GRADUATE THEOLOGICAL STUDIES JOURNAL & NEWSLETTER GRADUATE THEOLOGICAL STUDIES JOURNAL & NEWSLETTER

FEATURES Spirituality of Daily Living, Peter Bennett...... 2 Disfigured Devotion: War, Treason, and the Via Dolorosa of A Medieval Gentrywoman’s Psalter, Stephen H.A. Shepherd...... 4 Masoretic, and Interpretation of Psalm 110, Martin J. Murphy...... 9 More than Planting Seeds: The Role of the Faith Formator, Emmarie Soto...... 12 The Brahma Viharas: A Practical Deconstruction of Agape, Charles Hamilton...... 13 Gratitude: A Spiritual Attitude of a Student Life, Sr. Ho Thi Nguyen...... 14 A Personal Response to the Book: The Enduring Heart: Spirituality for the Long Haul, Sr. Huyen Truong...... 16 Ministry as Vocation, Sr. Xuan Thanh Pham...... 18 Comparative Theology After Charlottesville, Tracy Tiemeier...... 19 Was There a 19th Century British “Liberation Theology”?, Daniel Smith-Christopher...... 21 From the Editor The Expansiveness of Graduate Theological Studies

s I received the manuscript understand and articulate their experience of Encountering God’s Presence in every submissions for this issue of the by appealing to the Sacred Scriptures “present moment” throughout the course of Graduate Theological Studies Journal, with which they were familiar. In “Masoretic, one’s life journey is the subject of the article a feeling of awe began to well up in me. I Septuagint and New Testament Interpretation by Sr. Huyen Truong, “A Personal Response realized how exceptionally well this issue of Psalm 110,” Martin J. Murphy leads to the Book: The Enduring Heart: Spirituality would demonstrate LMU’s commitment us through an exegesis centered on the for the Long Haul.” Sr. Huyen offers to us articulated in its Mission Statement: “we three divine oracles present in Psalm 110, the wisdom borne of her prayerful reflection invite men and women diverse in talents, the Scripture most often cited in the New on Wilkie Au’s text, and her personal interests, and cultural backgrounds to enrich Testament. Drawing from ancient textual integration of Au’s insights into her own our educational community and advance our witnesses and New Testament interpretations experience of living and suffering. Her sense mission.” Not only do our authors—LMU of Psalm 110, Murphy throws light on ways of union with Christ through service to students, alumni, and professors—hail from that early Christians interpreted the person others, even in the midst of life’s vicissitudes, varied places and diverse experiences, the and nature of Jesus and understood what it is communicated with the empathic tone of topics addressed in their articles reflect the meant to be his disciple. one who humbly continues to walk on her expansiveness of Theological Studies as it is One of the more recognized agricultural own journey as a Christian. done in our Graduate Programs. Certain that parables of Jesus—the Parable of the The Greek term often used in the New each of these articles will provide much to Sower—often is seen as an analogy for the Testament to denote the service rendered savor and relish, I am absolutely delighted to labor of ministry. While many hear in the present this Spring’s edition of Graduate parable the charge to plant the seeds of the to others by disciples is diakonia. Drawing Theological Studies. “word of God,” Emmarie Soto challenges on Kathleen Cahalan’s text, Introducing the Many are acquainted with the Examen us to hear more. In “More than Planting Practice of Ministry, Sr. Xuan Thanh Pham of St. Ignatius of Loyola and regularly Seeds: the Role of the Faith Formator,” writes about the service of ministry from incorporate it into their prayer repertoire. Soto deepens our understanding of the the perspective of a religious sister. While Less familiar is the spiritual practice of a rich metaphors in this parable. She calls those who are members of religious orders seventeenth century Carmelite monk, Br. ministers to see their vocation as continuing and serve within the context of their own Lawrence of the Resurrection. In his article, beyond the stage of introducing people to congregation’s charisms and commitments “A Spirituality of Daily Living,” Peter the message of Jesus. Soto’s experience will find special benefit, all Christians Bennett introduces readers to Br. Lawrence’s and insight are placed at the disposal of all called by the to serve will find Practice of the Presence of God. In his who are involved in faith formation at every encouragement in Sr. Xuan’s article. She thoughtful and compelling way, Bennett level, including religion teachers in Catholic observes the great variety of people from brings the Practice of the Presence into schools, with ears willing to hear. all walks of life engaged in active ministry dialogue with the Examen of St. Ignatius, and The practice of Theology today is in her parish, and brings to bear the wisdom offers to us a spiritual method that is very enriched by the progress made through that emerges from her own experience and “doable” in the midst of our often overloaded collaborative interreligious research reflection. and overwhelming daily lives. Bennett and dialogue. What sometimes goes Completing this issue is a pair of articles demonstrates that regular spiritual practice unnoticed is the impact this progress has presented by our own Theology Faculty. need not be a luxury limited only to those on spirituality. In “The Brahma Vihāras: Citing one of the many recent eruptions of with time to spare, but is accessible to all of A Practical Deconstruction of Agape,” bigotry and hatred in the United States, Tracy us in every walk of life. Charles Hamilton invites us to pause, notice, Tiemeier authors a compelling argument A special treat in this issue also and lovingly attend to the fruitful ways in for both comparative theology and theology exemplifies one of the hallmarks of which one’s spiritual practice is enhanced of religions as complementary modes of Theology: its interdisciplinary nature. In by interreligious perspectives. Through theological inquiry apropos for the times. “Disfigured Devotion: War, Treason, and the Hamilton’s own research and personal Leading us into “deep engagement with Via Dolorosa of a Medieval Gentrywoman’s experience, we are given practical ways to religious others” while continuing to rethink Psalter,” LMU English Professor Stephen follow Jesus’ commandment to Love—God, Shepherd carefully crafts his masterful fundamental religious questions, theologians self, and neighbor—in the concrete realities, can contribute in meaningful ways to analysis of a unique medieval psalter. While relationships, and encounters of our daily creating an environment that can no longer clearly of interest to anyone who admires the lives (even on the ski slopes!). sustain hatred and bigotry. beauty and intricacy of medieval illuminated Love and gratitude go hand in hand. While doing research in London, Daniel manuscripts, Shepherd’s article will find Sometimes, the experience of gratitude can affinity with all who are acquainted with be overshadowed by life circumstances such Smith-Christopher happened upon a piece the mystery of suffering. In highlighting as stress, loss, fear, finding oneself in a new of late nineteenth century satire aimed at the poignancy of the personal relationship and unfamiliar environment, and so forth. As Churches who support only the rich and that existed between this manuscript and its an international student, Sr. Ho Thi Nguyen powerful—and twist the words of the patroness, Shepherd shows us that the Vernon is personally familiar with the challenges that to justify their abuse of the poor. Smith- Psalter was much more than a prayer book: it accompany students who find themselves Christopher’s contribution is a reprint of was a companion along the way of suffering navigating new challenges in unfamiliar this article, which presents the extremes of and loss. territory. In “Gratitude: A Spiritual Attitude eisegesis at its worst, albeit in a satirical Subsequent to Jesus’ original walk of a Student Life,” she shares her personal fashion. Though well over a century old, the along the Via Dolorosa, the New Testament memoir of the ways in which gratitude has essay recalls to us the consistent message of gives us glimpses into the ways that Jesus’ supported her through the ebb and flow of the Bible: to be ever mindful of the plight of disciples tried to make sense of their own life as an international student. In a beautiful the poor, whose cry is heard by the Lord who experiences of suffering and loss. In light accompaniment to the article, her original draws near to their suffering. of their encounters of the risen Christ, the artwork shows the word “gratitude” as authors of the New Testament sought to written in Vietnamese language: “Tri Ân.” Jennifer Scott, editor GRADUATE THEOLOGY JOURNAL 2

method for encountering Christ present the method for making the Examen.6 A Spirituality and active in their lives. Based on the Most are arranged in four or five steps conviction that daily life is the theatre and contain these elements: 1) Give of Daily Living where the grace of God plays out, the thanks to God for graces and blessings Examen is a prayerful review of one’s received; 2) pray for the grace to By Peter Bennett experiences, encounters, and affectivity see one’s daily experiences with the aimed at an increased awareness of light and understanding of the Holy One of the things that continues to God’s ever-present grace. Practiced Spirit; 3) review the duration since the attract me to Christian faith is the occasionally by some, and two or three previous time taken for the Examen assurance in the New Testament that times daily by others, the Examen to observe how God has been present Christian life is accompanied by is made in a short period of time set in all aspects of life, and how one joy and peace. “Rejoice in the Lord aside specifically for this exercise. As has responded to God’s presence and always. I shall say it again: rejoice!” a review, the Examen raises awareness call; 4) ask God’s forgiveness for any (Phil. 4: 4). These words of Paul of God’s presence and activity in sins observed while simultaneously accompany an exhortation to kindness, hindsight. However, many seek (and receiving God’s forgiveness, prayer, petition, thanksgiving, and find) through this practice a growing acceptance, and love; 5) look forward abdication of anxiety. Most alluring ability to become aware of God’s with hope and the intention that guided to me is Paul’s promise at the end of presence in all things and at all times, by God’s grace, one will set aside the pericope: “Then the peace of God not only in hindsight at the time taken those things in life that distract from that surpasses all understanding will for the Examen. Jesuit William Barry God’s presence and call, and one will guard your hearts and minds in Christ affirms that “one of the hallmarks of foster those things in life that support Jesus” (Phil. 4:7). But how does one Ignatian spirituality is the belief that “living in the Spirit” and “following attain this joy and peace? Earlier in God can be found in all things. Ignatius the Spirit” (Gal. 5:24-25). Taking only my spiritual journey, I took Paul’s believed that we encounter God at five to fifteen minutes, the Examen is command to “rejoice” together with every moment of our existence.”4 a practical tool that helps those with Jesus’ repeated imperative, “Do not As a companion to the Examen in active lifestyles to find God in the 1 worry,” and strove towards Christian supporting one’s efforts to find God midst of daily living. As awareness of joy and peace with ambition. Yet, in all things, I suggest the practice of God’s presence grows, so does one’s despite my efforts, they did not come. the Presence of God. Crafted from ability to live in the Spirit, follow the With much grace and guidance, his own experience of God in the Spirit, and experience the fruits of however, my perception of Christian midst of his daily living, Discalced the Spirit, including Christian joy and joy and peace was reframed, and Carmelite Brother Lawrence of the peace. ultimately transformed. I began to Resurrection recommends the practice Brother Lawrence’s practice understand them as fruits of the of the Presence, which is nothing of the Presence brings the Examen into Christian life rather than as commands more than a “moment by moment . one’s experiences and encounters as to follow. Indeed, this is the view . . silent and intimate conversation” they happen, in the moments of daily 2 suggested by the New Testament. In with God.5 As a practice that seeks life itself. Its utter simplicity makes it particular, Paul’s letter to the Galatians the grace of a continual awareness of attractive and easy to apply. Brother lists both joy and peace among the God all the time, Brother Lawrence’s Lawrence never found much spiritual fruits of the Spirit available to those method cooperates with the Examen, a help in books or methods, which often who “belong to Christ,” “live in the practice which sets aside specific time left him confused or even “afraid.” He Spirit,” and “follow the Spirit” (Gal 5: to observe and relish God’s presence in felt there was no need for additional 22-26). recent past experience. A quick review While living in the Spirit and of the elements of the Examen will 6 A version created by Ignatius for use as a following the Spirit require practice lay the foundation for articulating its traditional examination of conscience appears (and usually guidance) in discernment, fruitful friendship with the practice of in his Spiritual Exercises, paragraph #43. For the beginning of discernment is a literal translation into English, along with a the Presence. contemporary reading, see L. Fleming, coming to know the Christ to whom There are many versions of SJ, ed., trans., Draw Me into Your Friendship: we belong.3 Many find the Examen The Spiritual Exercises—A Literal Translation of St. Ignatius Loyola to be a helpful 4 William A. Barry, SJ, Finding God in All Things: and A Contemporary Reading (St. Louis: A Companion to the Spiritual Exercises of St. Institute of Jesuit Sources, 1996), 28-38. Another Ignatius (Notre Dame: Ave Maria Press, 1991), contemporary version created by John Veltri, SJ, 1 See the “Lilies of the Field” passages (Mt. 6: 25- 20. is found in Hearts on Fire: Praying with Jesuits, 34, Lk. 12: 22-34). 5 L'Abbé Joseph de Beaufort, “Eulogy,” in The ed. Michael Harter, SJ (St. Louis: Institute of 2 In addition to passages mentioned above, see Col Practice of the Presence of God, trans. Robert Jesuit Sources, 1993), 35. See also Margaret 3: 12-17. J. Edmonson, ed. Hal M. Helms (Brewster: Silf, Inner Compass: An Invitation to Ignatian 3 See also Acts 17: 28; 1 John 4:4; 1 Cor. 3:21-23. Paraclete Press, 1985), 36. Spirituality (Chicago: Loyola Press, 1999), 92-95. 3 GRADUATE THEOLOGY JOURNAL private spiritual devotions because his practice: “If [the mind] strays and that it spends almost all of “when by practicing the presence of withdraws sometimes, do not worry its life in continual acts of God, we have reached our goal of about it. Worrying only serves to love, adoration, contrition, being with Him, it is useless for us to distract the mind rather than to call it confidence, thanksgiving, return to the means of getting there”.7 back to God. The will must recall it offering, beseeching, and all So what is his method? In gently.”12 So, for those who incorporate other excellent virtues. All his own words, “I occupy myself this practice, it is not necessary to these acts may even sometimes solely with keeping myself in God’s feel defeated upon forgetting God’s merge to become nothing less holy presence. I do this simply by presence. The solution simply is to than one single continuing act keeping my attention on God and by remember God’s presence again, that no longer comes and goes, being generally and lovingly aware whether the lapse was two minutes, because the soul is always in of Him.”8 Brother Lawrence strove two weeks, or more. God’s divine presence.15 to maintain his awareness of God’s There are several specific All the elements of the method of presence no matter what he was doing. points of contact between the Examen the Examen are observed here as It is something that he did—and that and the practice of the Presence. part his own ongoing practice of the can be done by most anyone—in Gratitude to God permeates Brother Presence. The goals of the Examen, the midst of all activities. Although Lawrence’s spiritual practice. And in and the natural end of the practice of Brother Lawrence was a professed addition to keeping God’s Presence the Presence, find affinity with one religious in a monastery, his practice in the midst of his activities, Brother another. is equally accessible for the lay person Lawrence would prayerfully review Through both methods, occupied with daily responsibilities how he went about his duties after they we develop our ability to become such as work, study, driving, paying were completed: “At the end of my more aware of God’s presence in bills, or attending to children (and yes, work, I examined how I had done it, the moment to moment experiences even changing diapers!). In a more and if I found any good in it, I thanked of daily living, and we increase our detailed description of his practice, God. If I noticed errors, I asked His capacity for a deeper relationship Brother Lawrence said: “To practice forgiveness for them, and without with the Christ to whom we belong. the presence of God is to take pleasure becoming discouraged, I resolved to Especially when practiced together, in and become accustomed to His change and began anew to remain the Examen and the practice of the Divine company, speaking humbly and with God as if I had never strayed.”13 Presence help us to respond to God’s conversing lovingly in our hearts with We observe herein a recapitulation call as daily life happens. Thus, we Him at all times, and at every moment, of the elements of the Examen in the continually grow more into persons especially in times of temptation, pain, practice of Brother Lawrence himself. who “live in the Spirit” and “follow spiritual dryness, revulsion to spiritual Moreover, when he considered his the Spirit.” For centuries, the Examen things, and even unfaithfulness and sins, he confessed, “the more I see has helped lay people and professed sin.”9 He even recommends this my weakness and wretchedness, the religious alike to find God in all practice to a soldier, “exposed as he is more I am caressed by God.”14 As in things. The practice of the Presence every day to endangering his life and the Examen, the recognition of sin of God created in Brother Lawrence often his salvation.”10 When Brother is accompanied by the simultaneous an abiding and unfathomable joy Lawrence forgot the presence of experience of God’s forgiveness and and peace. May those drawn to these God, he recalled his mind to it, “not love. companion practices experience becoming troubled or worried when “the peace of God that surpasses all [he] was involuntarily distracted.”11 At the very end of his understanding,” and find it ever more He recommended the same response “Spiritual Maxims,” Brother Lawrence natural to “rejoice in the Lord” at all to someone who sought to acquire describes the fruits of his practice of times. the Presence succinctly and lucidly: 7 Brother Lawrence, “Third Letter,” in The By practicing the presence Bibliography Practice of the Presence of God, trans. Robert of God and by gazing J. Edmonson, ed. Hal M. Helms (Brewster: Barry, William A., SJ. Finding God in Paraclete Press, 1985), 88. inwardly at Him, the soul so All Things: A Companion to 8 Brother Lawrence, “Fifth Letter,” Practice of the familiarizes itself with God Presence, 93. the Spiritual Exercises of St. 9 Brother Lawrence, “Spiritual Maxims: Practices Ignatius. Notre Dame: Ave Necessary to Acquire the Spiritual Life,” in The 12 Brother Lawrence, “Eighth Letter,” Practice of the Maria Press, 1991. Practice of the Presence, 125. Presence, 100. 10 Brother Lawrence, “Seventh Letter,” Practice of 13 L'Abbé Joseph de Beaufort, “Eulogy,” Practice of the Presence, 98-99. the Presence, 37. 11 Brother Lawrence, “Twelfth Letter,” Practice of 14 Brother Lawrence, “Fifth Letter,” Practice of the 15 Brother Lawrence, “Spiritual Maxims,” Practice of the Presence, 110. Presence, 94. the Presence, 137. GRADUATE THEOLOGY JOURNAL 4 Brother Lawrence of the Resurrection. Harter, Michael, SJ, editor. Hearts on Peter Bennett was The Practice of the Presence Fire: Praying with Jesuits. graduated from LMU of God. Translated by Robert St. Louis: Institute of Jesuit with an MA in J. Edmonson. Edited by Hal Sources, 1993. Theology, where his M. Helms. Brewster: Paraclete Silf, Margaret. Inner Compass: research centered on Press, 1985. An Invitation to Ignatian the relationship Fleming, David L., S.J., ed., Spirituality. Chicago: Loyola between trans. Draw Me into Press, 1999. psychotherapeutic techniques and Your Friendship: The spiritual direction. In addition to being Spiritual Exercises—A a Teaching Professor in the Department Literal Translation and A of Theology and Religious Studies at Contemporary Reading. St. the University of San Diego, he offers Louis: Institute of Jesuit spiritual direction and gives retreats and workshops on Christian spirituality Sources, 1996. and ministry. Peter resides in San Diego, CA with his wife and three daughters.

