Author: Msgr. Charles Pope

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Veils Again – Colombo Cathedral Mandates the Use of Veil For Women

From Sri Lanka comes the following article:

Priests at St Lucia’s Cathedral in Colombo are insisting that young women cover their heads while at Mass. The move is part of a drive to have churchgoers dress appropriately during religious ceremonies.

Many Catholics have complained that churchgoers in Colombo turn up for services in short skirts, halter tops, low cut blouses and shorts. In a recent Sunday homily, Father John Paul Vinoth, ….a priest at the cathedral, said that modest dressing would help create an atmosphere that is more “conducive to a spiritual experience.”…..

“Modest dress is beginning to disappear,” said Father Anthony Victor Sosai, who is also vicar general of Mannar diocese….. noting that Hindu, Buddhist and Muslim places of worship have enforced a strict dress code for centuries.

Laypeople have also expressed concern over declining dress standards.

These are excerpts, the full article can be found HERE

[N.B. I am suffering from a rather bad stomach virus and all the unpleasantries that go with it. I hope you won’t mind if I recycle an old, but popular post on the issue of women and veils.  Perhaps some newer readers to the blog have never seen it. I should be back in shape tomorrow if this is one of those 24 hour things. ]

This blog post is not meant to be a directive discussion about what should be done. Rather an informative discussion about the meaning of head coverings for women in the past and how such customs might be interpreted now. We are not in the realm of liturgical law here just preference and custom.

What I’d like to do is to try and understand the meaning and purpose of a custom that, up until rather recently was quite widespread in the Western Church. The picture at the right was taken by LIFE Magazine in the early 1960s.

With the more frequent celebration of the Traditional Latin Mass, the use of the veil is also becoming more common. But even at the Latin Masses I celebrate, women exhibit diversity in this matter. Some wear the longer veil (mantilla) others a short veil. Others wear hats. Still others wear no head covering at all.

History – the wearing of a veil or hat for women seems to have been a fairly consistent practice in the Church in the West until fairly recently. Practices in the Eastern and Orthodox Churches have varied. Protestant denominations also show a wide diversity in this matter. The 1917 Code of Canon Law in the Catholic Church mandated that women wear a veil or head covering. Prior to 1917 there was no universal Law but it was customary in most places for women to wear some sort of head covering. The 1983 Code of Canon Law made no mention of this requirement and by the 1980s most women, at least here in America, had ceased to wear veils or hats anyway. Currently there is no binding rule and the custom in most places is no head covering at all.

Scripture – In Biblical Times women generally wore veils in any public setting and this would include the Synagogue. The clearest New Testament reference to women veiling or covering their head is from St. Paul:

But I want you to know that Christ is the head of every man, and a husband the head of his wife, and God the head of Christ. Any man who prays or prophesies with his head covered brings shame upon his head. But any woman who prays or prophesies with her head unveiled brings shame upon her head, for it is one and the same thing as if she had had her head shaved. For if a woman does not have her head veiled, she may as well have her hair cut off. But if it is shameful for a woman to have her hair cut off or her head shaved, then she should wear a veil. A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man. For man did not come from woman, but woman from man; nor was man created for woman, but woman for man; for this reason a woman should have a sign of authority on her head, because of the angels. Woman is not independent of man or man of woman in the Lord. For just as woman came from man, so man is born of woman; but all things are from God. Judge for yourselves: is it proper for a woman to pray to God with her head unveiled? Does not nature itself teach you that if a man wears his hair long it is a disgrace to him, whereas if a woman has long hair it is her glory, because long hair has been given (her) for a covering? But if anyone is inclined to be argumentative, we do not have such a custom, nor do the churches of God. (1 Cor 11:1-11)

This is clearly a complicated passage and has some unusual references. Paul seems to set forth four arguments as to why a woman should wear a veil.

1. Argument 1 – Paul clearly sees the veil a woman wears as a sign of her submission to her husband. He also seems to link it to modesty since his references to a woman’s hair cut short were references to the way prostitutes wore their hair and his reference to a shaved head was the punishment due an adultress. No matter how you look at it such arguments aren’t going to encourage a lot of women to wear a veil today. It is a true fact that the Scriptures consistently teach that a wife is to be submitted to her husband. I cannot and will not deny what God’s word says even though it is unpopular. However I will say that the same texts that tell a woman to be submitted tell the husband to have a great and abiding love for his wife. I have blogged on this “difficult” teaching on marriage elsewhere and would encourage you to read that blog post if you’re troubled or bothered by the submission texts. It is here:

2. Argument 2 – Regarding the Angels– Paul also sees a reason for women to wear veils “because of the angels.” This is a difficult reference to understand. There are numerous explanations I have read over the years. One of the less convincing ones is that the angels are somehow distracted by a woman’s beauty. Now the clergy might be 🙂 but it just doesn’t seem likely to me that the angels would have this problem. I think the more convincing argument is that St. Paul has Isaiah in mind who wrote: I saw the Lord seated on a high and lofty throne, with the train of his garment filling the temple. Seraphim were stationed above; each of them had six wings: with two they veiled their faces, with two they veiled their feet, and with two they hovered aloft.(Is 6:2-3). Hence the idea seems to be that since the angels veil their faces (heads) it is fitting for women to do the same. But then the question, why not a man too? And here also Paul supplies an aswer that is “difficult” for modern ears: A man, on the other hand, should not cover his head, because he is the image and glory of God, but woman is the glory of man. For man did not come from woman, but woman from man. In other words a man shares God’s glory immediately whereas a woman does as well but derivatively for she was formed from Adam’s wounded side. Alas this argument too will not likely cause a run on veil sales.

3. Argument 3 – The argument from “nature” – In effect Paul argues that since nature itself veils a woman with long hair and this is her glory that this also argues for her covering her head in Church. What is not clear is that, if nature has already provided this covering, why then should she cover her covering? I want to take up this notion of glory in my conclusion.

4. Argument 4- The Argument from Custom– This argument is pretty straight-forward: Paul says it is customary for a woman to cover her head when praying and, other things being equal, this custom should be followed. Paul goes on to assert that those who insist on doing differently are being “argumentative.” In effect he argues that for the sake of good order and to avoid controversy the custom should be followed. However, in calling it a custom, the text also seems to allow for a time like ours where the custom is different. Customs have stability but are not usually forever fixed. Hence, though some argue that wearing veils is a scriptural norm that women “must” follow today, the use of the word custom seems to permit of the possibility that it is not an unvarying norm we are dealing with here. Rather, it is a custom from that time that does not necessarily bind us today. This of course seems to be how the Church understands this text for she does not require head coverings for her daughters.

Conclusions –

1. That women are not required to wear veils today is clear in terms of Church Law. The argument that the Church is remiss in not requiring this of her daughters is hard to sustain when scriptures attach the word “custom” to the practice. There may be some local ordinances by bishop’s conferences but there is no universal Church law on this matter.

2. I will say however that I like veils and miss women wearing them. When I was a boy in the 1960s my mother and sister always wore their veils and so did all women in those days and I remember how modestly beautiful I found them to be. When I see women wear them today I have the same impression.

3. That said, a woman does not go to Church to please or impress me.

4. It is worth noting that a man is still forbidden to wear a hat in Church. If I see it I go to him and ask him to remove it. There a partial exception to the clergy who are permitted to wear birettas and to bishops who are to wear the miter. However, there are strict rules in this regard that any head cover is to be removed when they go to the altar. Hence, for men, the rule, or shall we say the custom, has not changed.

5. This leads me then to a possible understanding of the wearing of the veil for women and the uncovered head for the men that may be more useful to our times. Let’s call it The Argument from Humility.

For both men and women, humility before God is the real point of these customs. In the ancient world as now, women gloried in their hair and often gave great attention to it. St. Paul above, speaks of a woman’s hair as her glory. As a man I am not unappreciative of this glory. Women do wonderful things with their hair. As such their hair is part of their glory and, as St. Paul says it seems to suggest above it is appropriate to cover our glory before the presence of God.

As for men, in the ancient world and to some lesser extent now, hats often signified rank and membership. As such men displayed their rank and membership in organizations with pride in the hats they wore. Hence Paul tells them to uncover their heads and leave their worldly glories aside when coming before God. Today men still do some of this (esp. in the military) but men wear less hats in general. But when they do they are often boasting of allegiances to sports teams and the like. Likewise, some men who belong to fraternal organizations such as the various Catholic Knights groups often display ranks on their hats. We clergy do this as well to some extent with different color poms on birettas etc. Paul encourages all this to be left aside in Church. As for the clergy, though we may enter the Church with these ranked hats and insignia, we are to cast them aside when we go to the altar. Knights organizations are also directed to set down their hats when the Eucharistic prayer begins.

I do not advance this argument from humility to say women ought to cover their heads, for I would not require what the Church does not. But I offer the line of reasoning as a way to understand veiling in a way that is respectful of the modern setting, IF a woman chooses to use the veil. Since this is just a matter of custom then we are not necessarily required to understand its meaning in exactly the way St. Paul describes. Submission is biblical but it need not be the reason for the veil. Humility before God seems a more workable understanding especially since it can be seen to apply to both men and women in the way I have tried to set it forth.

