Dark Passages of the Bible: Engaging Scripture with Benedict XVI and Thomas Aquinas

313 Pages·2013·4.03 MB·English

by  Matthew J. Ramage

Dark Passages
of the Bible
2o]
Dark Passages
of the BiBle
Engaging Scripture with
Benedict XVI & Thomas Aquinas
Matthew J. Ramage
The Catholic University of America Press
Washington, D.C.
Copyright © 2013
The Catholic University of America Press
All rights reserved
The paper used in this publication meets the minimum
requirements of American National Standards for
Information Science—Permanence of Paper for Printed
Library Materials, ANSI Z39.48-1984.
∞
Library of Congress Cataloging-in-Publication Data
Ramage, Matthew J.
Dark passages of the Bible : engaging scripture with Benedict XVI
and Thomas Aquinas / Matthew J. Ramage.
pages cm.
Includes bibliographical references and index.
ISBN 978-0-8132-2156-4 (pbk. : alk. paper)
1.Bible—Criticism, interpretation, etc.
2. Bible—Hermeneutics. 3. Benedict XVI, Pope, 1927–
4. Thomas, Aquinas, Saint, 1225?–1274.
5. Catholic Church—Doctrines. I. Title.
BS511.3.R36 2013
220.6—dc23 2013012085
Contents
Acknowledgments vii
Introduction: “How Can That Be in
the Bible?” 1
1. The Bible’s Problems 17
2. Benedict’s “Method C” Proposal and Catholic
Principles for Biblical Interpretation 53
3. The Problem of Development 92
4. The Problem of Apparent Contradictions 114
5. Method C Exegesis, the Nature of God,
and the Nature of Good and Evil 155
6. Method C Exegesis and the Afterlife 196
Conclusion: Method C Exegesis in
the Church 274
Bibliography 281
Scripture Index 297
General Index 301

ACknowledgements
Before recognizing the many individuals who have directly con-
tributed to this book, I must begin by acknowledging the debt of grat-
itude I owe to our Holy Father, Pope Benedict XVI, for his commit-
ment to the enterprise of a biblical exegesis that is at once thoroughly
critical and thoroughly faithful to Christ’s church. The inspiration for
this work in its present form came from Benedict’s encouragement
of scholars to help the faithful approach the “dark” passages of the
Bible in a way that elucidates their meaning in light of the mystery of
Christ.
As the first stages of this book were developed in my disserta-
tion at Ave Maria University, I first extend my heartfelt gratitude
to my director, Gregory Vall, who introduced me to Ratzinger’s
“Method C” proposal, meticulously examined and critiqued my
dissertation, patiently taught me Hebrew when I had only one eye
with which to read it, and offered a stellar witness of a family man
who strives unabashedly to do serious scholarly exegesis within the
heart of the church. I thank all my theology and classics professors
from Ave Maria, in particular Fr. Matthew Lamb, Jeremy Holmes,
and Michael Waldstein, who served on my dissertation board. The
many insights I gained through conversations with Roger Nutt and
discussion groups with Fr. Joseph Fessio, SJ, were also invaluable for
this endeavor. I likewise benefited tremendously from the tutelage
of Matthew Levering and Michael Dauphinais of the Aquinas Cen-
ter at Ave Maria University. Many of the translations I was commis-
sioned to prepare by the Aquinas Center served an important role
in establishing the Thomistic foundations of the present work.
vii
viii acknowledgments
Although the first pages of this book were written at Ave Ma-
ria, many of the ideas it contains germinated some years earlier. I
therefore thank those who mentored me at the University of Illi-
nois, Msgr. Stuart Swetland and Dr. Kenneth Howell. These men
first awoke in me the desire to be a Catholic intellectual, to read the
works of the fathers, and to have a profound encounter with God’s
living and active word. I would be remiss not to mention also the
work of the Fellowship of Catholic University Students through
whose ministry I first began to read and ask deep questions of the
Bible on a consistent basis, as well as the Apostles of the Interior Life
whose spiritual direction and friendship have been a mainstay in
my life for over a decade. My colleagues in philosophy and theology
at Benedictine College—all of whom are united in their dedication
to the pursuit of the truth within the heart of the church—are also
a pillar of strength in my academic life. I thank James Madden in
a particular for thoughtful conversations which strengthened this
work and helped to refine its philosophical foundations. A word of
gratitude is also due to Jane Schule and the Benedictine College li-
brary staff for their dedicated work, without which I would never
have had access to the raw materials necessary for this project.
Finally, I would never been able to undertake this project with-
out the total, continued support of my family, especially my wife and
parents. My mom and dad raised me in the Catholic faith, taught me
the importance of the church and her Magisterium, and provided
an environment where the discussion of genuine, critical questions
was seen as a way to fall more deeply in love with God. My wife, Jen,
has contributed more to this book than I can express, from chang-
ing diapers and cooking while I read and wrote, to proofreading the
entire manuscript, to serving as a formidable “devil’s advocate” to
cross-examine my words. I dedicate this book to her, to my parents,
and to my children. I pray that the present endeavor will contribute
to their good and to the realization of Pope Benedict’s vision for the
New Evangelization as the church seeks to reawaken a vital encoun-
ter between the faithful and God through the medium of his word.
Introduction
“How CAn ThaT Be in tHe BiBle?”
“How can that be in the Bible?” This question arises time and
again in the minds of Christians who undertake serious study of the
written word of God. When believers pose this question, often the
more pressing issues of life cause them to forget about it before they
are able to arrive at a satisfactory answer. Others pose it, do some
investigation, and eventually have to set it aside for want of a satisfy-
ing response. Some even lose their faith over it. Nevertheless, the
history of biblical exegesis is replete with attempts to reconcile con-
tentious texts with sound Christian doctrine.
Many of these endeavors have proven to be powerful and fruit-
ful. As a result, Christians who profess the doctrines of biblical in-
spiration and inerrancy tend not to bat an eye at the psalmist’s fre-
quent association of Yahweh with “the gods.” We typically do not
consider the possibility that the psalmist meant this literally, that
his portrait of the divine nature might entail elements of polytheism
which differ from or even contradict our own belief in the triune
God. Indeed, in light of divine revelation, we now know the “gods”
of which the psalmist speaks are not gods at all but rather demons
or inanimate objects we choose over and against the one true God.
This vindication of the truth and unity of scripture intuitively
rings true to the faithful Christian ear, but traditional interpreta-
tions often prove less convincing to believers today. When Psalm 137
declares blessed those who dash Babylonian infants against rocks,
1