across the day—also in Latin, with the for aristocratic patrons (including Disfigured exception of the most extravagantly one codex which boasts the earliest illuminated of all the items, the Short known illustration in the West of a Devotion: Hours of The Cross, here written in gunpowder-based weapon).1 The first alternating stanzas of Latin and Anglo- stage was completed before 25 March, Norman French (at the time, French 1322, and comprised a conventional War, Treason, was considered the true vernacular of sequence of texts, dominated by the the noble classes, as opposed to the : in order, they are a Calendar and the English of the “lewed” or common (of saints’ days), the Biblical Psalter, people). Ferial Canticles, Te Deum, Benedicte, Via Dolorosa of New Testament Canticles, Quicumque vult, a Litany, and an Office of A Medieval the Dead. All were copied by one scribe and decorated by one artist, Gentrywoman’s who further embellished the Psalter portion with nine (eight surviving) Psalter large historiated initials, each in turn accompanied by one or two heraldic shields, or armorials. Sometime after Stephen H. A. Shepherd 25 March, 1322, and likely before 3 March, 1323, the manuscript appears to have been sent back to the shop for Preserved at the Huntington upgrades. These included corrections Library is a beautifully illuminated to the armorials and the production Psalter made in England in the first [EL 9 H 17, fols. 15v-16r: Short Hours of The of the additional horae (The Hours of quarter of the fourteenth century: the Cross with diptych illustrations of events said to the Passion, The Short Hours of the call number is “EL 9 H 17,” but it is have occurred at the same hour of the day: Cross, The Hours of the Virgin, and more commonly known as either the Flagellation and Pentecost; Nailing and The Psalter of St. ). The Hours “Ellesmere Psalter” (named after the Annunciation.] of the Virgin bids a prayer for Sancto earls who possessed the manuscript Thoma de Aquino (Saint Thomas immediately prior to its acquisition The manuscript as it survives Aquinas), who was not canonized by Henry Huntington in 1917), or the appears to have been created in two until 18 July, 1323, suggesting that “Vernon Psalter” (named after the stages, possibly intended to be bound 1 On the Milemete shop, see M. R. James, The family whose coats of arms decorate in separate volumes, though they share Treatise of Walter of Milemete. De nobilitatibus, the opening of the 26th Psalm). The scribal and decorative work performed sapientis et prudenciis regum (Oxford, 1913); Psalms are in Latin, and the manuscript by the same artisans. Those artisans Lucy Freeman Sandler, A Survey of Manuscripts includes a number of other devotional are known to have contributed to Illuminated in the British Isles: Gothic Manuscripts 1285-1385, vol. 5 (Oxford, 1986), no. texts, mainly horae—conventional the so-called Milemete Workshop, 84; and M. A. Michael, “The Artists of the Walter readings keyed to the canonical hours famous for a number of opulently of Milemete Treatise” (PhD thesis, Westfield that marked out intervals of prayer decorated manuscripts intended College, University of London, 1987). 5 GRADUATE THEOLOGY JOURNAL the materials were still in preparation Harcla.2 no earlier than the second half of that As we shall see, that roster of year. It is likely that the patron recalled families tends to herald Isabelle’s the manuscript not long thereafter, public connections, rather than her as the decoration of all but the Short husband’s. With religious books of Hours is incomplete, or altogether this stature, however, a more difficult missing. The usual culprit in such challenge for researchers lies in recalls is money running out, or some extracting evidence for how they other misfortune besetting the patron. functioned—if at all—within the My research suggests that in this case owners’ personal histories and private it was both; and it seems inevitable devotional lives. With the Vernon that the manuscript that came back Psalter, we are fortunate in having to the patron, as an instrument of an artifact that is beginning to yield devotion—and now an incomplete and such evidence. Whatever dynastic “maimed” one, at that—would have and regional power affinities may be assumed a more emotionally trenchant A conventional approach amongst averred by the armorials, for instance, and typologically mimetic role than researchers examining high-end insular a closer look suggests that something initially conceived. psalters from this period, especially more personal also was at work, from The patron is identified in a when they contain heraldic decoration the beginning, only to assume a more donation inscription, written in a mid- indicative of secular ownership, is numinous gravity after the time of the 14th-century hand, on the first page to focus on the book’s function as a (unfinished) upgrade. of the Calendar: Domina Isabella harbinger of wealth, noble affinity, The Clifford arms are de Vernon dedit istud psalterium and noble piety—sometimes of the “differenced” by a row of three silver conuentui de Hanpul. Qui alienauerit arriviste variety—produced with cinquefoils, identifying either of excommunicatus est. (“Lady Isabelle the aim of advancing the family’s two storied knights from the time of de Vernon gives this psalter to the material and dynastic ambitions. One Isabelle’s teens: Sir Roger I de Clifford convent of Hampole. Whoever takes imagines such manuscripts functioning (killed in battle 1286) or his son, Sir it away it is excommunicated.”) We in this capacity as public documents, Roger II Clifford (killed in battle know that Isabelle, born c. 1267, lived placed on display at the manor house 1282). In The Siege of Caerlaeverock, (or its chapel) where visitors might (extraordinarily) into her late seventies an Anglo-Norman chivalric poem see it, inevitably opened at the page or early eighties, with the last known written c. 1300, both father and son are displaying the family’s armorials: record showing her still alive and of championed in an effort to characterize the nobility of their next heir, Sir sound mind in 1342. The paleographic Robert de Clifford (who would die in date of Isabelle de Vernon’s donation a chivalric, if foolhardy charge at the is thus consistent with an end-of-life Battle of Bannockburn in 1314). Of bequest, and suggests that Isabelle Roger I, the poem claims “onques ne kept the manuscript with her for the en fiz / Loenge don’t il ne soit dignes / best part of two decades (that is, Car en li est ausi bon signes / De estre since her mid to late fifties). She was preudom” (there is no degree of praise born Isabelle de Harcla, daughter of a Cumbrian knight who had fought 2 Variations on the arms of the Dacre family (three in Edward I’s campaigns against silver cockle shells on a red background—gules, William Wallace and Robert the three escallops argent) are also prominent. There is no evidence in this period of a Harcla or Bruce, and who had served as Sheriff Vernon blood tie with the Dacres, but the metal- of Cumberland for many years. She detection discovery in August of last year, at the had two famous brothers, Andrew, site of Isabelle’s manor house, of a seal matrix a warrior’s warrior, who will be belonging to Isabelle shows her holding three discussed below, and a theologian, escallops. . For images of the matrix, visit the Portable Antiquities Scheme website, and search Henry, a student at Paris of John Duns for item LANCUM-1BD7C9; in January 2019, Scotus, and a noted commentator on [Fol. 61r: arms of Vernon (top right), and Sir the matrix was purchased from the finder by the Sentences of . From Richard Vernon, husband of Isabelle (bottom LMU’s Special Collections and Archives, and may be viewed there upon request. Further, a 1312 until his death in 1317, Henry center); the historiated initial (conventionally) deed from the private collection of the Dukes of served as Chancellor of the University shows King David beckoning to God at the Rutland reveals that Isabelle’s father also used the of Oxford. Isabelle married Sir Richard opening of Psalm 26.] arms for his personal seal, suggesting some sort de Vernon in 1278, a man with a Consistent with such a public role, of feudal affinity with the Dacre family. Thus, substantial inheritance of properties the Vernon Psalter’s other armorials the Dacre arms in Isabelle’s manuscript are in in Cumberland and Staffordshire. On fact better understood as Isabelle’s arms; that two include those of the King (Edward II), of the blazons are counterchanged (reversed in fol. 175v of her manuscript, she is the and leading and emergent northern either half) suggests a personalized variation, figure shown reading Ave Maria gracia baronial families, among them and, if one looks closely at the plainest of the plena before the Virgin and Child: Clifford, FitzAlan, and, no surprise, blazons, it too is a variant, having the escallops rendered in ermine rather than plain argent. GRADUATE THEOLOGY JOURNAL 6 of which he is not worthy, just as he of the highest instant elevations from captured Henry of Lancaster, who had exhibits as many proofs of wisdom and lesser gentry ever recorded in English mounted an armed rebellion against prudence); to boot, it is said that Roger history. Edward. For this, the King granted I, through marriage, joined Roger II Andrew an unprecedented elevation to a bloodline that included a famous to an earldom, that of Carlisle, created unicorn-slayer. Isabelle had been a just for him, with considerable annual direct tenant of Roger II, and two revenues. On 25 March, 1322, the of her brothers had served under Sir King personally girded Andrew Robert in the Scottish wars, so there is with the sword and scabbard of his a substantial likelihood that she knew, new estate. Henry of Lancaster was admired, and commemorated these beheaded for his rebellion; but before men personally. his execution he is reputed to have One armorial, previously said to Andrew—who, we are told, had unidentified, I can now assign, on the years earlier been knighted by Henry— basis of a seal impression, to Isabelle’s that Andrew himself was destined to maternal grandfather, William be executed by the King, a notoriously FitzJohn, a landowner in a small rural fickle and suspicious judge of loyalties. district just outside York known as “the And indeed, even though the King had Ainsty.” Little is known about William, licensed Andrew, as Earl of Carlisle, and it is clear that he was no great to attempt treaty negotiations with the magnate—a “baton/batarde” mark on Scots, when Andrew proceeded with his shield indicates he was probably considerable success to do just that, the love-child of a nobleman, the bulk Edward II grew wary and had Andrew of whose wealth would have gone arrested and attainted for treason. Less to legitimate heirs—and yet Isabelle Andrew’s inclusion affirms the than a year after his elevation, Andrew commemorates him in her expensive Psalter’s conception as an expression was captured by guile at Carlisle Castle book. Another armorial belongs to of Isabelle’s ambition, at least as and ceremonially degraded, stripped a more prominent landowner in the important as the retrospective pride, of his earl’s sword and scabbard, and Ainsty, Sir Bryan FitzAlan (d. 1306). admiration, and affection shown in the the gilt spurs of his knighthood struck He was appointed by Edward I as one other arms. Prior to 1322, Andrew had off his ankles. He was executed on of the Guardians of Scotland, men grown in renown as a potent warrior March 3, 1323, by drawing (dragging who effectively operated as regents and strategist against enemies of the behind a horse), hanging (until near during the First Scottish Interregnum Crown, most notably the Scots. In death), and quartering (his entrails cut of 1291-1292. FitzAlan confirms his 1315 he was awarded 1000 marks by out and burned, and his body cut into statesmanlike credentials as one of Edward II for his successful defense four parts, each suspended in towns in the signatories of the 1301 Barons’ of Carlisle Castle against Robert the different regions of the country, with Letter, tantamount to a military threat Bruce, who in person had mounted his head suspended in London).3 against the Pope for interference in the a siege for several months. Edward With Andrew’s disastrous fate in English conflict with Scotland. The thereafter also awarded the city a royal mind, it is instructive to look more personal connection with Isabelle’s life charter, whose large opening initial forensically at his blazon in his sister’s appears to reside both in the Ainsty shows Andrew, in full heraldic blazon, manuscript. It is the only one amongst milieu of her maternal family, and also attacking one of the Bruce’s trebuchet the 15 surviving (including those of because FitzAlan fought in the same crews. the King) rendered as a rectangular battles as the Cliffords and Isabelle’s banner, rather than as the customary brothers. He features in Caerlaeverock pointed shield. In all probability, the as “Le beau Brian le Filz Aleyn / De distinction reflects Andrew’s elevation courtoisie et de honour pleyn” (The or “promotion” to Earl. What is more, fair Brian FitzAlan / full of courtesy and honor). I suspect that, by including 3 The best account from the period is in the him in her Psalter, Isabelle verifies this Chronicle of Lanercost Abbey: see Sir Herbert high esteem by way of direct familial Maxwell, The Chronicle of Lanercost, 1272-1346: experience. translated with notes (Glasgow, 1913), 231-46. More personal, however, is the For other details of Andrew’s life related herein, inclusion of the arms of her elder see John Mason, “Sir Andrew de Harcla, Earl of Carlisle,” in Transactions of the Cumberland and brother, Sir Andrew de Harcla (a Westmorland Antiquarian and Archaeological red cross on a silver background, Society, series 2, vol. 29 (1929), 98-136; and with a black bird in the top-left Henry Summerson, ed., Dictionary of National corner—argent, a cross gules, in the Biography (Oxford, 2004), s.v. “Harclay [Harcla], first quarter a martlet sable). Unlike Seven years later came Andrew’s Andrew,” see online edition at http://www. oxforddnb.com.huntington.idm.oclc.org/view/ FitzAlan and the Cliffords, he was still greatest victory, when, at the battle alive; and he was on his way to one of Boroughbridge, he defeated and article/12235. 7 GRADUATE THEOLOGY JOURNAL if one looks at the back of the banner, witnessed Andrew’s capture and relic,” authorized by Christ himself. on the other side of the page, it is clear degradation, as she was then at Carlisle And it virtually goes without saying that it itself has been “promoted” from Castle, having been driven there by that the doctrine of transubstantiation what was originally a shield, thus Robert the Bruce’s “Great Raid” into itself underpins much of the way in setting the most likely date range for England late in 1322, and having which medieval Christians appreciated the whole manuscript’s upgrade within had her possessions there confiscated material communion with the divine. Andrew’s brief stint as Earl of Carlisle. after Andrew’s arrest.4 Worse yet, Recent research is revealing the extent [fol. 85r: Harcla armorial, obverse stains Isabelle’s husband, Richard de Vernon, to which religious books and scrolls showing alteration from a shield form.] was nowhere to be seen in this year, may also have served such a function; possibly taken hostage in the Great and, among other things, signs of wear Raid. Worst of all, Isabelle’s only on illuminations are being reexamined child had died (in his 30s), but months in this light. There is even the case of before Andrew, possibly another prayer rolls being prescribed as birth casualty of the Scots. girdles for women in labor.5 We cannot know if Isabelle was For the team upgrading the the agent of the touching, but the wear manuscript, all work appears to have seems deliberate, as small silk curtains stopped once word reached them (panniculae) sewn in by the Milemete that payment for any further work artisans would have had to be lifted to would cease (the Milemete artisans view the illuminations (I have found are thought to have operated in some traces of blue and gold silk in and around Oxford, a considerable some of the holes made to attach the distance to the south). And so, when curtains, and one Milemete manuscript The shield upgrade appears to be the book finally returned to Isabelle, kept at Christ Church, Oxford, still has the work of the original artist, and probably no earlier than 1324, with the its curtains, in blue silk). What makes represents the most obvious alteration incompletely decorated horae possibly Isabelle’s involvement a reasonable to the decoration of the Psalter from in some sort of temporary binding, it proposition is the way in which the time it was being upgraded with the must have assumed new roles in her key elements of brother Andrew’s horae sections. The change suggests devotional life. Now the Office of the demise could easily have been read as Isabel’s pride in her increasingly- Dead, and any number of the Psalms typologies of the Passion sequence as celebrated brother, a knight still may well have been read in moments depicted in the Short Hours. Thus, in changing the course of history. There of private devotion with a greater the most detailed account that survives, is also exuberance over the material sense of familial immediacy. Indeed, from the Chronicle of Lanercost, we rewards for the extended family that there is evidence to suggest that the are told (probably by an eyewitness) would accrue from this elevation book was kept close to and handled that Andrew’s arrest was effected by (especially given that Andrew had by Isabelle in ways it had not been the betrayal of one of his retainers, never married)—and we do have before. The crucifixion panels in the Sir Anthony Lucy, who, Judas-like, evidence that the new Earl soon diptychs of the Short Hours show signs obtained considerable revenues for began to exercise the privileges of his of haptic devotion; Christ’s face in the his subterfuge. And, anticipating the estate to consolidate wealth among Betrayal and Deposition panels has “deposition” and ultimate mutilation his siblings. The horae addition, been rubbed, as if selectively touched of his body, the Chronicle reports that something of a dialectical coup in or kissed in a pietistic desire to access Andrew is said to have declared to its own right—as the Book of Hours grace, using the manuscript not just as his sentencers, “Ye have divided my was the emerging fashion amongst a medium for text and image, but as a carcas according to your pleasure” women of status—also attests to new numinous sacred object. We know, of (comparing his judges to the soldiers aspirations. course, that such things as holy relics who divided Christ’s garments; John And yet all this came to a and blessed objects were revered in the 19: 23-24), “and I commend my precipitous and vindictive halt. For his for their power to mediate soul to God” (echoing Christ’s last allegiance to Andrew, another brother, grace—perhaps to treat illness, afford words; Luke 23:46). Most of the Michael, fled to Scotland, along with protection, or improve the efficacy of Passion panels in the manuscript are numerous unnamed allies, but was prayer—not least when such objects twinned with scenes from the life dead within the year; Isabelle would were touched and handled. The Veil of Mary, and the Deposition itself have property seized by the crown; of Veronica (or Vernicle, or Sudarium) shows Mary cradling her Son’s right Andrew’s designated heir was formally is arguably the first such “contact arm as he is brought down. Isabelle denied his inheritance; and the boy’s may have found in these features mother, Sarah de Harcla (Isabelle’s 4 An inventory of the items (largely military) sufficient inducement to enact her own sister), was only able to recover Isabelle took with her to Carlisle survives in a petition to the Crown that she filed after Andrew’s dismembered body for September 1323, attempting to recover the 5 Peter Murray Jones and Lea T. Olsan, proper Christian burial after Edward property that was seized: see C. M. Fraser, ed., “Performative Rituals for Conception and II had been deposed and murdered Northern Petitions Illustrative of Life in Berwick, Childbirth in England, 900-1500,” Bulletin of the in 1327. Worse, Isabelle probably Cumbria and Durham in the Fourteenth Century History of Medicine 89, no. 3 (Fall 2015): 406- (Surtees Society, 1981), 115-17 (petition no. 82). 33. GRADUATE THEOLOGY JOURNAL 8 typology of consanguine and tactile shrines visited).6 The pattern of holes than she to have indulged in such female pietas. That the manuscript in Isabelle’s manuscript is roughly personal accessorizing, and there is no had itself become something of a cruciform, so a crucifix cannot be ruled evidence for a generalized pattern of “carcas divided,” might have made this out; but, because the cross pattern other such additions to the manuscript. typologically transubstantive form of is asymmetrical, another excellent Later owners are unlikely to have devotion that much more poignant and candidate would be an Annunciation made the addition, as the manuscript compelling. medallion (a revered souvenir, perhaps, probably stayed at Hampole until To return to the portrait of Isabelle of the famous Shrine of Our Lady 1539, when the institution was reading the Ave Maria before the of Walsingham in Norfolk, where dissolved under Henry VIII, a new Virgin, her text of course reprises a facsimile of the house where the theological era was dawning, and such Gabriel’s opening words in the Annunciation took place had been books were finding their way into the Annunciation. Aside from depicting constructed, based on the guidance of hands of early antiquarians. What can Isabelle as customarily devout (and a vision). be said for the nuns, however, is that a book owner, capable of reading for Lead-alloy examples from the they remind us that Isabelle wished her herself), the illustration configures period of the manuscript are common manuscript to remain in female hands. her as a type of redoubled Gabriel, metal-detector finds, and the quantity Isabelle did have a grandson-heir, announcing to the Virgin about of duplicates discovered suggests that William de Vernon, to whom a book announcing to the Virgin. In this case, they were mass-produced. Owners of such high value could have been the child is already born, seated in could pierce the soft metal with sewing bequeathed, and with whom it would Mary’s lap; and so Mary in effect holes as needed for attaching to such have become an heirloom attached joins with Isabelle in celebrating the things as clothing, straps, or books. to a revived fortune. Instead it went birth. That both women, both mothers, One example depicted in a modern to a small community of women, the are robed in the same shade of pink catalogue has five sewing holes surviving records of whom disclose secures the association. In all, it is a that, in terms of implied radius and chronic hardship and poverty—as if thoroughly feminized and maternalized positioning, constitute an extremely to suggest, perhaps, that Isabelle had scene, if not entirely unconventional close fit to Isabelle’s manuscript.7 In come to value the book’s principal role for patron portraits. What makes it less the adjacent photo, I am holding an as a companion to adversity rather than conventional is the presence, at the exact-size photocopy of that medallion anything presuming to ostentation.8 base of the page opposite, of five holes over the sewing holes in the parchment If Isabelle is the author of the that indicate something was sewn onto (where I can at least get any three addition, we cannot know whether the vellum. of the holes to line up in any given it was made before or after the orientation): manuscript’s upgrade; whatever the case, the emphasis is surely personal, focused on empowered and transcendent motherhood. At its most practical, such a sewn-in item would have functioned as a quick finding aid or bookmark: the portrait initial marks the end of the Psalms and the beginning of the ferial canticles (the Song of the Prophet []), followed on the facing page by The Song of (Isaiah 38:10- 20). From the first of these canticles, Isabelle, as a post-traumatic reader nonetheless back in possession of [176v: sewing holes (obverse side shown for her manuscript, might have found clarity)] consolation in the opening lines: “I The nuns who inherited the will give thanks to thee, O Lord, for On occasion one finds devotional manuscript from Isabelle are less likely thou wast angry with me: thy wrath is images sewn into manuscripts turned away, and thou hast comforted as expressions of the personal 6 See, for instance, the items sewn into York, me. Behold, God is my savior, I will significance the adjacent matter Minster Library, MS xvi.K.6, as discussed by deal confidently, and will not fear.” may have held for actual readers; Amelia Grounds: “Evolution of a Manuscript: From the next canticle, the lines religious illustrations cut from The Pavement Hours,” in Design and Distribution immediately adjacent to the medal at other manuscripts, or custom-made of Late Medieval Manuscripts in England, ed. the base of the page (Isaiah 38:12) may Lynne Mooney and Margaret Connolly (Oxford, paintings are sometimes found, and 2008), 118-38. See also Brian Spencer, Pilgrim well have come to signal Isabelle’s even relatively thin metallic objects Souvenirs and Secular Badges (Woodbridge, (and her manuscript’s) new attention to such as pilgrims’ badges appear (these Suffolk: Boydell Press, 2010), 19, 21 (figs. 10 and often acquired as apotropaic avatars of 11). 8 A History of the County of York, ed. William 7 Spencer, Pilgrim Souvenirs and Secular Badges, Page, vol. 3 (London: Victoria County History, 143, item 151b. 1974), 163-165. 9 GRADUATE THEOLOGY JOURNAL the Holy Family, absent her own: Stephen H.A. Shepherd “My generation is at an end, and is a Professor of critical, codicological, and historical it is rolled away from me, as a English at Loyola contexts of medieval English literature, shepherd’s tent.” Marymount especially romance and the work of University. The William Langland.9 primary focus of Stephen Shepherd’s 9 Biography excerpt and photo from LMU research is on the Bellarmine College English Department Faculty website.

