The Bible in the Catholic and Southern Baptist Churches

On December 8, 2017 By cain014In ProjectsLeave a comment

Matthew Cain

Although there are many different editions and translations available, Catholics typically use the New American Bible, with 46 books in the Old Testament and 27 in the New Testament. The Catholic Bible includes the Apocrypha (the books of Tobit, Judith, Wisdom, Sirach, Baruch, and I & II Maccabees), and Church leadership has explicitly stated that these books are of equal reverence as the rest of the Bible (Saunders). Catholics believe that the Scripture is sacred, but that it is not the entire word of God, and thus they do not “limit their understanding” of faith to solely the Bible. Rather, Catholics also look to the teachings of priests, bishops, the Pope, and Church councils for authority in interpreting Scripture when it is unclear or silent on certain topics (Harden). Catholics believe that the authority to interpret Scripture and to teach Church doctrine has been passed down through Church leaders since Jesus’ Apostles, and that the fullness of teachings is found through “both Sacred Scripture and Sacred Tradition” (Harden).

The Catholic Church was officially formed through the centralization of power in Rome under leaders who traced their authority back to Peter, and thus this Church has a tradition of looking to Church leaders for authority (Matthews 296). Catholics believe that the Bible was inspired by God and written by humans to teach humans about God and how to act as His people, but they do not believe that this logically means that the Bible should be the only authority on faith (Harden). Catholics understand that the Bible, as stated directly in John’s Gospel, cannot contain all information about Jesus’ life, the nature of God, and humans’ relationship with Him: “Scripture is most certainly a part of Divine Revelation, but it is not the fullness of it” (Harden). Catholics emphasize that Jesus did not write any Scripture or compile a canon, and that rather he started the tradition of the Church through Peter. He did not confine his teachings to a book, but rather he sent forth his human followers to spread the faith (Harden).

Southern Baptists typically use the King James Bible, which does not include the Apocrypha (Saunders). Baptists believe that the most essential teachings of the Bible are clear enough for all believers to understand, so they reject a centralized authority charged with interpreting and explaining Scripture. When a Bible verse is unclear, clearer passages are often used to interpret the more ambiguous verses (Geisler). Baptist Church services are heavily focused on the reading of Scripture, and the most focal aspects of a Baptist church are the pulpit, for reading Scripture, and the choir, for singing Scripture.

Baptists adhere strictly to the doctrine of Sola Scriptura, which states that “Scripture alone is the primary and absolute source for all doctrine and practice,” including faith and morals (Geisler). The Protestant Reformation began largely as a reaction against the corruption of Church leaders, and thus the Baptist Church formed from a tradition of a rejection of a centralized authority over believers (Matthews 299). The Bible is divinely inspired: its words are God’s words, so Baptists hold it as the only ultimate and necessary authority for Christian teachings. The Church leadership is fallible, and only the Bible is infallible (Geisler). The Baptist Bible does not include the Apocrypha because Martin Luther did not believe these books to be equal to the rest of Scripture (Saunders). Furthermore, verses within these books support the doctrines of Purgatory, the authority of the priesthood, and merited salvation, which the Baptist Church rejects (Gantly). Church services focus on Scripture readings because reading the Bible is only way to know God’s revelation, learn about the sufficient grace of Jesus’ sacrifice, and understand salvation.

Word count: 598

Works Cited

Gantley, Mark. “The 7 Books Removed by Martin Luther.” Global Catholic Network, 1 May 2005, http://www.ewtn.com/v/experts/showmessage.asp?number=438095.

Geisler, Norman. “What is Sola Scriptura?” Christian Research Institute, 8 Apr. 2009, http://www.equip.org/article/what-is-sola-scriptura/.

Harden, John. “The Bible and Tradition.” Bible Study for Catholics, Ascension Press, 4 Feb. 2016, biblestudyforcatholics.com/bible-tradition/.

Matthews, Warren. “Christianity.” World Religions. 6th ed. Belmont, CA: Thomson/Wadsworth, 2008. 296, 299. Print.

Saunders, William. “The Missing Books of the Bible.” The Arlington Catholic Herald, 19 Sept. 2016, http://www.catholicherald.com/Faith/Bishop_Loverde/Bishop_s_25th_Anniversary/The_Missing_Books_of_the_Bible/.

