Wednesday, October 29, 2014

The 'Pope Francis supports evolution' story is just the latest example of the press getting the Catholic church completely wrong

 


It is official: the media has gone bananas in its coverage of Pope Francis.
 Pope Francis’ real role in this evolution hubbub was small. He spoke, as Popes do, to the Pontifical Academy of Sciences on Monday, which had gathered to discuss “Evolving Topics of Nature,” and he affirmed what Catholic teaching has been for decades. “God is not a divine being or a magician, but the Creator who brought everything to life,” he said. “Evolution in nature is not inconsistent with the notion of creation, because evolution requires the creation of beings that evolve.”

Thursday, October 23, 2014

Pope Francis blasts life sentences as ‘hidden death penalty’

 
Pontiff slates countries facilitating torture and says using prisons to fix social problems is like treating all diseases with one drug
 
 
  • Agence France-Presse in Vatican City
 
 
Pope Francis
Pope Francis criticises capital punishment and life sentences in speech at penal law association. Photograph: Vatican pool/Getty Images

Pope Francis has branded life-long prison terms “a hidden death sentence” in an attack on “penal populism” that included severe criticism of countries that facilitate torture.
 
In a wide-ranging speech to a delegation from the International Association of Penal Law, the pontiff said believers should oppose life-long incarceration as strongly as the use of capital punishment.
“All Christians and men of good faith are therefore called upon today to fight, not only for the abolition of the death penalty – whether it is legal or illegal and in all its forms – but also to improve the conditions of incarceration to ensure that the human dignity of those deprived of their freedom is respected.
“And this, for me, is linked to life sentences. For a short time now, these no longer exist in the Vatican penal code. A sentence of life (without parole) is a hidden death penalty.”
 
In comments likely to enhance his reputation as one of the most liberal of popes, Francis went on to slam the risk of sentencing becoming disproportionately severe.
“In recent decades a belief has spread that through public punishment the most diverse social problems can be resolved, as if different diseases could all be cured by the same medicine.”
 
Reiterating Catholic teaching that capital punishment is a sin, the pope also made what appeared to be a thinly veiled attack on the European countries which have facilitated US demands for extraordinary rendition of terror suspects to detention centres in parts of the world where they can be tortured with impunity.
“These abuses will only stop if the international community firmly commits to recognising … the principle of placing human dignity above all else.”
 
….
 

Wednesday, October 22, 2014

Has Velikovsky Correctly Placed the Ice Age?



From: Chronology and Catastrophism Workshop, SIS, May 1988 Number 1, p. 41

….