the order of Melchizedek” (110:4). The the heavenly realms” (Eph. 1:20); Masoretic, Masoretic text rejects Psalm 110:3’s “Christ Jesus . . . is at the right hand enthronement of the son of God and of God and is also interceding for us” Septuagint and integrates Psalm 110 into the David (Rom. 8:34); “Christ Jesus, who died, trilogy of Psalms 108-110. In the New yes, who was raised, who is at the right New Testament Testament, the object of the three hand of God, who indeed intercedes for oracles of LXX Psalm 109—the Lord us” (Rom. 8:34); and “Christ is seated Interpretation sitting at the right hand of God until at the right hand of God” (Col. 3:1).4 God makes his enemies his footstool, If Jesus is enthroned, why do of Psalm 110 Son of God, and priest—is Jesus. his followers suffer and why are his a. Sit at my right hand until enemies not subdued? The preposition By Martin J. Murphy1 I make your enemies your “until” in Psalm 110:1b signals delay footstool (Psalm 110:1) from enthronement of Jesus as Messiah 1. Everything Written About “Sit at my right hand until I “until I make your enemies your Me in the Psalms Must be make your enemies your footstool” footstool” (Heb. 1:13; 10:13). Citing Fulfilled (Psalm 110:1) means co-enthronement Exodus and Psalm 95:7-11, Hebrews On the road to Emmaus, Jesus, with God, evidenced by “footstool,” warns: “do not harden your hearts” unrecognized by his dejected disciples, Egyptian iconography, :1, and and put God to the test but have faith asked: “Was it not necessary that the Psalms 47:8 and 99:1. In Scripture, all while waiting for his rest (Heb. 3:7- Messiah should suffer these things who enter the heavenly court stand; 4:14).5 Disciples should not disdain and then enter into his glory?” Then, only God sits (1 Kings 22:19).3 the discipline of the Lord or lose heart “beginning with Moses and all the Jesus questioned interpretation “when punished by him; for the Lord prophets, he interpreted to them of Psalm 110:1: “David himself calls disciplines those whom he loves” (Heb. the things about himself in all the him Lord; so how can he be his son?” 12:5-6). scriptures” (Luke 24:26-27). The (Mark 12:35-37). Asked by the high b. From the womb, before the scripture most frequently cited in the priest, “Are you the Messiah, the Son Morning-Star, I brought you New Testament is Psalm 110. of the Blessed One?” Jesus answered, forth (109:3 LXX) 2. Three Oracles of God in “I am; and ‘you will see the Son of In Psalm 109:3 LXX, God, the Psalm 110: Sit at My Right Man seated at the right hand of the Father of “my Lord” continues, “From Hand; Son; and Priest Power and coming with the clouds the womb before the dawn, I have The Masoretic text of Psalm 110 of heaven’” (Mark 14:61-62), citing begotten you.” The Septuagint may contains two, and the Septuagint (LXX) Daniel 7:13 and Psalm 110:1. In Acts, better reflect the original Hebrew than three, oracles of God: “Sit at my right Stephen, “filled with the Holy Spirit, the Masoretic text.6 God promised hand until I make your enemies your gazed into heaven and saw the glory to establish the throne of David’s footstool” (110:1); “From the womb, of God and Jesus standing at the right kingdom forever and to be a father to before the Morning-Star, I brought hand of God!” (Acts 7:55). you forth” (Psalm 109: 3 LXX );2 and 4 Donald Juel, Messianic Exegesis: Christological Paul reinterprets Psalm 110:1: Interpretation of the in Early “You are a priest forever according to “For he must reign until he has put (Philadelphia: Fortress Press, 1992), all his enemies under his feet” (1 Cor. 136. 1 Loyola Marymount University Professors Jeffrey 5 Jared Compton, Psalm 110 and the Logic of S. Siker and Tracy Tiemeier guided my research. 15:25); “he raised Christ from the Hebrews (New York: Bloomsbury T&T Clark, 2 Albert Pietersma and Benjamin G. Wright, eds., A dead and seated him at his right hand in 2015), 171. New English Translation of the Septuagint, and the 6 Joel Marcus, The Way of the Lord: Christological Other Greek Translations Traditionally Included 3 Frank-Lothar Hossfeld and Erich Zenger, Exegesis of the Old Testament in the Gospel of under that Title (New York: Oxford University Psalms 3: A Commentary on Psalms 101-150 Mark (Louisville: Westminster/John Knox Press, Press, 2007), 603. (Minneapolis: Fortress Press, 2011), 148. 1992), 141. GRADUATE THEOLOGY JOURNAL 10 20 his offspring (2 Sam. 12:11-17; Psalms the high places” and offered burnt God addressed to the ruler. At 13 110 and 2).7 offerings on the altar (1 Kings 3:3-4). enthronement and probably annually, Several problems led to rereading Psalm 110:5-7 signals the God consecrated the Davidic king as the Hebrew text in ways that vocalized eschatological victory of God over both priest (Ps. 110:4) and king (Ps. and understood the consonants hostile kings and the establishment 2:6), and elevated him (Ps. 110:1) as differently: theological objections of the universal royal rule of God and “son of God” (Ps. 2:7; 110:3) to rule 14 to the son of God’s enthronement in the king of . As in Psalm 2, in in the midst of foes whom God would 21 Psalm 110:3 as too mythical (as in Psalm 110:5-6, the Lord (God) will defeat (Psalms 2:8ff; 110:1-2, 5 6). Psalm 2:7), divergences from the LXX, judge nations and shatter kings. In To his anointed, “a sign that will be and textual problems in the Masoretic Psalm 110:7, the king will drink from opposed (Psalms 2:2; 93:2; Luke text. Redaction reflects early postexilic the water and lift up his head. God will 2:34),” God gives the scepter, insignia expectation of a restoration of defend the king so life-giving water of royal rule and power: “Rule in the 15 and a mythical Davidic kingship (Is. will not be cut off from . midst of your foes (Psalm 110:2).” 11:1-9; Ezek. 34:23-24) 8 that also will 3. When was Psalm 110 Post-exilic editors probably exercise priestly functions (Zech. 6:9- Composed? redacted Psalm 110:3 to reflect 15).9 Theological interpretation differs Deuteronomistic theology, possibly Hans-Joachim Kraus reads the based on whether Psalm 110 was adding world government from Zion th possibly corrupt Masoretic text of composed in the 10 century BCE, and the final battle against nations. Psalm 110:3 as, “On holy mountains, after the exilic period, or in the After destruction of the first Temple from the womb of the rosy dawn, Hasmonean era. Most scholars date and exile to , the exiles hoped th have I begotten you like the dew.”10 Psalm 110 to the 10 century BCE. God would restore the militaristic “Rosy dawn” is a metaphor of Verbal and conceptual resemblances of Davidic monarchy (perhaps mythical) hope and change, from night to day Psalm 110 to Psalm 2 suggest this date, which would also exercise priestly 22 (Num. 24:17; Isa. 58:6-8). Zechariah when Israelite kings enjoyed priestly functions. The Sumerian concept of 16 prophesied, “the dawn from on high privileges (1 Kings 3:3-4) , and God priest-king in Psalm 110:4 is tied to the will break upon us” (Luke 1:78).11 declares the ruler “son of God” (Ps. Persian idea of an eschatological battle. c. You are a priest forever 2:7; 110:3).17 Much of the phraseology The cryptic air and veiled language of according to the order of of the Psalter was current in Palestine Psalm 110 may seek to avoid drawing Melchizedek (110:4) in the 10th century BCE, long before the attention of Persian officials and 18 23 “The Lord has sworn and will not the writing prophets. Canaanite arousing distrust. Particularly in change his mind, ‘You are a priest parallels, the mention of sitting at the Psalms 2 and 110, the Davidic figure 24 forever’” (Ps. 110:4). Early Israelite right hand of a god, and the footstool acquired a future orientation. Psalm kings were also priests. David girded of El also date Psalm 110 to the 110 appears in the Psalter after the fall th with ephod (2 Sam. 6:14) offered 10 century. The total vocabulary of the Davidic kingdom at the end of burnt offerings (2 Sam. 6:17; 24:25), of the Psalms is 46% paralleled by Book III (Psalm 89). The Psalter was and “blessed the people in the name Ugaritic words; however, Psalm 110’s brought together after the destruction 25 of the Lord” (2 Sam. 6:18). Solomon vocabulary is 71% paralleled by of Jerusalem and exile. 19 “blessed all the assembly of Israel” Ugaritic words. Most interpreters reject claims (1 Kings. 8:14).12 Later Israelite Possibly recited at the feast of that Maccabees composed Psalm theology emphasized political over Tabernacles, Royal Psalms 2, 72, 110:4 to legitimize their assumption priestly power, but “David’s sons were 101 and 110 include the oracle of priests” (2 Sam. 8:18); and Solomon “sacrificed and offered incense at 13 Mitchell Dahood, SJ, Psalms III, 101-150, ed. David Noel Freedman (Garden City: Doubleday 20 Hans-Joachim Kraus, Psalms 1-59: A Continental & Co., 1987), 117. Commentary, trans. Hilton C. Oswald 7 John Goldingay, Psalms, Volume 3, Psalms 90- 14 Hossfeld and Zenger, Psalms 3, 151-52. (Minneapolis: Fortress Press, 1993): 56-57. 150 (Grand Rapids: Baker Academic, 2008), 291; 15 Nancy deClaissé-Walford, Rolf A. Jacobson, 21 Kraus, 72-73. Goldingay, Psalms, Volume 1, Psalms 1-41 (2006), and Beth LaNeel Tenner, The Book of Psalms, ed. 22 Hossfeld and Zenger, Psalms 3, 146. 95. Robert L. Hubbard, Jr. (Grand Rapids: Wm. B. 23 Erhard S. Gerstenberger, Psalms, Part 2, and 8 Daniel L. Smith-Christopher, “The Outlaw David Eerdmans Publishing Co., 2014), 837. Lamentations, ed. Rolf P. Knierim, Gene M. Ben ,” Graduate Theological Studies Journal 16 Dahood, Psalms III, 112, 117. Tucker, and Marvin A. Sweeney (Grand Rapids: & Newsletter (Spring 2017): 18. 17 Leslie C. Allen, Psalms 101-150 (Waco: Word William B. Eerdmans Publishing Co., 2001), 264- 9 Hossfeld and Zenger, Psalms 3, 141-46. Books, 1983), 83. 67. 10 Hans-Joachim Kraus, Psalms 60-150: A 18 Mitchell Dahood, SJ, Psalms I, 1-50, ed. David 24 S. E. Gillingham, The Poems and Psalms of the Continental Commentary, trans. Hilton C. Noel Freedman (Garden City: Doubleday & Co., (New York: Oxford University Oswald (Minneapolis: Fortress Press, 1993), 344- 1966), xxix-xxx. Press, 1994), 160-61. 45. 19 Helen Genevieve Jefferson, “Is Psalm 110 25 Walter Brueggemann and William H. Bellinger, 11 Kraus, 350. Canaanite?,” Journal of Biblical Literature 73, no. Jr., Psalms (New York: Cambridge University 12 Kraus, 350-51. 3 (Sep. 1954): 152-156. Press, 2014), 479-480. 11 GRADUATE THEOLOGY JOURNAL of priestly and royal office.26 Second Jacobson, and Beth LaNeel Oswald. Minneapolis: Fortress Temple tradition linked the high Tenner. The Book of Psalms. Press, 1993. priesthood with the sons of Zadok.27 Edited by Robert L. Hubbard, ______Psalms 60-150: A Continental Psalm 110 begins with a prophetic Jr. Grand Rapids: Wm. B. Commentary. Translated utterance but prophecy was believed to Eerdmans Publishing Co., by Hilton C. Oswald. have ceased in the Maccabean period 2014. Minneapolis: Fortress Press, (1 Macc. 14:41).28 Language and Gafni, Isaiah. “Historical 1993. prosody make it impossible to accept Background,” in Jewish Marcus, Joel. Mark 1-8: A New a Maccabean date for any Psalms. The Writing of the Second Translation with Introduction LXX translators appear to have been Temple Period: Apocrypha, and Commentary. New Haven: at a loss before many archaic words , Qumran Yale University Press, 2000. and phrases in Psalm 110, and this Sectarian Writings, Philo, ______The Way of the Lord: indicates a considerable chronological Josephus. Edited by Michael Christological Exegesis of the gap between the Hellenistic translators E. Stone. Philadelphia: Van Old Testament in the Gospel of of the LXX and the original Gorcum, Assen, Fortress Press, Mark. Louisville: Westminster/ psalmists.29 1984. John Knox Press, 1992. Gerstenberger, Erhard S. Psalms, Pietersma, Albert and Benjamin Bibliography Part 2, and Lamentations. G. Wright, Editors. A New Allen, Leslie C. Psalms 101-150. Edited by Rolf P. Knierim, English Translation of Waco, TX: Word Books, 1983. Gene M. Tucker, and Marvin the Septuagint, and the Brueggemann, Walter, and William A. Sweeney. Grand Rapids: Other Greek Translations H. Bellinger, Jr. Psalms. New William B. Eerdmans Traditionally Included under York: Cambridge University Publishing Co., 2001. that Title. New York: Oxford Press, 2014. Gillingham, S. E. The Poems and University Press, 2007. Cohen, Shaye JD. From the Maccabees Psalms of the Hebrew Bible. Segal, Alan F. Life After Death: A to the Mishnah, 3rd ed. New York: Oxford University History of the Afterlife in the Louisville: Westminster John Press, 1994. Religions of the West. New Knox Press, 2014. Goldingay, John. Psalms, Volume 1, York: Doubleday, 2004. Compton, Jared. Psalm 110 and the Psalms 1-41. Grand Rapids: Smith-Christopher, Daniel L. “The Logic of Hebrews. New York: Baker Academic, 2006. Outlaw David Ben Jesse.” Bloomsbury T&T Clark, 2015. ______Psalms, Volume 3, Psalms Graduate Theological Studies Dahood, SJ, Mitchell. Psalms I, 90-150. Grand Rapids: Baker Journal & Newsletter (Spring 1-50. Edited by David Noel Academic, 2008. 2017), 18-21. Freedman. Garden City: Hay, David M. Glory at the Right Doubleday & Co., 1966. Hand: Psalm 110 in Early ______Psalms III, 101-150. Edited by Christianity. Atlanta: Society David Noel Freedman. Garden of Biblical Literature, 1989. City: Doubleday & Co., Inc., Hossfeld, Frank-Lothar, and Erich 1987. Zenger. Psalms 3: A Martin J. Murphy deClaissé-Walford, Nancy, Rolf A. Commentary on Psalms 101- is studying Hebrew 150. Minneapolis: Fortress and Greek at Fuller 26 Alan F. Segal, Life After Death: A History of the Afterlife in the Religions of the West (New York: Press, 2011. Theological Seminary Doubleday, 2004), 294; David M. Hay, Glory at Jefferson, Helen Genevieve. “Is Psalm and leads an evening the Right Hand: Psalm 110 in Early Christianity 110 Canaanite?” Journal of bible study at Corpus (Atlanta: Society of Biblical Literature, 1989), 19, 24-26. Biblical Literature 73, no. 3 Christi Parish. His 27 Isaiah Gafni, “Historical Background,” in (Sep. 1954): 152-156. degrees include MA Jewish Writing of the Second Temple Period: Juel, Donald. Messianic Exegesis: (Theology, Loyola Marymount Apocrypha, Pseudepigrapha, Qumran Sectarian Writings, Philo, Josephus, ed. Michael E. Stone Christological Interpretation University, 2017), Certificate in Bible (Philadelphia: Van Gorcum, Assen, Fortress of the Old Testament in Early Study Leadership ( Press, 1984), 12; Shaye Cohen, JD, From the Christianity. Maccabees to the Mishnah, 3rd ed. (Louisville: Philadelphia: Institute, 2016), JD (Loyola Law Westminster John Knox Press, 2014), 3. Fortress Press, 1992. School, 1987), PharmD (USC, 1974), 28 Joel Marcus, Mark 1-8: A New Translation with Kraus, Hans-Joachim. Psalms 1-59: MSBA (USC, 1977), MBA (Harvard, Introduction and Commentary (New Haven: Yale University Press, 2000), 165; Hossfeld and A Continental Commentary. 1971), and BSc (Pharmacy, University Zenger, Psalms 3, 144. Translated by Hilton C. College Dublin, 1968). 29 Dahood, Psalms I, xxxi-xxxii. GRADUATE THEOLOGY JOURNAL 12 essentially live at the front lines of class is already deeply embedded in More than the data. I currently serve as Religion the culture of the environment, at least teacher and campus minister for grades in the sense that it is given a one hour Planting 5-8 at an academically high achieving time slot 4-5 days a week. What I TK-12th grade school. Before entering question, though, is: What is going on Seeds: the field of education, I worked in during those allotted 60 minutes? What parish ministry as a Youth Minister, material is being covered and how it is and I remain involved in parish youth being covered? And, how is the human The Role of the ministry as part of the volunteer experience of faith being actualized by Faith Formator leadership team. This adds up to the teacher as well as by the students? more than forty hours per week that School communities must take By Emmarie Soto I spend with 10-14 year olds diving seriously the role of the Religious into the nuts and bolts, the beauty educator, especially in allocating and challenge of all things involved funds for the hiring of a qualified faith In the world of religious education, in professing a Catholic faith, plus formator. If the view of parents is not both at the parish level and in Catholic the many afternoons and weekends clear enough, the 2018 research must schools, the Parable of the Sower I spend with teenagers unwrapping ring a loud bell. It is my fervent desire (Mark 4:1-20) is commonly referenced and modeling what it means to be a to use my role as a Religion teacher to as a predominant image that sheds disciple of Christ. counteract the trend of young people an honest light on the life of the While instruction in the Catholic leaving the Catholic Church, and to Director of Religious Education, Youth faith can be compared in many ways bring about a yearning in my students’ Minister, Religion/Theology teacher, to the actual planting of the seeds hearts to be open to their own spiritual faith formator, etc. For good reason, themselves, when dealing with young formation and discipleship. My hope this passage highlights the freedom hearts and minds—especially those is that my students come to know of the individual as the receiver of at the middle school and high school that to be a Christian is not just about the gospel message and begins to levels—what remains even more memorizing the Ten Commandments unpack the often exhausting and imperative is the tilling of the soil for their upcoming quiz. The role of thankless position of those in ministry. itself. Time, money, resources, and the Religion teacher in forming young When referring to their ministerial attention must be invested to continue Christians is not what some educators efforts, many ministers will recite the development process and to at Catholic Schools would consider it the following phrase, “I’m just in the properly cultivate plant growth. In to be: “Just tell them God loves them business of planting seeds.” However, this case, I am proposing a nurturing and you’ll be good!” Rather, to be when considering the role of those “in in discipleship: the young person is Christian requires a holistic spiritual the business” of faith formation, such the soil to be tilled and the teacher development of the person, not limited an attitude modestly misses the mark holds the role of the mindful gardener, to developing the mind. This includes and falls short of the rich ministerial preparing the soil to nurture growth emotional maturation, learning to live responsibility at hand. and development. in relationship with others, developing Nearly as often as I hear the In 2014, CARA published the healthy habits, and discovering one’s “business of planting seeds” metaphor, following statistics in a study entitled gifts, all the while embracing ethical statistics regarding the trend of youth “Catholic Schools in the United States practices. disaffiliation with organized religion in the 21st Century.” The top three Middle school faith formation continue to inundate pastoral circles reasons stated by parents for enrolling oftentimes is viewed by students with and have become an area of constant their child in a Catholic school are a growing distrust coupled with intense concern. In January 2018, thinking I 1) quality religious education (81%), curiosity. What works in religious would not be surprised as I read yet 2) a safe environment (79%), and 3) instruction for early elementary another study on youth, I found myself quality academic instruction (78%). students is no longer sufficient in drawn in by reports released from With quality religious education as this next stage of development. In the Center for Applied Research in the top priority, it baffles me when I practice, however, it remains the the Apostolate (CARA) highlighting hear that religious instruction often operational pedagogy. If religious young Catholics and their departure gets lumped in with the role of middle instruction is not transformed from the from the Church: of those who left the school teachers whose expertise lies in inside out, we jeopardize the holistic another field, such as Social Studies, development of the students in the Catholic Church, the median age for doing so was 13 years old. I was struck Math, Language Arts, etc. For Catholic learning process. We create a religious by this particular statistic because I schools in the United States, religion experience at such a pivotal stage that 13 GRADUATE THEOLOGY JOURNAL is illusory and has no relation to what the need for religious educators to academic pursuit that is theological is happening beyond the classroom be tillers of the soil who cultivate reflection, Religion teachers must doors. A mindful gardener brings a the seeds rather than workers who challenge the extremely bright minds religion classroom to life when they merely plant the seeds. Middle school of the students in their classrooms overturn the soil and address what it teachers at Catholic schools, like me, and also be in tune with the art that is means to live like Jesus, stir the soil must embody the role of the Faith the spiritual life, both for themselves with a commitment to teach like Jesus, Horticulturalist, a self-referential term and for their students, as they reflect dig the soil by linking the beauty of used by Mike Patin. Horticulturalists the joy of the Incarnation and respond past tradition with modern life, break don’t just plant the seeds, they grow with a commitment to walking in up the soil by enlivening a multi- the seeds. They are committed to relationship together. faceted faith tradition, and allow the nurturing the plants and not just soil to lie fallow by being open—and dropping out the seeds and hoping for Emmarie Soto encouraging openness—to the Spirit in the best. A middle school religion class received her MA in the classroom setting. In doing so, the must have an atmosphere of cultivation Pastoral Theology in Christian life is cultivated in word and and take an approach that gives and May 2018. She is a deed, in head and heart, and in prayer sustains life rather than simply offering Religion Teacher at and practice, rather than in test and a quick fix textbook study. The Notre Dame Academy quiz. Religion teacher as faith formator in in West Los Angeles Therefore, in addressing the Catholic schools in the United States and serves on the youth ministry realities of the Catholic middle school must balance the role of both scientist leadership team at St. Bruno Catholic environment, what seems clear is and artist. Committed to the core Church.

