a day in a University of which I was a product, I can say without mincing words that a day in the Seminary is really packed; it is demanding. Unlike in the University where after lectures one is free, a day in the Seminary is packed to the extent that time is a scarce commodity like water in the desert. The Seminarian is of course being formed to take care of souls and his formation cannot but be holistic.
Formation in the seminary is supposed to make the Seminarian purpose oriented. To be purpose oriented is to discover that purposes do not come out of the blue. They reflect the voice of God in the inner spirit; they spring from a host of past experiences. This is what the Seminarian is formed to be. Every body can be great because every body can serve. You don’t have to have a college degree to serve. You don’t have to make your subject and verb agree to serve. You do not have to know about Plato and Aristotle to serve. You don’t have to know Einstein’s theory of relativity to serve. You do not have to know the second theory of thermodynamics in Physics to serve. You only need a heart full of grace; a soul guaranteed by love. Prayer, work, games and academic work are all geared towards making the seminarian a man whose heart is full of love and service.
CONCLUSION
A day in the Seminary is interesting and challenging. It is indeed a daunty task to accomplish. However, it is worthwhile taking cognizance of the Herculean task that lies ahead of him.
INTRODUCTION
Formation of priest in present day circumstances is challenging hence a day in the seminary will unravel what is being done to meet these challenges. This paper would disabuse the minds of people with the popular conception that the seminary is only a place where we go to read the bible. It will also bring to the fore a day in the life of the seminarian in the Seminary under the following headings: prayer, work, lectures and games.
PRAYER
To begin with, St. John Mary Vianney whose memorial we celebrate on the 4th of August every year once said that “My children, your hearts are small. But prayer will enlarge them and render them capable of Loving God. This profound statement of St. John Vianney sums up the prayer life of the seminarian on campus. Morning, afternoon, evening and night, the seminarian is challenged to pray; to sanctify almost every hour of the day. At 5:30am, the Blessed Sacrament is exposed in the Chapel where every Seminarian is encouraged to go and commune with the Lord for 30 minutes after which we all gather as a community to prayer at 6: 00am during which we ask the Lord to open our lips which literally close the previous night at 11pm. After our morning prayer, a 30 minute of meditation is observed by all to enable each seminarian as it were digest what we have the Psalms we have prayed that morning. The Church believes in silent prayer because it avails much and it exposes our wretchedness to us. That is why I could not agree more with Blaise Paschal when he says ‘ knowing God without knowing your wretchedness leads to pride; knowing God without your wretchedness leads to despair; knowing Jesus bridges the gap between knowing God and your own wretchedness. Silence brings us face to face with our own wretchedness and nakedness and above all makes us dependent on God totally. At 1: 40pm, Seminarians gather again in the Chapel for afternoon prayer. Furthermore, at 5: 30pm, we gather again for evening prayer (Vespers). After prayer, we gather again for spiritual conference or Spiritual reading (Lectio Divina). At night, that is after the seminarian has finished his activities for the day, he is encouraged to pray the night prayer to end the hustling and bustling of the day followed by the grace silence which will carry him through the night till the following day. As you can see, right from the word go, the Seminarian is encouraged to love prayer and so seek closer union with Christ.
WORK
There is dignity in labour as goes the popular dictum. Work is one of the most cherished moments in our formation. It is believed that work itself is prayer as expressed in the saying “laborare et orare (to work is to pray).” Work is part of our human nature because God who created us in His own image and likeness is a homophaber (a worker). The sociologist will say that man is the product of his work. Thus right from the Seminary, one’s attitude towards work is realized. The Seminarian is encouraged to work to the best of his capabilities. Various departments have been created not only to assist the Seminarian to develop and exhibit his talents but also it creates room for others to learn new things. Departments like carpentry, masonry, painting, electrical, plumbing, interior decoration, and so on. Aside these departments, every Seminarian are expected to weed the compound when the need arises. Thus Mondays and Fridays are days earmarked for general work where every seminarian is expected to join the whole school to work. Wednesdays and Saturdays are days when everybody who belongs to a particular department is required to join that department for work (Special work).
