(Ciresi serves on the faculty of the Notre Dame Graduate School of Christendom College. This article courtesy of the Arlington Catholic Herald.)
This type of intellectual endeavor has a rich testimony in the components of sacred Scripture, Tradition and the magisterium. A brief survey from the first component, sacred Scripture, will provide a Biblical justification for “Sacred Studies.” Our focus will begin with the Old Testament, where the initial depositum fidei (deposit of faith) would progress through the New Testament and develop organically in the life of the Catholic Church (cf. Catechism nos. 53; 66; 75; 78; 84; 95).
One of the earliest books of the Holy Bible, Deuteronomy, emphasizes the injunction to mentally grasp and ponder the data revealed by God. Deuteronomy 6:4-7 reads, “Hear, O Israel: the LORD our God is one LORD, and you shall love the LORD your God with all your heart, with all your soul, and with all your might. And these words which I command you this day shall be upon your heart; and you shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise.” Notice that study is wed to meditation, implying that the discernment of revealed truth takes time, effort and patience. Numerous passages from the Old Testament “Historical books” continue this kind of exhortation to improve one’s knowledge of sacred truth (cf. Lv 26:3-6; Jos 1:7-8; 1 Kgs 2:1-4; 2 Chr 1:7-12; Ezr 7:25-26; Neh 8:1-8).
Arriving at the Psalms, we witness an illuminating section on possessing a familiarity with the saving truths communicated by God. Psalm 19:7-9 states, “the law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple; the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes.” The terms “law,” “testimony,” “precepts,” and “commandment” refer to that deposit of faith transmitted to us via oral proclamation (i.e. Tradition) and writing (i.e. Scripture). The Psalter makes precious claims for knowing this deposit: interior revival, acquired wisdom, personal joy and firm direction. It is reasonable to conclude that similar graces would flow from an interaction with divine revelation during and after the New Testament epoch. Additional verses from the Old Testament “Wisdom literature” testify to the appropriateness of learning God’s divine sayings (cf. Jb 36:10-12; Ps 1:1-3; Prv 1:1-6; Eccl 7:11-12; Wis 3:10-11; Sir 14:20-27).
Glancing at the Prophets, another validation is discovered on mental exertion and thoughtful reflection directed to the heavenly oracles from God. Hosea 4:1-2 is enlightening: “There is no faithfulness or kindness, and no knowledge of God in the land; there is swearing, lying, killing, stealing, and committing adultery.” The prophet makes the point that a nation’s moral health depends, to a certain degree, upon a cognizance of the ways of God. The lesson is that religious ignorance is no virtue, but a vice that harms not only the individual but also society. Further portions of the Old Testament “Prophetic works” encourage a rumination on the divine treasures revealed from on high (cf. Is 1:16; Bar 3:9-14; Ez 43:10-12; Mi 4:1-2; Zec 7:8-12; Mal 2:7).
This brief survey offers evidence that all three divisions of the Old Testament (i.e. History; Wisdom; Prophets) reveal a Scriptural warrant for studying the Faith. A future survey of the New Testament will show a perfect complement to the Old Testament concerning the practicality of studying the “holy things of God.” One final note: it is assumed that this intellectual formation will be conducted under the wise and necessary guidance of the magisterium of the Catholic Church (cf. Catechism nos. 85; 88; 100; 1783; 1785; 1794). A priest who can be sought as a spiritual director/confessor in this intellectual endeavor is invaluable.