meditation into the practice of Chapple’s classes. And ironically The Brahma Western Christian prayer. One of the enough, I believe that these words of elements he adopts is word repetition, the East speak to the Heart of Christian Viharas: a practice the East calls mantra japa: Love, agape, and to my understanding the replacing of one’s thinking mind of it. A Practical with an intentional, repeated verbal My prayer words come from substitute. Laird cites mantra japa as a Patañjali’s Yoga Sūtra,3 a work Deconstruction way of pushing aside the bombarding composed in the early part of the bantering of discursive thought that first millenniumce . The words most of Agape fills one’s mind as one attempts to often are referred to as the Brahma speak or listen to God. In Laird’s Vihāras, the Divine Dwelling Places. By Charles Hamilton parlance, mantra is a “prayer word.”2 In Sanskrit these words are: maitrī, After looking for Love in all karuṇā, muditā, and upekṣā. One It has been said that when you the wrong places, and as a lifelong finds them in theYoga Sūtra 1:33:4 pray, you speak to God; when you member of the Western World, I came “When encountering friendliness, 1 meditate, God replies. Whether in to prayer as a “last” resort. I only respond with loving kindness (maitrī); prayer or in meditation, one reposes in started my daily prayer/ meditation when encountering suffering, respond humility, in a longing quest that one’s practice at the ripe old age of sixty, with compassion (karuṇā); when heart might be filled with the Love having believed for most of my life encountering good fortune, respond of the Universe, that answers might that I was firmly in control of all that with sympathetic joy (muditā); and be found, that Peace may attend and came to pass. I was taught, like all who when encountering lack of goodness, abide. pray and meditate, that I had to find respond with equanimity (upekṣā).” Martin Laird, OSA, in his brilliant a way to clear away the “committee These four words, intoned aloud or gem of a book, Into the Silent Land, meeting” of thoughts in my mind, repeated mentally and in succession, incorporates elements of Eastern thereby inviting the abiding Presence have become my mantra: “maitrī, of Divine Grace to replace them. My 1 I thought that this idea had come from Philip prayer word is actually four words. 3 See the two translations contained in: Goldberg in his book American Veda. But when Christopher Chapple, Yoga and the Luminous I re-perused the book three times, I could not Those words came to me in Eastern (Albany: State University of New York, 2008), find it. And when I emailed Dr. Goldberg, he form, during one of Dr. Christopher 119, 154-55. said it was not his. I cannot for the life of me 4 They are found also in the Jain Tattvārtha Sūtra remember where I might have seen/heard it. But 2 Martin Laird, Into the Silent Land (New York: 7.6 and are recounted in many places in the I like it; it is perfectly apt! So, “source unknown.” Oxford University Press, 2006), 49 ff. Nikāyas of the Buddha. GRADUATE THEOLOGY JOURNAL 14 karuṇā, muditā, upekṣā, maitrī, appears glad to have escaped a nasty practical action. karuṇā, muditā, upekṣā . . .” fall. I respond in kind with maitrī: In this event, God’s vast When I meditate, I believe that I I offer a smile and a friendly “How cathedral—as it does every day— am trying to obey the first of the two are you, Josie?” She says: “Chuck, provided lessons for my Soul’s primary Christian commandments: to you’ve got to be more careful. You Intellect to comprehend and Love God. To me, meditation is the were following me too closely.” While incorporate. As I try to love God act of loving God. But as I undertake I consider this a bit of an exaggeration, in my daily meditation practice, I the practice, I always seem to stop I do not let myself become drawn into have discovered Christian agape loving God; that is, my mind seems this narrative; rather, with upekṣā I deconstructed by and through the instead and invariably to meander retain my equanimity. And so, instead, appropriation of the Brahma Vihāras into varying places about everyday I apologize and continue to listen. But as my meditation’s “prayer word.” And concerns. As I observe this mental Josie continues on, essentially berating when I have finished and go out into meandering, my internal response me—extremely unlike her—about my the brilliance of a new day, the Brahma is to redirect it: “Although my goal failure to ski more carefully. Vihāras serve me in practice again as is to clear my mind, that is, to not Then she abruptly changes the I attempt to love my neighbor in the think, if I find my selfthinking , I subject, exclaiming: “My son has fullness of agape. might as well think about something done so well on the Mountain’s ski that might do some good. Why don’t team. He’s placed first three times.” I think about the second primary Despite the sudden shift, I choose to Christian commandment, to love respond with muditā. Happy for her Charles Hamilton one’s neighbor?” And so, in practice, son’s success, I say: “Yes, he’s really Charles Hamilton is an in what I have come to re-cognize as a fabulous skier.” But in this case too, MA Theology a practical deconstruction of agape, Josie “overdoes” it: she relates how candidate at Loyola I have found that these four words much better her son is than the others. Marymount not only help me focus as mantra in This again, is very uncharacteristic of University. His foci my practice of meditation, but come her. So my muditā reverts to upekṣā are studies in very close to appropriately addressing as I simply observe, puzzled, and now Comparative Theology almost every circumstance that I might just witnessing what on earth might and Interreligious Dialogue. Now encounter after I am done. be going on. And, in a flash, I recall retired, Chuck volunteers as a I am a downhill skier. I find our conversation of last week. Now in professional ski instructor, teaching solace and bliss on the terrain and genuine concern, my karuṇā attends. disabled individuals and Wounded vastness of God’s natural cathedral. I ask: “How’s your mom’s chemo Veteran Warriors, how to ski at As I descend the slopes one blessed going?” At once, the pain in her face Disabled Sports Eastern Sierra, located Sunday afternoon, another skier, becomes evident; she begins to relate in Mammoth Lakes, California. Chuck Josie, begins to fall in front of me. A the truly tough times that her mom maintains that learning the good distance above her, I easily stop is enduring. Indeed, I find I am now interpretations and expressions of short of running into her. And instead listening attentively, compassionately. various religious traditions allows of falling, she recovers, comes to a In situations like this I see the prayer one’s own religious perspective to stop, and faces me. Josie smiles and words of my meditation instantiated as become a more compassionate one.