Many times in Worlds in Collision and Earth in Upheaval Dr Velikovsky equates the beginning of the Pleistocene or ice age with the time of the Exodus, circa 1450 BC. On pages 114-126 of Earth in Upheaval he gives a graphic description of what he thinks happened when the ice age began. The description however sounds more like the Noachian Deluge than the Exodus. We can therefore expect Velikovsky to run into problems with his placement of the Noah/Saturn Flood and the events of that time. Presumably Velikovsky must place the Deluge in the era prior to the Pleistocene (Glacial Age). A check of the chart on p.l84 of Earth in Upheaval will show this period is known as the Tertiary or “Age of Mammals”. Under the conventional time scale it is allocated 70 million years and is followed by one million years of the ice age and then followed by 30,000 years of the Recent or Holocene Age. This system is greatly overstretched, Velikovsky claims, and does not allow for any great catastrophes.
In order to show that Velikovsky’s placement of the ice age is incorrect we must show that the conventional scheme is also wrong and also have some idea of the time-span Velikovsky allows for the period from the Deluge to the Exodus. The only clue he gives us is found on p.55 of his article “Seismology, Catastrophe and Chronology” (Kronos VIII:4). Here he notes that Dr Schaeffer has discerned that in the 4th millennium BC the ancient Near East went through great paroxysms before the time of another disaster in the Early Bronze Age (3rd millennium). Velikovsky comments “Schaeffer like myself … arrived at the same number of disturbances … and the same relative dating”. Assuming from this that the disaster before the Early Bronze Age was the Deluge, and placing it in the 4th millennium at 3450 BC then we obtain a figure of 2000 years for the time Velikovsky would have placed between the Deluge and the Exodus.
Pick up a copy of Kummel’s History of the Earth and glance at pp.447-455 and you will see the fallacy of this time-gap. The maps on these pages clearly show that during the Tertiary Age Europe, North Africa and Asia Minor were in a state of complete ruin, being mostly under water. Note in particular the Great Tethys or Central Sea which stretches 9000 miles from Spain to India and is up to 2000 miles wide. On p.453 the map for the Oligocene subdivision of the Tertiary shows that the sea invasion of Europe plainly stops at the boundary of the area covered by the ice age in Scandinavia. This is curious because under the conventional scheme the ice age does not occur for another 23 million years. During the Eocene subdivision of the Tertiary the sea covered the south of England up to a point where the later ice age reached, supposedly 38 million years later. During the whole period of these disastrous sea invasions and large scale fresh water floodings the northern part of the British Isles along with Scandinavia was not touched. In North America it is a similar story for the Canadian Shield. While the rest of the continent was subject to sea incursions, rain storm flooding in the mid-west and volcanic eruptions in the Rockies and Central America all was tranquil in north-east Canada.
It is absolutely impossible that while the rest of the world was drowning, most of the British Isles, Scandinavia and Canada escaped. There can only be one solution, i.e. the ice age struck these lands at the same time as the Noachian Deluge. Conventional geologists have therefore reconstructed the ages of the past incorrectly by placing too much time between the end of the Tertiary and the ice age. If either follows immediately or happens at the same time as the subdivisions of the Tertiary i.e. the Eocene, Oligocene, Miocene and Pliocene periods are all contemporary with one another). Failing to grasp this, Velikovsky while at least cutting the time period down from millions of years to about 2000, has accordingly overrated the scale of the Exodus catastrophe.
There is a slim possibility that Velikovsky might place the Flood at the time of the dinosaurs. This can easily be discounted. Stone Age Man could not possibly have survived in a world of flesh-eating dinosaurs like the 18 foot tall Tyrannosaurus Rex. Besides, in Kummel’s book on p.37 we find a chart that clearly shows the dinosaurs drowned because of massive invasions of shallow seas upon the continents. The actual figures are 75% sea water drownings and 25% continental rain water and river delta drownings. For the Age of Mammals the figures are reversed: 20% are drowned by shallow sea invasions and 80% by lowland continental andupland fresh water. The book of Genesis makes it clear that the Deluge drownings were caused by forty days and nights of rainstorms. Once more this favours the Cenozoic era and not the Mesozoic or Dinosaurian era.
 
A possible new sequence of the geological ages might be:

Cenozoic
Holocene - Neolithic. Bronze, Iron
Pleistocene. Tertiary – Noachian Deluge – many giant forms of today’s mammals become extinct (cf. Genesis 6:4)
Palaeocene – period of change between dinosaurs and mammals
Mesozoic. Palaeozoic – Land and sea creatures of the Dinosaurian era. They are contemporary and not separated by hundreds of millions of years as
under the conventional scheme. Mostly destroyed by sea wave invasions caused by comet strikes in the oceans.

 
Terry Lawrence. Auckland~ New Zealand

Monday, October 13, 2014

The Great Solar Miracle: Fatima October 13, 1917


 



by

Damien F. Mackey

   


Taken from my book (1994),


 
The Five First Saturdays

 


 

After the Lady had identified who she was, Lucia again asked her if she would cure the sick, and convert the sinners who had been recommended to her. Our Lady replied:

 
“I will cure or convert some of them. Others I will not.
They must repent and beg pardon for their sins”.


Then, with a look of grief and in a suppliant tone of voice, she added:


“Men must not offend God any more for He is already very much offended”.