GAMES
A healthy mind lives in a healthy body. Once again, every seminarian is encouraged to go for games. Activities such as football, volley ball, basket ball, lawn tennis, jogging, and the likes are undertaken every Tuesdays, and Saturdays at 3:30pm.
INTELECTUAL FORMATION
Lectures begin from 8: 00 and ends at 1:35pm everyday.
Comparing a day in the seminary to a day in a University of which I was a product, I can say without mincing words that a day in the Seminary is really packed; it is demanding. Unlike in the University where after lectures one is free, a day in the Seminary is packed to the extent that time is a scarce commodity like water in the desert. The Seminarian is of course being formed to take care of souls and his formation cannot but be holistic.
Formation in the seminary is supposed to make the Seminarian purpose oriented. To be purpose oriented is to discover that purposes do not come out of the blue. They reflect the voice of God in the inner spirit; they spring from a host of past experiences. This is what the Seminarian is formed to be. Every body can be great because every body can serve. You don’t have to have a college degree to serve. You don’t have to make your subject and verb agree to serve. You do not have to know about Plato and Aristotle to serve. You don’t have to know Einstein’s theory of relativity to serve. You do not have to know the second theory of thermodynamics in Physics to serve. You only need a heart full of grace; a soul guaranteed by love. Prayer, work, games and academic work are all geared towards making the seminarian a man whose heart is full of love and service.
CONCLUSION
A day in the Seminary is interesting and challenging. It is indeed a daunty task to accomplish. However, it is worthwhile taking cognizance of the Herculean task that lies ahead of him.
Tuesday, October 13, 2009
SEEKING TRUE RIGHTEOUSNESS
SEEKING TRUE RIGHTEOUSNESS
“Now we know that whatever the law says, it speaks to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. For no human being will be justified in His sight by deeds prescribed by Law, for through the law comes the knowledge of sin. But now apart from the law the righteousness of God has been disclosed and is attested by the law and the prophets, the righteousness through faith in Jesus Christ for all who believe.
“Yet whatever gains I had these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and I regard them as rubbish, in order that I may gain Christ and be found in him not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith…” (cf. Philippians 3: 7-9).Paul sees all that he had attained before encountering Christ as a liability. Paul says that they are a liability because of his encounter with Christ who has made it possible.
St. Paul in his bid to defend the faith of his ancestors or Orthodoxy of his faith was blinded of the human situation. He was so convinced about his faith that he will kill to preserve the faith of his ancestors and will not feel remorse about it. It was only after he encountered Christ on the road to Damascus that he now felt that obedient to the laws alone was not enough. Better still, it blinds but faith in Jesus alone was the surest way to righteousness. Hence his statement in Philippians 3:7-14.
Seeking true righteousness will take away our boast, our pride, and our envy because we come to discover that we are what we are because of the grace of God. Seeking true righteousness does not mean that we throw away the law (cf Roman 3:3). In fact, it enables us to uphold the law. It aids us to give a “human face” to the law because no one is righteousness before God. We can talk about Moses, Abraham, Isaac, Mary, to mention but few.
Furthermore, seeking true righteousness means that we must allow ourselves to be disillusioned about our false conception of who God is. Anyone who thinks that by paying tithes, praying always, and fasting, obeying Church laws to the letter is a righteous person is living in a world of illusion and this false righteousness must be disillusioned. True righteousness comes through faith in Jesus alone though the above obligations are a part. They are not ends in themselves but a means to an end. “He who comes to Him must believe that He exists and He rewards all who diligently seek him” (Hebrew 11:6). The parable of the Merciful Father (Luke 15:11- 32) is my point of departure. The parable of the Merciful Father is a practical example of seeking true righteousness. Specifically the attitude of the Elder brother leaves much to be desired. His righteousness is self- imposed. He thought that by just obeying his father to the letter was to bring him the joy of the Kingdom.
“Then he became angry and refused to go in… v. 28.