a few theological schools, but only for College in Iowa, and later to continue Gratitude: A religious brothers and sisters in South at Loyola Marymount University here Spiritual Attitude Vietnam, and seminaries, for only in California. I am aware that I have seminarians in Vietnam (in Vietnam been blessed with many opportunities of a Student Life seminaries do not allow sisters or to receive an education. This blessing lay people to study theology in the has strengthened in me an attitude By Ho Thi Nguyen, LHC seminaries). It is hard for people from of gratitude to God for all God has the North to have a chance to study done. Through my studies, I have I was born and grew up in North theology in the South. Thankfully, my learned that “America’s emphasis on Vietnam, a country with a long history congregation sent me to study English gratitude has been characterized as of wars and persecutions that have and theology in the United States in a saving grace.”1 Thus, I have found prevented my congregation from 2009. I came to study in the United 1 Charles M. Shelton, The Gratitude Factor: opening theological schools. There are States on a scholarship to Divine Word Enhancing Your Life through Grateful Living (Mahwah: Hidden Spring, 2010), 2. 15 GRADUATE THEOLOGY JOURNAL myself being more grateful to God: expression of gratitude can transform all its manifestations—not only in for other people who are part of my a situation, stimulate a greater sense of creation, but also in the life, death, and life, and for everything that I have oneself, and open up the imaginative resurrection of Jesus.”5 We need to received. It seems easy, but in reality, perspective that is relevant to a fuller have an attitude of gratitude in every it isn’t, especially for a student like understanding of what one is actually moment of our lives regardless of me who often stresses over academics. thankful for.”4 Therefore, I am grateful whether we are strong or ill, because However, in The Grateful Heart: for the gift of education, the gift of a discontented spirit might squelch Living the Christian Message, Wilkie community and family, and the gift of all the gratitude out of us. A grateful Au and Noreen Cannon Au state: friendship. heart helps us to acknowledge the gifts “whatever our life circumstances and Secondly, appreciating what I in our lives so we can overcome the whatever joys and sorrows make up receive helps me to live with gratitude, obstacles we experience as students our individual life story—we can learn even when I face challenges in student who, in turn, are willing to share our to live in such a way that gratitude life. Every student experiences ups gifts with others. becomes the lens through we perceive and downs in daily life at school, at Thirdly, living with gratitude all of life.”2 This idea has helped me, work, and in the family. In addition to motivates us in our desire to give to as an international student, to adopt an that, an international student like me others and serve others as Jesus did. attitude of gratitude. I have received faces many challenges with language Gratitude helps us to avoid selfish three important take-aways from this and culture. However, international or ego-centric acts because each fresh outlook on life. students need to approach school with student studies not only for herself Firstly, as a student, living with or himself, but for the gratitude is to appreciate everything in sake of serving others my life as a gift. According to Au and in the name of Jesus. Cannon Au, “living with appreciation When we live with and gratitude requires that we dwell in this attitude, our work the ‘here and now’ with awareness of becomes meaningful. all that the present situation offers.”3 This gratitude leads Therefore, I give thanks to God every spontaneously to the day for giving me the chance to study desire to give to and in the U.S. Neither my parents nor serve others since my congregation could afford to send “gratitude becomes the me to school, but with God’s grace, gift, creating a cycle of I received scholarships to study in giving and receiving, the some of the best schools. My teachers endless waterfall.”6 For are patient and willing to help me example, Zacchaeus, the when I struggle with my studies as an tax-collector, grateful international student. I used to be a for being seen and for quiet student, and their encouragement receiving Jesus’s gift helps me to speak up in class. I also of salvation, promised, am grateful for what I have learned the eyes of an adventurer. This allows “. . . half of my possessions, Lord, from my classmates both inside and us to learn from friends, teachers, I will give to the poor; and if I have outside the classroom. While I do not and theologians of different cultures defrauded anyone for anything, I will have family or a religious community and backgrounds who ultimately pay back four times as much” (Luke of my own in the U.S., I have been will enrich our lives. Living with 19:8). In fact, when we appreciate welcomed and loved unconditionally gratitude enables me to accept these what we receive in our lives as students by many religious congregations and challenges and obstacles. As a student we do not want to bury our talents. families while studying here. God’s I sometimes feel disappointment, Rather, we desire to multiply them as providence has taken care of me. I am emotional distress, sadness, grief, much as possible. Over the past couple moved by the kindness of people, and and anger. I keep in mind that this is of years, I have been blessed with admire them even though some have the movement through the cross to the ministry of teaching catechism to no idea who I am. I have found it to the resurrection, because Christians be true that “if fully appreciated, an “acknowledge the love of God in 5 Au and Cannon Au, The Grateful Heart, 15. 6 Elizabeth Bartlett, quoted in Au and Cannon 2 Wilkie Au and Noreen Cannon Au, The Grateful Au, The Grateful Heart, 5. Originally quoted Heart: Living the Christian Message (New York: 4 Kenneth Wilson, The Theological Roots of in Robert A. Emmons, Thanks! How the New Paulist Press, 2011), 1. Christian Gratitude (New York: Palgrave Science of Gratitude Can Make You Happier 3 Au and Cannon Au, 132. Macmillan, 2015), 7. (Boston: Houghton Mifflin, 2007), 7. GRADUATE THEOLOGY JOURNAL 16 Bibliography