 
And opening her hands Our Lady, as She was rising to go away, projected beams of light onto the sun. Lucia cried: “Look at the sun!” And suddenly, as the crowd looked upwards, the clouds opened and exposed the blue sky with the sun at its zenith. But this sun did not dazzle. The people could look directly at it. It was like a shining silver plate. Then the sun trembled. It made some abrupt movements. It began to spin like a wheel of fire. Great shafts of coloured light flared out from its centre in all directions, colouring in a most fantastic manner the clouds, trees, rocks, earth, and even the clothes and faces of the people gathered there, in alternating splashes of red, yellow, green, blue and violet – the full spectrum of rainbow colours.


After about five minutes the sun stopped revolving in this fashion. A moment later, it resumed a second time its incredible motion, throwing out its light and colour like a huge display of fireworks. And once more, after a few minutes, the sun stopped its prodigious dance.


After a short time, and for the third time, it resumed its spinning and fantastic colours. The crowd gazed spellbound. Then came the awful climax. The sun seemed to be falling from the sky. Zig-zagging from side to side, it plunged down towards the crowd below, sending out a heat increasingly intense, and causing the spectators to believe that this was indeed the end of the world.


People stood wild-eyed, or sank to their knees in the mud, as the sun rushed towards them. A desperate cry went up from the crowd, begging God, or the Blessed Virgin Mary, for mercy, asking pardon for their sins. The sun halted, stopping short in its precipitous fall, and then it climbed back to its place in the sky, where it regained its normal brilliance.


Then the dazed people, who had just experienced the wonder of the age – or what Cardinal Laraana would later call “the greatest Divine intervention since the time of Our Lord” (Soul, Sep-Oct, 1990, p. 6) –found that another miracle had occurred. This apocalyptic scene, full of majesty and terror, had ended with a delicate gift, which showed the motherly tenderness of the Immaculate Heart of Mary for her children. Their sodden clothes were dry and comfortable, without a trace of mud and rain.


But there was another aspect to Our Lady’s Miracle that only the three children witnessed. Corresponding to the three distinct movements of the sun, separated by the moments of pause, Lucia, Jacinta and Francisco
 

saw three distinct tableaux representing, successively, the Joyful, the Sorrowful and the Glorious Mysteries of the Rosary.


In the first tableau they saw the three members of the Holy Family; with Our Lady of the Rosary to the right of the sun and more brilliant than the sun, wearing a white dress and a blue mantle. To the left, dressed in red, was St. Joseph with the Infant Jesus blessing the world. Next, Our Divine Lord appeared as a grown man, lovingly blessing the world. To the left was Our Lady of Sorrows, clad in purple. Finally, Our Lady of Sorrows was replaced by Our Lady of Mount Carmel, the Scapular in her hand. The Miracle of the sun at Fatima, therefore, was absolutely a Rosary miracle. It seemed even to move to the pulse and rhythm of a Rosary being recited. Its approximately fifteen minutes’duration might also have been intended to represent one of the conditions of the Five First Saturday devotion: fifteen minutes of meditation on the Mysteries of the Rosary, while keeping Our Lady company.



Full of Scriptural Imagery

All in one, the great Miracle of the 13th of October, 1917, incorporated some of the most spectacular elements of renowned Old Testament miracles. Fr. Smolenski (op. cit., pp. 11-12) has compared Noah’s time for instance, when it rained for forty days and forty nights, with Fatima on that day, when everything was drenched with rain. The dove with the branch indicated that the storm had subsided; Our Lady’s presence over the holm-oak tree was Heaven’s peace. The Ark landed on solid earth; Fatima was dry because of the miracle. God re-established the covenant of peace by means of Noah; Our Lady asked that Consecration be made to her Immaculate Heart. The rainbow became the sign of peace; the whole area of the Fatima miracle reflected all the colours of the rainbow during the sun’s dance. “As Noah’s sons inherited the covenant of peace, brought to mind by the presence of the rainbow, so Mary, Image of the Church as the servant of God, would have her children be the bearers of her peace to a re-energized and re-evangelized creation”.
Other comparisons with Old Testament miracles appear in Soul magazine (Sep-Oct, 1990, p. 6). For instance, the sun’s leaving the entire area dry at the Cova da Iria reminds one of the dry path through the Red Sea. Or of Joshua’s own solar miracle, when, at his command, the sun gave its light two hours after sunset. Again, reminiscent of the sun’s fall, was Elijah’s calling down of fire from the sky as a challenge to the pagan priests. (Elijah is of course already linked to the Carmelites, and the Scapular, due to his association with Mount Carmel, and his miraculous mantle). Finally, we could add to these the miraculous alteration affected on the sundial, as cause by the prophet Isaiah for the benefit of king Hezekiah.
Pope Pius XII, when instituting the feast of The Queenship of Mary with his encyclical, Ad Caeli Reginam, in 1954, likened Our Lady to the rainbow in the Genesis account of Noah and in Ecclesiasticus:

