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  Brendan D. Towell

Reconsiderations:
​A Collection of
Thoughts & Reflections

Personal musings on a wide-range of topics & interests. Posts vary therefore in both theme, depth, & length (also in frequency). Some posts are more professional, while others will be more casual. My publications with the National Catholic Register can be accessed via their website. Enjoy! 

​A Gospel for the Conclave: Obedience, Love, and the Petrine Office

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While my “favorite” Gospel is Luke’s (for personal reasons), one of my all-time favorite Gospel passages was proclaimed today, on the Third Sunday of Easter (Year C): John 21:1–19.

I couldn’t help but reflect on how this passage is the perfect one to meditate on as the College of Cardinals prepares to seal the doors of the Conclave this Wednesday (May 7th). This Gospel is so rich in the way it presents the relationship between Jesus and St. Peter—and, by extension, the Lord’s ongoing relationship with Peter’s successors: the popes.
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I offer a brief exegetical breakdown of some key moments in the Gospel, which I hope readers will take to heart and prayerfully reflect on. If you missed Mass, I encourage you to read the passage first HERE.

The Boat as the Church

The “boat” has long symbolized the Church. The apostles are out fishing but catching nothing—until they accept direction and obey the Lord by casting their nets in a new way. Then they have a bountiful catch. So too, our next pope must be obedient to the call and instruction of Jesus. It’s no coincidence that the word obedient comes from the Latin ob-audire, meaning "to listen to."

Peter’s Eagerness and His Clothes

Once Jesus is identified as the one giving instruction from the shore, notice Peter’s curious reaction—he “tucked in his garment” (depending on the translation) before jumping into the water. He doesn’t strip down to avoid getting wet. Instead, he remains clothed and rushes to Jesus.

In Scripture, nakedness often symbolizes shame, going all the way back to Adam in Genesis. But Peter, unlike Adam, is not naked before the Lord. He is clothed—albeit soaking wet—and unashamed. I also love the immediacy of Peter’s response. Once he realizes it’s Jesus, he acts without hesitation. One can only hope the next pope is just as eager to “jump” into action in the name of Christ.

153 Fish and the Mission of the Church

Any time Scripture offers an oddly specific number, pay attention! The number of fish hauled in is recorded as 153. Why that number?

Scholars note that 153 was believed to be the number of known fish species in the ancient world at the time. The author of John likely chose this figure to show that Christ’s universal (catholic) Church is meant for all people. Every “kind” is welcome. Everyone is invited to the feast.

This is a beautiful detail often overlooked by the average congregant.

And notice who hauls in the net - Peter, by himself. Earlier in the passage, the apostles as a group can’t bring in the net, but Peter is the one who draws all the fish to Christ. And “the net was not torn.”

Indeed, it is the pope (more so then any other bishop) who has the particular responsibility of drawing us to Christ and keeping us united to Him. And when he does so with an authentic and faithful heart, the Church will not be torn apart. We will remain as one.

“Do You Love Me?” – A Deeper Look at the Greek

At the end of the Gospel, we get a fascinating exchange between Jesus and Peter that often gets flattened in English translation.

In Koine Greek, the language of the New Testament, there are multiple words for “love.” In English, we only have one—so the subtlety in this dialogue is often lost.

Too often, we read this simply as a threefold affirmation of love to counter Peter’s threefold denial. And while that’s certainly part of the meaning, there’s more going on.

Let’s define the two key Greek words used:
ἀγαπάω (agapáō): Divine, selfless, unconditional love


φιλέω (philéō): Brotherly affection or friendship


Here’s how the conversation unfolds:

First Time (v.15)
 Jesus: "Simon, son of John, do you love (ἀγαπᾷς) me more than these?"
 Peter: "Yes, Lord, you know that I love (φιλῶ) you."

Second Time (v.16)
 Jesus: "Simon, son of John, do you love (ἀγαπᾷς) me?"
 Peter: "Yes, Lord, you know that I love (φιλῶ) you."

Third Time (v.17)
 Jesus: "Simon, son of John, do you love (φιλῶ) me?"
 Peter was grieved and replied: "Lord, you know everything; you know that I love (φιλῶ) you."