Au, Wilkie, and Noreen Cannon Au. The Grateful Heart: Living the Christian Message. New York: Paulist Press, 2011. Shelton, Charles M. The Gratitude Factor: Enhancing Your Life through Grateful Living. Mahwah: Hidden Spring, 2010. Wilson, Kenneth. The Theological Roots of Christian Gratitude. New York: Palgrave Macmillan, 2015. *Artwork created by the author.

young people. By teaching and serving share our knowledge and experience others, I have been able to invite with others for the sake of God’s reign more people to serve the Church as a and Jesus’ name: “gratitude opens up way of living out Christian gratitude, the whole matter of relationships— because “for human beings, made in with God, with the world, and with our the image of God, gratitude must hold peers.”8 I encourage other students to Sr. Ho Thi together doing and intending. Gratitude keep in mind this attitude of Christian Nguyen, LHC, expresses itself in word and action.”7 gratitude in their studies and in their belongs to the Lovers In conclusion, an attitude of service to others. My own hope is to of the Holy Cross in gratitude can help us students to live my life in the way St. Paul exhorts Hung Hoa, Vietnam. be thankful for what we receive in Christians: “Rejoice always, pray She was graduated school. Although not always easy, with without ceasing, give thanks in all with an MA in Pastoral practice gratitude can become a good circumstances” (1Thess 5:16-18). Theology from Loyola Marymount habit or even a virtue. Moreover, living University in 2018. In addition to her with gratitude gives us the desire to studies, she has volunteered to teach catechism in Vietnamese American 7 Wilson, The Theological Roots, 16. 8 Wilson, 10. parishes in California and Tennessee.

A Personal Response Author Wilkie Au has created and level of trust with God. a guidebook that helps readers to Reading this book was a great to the Book: develop a vital and lasting spirituality. opportunity for me to deepen my The Enduring Heart: Spirituality for relationship with God and to reflect The Enduring the Long Haul is especially helpful for on my own formative experiences those in middle age. The theme of each and personal journey. As I read I had

Heart: chapter is supported with experiences, many “Aha” moments, rediscovering Spirituality for the stories, examples from classic and that God is always there to meet me, contemporary spirituality, meditations, especially in times of distress. A never- Long Haul prayers, and exercises. It is hoped ending series of changes and struggles that readers will develop their own has helped me to grow. Looking By Sr. Huyen Truong spirituality by using this guidebook back at times of trial, I experienced to reflect on their personal journey a faithful God who is always present towards a deeper self-understanding even when He appears to be silent. 17 GRADUATE THEOLOGY JOURNAL Without God’s power and support, I could never have overcome my trials. Suffering, I believe, provided me with self-knowledge and affirmation, which allowed me to become more compassionate toward others. In humility, I learned patience and wisdom, and drew closer to God. I now understand how God uses my sufferings as opportunities for me to learn. Even Jesus had to experience troubles: “Although he was a son, he learned obedience from what he suffered” (Hebrews 5:8). If even Jesus had to learn through suffering, I can expect suffering to be part of my I continued to walk into the water, I for me. I choose to let God be God in training program too. I have learned no longer felt cold or uncomfortable. my daily life. Trusting in the provident that my character has been shaped like I also tried to experience what would love of God and going with the flow of Jesus’s, more in difficult times than in happen in different standing positions God’s grace does infinitely more than I good times. So, for me now, suffering in the water. For example, I stood could ask or imagine (Eph. 3:20). I am is a gift God uses to transform me. I motionless and faced the waves. willing to encounter everything that am willing to endure the joy and pain When I stood motionless and faced happens in my life without complaint that it brings. the ocean horizon, my feet gradually as I believe that God always wants the 1 sank deeper and deeper into the sands best for me. each time the waves came crashing I cannot express how priceless onto the beach. On the contrary, when it is to live in the present moment, I stood motionless but turned to face and how doing so allows me to hear the beach, I felt I would gradually God’s voice so clearly. I have found fall backward because the sands were how wonderful living in the presence running away with the waves back of God is, and how the stillness of the into the ocean. But when I continued present moment of God’s love allows to walk parallel along the surf, even me to feel God and every creature with though the waves continued to crash all my senses. I am entirely happy and and rush back and forth, I was OK. joyful living in the gaze of God. My feet neither were buried nor did Finally, my own experience is that I am aware that life can be I feel like falling backward when I union with Christ must be lived in difficult. It is like a “serpentine path stood still. Through these images, God service to others, and that true union of ups and downs.”2 However, when I taught me that there is only one way to comes from imitating Christ in my accept this, life is no longer so difficult. overcome sufferings—that is to accept day-to-day actions. The dual purpose I cannot avoid the suffering; the only and walk alongside them. I would be in of contemplation is to pray and to act. way to overcome it is to accept it. For trouble either to ignore or to complain Rather than remaining in neat, separate example, one day years ago, when I about the suffering. This insightful categories, contemplation integrates was walking at the seashore, I was lesson has stayed with me and helped prayer and action. During prayer, I uncomfortable and felt cold as I began me to know how to react effectively spend time speaking to God and I also to wade into the water. All at once, a once struggles or sufferings begin. spend time listening. This helps me wave crashed onto the beach. But as Due to many profound experiences know when it is time to act and if so,