Main Christian Beliefs/Trinity

On November 27, 2017November 27, 2017 By cain014In Class NotesLeave a comment

Notes from 11/14 by Matthew Cain

Main Christian Beliefs:

The trinity – the central belief of Christianity, although not present in all branches
The Messiah
Jesus Christ as God and man (Incarnation)
Jesus’ crucifixion and resurrection
Jesus Christ as salvation
The second coming
The afterlife

Sacraments are tangible prescribed actions/rituals that bring out the intangible presence of God. They must come from scripture and be initiated by Jesus, as they are memorials of his actions. They take an ordinary action and add the extraordinary presence of God. They are prescribed to commemorate an action of Jesus in the Scripture and must be initiated by Jesus.

Baptism corresponds with Jesus’ Baptism
Confirmation corresponds with Pentecost
Marriage corresponds with Jesus turning the water to wine at the marriage
Anointing the Sick corresponds with Jesus raising Lazarus
The Eucharist corresponds with the last Supper

Everything in Christianity centralizes around Jesus, but everything is the Father’s plan, and the Holy Spirit continues after Jesus left Earth. In the trinity, the Father is seen as creator, the Son as redeemer, and the Holy Spirit as sanctifier (makes us into God’s holy people). Some of the gifts of the Holy Spirit include wisdom, fortitude, courage, and piety.

Below is a list of passages in scripture which include further understanding/instances of the trinity, along with what aspect of the trinity they emphasize or expand on:

Deuteronomy 6:4 – oneness
Genesis 1:26 – the Father as creator
Ephesians 4:4-6 – oneness
john 17:11 and 21 – 3 persons in 1 God
John 1:18 – the Son is incarnate
John 14:16-17 – God sent the Holy Spirit as an advocate
Matthew 3:16-17 – Jesus’ baptism, including aspects of each person
Galatians 4:6 – God sent the Holy Spirit into our hearts
1 Peter 1:2 – Jesus redeems through sanctification of the spirit
1 Corinthians 12:4-6 – different workings/aspects of each person but all through the same one God
Acts 2:32-33 – the Son pours forth the spirit unto the face of the earth

Communion in the Catholic and Southern Baptist Churches

On November 20, 2017November 20, 2017 By cain014In ProjectsLeave a comment

Matthew Cain

Called the Holy Eucharist, communion in Catholicism begins with an hour of fasting before the believer is to receive the sacrament. (Sheehan). Following the Liturgy of the Word is the Eucharistic prayer, in which the priest repeats the words used by Jesus at the Last Supper, calling on the Holy Spirit to truly change the bread, or host, and wine into the body and blood of Christ—known as the Real Presence (Sheehan). Catholics believe the doctrine of transubstantiation, meaning that the bread and wine truly cease to be bread and wine through this consecration, although the “accidents,” or the appearance of the bread and wine, remain (Fay). Then the Eucharist is distributed to each believer in turn. Either taking only the body or taking both the body and the blood, known as the two species, is acceptable. Catholics hold that the Eucharist should not be received by non-Catholics, those married outside the Church, or those in a state of mortal sin (Sheehan).

The central focus of the Catholic Mass is the Eucharist (Matthews 313). The Holy Eucharist is one of Catholicism’s seven sacraments, so Catholics believe in finding forgiveness of sins through receiving communion. Through their religion, Catholics seek a personal relationship with God, and “to be nourished by the body and blood of Jesus” is the ultimate personal relationship (Sheehan). Furthermore, the recipient is united with the community through their shared faith (Sheehan). Catholics believe that the remainder of the “accidents” after the consecration calls for an important reliance on faith that the transformation actually does take place, as there is no other way to determine that it happens (Fay). The hour of fasting and the restrictions on who may receive the Eucharist arise from the need for utmost respect of the Eucharist, as it is truly the body and blood of Christ (Sheehan).