“Is She not a rainbow in the clouds, reaching towards God, a promise of peace? (Cf. Genesis 9:13). ‘Look upon the rainbow, and bless Him that made it; it is very beautiful in its brightness. It encompasses the heaven about with the circle of its glory, the hands of the Most High have displayed it’ (Ecclesiasticus 43:11-12)”.

But undoubtedly, more than anything else, it was the stupendous character of the Miracle of the Sun –coupled with the fact that it had been predicted to the very hour, months in advance – that sets Fatima apart from all of the Old Testament manifestations of God, and even from the preceding Marian apparitions. Pope Paul VI referred to it simply as ‘Signum Magnum’, ‘The Great Sign’.

Wednesday, October 8, 2014

Divine Plan of Redemption




Listening to what
Saint Matthew has to say





 
by

Damien F. Mackey

 
 


 

In this three-part article we attempt to learn what Matthew the Evangelist himself

had intended with regard to certain challenging aspects of his Gospel.

  

 

 

Part One: The Structure of Matthew’s Gospel

 

Bernard Sadler started the ball rolling aright when he, in The Structure of Matthew (“For Mary Immaculate, Blessed Virgin, Mother of God, Queen of Evangelists”), sought to learn from Matthew himself what was the Evangelist’s intended structure for his Gospel, as Bernard put it, “to explain the basic structure Matthew used composing his gospel”. Bernard wrote (www.structureofmatthew.com):

 

Introduction

 

The structure of Saint Matthew’s gospel has long remained obscure. Scholars believe that Matthew wrote his gospel in a Semitic language, probably Hebrew. We do not know what his manuscript looked like because the original and any copies that may have been made from it have been lost. A Greek language version was made, some scholars think by Matthew himself, and that too has been lost. But copies of this Greek version, of uncertain degrees of relationship, have come down to us. These early Greek versions seem not to show any structure, and editors since have offered a wide variety of suggestions. The familiar division of the gospel into 28 chapters made in the 13th century and the further division into verses made in the 16th century do not help. They are indispensable today for reference purposes, and are retained here, but they tell us little about the gospel structure.

Understanding the structure of the gospel and how Matthew ordered the various parts to each other and to the whole is important, because unless this structure is correctly understood what Matthew is saying is likely to be misunderstood. Understanding the gospel’s structure will not prevent readers or commentators making errors of interpretation but misunderstanding the structure certainly will not help.

The purpose of this book is threefold: to explain the basic structure Matthew used composing his gospel; to present outlines showing how this basic structure is found throughout the gospel; and to provide a gospel text laid out using those structures.

 

Basic structure

 

Now, contrary to modern perceptions, early Greek versions do show the structure—but not the way modern readers expect. Matthew wrote his gospel in paragraphs grouped into larger symmetrical units called chiasms. A chiasm is a passage of several paragraphs (or other units) so written that the last paragraph of the chiasm is linked to the first paragraph, the second-last paragraph is linked to the second paragraph, and so on. It is the linking of paragraphs this way that binds them together as a chiasm. A chiasm usually has a freestanding central paragraph about which the others are arrayed. Chiasm is the only structure Matthew used in his gospel.