Why did he become angry? Two things come to mind namely: he became envious of his younger brother and that he had been working hard for his father and he deserve what perhaps his younger brother is enjoying and even better. Like him you will also be angry too were you to find yourself in that situation. Some of us have been baptized as infants in the Church and have spent all our lives working for the growth of the Church namely paying Church dues and Tithes, cleaning the Church, to mention but few. But when our friends whom perhaps we began life with backslides and he or she comes back and he or she is given attention we are worried and instead of being happy, we become angry and envious. Have we not sought our own righteousness and relegated the righteousness which comes through faith in Jesus to the background?
“His father came out and began to plead with him” v. 28
His father’s plea was to calm his justified anger. Unfortunately his anger blinded him so much so that he did not realize that everything in his father’s house belongs to him. Indeed, he lost everything. In our anger, let us be careful because, we will lose everything, we will lose our son ship in God’s kingdom. The elder son thought that obeying his father and working for him as a slave meant righteousness. Indeed, he complained that his father never appreciated his hard work let alone organize a feast in his honour. But unlike the younger son, he did not ask his father for anything. Sometimes in our self- righteousness, we think that God knows everything we need and so we do not ask. Indeed, he knows everything but we must ask. When those who in our own estimation do not deserve God’s favour are favored because they asked, we became angry like the Elder brother.
“But when this son of yours came back, who has devoured your property with prostitutes; you killed a fatted calf for him… v. 30”
The elder brother is not aware that his brother is a changed person; a transformed man. He is still living in his past; he is holy than thou. His vision has been clouded and obscured by his self- righteousness. Thus instead of rejoicing in his brother’s conversion, he is angry; he is sad and will not even listen to his father’s plea “… Son you are always with me and all that I have is yours, but we must celebrate and rejoice because this brother of yours was dead and has come to life he was lost and has been found (v.31-32).” The impudence with which he says to his father “…When this son of yours came back after devouring your property with prostitutes, you killed the fatted calf for him (v.30) must be condemned. Indeed, his younger brother was a son of his father that is why he is pleased to have him back safe and sound. Our return to God is not to be determined by our past life. Jesus wants to accept us for who we are. Indeed, if angels in heaven will rejoice over one repentant sinner than ninety-nine righteous people who are you, an individual, to be angry about the conversion of someone? If you do that you will lose everything including your years of faithfulness to the Lord. I believe that the Elder brother was overwhelmed by the fact that his father received is wayward brother back with such alacrity. Indeed, in the acts of love, words are lost.
It must be emphasized that by his choice of words, the elder brother lost three things:
• He became an enemy to his brother.
• He lost friendship with his own brother.
• He lost his share of the estate
Knowing God without knowing our wretchedness leads to pride so says Blaise Pascal. This is what happens to most of us. God continues to plead with us to make a return to him but we have allowed jealousy to cloud this beatific vision. What then becomes of the elder brother in the parable? In comparison to his younger brother, who is better placed? Where do you place yourself? Are you broken? The Lord is calling and waiting for you. He is calling tenderly (song).
“Now we know that whatever the law says, it speaks to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. For no human being will be justified in His sight by deeds prescribed by Law, for through the law comes the knowledge of sin. But now apart from the law the righteousness of God has been disclosed and is attested by the law and the prophets, the righteousness through faith in Jesus Christ for all who believe.
“Yet whatever gains I had these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and I regard them as rubbish, in order that I may gain Christ and be found in him not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith…” (cf. Philippians 3: 7-9).Paul sees all that he had attained before encountering Christ as a liability. Paul says that they are a liability because of his encounter with Christ who has made it possible.
St. Paul in his bid to defend the faith of his ancestors or Orthodoxy of his faith was blinded of the human situation. He was so convinced about his faith that he will kill to preserve the faith of his ancestors and will not feel remorse about it. It was only after he encountered Christ on the road to Damascus that he now felt that obedient to the laws alone was not enough. Better still, it blinds but faith in Jesus alone was the surest way to righteousness. Hence his statement in Philippians 3:7-14.