1 Fraulein Miniano Licay. https://www.pinterest. of God’s caring, I have become what actions are right to serve God. com/pin/446067538065779864/ confident enough to trust in God The more my soul unites with God, 2 Wilkie Au, The Enduring Heart: Spirituality for completely even though I cannot the more I desire to serve Him and His the Long Haul (New York: Paulist Press, 2000), 15. always understand what God has done people. GRADUATE THEOLOGY JOURNAL 18 I have been inspired by the many other areas for my Congregation Sr. Huyen Truong academic excellence of the faculty at and parishioners in Vietnam. I am a Sister of the Loyola Marymount University and May the people whom I serve Congregation of their dedication to ongoing learning know God, love God, and serve God. Missionaries of and teaching. I really appreciate the May everyone live in peace and unity Charity in Vinh school’s commitment to nurturing the with God, and with one another in this Diocese of Vietnam. personal faith of students and staff, and world, and have eternal happiness with After I finish my MA its pledge to integrate a spirited faith God forever. Amen. in Pastoral Theology concentrating in with academic learning and teaching. Spiritual Direction, I will return to In addition, LMU’s “Cura Personalis” Bibliography: Vietnam to work in my Congregation. ideal challenged me to integrate my Au, Wilkie. The Enduring Heart: I am passionate to continue my studies academic knowledge with action that Spirituality for the Long Haul. in Christian Spirituality, Mysticism, aids other people’s human growth New York: Paulist Press, 2000. and the phenomena of religious and their pursuit of a better life. I experiences. Reflecting on the division believe that LMU’s education has been in the Catholic Church relating to a great preparation for me to serve controversial issues, I am passionate God’s people effectively within the about deepening my knowledge of church as well as in areas of pastoral fundamental moral theology, Catholic administration, social justice, non- social teaching, natural law, and virtue profit/NGO agencies, health care, and as professed in Aquinas’s moral theology.

world”.1 his disciples. Ministry as According to Cahalan, being a Cahalan reminds me that the disciple is not easy, but ministry helps primary call of ministry is to persuade Vocation the disciple to live in discipleship. and influence disciples to live out The author mentions that all Christian the features of discipleship and in so By Sr. Xuan Thanh Pham vocations are defined as “ministry” doing participate in God’s mission.3 All because the term diakonia is translated ministry is rooted in the Holy Spirit as service and therefore applies and is functional: it is for the benefit “Ministry is the vocation of not only to the Twelve, but to all of others, not primarily for the benefit leading disciples in the life of followers of Jesus, inasmuch as Jesus of the minister. Ultimately, ministry is discipleship for the sake of God’s calls all Christians to “live a life of done for the sake of the Kingdom of mission in the world.” service”.2 This is especially important God and the Church’s mission.4 – Kathleen A. Cahalan for us in religious life because our Reflecting on her idea, all service cannot be separated from the Christians are called to serve and Have you ever asked yourself communal nature of our discipleship. not to be served, as Jesus affirmed in what it is like to be a disciple of Jesus God’s calling is for every Christian the (Mt 20:28). This is the today? Or what prevents you from in the community, and we who common calling for all Christians; doing ministry effectively for others? are religious are strengthened by however, religious members I have found that it is sometimes this commonality. Being a disciple understand that for them discipleship difficult to be a disciple of Jesus. and doing ministry always involve requires a level of commitment to Kathleen A. Cahalan’s Introducing struggle, but as a sister I know I am serve an ecclesial community, often the Practice of Ministry provides not alone: I have my community. Work in the form of a profession. Our vows a theology of doing ministry, and done by myself is just work, but work as religious include our profession has been especially helpful to me as done communally is ministry because of commitment. Through this a religious sister in understanding it is aligned with what Jesus wanted for communal profession the community ministry as “the vocation of leading and its members promise to conduct disciples in the life of discipleship 1 Kathleen Cahalan, Introducing the Practice of Ministry (Collegeville: Liturgical for the sake of God’s mission in the Press, 2010), 50. 3 Cahalan, 57. 2 Cahalan, 52-53. 4 Cahalan, 53. 19 GRADUATE THEOLOGY JOURNAL themselves in a way that is consistent to serving God, but it is gratifying to done for the sake of work, but is a with the religious claims of the group.5 see lay people with a similar level of God-given vocation. My hope is that Each minister is given gifts to help enthusiasm and dedication as those in more and more people experience their build up the community in the ways vows. Whether ministering to the poor, ministry as vocation. that it needs as an answer to a call God sick, homeless, young, or old, we all has placed in their hearts. have a call to serve God’s people. Sr. Xuan Thanh Pham At St. Lucy’s parish where I Cahalan believes all Christians is a religious sister minister, I see the pastor, priests, and have a call to do ministry and to use from Vietnam who lay people (all different ages) doing the gifts they receive from God to was graduated from ministry, but I would say most of the promote a vision of human life and LMU in 2018 with an ministry is done by lay people who society that is consistent with the MA in Pastoral take on the roles of catechists, cantors, Gospel message. This is a vision that Theology. While secretaries, and so on. Witnessing this honors the dignity of humanity and studying at LMU Sr. expanded my concept of who could continues Jesus’s work of service Xuan ministered at Lucy’s Parish, do ministry. In my country, Vietnam, for the common good while doing teaching Catechism to children of I and many others believed ministry ministry. Having a call “is more than Vietnamese immigrants. Upon was something only the priest or a desire to do something for others; graduation, she will return to Vietnam religious did for the church, and that it is felt as an imperative that I must to work with the poor and all ministries were led only by the do this, regardless of how difficult.”6 marginalized. pastor, the priest, or the religious sister. As a religious, this imperative is Now I see that ministry can be done lived out in a community. I know it is by the pastor, deacon, and lay people. not easy to do ministry, but with my What I love most about serving at community and God’s help, I can do this parish is that the people working it. For those not formally in vows, a there are concrete examples of people parish community that has zeal for treating their ministry as a vocation. discipleship can provide strength for It is more or less implied that priests ministers. Cahalan’s book makes it and religious must dedicate their lives clear that ministry is not just work

5 Cahalan, 120. 6 Cahalan, 19.

contained in one tradition. Of course, The rally included white nationalists, Comparative people do pretend just that. Influenced neo-Nazis, and members of the Ku by negative portrayals in the media Klux Klan, who hurled racial slurs at Theology After and by long histories of exclusivist counter-protestors and chanted anti- thinking, many Christians ignore other Semitic slogans, such as “Jews will 2 Charlottesville1 exemplars of holiness in their midst. not replace us.” After the rally, James Far too often, Christian theologians do Alex Fields, Jr., who had attended the The global and technological not consider other religious persons rally and had been known to express realities of the world today mean and traditions in their own work. pro-Nazi views, drove his car into a that Christians encounter the vast In failing to take religious diversity group of counter-protestors, killing diversity of religious traditions seriously, these Christian theologians Heather Heyer and injuring nineteen every day. Interreligious encounters fail to see the rich complexities of a others. If some seemed surprised by occur regularly through work, Christianity that is (and always has the virulent anti-Jewish, pro-Nazi neighborhoods, television, schools, been) entangled with and in contact expressions at a rally that ostensibly playgrounds, and social media. with other religious traditions. More was to protect the history of the Christians therefore can no longer pressingly, they fail to provide a Confederacy, others were not. Racism pretend that Christianity is the only Christian theological framework for and anti-Semitism have interrelated fulfilling religion, or that holiness is modern Christians to live and flourish in a profoundly diverse world. 1 Excerpted from Tracy Sayuki Tiemeier, On August 12, 2017, a Unite the 2 Emma Green, “Why the Charlottesville Marchers “Universal Revelation and Religious Diversity,” Right rally met in Charlottesville, VA were Obsessed with Jews,” The Atlantic, in Newman and the Crisis of Modernity, August 15, 2017, https://www.theatlantic. eds. Danielle Nussberger and Brian Hughes to protest the removal of a statue of com/politics/archive/2017/08/nazis-racism- (Lanham: Lexington Books, forthcoming). Confederate general Robert E. Lee. charlottesville/536928/. GRADUATE THEOLOGY JOURNAL 20 histories and legacies in America.3 paths remains controversial in wider worst. Pluralism is the most open In the days following the rally theological circles. Some continue to to other religious paths. Although it and attack, many religious groups wonder whether non-Christians are seems to be the best option in terms and representatives, including saved or to what extent explicit belief of interreligious cooperation and numerous U.S. Catholic bishops, in Jesus is necessary for salvation. dialogue, critics have argued that it still spoke out against the violence and The many complex and nuanced depends on a kind of meta-unity—a hate of the rally. For example, Bishop Christian theologies of religions can be transcendent reality that is simply Burbidge (Arlington, VA) noted in grouped broadly (albeit simplistically experienced differently or incompletely his statement that some people, “cling and imperfectly) into three main in different religions. As a result, to misguided and evil beliefs about categories: exclusivism (one path pluralism can be seen itself as arrogant what makes America unique and to salvation), inclusivism (one path and imperialistic. Pluralism also remarkable.” Indeed, for him, “any to salvation that incorporates other moves from a sense of “one religion form of hatred [is] a sin.”4 Cardinal paths), and pluralism (many paths is right and other religions are wrong Cupich (Chicago, IL) tweeted, to salvation).5 There is much variety or misguided” to “all religions are a “When it comes to racism, there is among and between each category. little bit right and a little bit wrong only one side: to stand against it” (@ Without going into detail about each or incomplete”; only the pluralist CardinalBCupich, August 12, 2017). approach, there are benefits and ultimately knows how religions Such statements are laudable, yet they drawbacks to each one. If exclusivism and reality work. Finally, without a should be seen as just the beginning to offers a strong sense of religious truth strong root in a religious tradition, the an intentional and sustained Catholic and identity, it often fails to take into pluralist claim lacks a strong sense response. Indeed, the many Christian account that religion is not simply a of grounding or religious identity. condemnations of the Charlottesville matter of choice, or that there are many In the end, many Christians seem to rally and violence ought to call all obvious exemplars of holiness outside take, at least implicitly, an inclusivist Christians to repentance, to take stock of the exclusive religion, or that position.6 But that does not mean that of the extent to which Christianity has salvation is initiated by a loving and exclusivism and supersessionism do enabled racism and anti-Semitism— merciful God whose grace abounds in not creep into Christian inclusivist and not just historically, but also here the world. If inclusivism, or fulfillment approaches to religious traditions and and now. How many churches have theology, also provides a strong sense persons. Old habits die hard. failed to model Christian hospitality of truth and identity (since Christ and Comparative theology has and instead turned a blind eye to the the church are still constitutive of positioned itself as an alternative to continued segregation of peoples salvation), it is more open to others the theology of religions, in part due to in their communities racially and than exclusivism: salvation does not the challenges raised above.7 James L. socioeconomically? How many require explicit profession of Christ. Fredericks says, Christian communities continue to Inclusivism, however, has been No theology of religions is teach or allow supercessionism (the critiqued for assuming that Christ is adequate in opening up Christians to “new covenant” of Jesus replaces the behind any holiness or goodness in the teachings of other religions. For “old covenant” of Judaism and the other religions. To assume that Christ this reason, I believe that, after fifty Jewish Law), and thereby support is embedded within fundamentally years of creative development, the (albeit unwittingly) the idea that it different experiences of holiness (say, theology of religions should be put ought to be Christians who “replace” in Buddhist notions of emptiness) aside, at least temporarily, in favor of Jews (and not, as the Charlottesville is problematic and arbitrary at doing Christian theology in dialogue protesters fear, the other way around)? best, and downright imperialistic at with the other religious traditions. In Of course, the theology of this sense comparative theology can 5 For overviews and analyses of each position, religions has engaged in a long and see Jacques Dupuis, SJ, Toward a Christian be seen as an alternative to a theology robust conversation about matters of Theology of Pluralism (Maryknoll: Orbis, 1997); of religions. At this time of history of religious diversity. But how to balance S. Mark Heim, Salvations: Truth and Difference Christianity a completely satisfactory in Religion (Maryknoll: Orbis Books, 1995); the uniqueness and universality of John Hick and Paul F. Knitter, eds., The Myth Christ with openness to other religious of Christian Uniqueness: Toward a Pluralistic 6 This is the current teaching of the Catholic Theology of Religions (Eugene: Wipf & Stock, Church. Following Vatican II’s Nostra Aetate, 2005); Paul F. Knitter, Introducing Theologies of “The Catholic Church rejects nothing that is 3 Ibid. Religions (Maryknoll: Orbis Books, 2002); James true and holy in these religions.” Nostra Aetate 4 Rhina Guidos, “Bishops Ask for Peace after L. Fredericks, Faith Among Faiths: Christian (Vatican: October 28, 1965), 2, http://www. White Nationalist Rally Turns Deadly,” Catholic Theology and Non-Christian Religions (New York: vatican.va/archive/hist_councils/ii_vatican_ News Service, August 15, 2017, http://www. Paulist Press, 1999); and Veli-Matti Kärkkäinen, council/documents/vat-ii_decl_19651028_ catholicnews.com/services/englishnews/2017/ An Introduction to the Theology of Religions: nostra-aetate_en.html. bishops-ask-for-peace-after-white-nationalist- Biblical, Historical & Contemporary Perspectives 7 See Fredericks, Faith Among Faiths: Christian rally-turns-deadly.cfm. (Downers Grove: InterVarsity Press, 2003). Theology and Non-Christian Religions. 21 GRADUATE THEOLOGY JOURNAL theology of religions is no longer encounter with other religions.10 For modes of theological inquiry.12 In possible. In the past, Christians have comparative theologians, the process fact, Kristin Kiblinger points out that tried to make sense out of religious of theology through comparison does comparative theology needs theology diversity by wrestling with two basic not require an explicit theology of of religions to clarify its starting Christian affirmations, the uniqueness religions. Moreover, they contend point, framework, and goals.13 As the of Christ and the universality of grace. that comparative theology is more Charlottesville protest demonstrates, Over the last fifty years, the Roman productive and relevant than a there is need for both—deep Catholic Church has moved from extra theology that focuses on solving the engagement with religious others and ecclesiam nulla salus (outside the “problem” of religious diversity.11 rethinking the fundamental questions. church no salvation) to Pope John Paul While the emphasis in comparative Without these complementary II’s theology of the Holy Spirit.8 For all theology on comparison and approaches, supersessionism and its creativity and fidelity to Christian interreligious engagement is important, the kind of violence that erupted in tradition, this official fulfillment the theology of religions is still Charlottesville are sure to persist. theology distorts the voices of those essential. Perry Schmidt-Leukel argues who follow other religious paths and rightfully that theology of religions Tracy Sayuki Tiemeier makes it difficult for Christians to and comparative theology are neither is Associate Professor hear what others are saying. Today, alternatives in opposition, nor are of Theological Studies an approach such as this is no longer they at odds; they are complementary at Loyola Marymount adequate to the needs of the Christian University. She 9 community. 10 See Fredericks, Faith Among Faiths: Christian specializes in Asian/ Bracketing out questions of the Theology and Non-Christian Religions, and Asian American status of other religions, comparative Francis X. Clooney, Comparative Theology: Deep theology, comparative Learning Across Religious Borders (Malden: theology aims to delay, deemphasize, Wiley-Blackwell, 2010). theology, feminist theology, Hindu- or even halt theories about religions 11 As a mixed Japanese-German woman raised Christian studies, and interreligious both in the Catholic Church and at the foot of 14 in favor of actual, concrete, deep my grandmother’s Buddhist home altar, and as dialogue. the current Catholic co-chair of the Los Angeles Hindu-Catholic Dialogue, I am sympathetic. 8 For John Paul II, the Holy Spirit works in Abstract theory has never drawn me, nor has 12 Perry Schmidt-Leukel, Religious Pluralism and and through non-Christian people and their it been nearly as theologically and spiritually Interreligious Theology (Maryknoll: Orbis Books, religious traditions. See Dupuis, Toward a enriching as deep engagement with my non- 2017). Christian Theology of Pluralism, 173-179; See Christian friends and family. After teaching 13 Kristin Beise Kiblinger, “Relating Theology of also Gerald O’Collins, SJ, “John Paul II on Christ, comparative theology to undergraduates of all Religions and Comparative Theology,” in The the Holy Spirit, and World Religions,” Irish religious and non-religious backgrounds for over New Comparative Theology: Interreligious Insights Theological Quarterly 72 (2007): 323-337, doi: a decade, I do think it is possible, and sometimes from the Next Generation, ed. Francis X. Clooney, 10.1177/0021140008088805. very helpful, to bracket out controversial SJ (New York: T & T Clark, 2010), 21-42. 9 James L. Fredericks, Buddhists and Christians: questions of the status of other religions and the 14 Biography excerpt and photo from LMU Through Comparative Theology to Solidarity uniqueness/universality of Christ while learning Bellarmine College Theological Studies (Maryknoll: Orbis Books, 2004), 99. theologically. Department Faculty website. Was There a 19th Century British “Liberation Theology”? Daniel Smith-Christopher, Prof. Old Testament.