The linking of the paragraphs of a chiasm is done by parallelism. Parallelism consists in the repetition of words or phrases. A differently inflected form of a word may be used and occasionally a synonym is used; for example, Matthew uses the word treasures in 6:19 and repeats it in 7:6 as pearls. Sometimes two words are repeated in reverse order to produce what is called inverted parallelism.

There are other kinds of chiasms and other uses of parallelism in Hebrew literature but here we are considering only those Matthew used to shape his gospel. ….

 

Part Two: Matthew’s Genealogy of Jesus Christ

 

Question: What does Saint Matthew have to say about Our Lord’s Genealogy?

 

A merely superficial reading of this text (Matthew 1:6-17) will not suffice to unravel its profound meaning.

According to Monsignor John McCarthy, in his Introduction to “The Historical Meaning of the Forty-two Generations in Matthew 1:17” (http://www.rtforum.org/lt/lt13.html):

 

For those who study deeply into the Gospel text, Matthew’s prologue, contained in his first two chapters, is one of the most masterful pieces of writing ever presented to human eyes. The genealogy with which this prologue begins displays its full share of wondrous artistry, but so subtle is its turn that many commentators have failed to grasp the logic that it implies. ….

 

Deep study is indeed required to grasp the logic of it all, because it appears that Matthew has, within his neat triple arrangement of “fourteen generations” (1:17):

 

“Thus there were fourteen generations in all from Abraham to David,

fourteen from David to the exile to Babylon,

and fourteen from the exile to the Messiah”.

 

completely dumped four kings of Judah whose history is written in Kings and Chronicles.

Those familiar with the sequence of the kings of Judah as recorded in Kings and Chronicles will be struck by the fact that Matthew 1 is missing these: Ahaziah; Joash (Jehoash); and Amaziah, three virtually successive kings - Matthew understandably omits the usurping Queen Athaliah before Joash - and later, Jehoiakim. Four in all!

 

Matthew’s omissions can be seen clearly in this chart, a comparison of him with I Chronicles (http://www.contradictingbiblecontradictions.com/?p=1179):

 

 
Matthew 1: 6-16
 
 
1 Chronicles 3:10-16
 
David
Solomon
Roboam
Abijah
Asa
Joshaphat
Joram
-
-
-
Ozias
Joatham
Achaz
Ezekiah
Manasses
Amon
Josiah
-
Jecohnias
 
 
David
Solomon
Rehoboam
Abijah
Asa
Jehoshaphat
Joram
Ahaziah
Joash
Amaziah
Azariah (Ozias)
Jotham
Ahaz
Hezekiah
Manasseh
Amon
Josiah
Jehoiakim
Jeconiah

 

What is going on here?

Was Saint Matthew the Evangelist mathematically deficient, somewhat like the schoolboy whose ‘sum of all fears’ is actually the fear of all sums?

Even a mathematical dope, however, can probably manage to ‘doctor’ basic figures in order to arrive at a pre-determined number!

 

Monsignor McCarthy, when discussing Fr. Raymond Brown’s attempted resolution of this textual difficulty, begins by asking the same question:

 

Could Matthew count? Raymond Brown, reading Matthew's genealogy from the viewpoint of a modern reader, does not plainly see fourteen generations in each of the three sets of names, but by using ingenuity he can "salvage Matthew's reputation as a mathematician." He cautions, for one thing, that we should not expect too much logic in Matthew's reasoning, since omissions are frequently made in tribal genealogies "for reasons that do not seem logical to the Western scientific mind" (pp. 82-84). ….  