Seeking true righteousness will take away our boast, our pride, and our envy because we come to discover that we are what we are because of the grace of God. Seeking true righteousness does not mean that we throw away the law (cf Roman 3:3). In fact, it enables us to uphold the law. It aids us to give a “human face” to the law because no one is righteousness before God. We can talk about Moses, Abraham, Isaac, Mary, to mention but few.
Furthermore, seeking true righteousness means that we must allow ourselves to be disillusioned about our false conception of who God is. Anyone who thinks that by paying tithes, praying always, and fasting, obeying Church laws to the letter is a righteous person is living in a world of illusion and this false righteousness must be disillusioned. True righteousness comes through faith in Jesus alone though the above obligations are a part. They are not ends in themselves but a means to an end. “He who comes to Him must believe that He exists and He rewards all who diligently seek him” (Hebrew 11:6). The parable of the Merciful Father (Luke 15:11- 32) is my point of departure. The parable of the Merciful Father is a practical example of seeking true righteousness. Specifically the attitude of the Elder brother leaves much to be desired. His righteousness is self- imposed. He thought that by just obeying his father to the letter was to bring him the joy of the Kingdom.
“Then he became angry and refused to go in… v. 28.
Why did he become angry? Two things come to mind namely: he became envious of his younger brother and that he had been working hard for his father and he deserve what perhaps his younger brother is enjoying and even better. Like him you will also be angry too were you to find yourself in that situation. Some of us have been baptized as infants in the Church and have spent all our lives working for the growth of the Church namely paying Church dues and Tithes, cleaning the Church, to mention but few. But when our friends whom perhaps we began life with backslides and he or she comes back and he or she is given attention we are worried and instead of being happy, we become angry and envious. Have we not sought our own righteousness and relegated the righteousness which comes through faith in Jesus to the background?
“His father came out and began to plead with him” v. 28
His father’s plea was to calm his justified anger. Unfortunately his anger blinded him so much so that he did not realize that everything in his father’s house belongs to him. Indeed, he lost everything. In our anger, let us be careful because, we will lose everything, we will lose our son ship in God’s kingdom. The elder son thought that obeying his father and working for him as a slave meant righteousness. Indeed, he complained that his father never appreciated his hard work let alone organize a feast in his honour. But unlike the younger son, he did not ask his father for anything. Sometimes in our self- righteousness, we think that God knows everything we need and so we do not ask. Indeed, he knows everything but we must ask. When those who in our own estimation do not deserve God’s favour are favored because they asked, we became angry like the Elder brother.
“But when this son of yours came back, who has devoured your property with prostitutes; you killed a fatted calf for him… v. 30”
The elder brother is not aware that his brother is a changed person; a transformed man. He is still living in his past; he is holy than thou. His vision has been clouded and obscured by his self- righteousness. Thus instead of rejoicing in his brother’s conversion, he is angry; he is sad and will not even listen to his father’s plea “… Son you are always with me and all that I have is yours, but we must celebrate and rejoice because this brother of yours was dead and has come to life he was lost and has been found (v.31-32).” The impudence with which he says to his father “…When this son of yours came back after devouring your property with prostitutes, you killed the fatted calf for him (v.30) must be condemned. Indeed, his younger brother was a son of his father that is why he is pleased to have him back safe and sound. Our return to God is not to be determined by our past life. Jesus wants to accept us for who we are. Indeed, if angels in heaven will rejoice over one repentant sinner than ninety-nine righteous people who are you, an individual, to be angry about the conversion of someone? If you do that you will lose everything including your years of faithfulness to the Lord. I believe that the Elder brother was overwhelmed by the fact that his father received is wayward brother back with such alacrity. Indeed, in the acts of love, words are lost.
It must be emphasized that by his choice of words, the elder brother lost three things:
• He became an enemy to his brother.
• He lost friendship with his own brother.
• He lost his share of the estate
Knowing God without knowing our wretchedness leads to pride so says Blaise Pascal. This is what happens to most of us. God continues to plead with us to make a return to him but we have allowed jealousy to cloud this beatific vision. What then becomes of the elder brother in the parable? In comparison to his younger brother, who is better placed? Where do you place yourself? Are you broken? The Lord is calling and waiting for you. He is calling tenderly (song).
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