https://berquistcourse.com/course/theology/9-sacred-scripture/Recent content in 1. Sacred Scripture on The Duane Berquist LecturesHugoenThu, 12 May 2016 00:00:00 +0000https://berquistcourse.com/course/theology/9-sacred-scripture/001-eternal-life-as-our-end-jude-dei-verbum-and-thomass-division/Thu, 12 May 2016 00:00:00 +0000https://berquistcourse.com/course/theology/9-sacred-scripture/001-eternal-life-as-our-end-jude-dei-verbum-and-thomass-division/Berquist opens in prayer and asks how Scripture and tradition name our final end—eternal life, the beatific vision, seeing God as He is—tracing the order of faith, hope, and charity through Jude’s epistle, John 17, and the proemium of Dei Verbum, with care for the different senses of “before and after” that govern that order. He then reviews the history of biblical scholarship through Leo XIII’s Providentissimus Deus, honoring patristic and medieval exegetes, before turning to St. Thomas’s prologue to his commentary on John, where the Old and New Testaments are divided by law and grace, and the New Testament further divided into Gospels, Pauline epistles, and the remaining apostolic writings. He closes by comparing this Thomistic scheme to paragraphs 18–20 of Dei Verbum, showing how closely the Council’s account of the New Testament follows Aquinas’s threefold division.https://berquistcourse.com/course/theology/9-sacred-scripture/002-dividing-the-four-gospels-and-the-fourteen-epistles-of-st/Thu, 12 May 2016 00:00:00 +0000https://berquistcourse.com/course/theology/9-sacred-scripture/002-dividing-the-four-gospels-and-the-fourteen-epistles-of-st/Berquist works through Aquinas’s prologue divisions of the four Gospels and the fourteen Epistles of St. Paul, showing how Thomas repeatedly nests these groups into three-plus-one or three-plus-three-plus-one structures. In the Gospels this pattern tracks Christ’s human and divine natures; in the Epistles it tracks grace as found in the Head, the principal members, and the mystical body. Berquist draws parallel three-and-one divisions from Aristotle’s Poetics, Shakespeare, the Summa Contra Gentiles, and natural cycles like the seasons, illustrating a general logical principle for dividing sets of four. He closes by weighing where to take future classes—the Secunda Pars on faith, hope, and charity, more of the Tertia Pars, or a return to philosophy.