Called the Lord’s Supper, communion in the Southern Baptist Church represents a less important focus of Church services than it does in Catholicism. Thus, Baptist Churches do not distribute communion at all Church services. Monthly communion is common, but some congregations only celebrate Lord’s Supper once a year because the Passover (and Jesus’ own Last Supper) is a yearly celebration (Morrison). Adhering to Passover tradition, “unleavened bread and wine” are used (“Two Ordinances”). The bread and wine are symbolic of the body and blood, but there is no transformation or co-existence (“Two Ordinances”). Thus, the Lord’s Supper is described as “casual,” in that it is less structured than Catholic communion is, and it does not require a priest or consecration ritual, although it may include a reading of the Last Supper Bible passages. Only believers “in a right relationship with the Lord and with fellow believers” should participate (“Two Ordinances”).

Baptists have a memorialist view of communion: it is a memorial to Jesus’ Last Supper, reminding Baptists of Jesus’ death and presenting an opportunity for self-contemplation (“Two Ordinances”). Services emphasize reading scripture more than the communion ceremony, which “is symbolic in nature,” but that is not to say that the Lord’s Supper is not significant or important (Matthews 313; “Two Ordinances”). It does not provide grace, but it does remind Baptists of Jesus’ sacrifice, their relationship with God and others, and Jesus’ “imminent return” (“Two Ordinances”). Varying frequencies of Lord’s Supper ceremonies exist due to the Baptist Church’s emphasis on individual traditions of different churches (“Two Ordinances”). Furthermore, the scripture (the highest authority for Baptists) is unclear of an exact frequency, and since communion is not the major focus of Baptist Church services, it does not need to occur every time (Morrison). Baptists remember Jesus’ death and sacrifice every day, and communion is not necessary to do so, but it does help many by giving them a tangible experience to focus on (Morrison).

Word count: 600

Works Cited

Fay, William P. “The Real Presence of Jesus Christ in the Sacrament of the Eucharist: Basic Questions and Answers.” United States Conference of Catholic Bishops, 2001, http://www.usccb.org/prayer-and-worship/the-mass/order-of-mass/liturgy-of-the-eucharist/the-real-presence-of-jesus-christ-in-the-sacrament-of-the-eucharist-basic-questions-and-answers.cfm.

Matthews, Warren. “Christianity.” World Religions. 6th ed. Belmont, CA: Thomson/Wadsworth, 2008. 313. Print.

Morrison, Michael. “How Often Should We Participate in the Lord’s Supper?” Grace Communion International, 2016, www.gci.org/church/lordssup/howoften.

Sheehan, Michael J. “Is the Eucharist Really Christ’s Body and Blood?” Archdiocese of Santa Fe, May 1995, www.archdiocesesantafe.org/ABSheehan/ABSMessages/95.5.Eucharist.html.

“Two Ordinances: Baptism and Communion.” Free Sunday School Lessons, 2017, http://www.freesundayschoollessons.org/youth/sunday-school-lessons/baptist-distinctives/two-ordinances-baptist-and-communion-baptist-distinctives/.

Unification Church’s View of God

On November 16, 2017November 27, 2017 By cain014In Class NotesLeave a comment

Matthew Cain

—God is a single being, not a trinity
—God is positive and negative, male and female (these parts exist in harmony with each other)
—Jesus is NOT God – only a human created by God without original sin
—The Holy Spirit is a feminine energy derived from God which collaborates with Jesus in the “spirit realm”

Ethics in Theravada and Mahayana

On October 6, 2017 By cain014In ProjectsLeave a comment

Matthew Cain

Monastic life is the focus of Theravadan ethics. Precepts are the rules of ethical conduct agreed upon by Buddhists. While the five most fundamental (refraining from killing, stealing, misusing sex, lying, or abusing intoxicants) apply to all people, the precepts for monks and those for nuns total 227 and 311, respectively, and are known as the pratimoksa (Irons). Monks and nuns, unlike the laity, must remain celibate “with the exception of tantric rituals” (Matthews 135). The source of these rules of monastic life is the Vinaya Pitaka (Matthews 116). The law of karma is a strong belief within this branch, and thus Theravadins feel a responsibility to their future selves to live a good and ethical life in the present (Matthews 135).