I have been a bit out of touch anonymously. I don’t think it is written – a corruption by the Churches who lately, enjoying a sabbatical. However, by Hardie himself (which means I support only the rich and established of part of my year was in London, where can’t use it for my research on Hardie’s their day. I was teaching in the LMU program own writings), but he had a number of For those with a keen interest in there, but also doing research for my fellow Christian Socialists who wrote Liberation Theology in the modern current project on the use of the Bible for his newspaper. The following is world, I offer this little historical gem by early Christian Socialists (late 19th authored, as I said, by an anonymous to our Graduate students for their Century). While reading archived early Christian Socialist sarcastically entertainment, keeping in mind that issues of Keir Hardie’s famous Labor writing about what she/he saw as this was in fact written in 1895 – and Newspaper, Labour Leader, I came the perversion and corruption of the the satire is indeed quite caustic for across a wonderful essay written message of the Bible against the poor Victorian England! Enjoy! GRADUATE THEOLOGY JOURNAL 22 The Commercial – but, I fear, however true this may in possession, is very disturbing to be, as long as the words themselves the religious calm of the business Bible (1895, London) remain, there will always be the danger man. While Amos would appear to By an Anonymous Author that some may suppose St. James and have been little better than an uncouth This being an age of reform it others meant what they said, not what agitator, the method in which he has for some time appeared to me they are said to have meant. We read addresses the gentlemanly high-priest desirable to make a thorough revision of the founder of Christianity, that the Amaziah is really most distressing. of the Christian religion in order “common people heard him gladly” Still it seems to me that even these either to bring the Churches into and, though the process of explanation passages might be left with but little harmony with the Book upon which has so improved the personnel of modification as long as we had a they are supposed to be founded, or, church-goers, that happily no such thoroughly expurgated New Testament. the Book into harmony with them. Of statement can be made about His The preacher of the future might then course, I am not so extravagant as to modern apostles with any degree of congratulate the wealthy church-goer hope, or fear, for any change in the truth; it is always to be feared that this upon that new and better covenant former direction, but it has occurred fundamentally democratic teaching which gave him so much liberty – to to me that an effective revision of may at any time lead to mischief. Is add house to house and make profit the sacred Scriptures would be most it not high time to remove that most by usury and sweating – which the useful in making the teaching of the dangerous insecurity, the Biblical old had denied. And to prove that Church truly expressive of the actual Socialism which we have hitherto this would be a perfectly legitimate practice of Christians. By this means successfully ignored? application of Christian liberty, I have there would be a manifest gain in only to point out that this freedom is consistency all round, while, in an PROPOSES A COMMITTEE already acted upon by thousands of the age of doubt, there could be the added Moved by these and kindred most eminent pillars of the church at advantage of confirming the faith of reflections, I submit that the time the present day. those who must frequently be not has arrived when a competent a little startled to find a rule of life committee of our leading divines of POETRY AND TRUTH prescribed in the Scriptures so utterly the Established, Roman Catholic, and With regard to the New Testament at variance with the teachings of the Nonconformist Churches should be omissions, judicious alterations are pulpit, their own conscience, and the formed, to revise the canonical books generally to be preferred to positive dictates of good society in general. of Holy Scripture in order to make additions. The poetry and beauty of them more thoroughly representative Scriptural language is justly praised OUTSPOKEN St JAMES of the views held by our nobility, by church-goers, and I fear might At present, for instance, when gentry, and property holding classes be difficult to imitate. This beauty a beneficent capitalist or indulgent generally; more especially as I feel of language, too, is a perfectly landlord has been enabled by a certain that a committee could easily legitimate subject of admiration so reduction of wages, or by raising his be chosen in whom the public might long as generally at present, no definite rents, to add a tithe of his increased place every confidence, that nothing meaning whatever is attached to the income to the funds of his favorite capable of giving pain to the wealthy words; and especially no meaning charity, and has thus earned the would be permitted to remain, or, if calculated to call in question the well-deserved plaudits of the public permitted, would be so modified as to religious nature of property rights. and the press, it must, I fear, by no become an additional strength, rather Such a phrase, for instance, as “Ye means conducive to a proper frame than a menace, to the dividends of the cannot serve God and Mammon” of religious calm if he opens his pious. might be altered to “Ye can serve God Bible at the of St. James, so and Mammon” with distinct advantage unhappily violent in its language. In SOME OLD AGITATORS to the cause of modern Christianity. saying this, be it understood, I by no At the risk of appearing presumptuous, The text is obviously incorrect as it means undervalue the work done by I may suggest that a body so appointed stands, it being plain that the wardens our bishops and leading divines in might leave the Old Testament books and deacons of our churches do in fact explaining the unfortunate language very much as they are. No doubt the what is here pronounced impossible; of the founders of the faith. I am language of some of the prophets, and their service of Mammon during the well aware that by their ability, St. especially Isaiah, Amos, and Ezekiel week being much more consistent James himself has been so interpreted is itself very objectionable, not only and devout than their service of God that, were he alive and wise enough on account of its frequent violence, on Sundays. It may, perhaps, be well to accept their explanations of his but its obvious tendency to unsettle to examine the fifth chapter of St words, it is by no means impossible the minds of the lower orders. The Matthew in a cursory manner, in order he might have attained to a living or formers condemnation of the thrifty to give an idea of the alterations which some more eminent position in the landlord who is anxious to improve might be made in it with advantage. Church – perhaps even to a bishopric his condition by adding other houses I should suggest the world “pure” and fields to those which he is already should be substituted for “poor” in the 23 GRADUATE THEOLOGY JOURNAL 3rd verse, as many devout Christians of the early church, the gospel, though by no means carry out either the are not by any means humble; but are welcomed by the people, was by no Communism or the non-resistance of exceedingly determined in persecution means acceptable to the better class, their early leaders, but, on the contrary of all improper persons, unless the and its ministers, very far from being are as staunch defenders of property profits of vice add materially to the gladly received into the houses of and privilege as anyone. It may, in rents of their own property. This respectable and wealthy patrons – as is fact, be truly pointed out that, whereas alteration, also, would be extremely happily so often the case now – often the precept of Christ was to give to popular with the ladies whose found it extremely difficult to obtain every asker, and to lend “hoping for Christian abhorrence of the wickedness a living, and were hated or despised nothing again” to every borrower, of a fallen sister is so beautiful a by everyone whose esteem was at all this subversive idea has invariably testimony to their own virtue. Verse likely to be profitable in money or been neglected in the practice of the 4 might with advantage be deleted, position. Now, though it is well known Godly semper et ubique et ab omnibus while in verse 5 it would only be that the clergy of all denominations [“always and everywhere, and by needful to substitute “moneylenders” are themselves entirely indifferent to all”]. These things being so, I am sure for “meek” to have a sentiment fully such worldly matters as social status it will be generally felt that the plan I in accord with the religious spirit of or income, still it is often very justly have proposed at least merits serious the age. I fear it would be necessary to pointed out that a bishop, rector, or consideration. The eminent patience omit all verses from the 13th to the 24th leading dissenting minister has, in which Christians always display under inclusive; but the next two might with truth, a position to keep up which it is criticism will doubtless prevent even little alteration be made a valuable important for the dignity of the Church those who may not see eye to eye with argument in the hands of factors and should be maintained – not, of course, me in this matter from taking exception property agents whose trade is but too in the eyes of “the world” from which to views honestly held and delivered in little supported by quotations from the Church is a thing apart, but in those a friendly manner. Cant is considered holy writ. All after the 37th verse would of good society, and how this is to be by many one of the leading vices of the of course be dispensed with. done if this suggestion be adopted I day, and - though, of course, religious can hardly see. It seems to me most people have been conspicuously free AN ABSURD SUGGESTION probably that the present supporters of from this fault – I fear that in the minds The reader may perhaps consider the churches would be seized with a of many prejudiced persons they will I might have given more attention to just indignation at the conduct of those be hardly be held entirely spotless until the alternative suggestion given at who had been so largely supported their creed is made conformable to the commencement of my remarks out of their subscriptions, and might, their practice, or vice-versa. – viz., that some attempts might be indeed, treat the bishops themselves made to bring the practice of the pretty much as the Apostles were churches into harmony with the New treated for the like teaching. How the Testament without alteration in the ministry could maintain their positions latter. But, however, much this idea in society, if unhappily left “naked may commend itself at first sight, in dens or caves of the earth” I leave I think a moment’s reflection will advocates of this wild idea to explain, show that it would be attended with merely remarking that the danger is by insuperable difficulties in practice. It no means so chimerical as might be is obvious that the main supporters of imagined, the difference between an Christianity at present are precisely ancient Pharisee and a modern church that class of persons whose manner patron being one chiefly of eighteen of life is most frequently and severely hundred years. criticized in the Bible; and, further, it is most undesirable that any alteration THE REVOLUTION should be made in this state of things. I think also those who advocate True, the churches are supported out the real practice of the teachings of the Daniel Smith-Christopher of the labour of the poorer classes, but New Testament by modern church- is Professor of as the fruit of this labour and the legal goers can hardly have realized the very right to dispense of it by donation or revolutionary nature of their purpose. Theological Studies at subscription almost invariably rests It, indeed, practically amounts to Loyola Marymount with the middle and upper classes, I an entire reversal of the established University with cannot see how teaching necessarily practice of the Church in all ages, specialization in Old offensive to them, is to be reconciled with the exception of a few heterodox Testament Studies and with the claims of church building sects, such as the early Anabaptists and Theology.1 committees, the aesthetic rendering perhaps a few primitive Quakers; while of divine service, and the consequent even in the cases of these sects, it is 1 Biography excerpt and photo from LMU Bellarmine College Theological Studies advancement of religion. In the days to be observed that their successors Department Faculty website. Earn your master’s degree in our highly recognized and accredited graduate theological studies programs.

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Article Contributors: Peter Bennett Xuan Thanh Pham Emmarie Soto Charles Hamilton Stephen H.A. Shepherd Tracy Tiemeier Martin J. Murphy Daniel Smith-Christopher Huyen Truong Ho Thi Nguyen Editor Layout Design Cover Photo Jennifer Scott Linton Valdock Courtesy of LMU Administrator of LMU Graphic Designer Graduate Theological Studies Campus Digital Graphics Associate Editor Peter Bennett Teaching Professor in the Department of Theology and Religious Studies at the University of San Diego GRADUATE THEOLOGICAL STUDIES is published by the Bellarmine College of Liberal Arts at Loyola Marymount University in Los Angeles, CA. For more information, visit: bellarmine.lmu.edu/gradtheo or call 310.338.7772