Many scholars suggest that Jesus is gently guiding Peter (and his successors) from a place of overconfidence to a humbler, more grounded love. The final shift (when Jesus uses philéō) shows that Jesus meets Peter where he is, emotionally and spiritually.

The message is clear: even imperfect love, if sincere, is enough.

A Prayer for the Next Pope

As the College of Cardinals gathers this week, my hope is that they are attentive to the Holy Spirit and choose a faithful successor to St. Peter - one who will gather, feed, tend to, and defend Christ’s flock.

May he love Christ, not just with lofty words, but with real action. May he, like Peter, jump into the water fully clothed and unashamed, ready to serve.
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Chronological Snobbery: A reminder of the importance of a Liberal Arts Education

7/10/2023

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Over the course of my teaching career I have received my fair share of feedback and criticism from my students. Thankfully, most of it has been positive, however even the negative feedback is helpful for an educator. Regardless of the format of the feedback forms, I will say that the “comment section” is consistently the most revealing. I have found that affording teenage boys (in my specific instance) the opportunity to anonymously comment on one of their teachers, will supply you with a brutal form of honesty more helpful than any peer evaluation. One of the most recurring points mentioned within the open comment section was how genuinely surprised my students were to find that a Theology class could actually be relevant in their lives today. 
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A common initial assumption from many students in my classes is that because subjects like Theology or Philosophy have been around for centuries, they are not as trustable as some of the more modern scientific disciplines.  The content is seen as irrelevant at best, or unprovable (and therefore untrue) at worst. Students have been so intellectually and culturally conditioned to believe that unless something can be scientifically “proven,” it likely cannot be “known” and certainly cannot be “true.” This is not just an issue for theological studies, but for the Liberal Arts as a whole. Anything that isn’t clearly labeled “contemporary” in their eyes is seen as antiquated, and consequently, unworthy of their attention. C. S. Lewis, arguably the most influential Christian writer in the 20th Century, called this bias “Chronological Snobbery.” In his autobiographical work, Surprised by Joy, Lewis goes on to define this prejudice as “the uncritical acceptance of the intellectual climate of our own age and the assumption that whatever has gone out of date is on that count discredited.”

If this all sounds a bit abstract, I assure you it is not. Think for a moment of the student who asks, “But what does learning this have to do with me now?” Sound familiar, fellow educators? Parents? This line of questioning is inevitable, but what I suppose I found most striking was hearing feedback from upperclassmen which seemed to show a gradual logical maturity was beginning to take root. I began to read more comments which indicated to me that this partiality in favor of the modern was not as widespread as I had perhaps assumed. Nevertheless, the adage “out with the old and in with the new,” is still very influential in certain educational circles and school administrations. While arguments can be made for this line of thinking in certain areas of education (such as the use of technology to communicate and engage students) it is most certainly untrue in many other areas – especially the realm of ideas and moral values; two of the bedrocks of a strong Liberal Arts education. 

We must remind our young people that although the modern sciences and new technologies have provided us with monumental breakthroughs and discoveries which have enhanced human civilization, there are many scientifically unprovable truths we can all reasonably hold to. Indeed, we should celebrate the Scientific Method and all that it has helped us to know and understand. However, we must also remind teens that although science can tell you the type of paint Michelangelo used on the ceiling of the Sistine Chapel, it cannot tell you why it is beautiful. Science can give you the breakdown of the elements of the parchment and the ink which was used to compose the Constitution, but it cannot tell you what freedom and liberty mean to the oppressed. By itself science cannot draw any ethical distinctions between consensual sex and rape. You can observe, hypothesize, test, and draw conclusions about the biological and socioemotional changes which occur whenever human beings interact, but you cannot explain (in strictly scientific terms) what it means to love someone. 

Plato taught us long ago that there is more to our reality than simply the empirical sciences and the physical world; there is a metaphysical reality which can be both understood and articulated through the Liberal Arts. To become Chronological Snobs in education would be to follow only the latest fads and favor only those subjects we are told are “on the cutting edge.” In so doing we would be severing our students from the richness of so many ancient disciplines, thinkers, and ideas (sometimes called a “Cut Flowers Culture”). Literature, art, music, theater, language, philosophy, history, and theology are legitimate paths to knowledge and we must let these paths to knowledge, paired with all that technology and the sciences have to offer, lead our students and children to wisdom and truth. 

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