 

On the face of things - or, as Monsignor McCarthy puts it, “reading Matthew's genealogy from the viewpoint of a modern reader” - what Saint Matthew may seem to have done would be like, say, a horse owner whose nag had come fourth in the Melbourne Cup, who later decided to re-write the story by completely ignoring any reference to the first three winners (trifecta), so that his horse now came in ‘first’. We however, believing the Scriptures to be inspired by the Holy Spirit, cannot simply leave it at that: a supposed problem of the sacred writer’s own making. Though this is apparently where the more liberally-minded commentators are prepared to leave matters in the case of a scriptural difficulty that it is beyond their wisdom to solve; thereby, as Monsignor McCarthy writes with reference to Fr. Brown, leaving things “in a very precarious state”. We had discussed previously a similar case: that of Fr. D. Dumm writing on “Tobit” for The Jerome Biblical Commentary, who, being unable to make any sense of the geography of the book, had had to conclude that:

 

“[The angel] Raphael knows the journey of life far better than the route to Media!”

 

See also my:

 

A Common Sense Geography of the Book of Tobit

 

 

As with Fr. Dumm, so with Fr. Brown, there is a failure to attempt to “salvage” the sacred text. Rightly, therefore, does Monsignor McCarthy proceed to suggest:

 

Brown's reasoning leaves a big problem. In the light of the deficiencies that he sees in Matthew's counting, how can one seriously believe that Matthew really shows by his 3 x 14 pattern that "God planned from the beginning and with precision the Messiah's origins" …? What kind of precision is this? And what could the number fourteen seriously mean in the message of Matthew? Brown believes that for Matthew fourteen was, indeed, "the magic number" …, but he cannot surmise what that number was supposed to mean. He knows of no special symbolism attached to the number fourteen, and, therefore, he cannot grasp at all the point that Matthew is trying to make. So, rather than "salvage" Matthew's reputation as a theologian, Brown leaves Matthew's theology of 3 x 14 generations in a very precarious state.

 

Monsignor McCarthy will, like Bernard Sadler in Part One above, seek to determine what Matthew himself is saying. Thus: “Let us look at the plain message of the text of Mt 1:17”. Contrary to what Fr. Brown had imagined: “Matthew is not plainly saying that there were fourteen immediate biological generations in each period. In fact, when in his opening verse Matthew speaks of Jesus as "Son of David, son of Abraham," he is setting up a definition of terms which enlarges the notion of a generation”.

The Evangelist’s ways are not our ways - not how we might operate in a modern context. Accordingly, Monsignor McCarthy will allow Matthew to speak for himself:

 

Just as Matthew can use the word 'son' to mean any descendant in the direct line, so can he use the word 'begot' to mean any ancestor in the direct line. Therefore, he does not err in saying in the second set of names that "Joram [Jehoram] begot Oziah [Uzziah]" (Mt 1:8), even though there were three immediate biological generations in between. Matthew is saying that there were fourteen undisqualified generations in each period of time, and his point has force as long as there is a discernible reason for omitting some of the immediate generations in keeping with the purpose of his writing.

 

This brings us to that exceedingly interesting matter of the “discernible reason for omitting some of the immediate generations”. For, how to justify bundling out of a genealogical list two such mighty Judaean kings as Jehoash and Amaziah? Between them they occupied the throne of Jerusalem for about three quarters of a century! Well, say some liberals, Matthew was using faulty king lists. No, say some conservatives, those omitted kings of Judah were very evil, and that is why Matthew had chosen to ignore them. But, can that really be the case?

 

2 Kings 12:2: “Jehoash did what was right in the eyes of the Lord all the years Jehoiada the priest instructed him”.

2 Kings 14:3: “[Amaziah] did what was right in the eyes of the Lord, but not as his father David had done. In everything he followed the example of his father Joash”.

 

Why, then, does Matthew’s Genealogy include the likes of Jehoram (Joram), and Ahaz (Achaz), for instance, about whom Kings and Chronicles have nothing whatsoever favourable to say?

 

2 Chronicles 21:6 “[Jehoram] followed the ways of the kings of Israel, as Ahab’s family had done, because his wife was Ahab’s daughter. So he did what the Lord considered evil”.

2 Kings 16:2-4 “Unlike David his father, [Ahaz] did not do what was right in the eyes of the Lord his God. He followed the ways of the kings of Israel and even sacrificed his son in the fire, engaging in the detestable practices of the nations the Lord had driven out before the Israelites”.