Theravadins focus on the actions of the Buddha and “favor imitating the Buddha in monasticism or asceticism,” seeing this lifestyle as “the ideal to follow,” and this characteristic defines Theravadan views on ethics (Matthews 117-118). The main ethical guidelines for Theravadins come from the Vinaya Pitaka, which is part of the oldest Buddhist sacred text and is closest to Buddha’s original teachings. A large emphasis within Theravada is on the individual person, which logically leads to an ethics system based on the rules of daily life for that individual person (Matthews 117). Theravadins believe in “individual enlightenment” and the goal of becoming an Arhat, so their ethics system revolves around the monastic life which leads to the elevation of becoming an Arhat (Peto). Because the ultimate goal of Theravadins is to reach enlightenment through individual effort, rebirth is to be avoided, and Theravadins live ethically in the hopes that they will not be reborn (Matthews 135).

While Mahayanists agree with Theravadins concerning rebirth and the fundamental precepts, they focus more on the ethical value of karuna. This is described as “compassion for all living creatures” and as an “impersonal goodwill toward all living things” (Matthews 135). Many Mahayanists live as vegetarians, demonstrating their compassion for animals (Peto). The Brahma Net Sutra, only regarded as sacred text in Mahayana, adds additional precepts for all Mahayanists to follow, including “not being stingy” and “not being angry” (Irons). The Bodhisattva vows further include the “three Pure Precepts (do no evil, do good, and save all beings)” (Irons).

Mahayanan ethics are rooted in Mahayana’s focus on compassion and the universal potential of enlightenment. Bodhisattvas are seen as the ideal model because they delay their own eternal bliss to assist other humans in need, living as the embodiment of karuna (Matthews 119). Thus Mahayana emphasizes ethical values which facilitate karuna and becoming a Bodhisattva, and the values most central to this idea are the three Pure Precepts. Mahayana focuses on a much broader sangha than Theravada does, which logically leads to an ethics system focused on interaction with others (Matthews 118). The precept of “save all beings” especially communicates Mahayana’s message of compassion for all life and the ideal of living as a Bodhisattva, striving to ensure that all people find enlightenment. Mahayanists believe in “enlightenment for all,” and an important aspect of Mahayana is the teaching that all people have the potential to reach Nirvana (Peto). Their ethical values are fundamentally oriented toward achieving that end, as they emphasize universal care and compassion because all people have the Buddha-nature within them (Matthews 123).

Word count: 525

Works Cited

Irons, Edward A. “Precepts, Buddhist.” Encyclopedia of Buddhism, Second Edition, Facts On File, 2016. World Religions, online.infobase.com/HRC/Search/Details/433616. Accessed 5 Oct. 2017.

Matthews, Warren. “Buddhism.” World Religions. 6th ed. Belmont, CA: Thomson/Wadsworth, 2008. 116-119, 123, 135. Print.

Peto, Alan. “Schools In: Comparing Mahayana and Theravada Buddhism.” Alan Peto, 4 Sept. 2017, http://www.alanpeto.com/buddhism/understanding-mahayana-theravada/. Accessed 5 Oct. 2017.

Sacred Texts in Theravada and Mahayana Buddhism

On September 25, 2017 By cain014In ProjectsLeave a comment

Matthew Cain

Sacred text in Theravada Buddhism consists strictly of the Tripitaka, or Pali Canon. This oldest Buddhist text, written originally on three baskets, consists of the “Discipline Basket” or “Vinaya Pitaka,” the “Discourse Basket” or “Sutta Pitaka,” and the “Further Teaching” or “Abhidhamma Pitaka” (Matthews 116). The Vinaya Pitaka contains five books detailing 277 monastic rules, the Sutta Pitaka contains five collections of Buddha’s teachings and dialogues, and the Abhidhamma Pitaka contains seven books of elaborations on other teachings (Matthews 166; Hays). The Abhidhamma Pitaka includes the Dhammapada, a list of Buddha’s sayings on significant topics such as thought, anger, and evil (Peto). Theravada only allows its sacred texts to be written in Pali (Hays).

