In the Nicene Creed the phrase “rose again” appears related to Christ’s resurrection. Does this imply that there is more than one resurrection or is this some quirk in the translation?
Yes, it is more of a quirk in the translation and of how we speak in English. There is only one resurrection.
The English word “resurrection” comes from the similar word in Latin, “resurrexit” which can be translated “he arose” but more literally means “He stood up again,” for re=again and surrexit=he stood up. The Greek text of the Creed also uses this construction: ἀναστάντα (anastanta) means to stand up again, ana=again, stanta= to stand.
Thus when we render these concepts into English we use the word “again” to capture more the sense of the Latin and Greek texts, which speak of the resurrection in very physical terms. While in English we could simply say “He arose” or “He rose from the dead” but, in a sense this is abstract and doesn’t quite capture the Latin and Greek which emphasize the physical fact that Christ who was freely struck down in death is now standing up once again.
It is true that in English “again” can mean that someone has done something more than once, as in “He did it again,” implying that this is at least the second time he has done something. But “again” can also mean simply to return to a former state. As in “He is back home again,” meaning he who had left has now returned. It is this second sense of the word “again” that is meant when saying Jesus “rose again.” In other words, Jesus who once stood among us fully alive, is now doing so again.
Jesus drove out some demons into a herd of swine, which ran down the bluff, into the water and drowned. Could not such an action be construed as cruelty to animals?
Well, the pigs are not really the point of the story, and we ought not to get too focused on them. More to the point of the story is the authority of Jesus Christ to cast out demons.
Thus, one might respond to the cruelty charge, that the Lord God has the capacity and authority to do this to the pigs, just as you and I might go to our garden, uproot withered tomatoes and replace them with corn. Further, having authority over animals, we also lead pigs to slaughterhouses.
One might still argue that driving the demons into the pigs was an arbitrary and unnecessary act by Jesus. But perhaps the Lord has reasons. For example, he may have wished to inspire a holy fear in those who saw the action. It was surely a memorable action, and while the townsfolk initially reacted with fear, it would seem they later welcome Jesus back with faith (Mk 5:17‐20; 7:31). Hence, Jesus makes use of the animals to bring blessings to human beings, which is fitting.
Culturally, pigs were considered by the Jewish people to be unclean animals. Thus, the pigs also help to fittingly illustrate the uncleanness of demons, and the fate of those persisting in uncleanness.
Why does the Catholic Church and Catholic Bibles fail to use the upper case, that is capitalize, pronouns referring to the persons of the Trinity? Does not the Lord's Prayer say, “hallowed be Thy name?”
Capitalizing pronouns (e.g. he, him, his, you, your etc.) referring to the Blessed Trinity has not been a widespread practice in Christian tradition. In fact, these pronouns are never capitalized in the source documents. They are not capitalized in the Greek text of the Scriptures. Neither did St. Jerome capitalize them when he translated these texts into Latin Vulgate.
Even as the biblical texts were translated into English, the pronouns remained in the lower case. This is true of both Catholic and Protestant translation to the Bible. The Douai Reims Bible did not use them, neither did the King James. Neither do over thirty current or old translations that I consulted online.
Outside the Scriptures, official English translations of Church documents and texts do not use the upper case for the pronouns either. For example the English translation of the Catechism of the Council of Trent used lowercase, as does the current Catechism of the Catholic Church.
Thus we see that the use of the lowercase for pronouns, even pronouns referring to the Divine Persons are always in the lowercase, beginning with the very biblical text.
Some years ago, at least in English-speaking countries, there was a pious practice set up of using the upper case for pronouns referring to members of the Trinity. However this practice was neither widespread nor ancient.
As for God's name being holy, this is absolutely true. When referring to God by name, or proper title, we should capitalize these proper nouns. Thus, Father, Son and Holy Spirit are capitalized, as is the name of Jesus. But pronouns are not proper names, they are by definition, words that stand for, or point back to proper nouns.
One may well argue that such pronouns should be capitalized, but given the widespread and ancient practice to the contrary, one ought to be careful not to impugn motives of impiety for those who do not do so.
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