Monsignor McCarthy, wisely basing himself upon the Fathers, seems to have come up with a plausible explanation for why these particular kings were omitted from the genealogy, and why the name of the wicked Jehoram, for instance, was genealogically preserved:

 

Regarding the second set of "fourteen" generations, we read that "Joram begot Oziah" (Mt 1:18). But we know that Joram was actually the great-great-grandfather of Oziah, because Oziah is another name for Azariah (cf. 2 Chr 26:1; 2 Kg [4 Kg] 14:21), and in 1 Chr 3:11-12 we read: "and Joram begot Ochoziah, from whom sprang Joas, and his son Amasiah begot Azariah." Hence, Matthew omits the generations of Ochoziah, Joas, and Amasiah from his list, and the judgments given in the Old Testament upon these people may tell us why.

St. Jerome 3 sees a reason in the fact that Joram married Athalia, the daughter of Jezebel of Sidon, who drew him deeper and deeper into the practices of idolatry, and that the three generations of sons succeeding him continued in the worship of idols. In the very first of the Ten Commandments given by God through Moses on Mount Sinai it was stated: "Thou shalt not have foreign gods before me. ... Thou shalt not adore or serve them. I am the Lord thy God, powerful and jealous, visiting the iniquity of fathers upon their children unto the third and fourth generation of those that hate me, and showing mercy unto thousands to those that love me and keep my commandments" (Ex 20:3-6). Now Solomon was a sinner and an idolater (1 Kg f3 Kg] 11: 7-8), but he had a good man for his father and was therefore not punished in his own generation (1 Kg [3 Kg] 11:12).

 

St. Augustine 4 points out that the same was true of Joram, who had Josaphat for his father, and therefore did not have his name removed from Matthew's genealogy (cf. 2 Chr 21:7).

 

St. John Chrysostom 5 adds the further reason that the Lord had ordered the house of Ahab to be extirpated from the face of the earth (2 Kg [4 Kg] 9:8), and the three kings eliminated by Matthew were, as descendants of Athalia, of the seed of Ahab. Jehu eradicated the worship of Baal from Israel, but he did not forsake the golden calves in Bethel and Dan. Nevertheless, the Lord said to him: "Because you have diligently performed what was right and pleasing in my eyes and have done to the house of Ahab in keeping with everything that was in my heart, your children shall sit upon the throne of Israel unto the fourth generation (2 Kg [4 Kg] 10:28-31). So it is interesting to note that while these generations of Jehu were inserted into the royal lineage of Israel, the three generations of Ahab were taken out of the genealogy of Jesus by the judgment of God through the inspired pen of St. Matthew.

[End of quote]

 

A Further Note on Matthew 1:17

 

Further to my:

 

The" Toledoths" of Genesis

 


 

Matthew 1:1 has an apparent toledôt: “This is the genealogy[a] of Jesus the Messiah”, supposedly the only one in the New Testament, that may seem at first to contradict the thesis of P.J. Wiseman that toledôt are colophon endings, rather than headings. Though it does conform nicely with his argument that toledôt refer to "ancestors" not "descendants".

But the Gospel of Matthew is, like so many other Bible books, chiastically structured, with the first division coming at 1:17 according to Bernard Sadler’s (Part One above) findings. In other words Matthew 1:1 chiastically connects with 1:17. And, guess what, "generations" is mentioned 4 times in 1:17. So this latter may be our actual colophon, whereas 1:1 is a link to this (perhaps Wiseman's 'catch-line' theory).

 

Perhaps, more importantly, 1:1 constitutes the title, in the way that Genesis 1:1 does

It may open up a whole new field for study.

 

 

Part Three: The Zechariah Problem (Matthew 27:9)

 

Monsignor John McCarthy and Bernard Sadler were thorough and convincing in their respective studies of the Gospel of Matthew.

 

Here I shall be much more tentative as I propose what I think could possibly be a solution, albeit a controversial one, to why Saint Matthew would have attributed to the prophet Jeremiah words that we actually find in the book of the prophet Zechariah.