This understanding of sacred text arises from Theravada Buddhism’s aim to preserve and follow Buddha’s original teachings concerning monastic life. Theravada only accepts teachings believed to originate from Siddhartha Gautama, as he is the ultimate model in this branch (Matthews 117; Peto). Thus, this branch developed a strict adherence to the Tripitaka while rejecting other texts. Each of the three divisions of the Tripitaka pertains to either the Buddha’s own words or to monastic life. These are the major foci of Theravada, and so these texts are revered, while texts written by other monks are not considered sacred (Peto). Since Theravada emphasizes Buddha’s original teachings, it is logical that they only allow the use of Pali, as this avoids losing ideas to translation and deviating from Buddha’s original meaning.

Mahayana Buddhism accepts as sacred text not only the Tripitaka but also additional writings called sutras. Over 2,000 sutras were written by Buddhists during the development of Mahayana. The Lotus Sutra, a prominent example, brings philosophy and meditation together and states that “all beings have the Buddha-nature in them and can be saved” (Matthews 122-123). Most schools within Mahayana focus on a single sutra, such as Tian Tai which emphasizes the Lotus Sutra (Matthews 116, 122). Even if Gautama is not the origin of a particular text, the text is still considered Buddhist teaching in Mahayana if it follows the principles of anatta, anicca, dukkha, and the view that nirvana is the “perfect tranquility” (Peto). Most Buddhist teaching in Mahayana is translated into local languages (Hays).

Mahayana accepts the Tripitaka because at its core it follows the teachings of Buddha, but it also accepts additional texts because it adheres to the principle that Enlightenment is available to all people. Relative to Theravada, Mahayana is less strictly focused on the words of Buddha himself and thus more open to supplemental sacred texts. The sutras include further explanations and analyses of the dharma, making Buddhist thought more accessible to the laity and less elitist (Peto). Those practicing Mahayana also see themselves as “risen above” the singular focus of Theravada, a sentiment reflected in their inclusion of many sacred texts which show “that the Buddha had taught a higher philosophy for those who were ready to move beyond the elementary experiences of the world of senses” (Matthews 118). Thus, Mahayana texts are not only more universally accessible than those in Theravada, but they also include a wider array of thought, allowing individuals to choose a school and focus on a sutra meaningful to them. Translations into languages such as “Tibetan, Chinese, and Japanese” reinforce the Mahayana ideal of enlightenment for all people, as this allows for Buddhism to be understood by many without a language filter (Hays).

Word count: 545

Works Cited

Hays, Jeffrey. “Mahayana Buddhism versus Theravada Buddhism.” Facts and Details, Jeffrey Hays, 2013, factsanddetails.com/asian/cat64/sub416/entry-5587.html#. Accessed 23 Sept. 2017.

Matthews, Warren. “Buddhism.” World Religions. 6th ed. Belmont, CA: Thomson/Wadsworth, 2008. 116-123. Print.

Peto, Alan. “The Buddhist Scriptures for Newbies.” Alan Peto, 13 Aug. 2017, http://www.alanpeto.com/buddhism/buddhist-scriptures/. Accessed 23 Sept. 2017.

Basic Beliefs

On September 20, 2017September 20, 2017 By cain014In Class NotesLeave a comment

(Matthew Cain) – Notes from 9/14 and 9/19

A lit candle is the perfect image for the human condition in Buddhism.

There are 3 Marks of Existence – 3 fundamental truths about the human condition:

Anicca (impermanence) – All things in the world are constantly changing, and therefore nothing exists in consistency, even for one second. This includes feelings, physical things, and relationships, so Buddhism tells us not to become attached to anything and to be mindful of change. Attachment prevents us from being flexible and free. Eventually, something we want at first will later dissatisfy us (e.g. we want to sit after standing for a long time, but we want to stand after sitting a long time). According to this Mark, all of earthly life is an illusion. This Mark strictly precludes the existence of a sacred in Buddhism. A candle, like a person, is constantly changing (flickering flame, dropping wax) – it is recognizable, but impermanent.
Anatta (lack of permanent self) – Since nothing is permanent, Buddhism rejects any belief in a permanent or consistent self. Nothing but very small residues of your personality will go into your next reincarnation (a candle, once it has burned out, is only ash, only residues of what it once was). This naturally leads to questions: If there is no concept of a permanent self, who is talking? Who is writing these notes? The 5 Skandhas help provide an explanation.
- Skandhas – People have the ability to be conscious, to articulate things, and to have emotion. These are Skandhas and they make a person recognizable. Together, the Skandhas are a way of processing the physical and emotional worlds, which are what humans recognize. They are “ways of knowing,” and they work together in the context of different “areas of knowledge.”
Dukkha (all life is suffering) – Because humans fail to accept the first two Marks, they subject themselves to a life of suffering. Like a candle, which suffers to burn itself out and start burning again, humans become trapped in the cycle of samsara by developing attachments and suffering when these attachments are inevitably broken. For a candle, the best possible way to end its “suffering” is by blowing it out, and the Buddhist equivalent of this is reaching Nirvana. Nirvana is the answer to “Where are we going?” in Buddhism, and it represents the end of suffering. Nirvana is bliss, emptiness, a state in which everything, including suffering, is gone. It is true acceptance of the 3 Marks and learning not to develop attachments (more detail on Nirvana below). It is natural for humans to become attached and to think that things and themselves matter, but this only leads to suffering.