Put simply, I intend to argue that Zechariah was Jeremiah.

Now, here is the Zechariah problem as set out by D. Miller and E. Lyons at Apologetics Press: http://www.apologeticspress.org/apcontent.aspx?category=6&article=658:

 

Who was Matthew Quoting?


 

…. After reporting in his gospel account about Judas’ suicide and the purchase of the potter’s field, Matthew quoted from the prophets as he had done many times prior to chapter 27. He wrote: “Then was fulfilled what was spoken by Jeremiah the prophet, saying, ‘And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, and gave them for the potter’s field, as the Lord directed me’ ” (27:9-10).

For centuries, these two verses have been contemplated by Christians and criticized by skeptics. The alleged problem with this passage, as one modern-day critic noted, is that “this is not a quote from Jeremiah, but a misquote of Zechariah” (Wells, 2001). Skeptics purport that Matthew misused Zechariah 11:12-13, and then mistakenly attributed the quotation to Jeremiah. Sadly, even some Christians have advocated this idea (see Cukrowski, et al., 2002, p. 40). What can be said of the matter? ….

 

Miller and Lyons then go on to provide their answer to this difficulty.

My short-cut solution to it on the other hand, that Zechariah was Jeremiah, would seem to be disqualified immediately on chronological grounds. Whereas we last hear of Jeremiah (qua Jeremiah) as an exile in Egypt, where he is generally thought to have died around 570 BC, Zechariah’s time of prophesying – {the Book of Zechariah} - is specifically dated some 50 years later than that (520-518 BC).

However, the “Darius” referred to in Zechariah 1:1: “In the eighth month of the second year of Darius, the word of the LORD came to the prophet Zechariah”, generally thought to have been Darius the Great, actually fits much better as a previous king given the early stage of the restoration (Zechariah 4:9): “The hands of Zerubbabel have laid the foundation of this temple …”. Compare this with what happened in “the second year”, again, of Cyrus (Ezra 3:8, 10): 

 

In the second month of the second year after their arrival at the house of God in Jerusalem, Zerubbabel son of Shealtiel, Joshua son of Jozadak and the rest of the people (the priests and the Levites and all who had returned from the captivity to Jerusalem) began the work.

….

When the builders laid the foundation of the temple of the Lord ….

 

Common denominators are: second year (with month); Zerubbabel; and foundation of Temple. That a Darius (namely, Darius the Mede) can also be this Cyrus of the Book of Ezra has been well argued by many, usually by those who would take Daniel 6:28 to intend only the one king: “So Daniel prospered during the reign of Darius, even [not “and”] the reign of Cyrus the Persian”. The Hebrew waw explicative function allows for such an interpretation. James Jordan, moreover, has connected Darius the Mede with Cyrus by chiasmus (The Handwriting on the Wall, ch. 12: http://books.google.com.au/books?id=l25D1d4ub_0C&pg=PA675&lpg=PA67). And I, previously, had identified the great world-ruling “King Ahasuerus” of the Book of Esther also with Darius the Mede of the Book of Daniel:

 


 


 

Taking away any chronological impediment now opens the way for the prophet Jeremiah to be Zechariah. It actually brings to completion the prophet Jeremiah who, appointed by God (1:10) “over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant,” had so far (as Jeremiah) seemingly done little by way of ‘building and planting’.

Moreover, according to Jewish tradition, Zechariah was ‘possessed’ of the spirit of Jeremiah (http://biblehub.com/topical/z/zechariah.htm): “[Zechariah] leans avowedly on the authority of the older prophets, and copies their expressions. Jeremiah especially seems to have been his favorite; and hence the Jewish saying that "the spirit of Jeremiah dwelt in Zechariah”."

 

Again, both Jeremiah (29:10) and Zechariah (1:12) refer to the “70 years” of punishment.

 

For those interested in reading further on this, and how the genealogy of Zechariah may tell us more about the origins of Jeremiah, see my:

 

A Case for Multi-identifying the Prophet Jeremiah