The 4 Noble Truths expand on the idea of Dukkha. These Truths are called Noble because while there are many truths (e.g. the Hinduism that Siddhartha was born into), the Dharma are specifically distinguished, as they are the new teachings of the Buddha. The first three Truths are concepts, a diagnosis of the human condition, while the last is an instruction, a remedy:

Dukkha – All life is suffering (see above). Sukkha is the opposite of this, meaning “well-fare” (faring well).
Tanha – We cause our own suffering by desiring or craving things and by becoming attached to things. These desires can never be fulfilled and thus we suffer.
Nirodha – This is the logical outcome of the first two Truths, stating that eliminating our attachments and cravings is the way to end our suffering.
Marga – The way to overcome attachments and cravings is to follow The Eightfold Path. What it means to practice Buddhism can be summed up by “following The Eightfold Path.”

With just the first three Truths, Buddhism appears very pessimistic, but in the fourth Buddhism offers a kind of “hope” that humans themselves can end their own suffering. These ideas of “hope” and “the self” are nonexistent in Buddhism, as nothing is permanent, but this is the best way for us to understand it within our language.

There are two types of Nirvana: Nirvana and Parinirvana. Nirvana comes with residues, as it describes Enlightenment but while the person is still alive. Parinirvana describes Enlightenment without residues, and it only comes with death.

Buddhism describes the 3 Practices to answer the question of “How do we get there?”:

Prajna (wisdom) – This means having a set of principles to live by. It means knowing what you should do in a situation. After being mindful of your surroundings, you must think and come to a conclusion about how you should act.
Sila (ethics/moral conduct) – This means actually following through and acting in a way that is in line with your wisdom. However, it is not enough to simply act morally, you must know why.
Samadhi (concentration/mindfulness) – This means paying attention to your surroundings and being mindful of what’s going on around you. This is the starting point of the 3 Practices: first you must recognize what situation you are in, then you must use your wisdom to determine how you should act, and finally you must follow through and act in that manner.

The Eightfold Path is a set of eight “right ______”s which fit within the 3 Practices. Here, the word “right” does not refer to our ideas of right and wrong, but rather to the idea that these behaviors must be proper in their context as it is applicable to you.

Within Prajna: right understanding and right thinking
Within Sila: right action, right livelihood, and right speech
- These are the easiest and most straightforward to identify in us.
Within Samadhi: right mindfulness, right concentration, and right effort
- Here, “effort” refers to the fact that it takes effort to maintain Samadhi and that it takes effort and willpower to change yourself.

Through honest meditation, you can identify which parts of The Eightfold Path you need to work on the most, and although you should work on all eight pieces simultaneously, you should focus most on your weaker points. Nirvana is reached by meditating on The Eightfold Path, identifying the items which most apply to your life, and accepting the Marks of Existence.

To offer aid in satisfying the conditions for Nirvana, Buddhism presents the 3 Refuges (sometimes referred to as Treasures or Jewels):

Buddha – understanding his history and effort, looking to him as a model
Dharma – all of Buddhism’s teachings
Sangha – the Buddhist monastic order – while there are many differences among the branches, these are the people who are closest to living out life the way Buddha did

The 3 Refuges are, in a way, Buddhism’s “profession of faith.” To become Buddhist, you only need to recite “I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha.” in front of an ordained monk.