There are an amazing number of styles when it comes to veils and mantillas: Mantillas online

This video gives some other reasons why a woman might wear a veil. I think it does a pretty good job of showing some of the traditions down through the centuries. However I think the video strays from what I have presented here in that it seems to indicate that women ought to wear the veil and that it is a matter of obedience. I do not think that is what the Church teaches in this regard. There can be many good reasons to wear the veil but I don’t think we can argue that obedience to a requirement is one of them.

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I Have a Dream….About the Pro-life March

It’s late January in Washington DC. A little snow, and surely a chill. But this time every year is also marked by the warmth of tens of thousands who come to DC for the March for Life. I have marched just about every year, except when I was sick or away from the city. My favorite year was 1985. There was record cold  that year. The day before had featured the second inauguration of President Ronald Reagan. However, the temperature for that inauguration morning was -4 Degrees Fahrenheit. Thus the swearing in moved inside the Capitol. The next day was just as cold and the snow was knee high, but the Pro-life March went off any way. We walked through the bitter cold and snow in testimony to life. The numbers were down but our spirits were high (and our pace was swift!).

Most years have escaped such bitter conditions but its nice to know that many of us march anyway even in the worst weather.

But I must say, I have longed for us to take a fresh look at the march. I have wondered if we could not perhaps do something to freshen it’s impact. We barely make the news anymore here in DC. and it’s always the same: the media says we have 30-70,000 and the March for life committee estimates over 100,000. Likewise the media always gives equal billing to the dozen or so counter-demonstrators that show up.

Another, more frustrating aspect is that every year the political speeches get longer and longer and the march starts later and later. What once began 1pm now often slips to as late as 2:30pm. 90% of the marchers can’t even hear the speeches anyway. I realize there is a political dimension to the march but frustrations do rise as we stand for a long period often in poor conditions.

I am not sure exactly what to do on a yearly basis to move the march back into the headlines but I do have a dream that we would pick a year, say two or three years into the future, and really pull all the stops  to give Washington a March they’d never forget. Here are the aspects of my dream:

  1. There are 78 million Catholics in this country according to recent Pew and Gallup Polls. If only 10% of them agreed to come to DC, that would be 7 million people filling the mall, the reflecting pool, the tidal basin area and even across the river to the Pentagon. Now I know that only 25% of Catholics really practice their faith in any meaningful way by coming to Church. But that’s still 19.5 million and if only 10% of them came we’d still have almost 2 million people here.
  2. Now how to get that many to come? Well, what if we invited the Pope to lead us? In thirty-eight years of marching  have we ever invited the Pope to personally summon us and promise to stand with us?
  3. Bring the Pope ! If our numbers did swell past 2 million I doubt we could actually march, but I can see the Pope on the steps of the US Capitol standing at the head of  two to three million people lamenting the legality of infanticide (aka abortion) and warning our nation that God’s justice cannot forever wait. Then I see him turn toward the Capitol, staff in hand and millions behind him. (Think of Moses before the Red Sea, staff in hand). And I hear the Pope in prophetic tones calling legislators to conversion, and insisting that the life must be respected. Insisting that it is shameful that the richest and most powerful land in this world cannot find the political courage and the moral fiber to end abortion, that the best it can offer women who face challenges in accepting life is a trip to the abortionist. Shame! Shame! Shame!
  4. The speech would have to be very carefully developed because in my dream this speech would need to rank right up there with Dr. Martin Luther King’s Speech in 1963. That was a speech full of hope to be sure but also a speech that indicated no compromise with injustice and insisted that America live up to its vision and do what was right. Not in some distant future, but today.
  5. Turnout goals – In the years and months leading up to the rally every Bishop would have goals to meet in terms of catechesis and turnout. Likewise every pastor. Dioceses closer to DC would have higher turnout goals, but every diocese would have to meet turnout goals and be publicly accountable.
  6. With this sort of turnout and the presence of the Pope we’d give Washington a March they’d never forget.

I realize that our present Pope (may he live forever) is up in years and that in three to five years he may be in no shape for such an arduous event. But the way these things go, the planning takes time. The point here is, let’s dream big! Let’s break all records! One for the books.  Let justice roll down like waters and righteousness like a mighty stream (Amos 5:24). Even if it takes years to plan, lets do it.

Do you have dream? Do you have ideas about the Pro-life March? How can we turn up the volume and wake the sleeping nation?

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Telling the Truth by Time and Money

It has been said that if we want to discover what we really value most we need to look honestly at what we spend our time and money on. Most Christians, if asked what they value most will answer, “God.”  But that is the expected answer. The truest answer can be found by looking at our calendars and spending habits.

Disclaimer – The text that follows makes use of the collective “we.” The use of this collective pronoun is not to be interpreted as the “absolute” as in “Every single one of us does this without exception.” Rather the collective “we” bespeaks a general human tendency that will, in fact vary from person to person. Hence not all of what you read may apply to you. Nothing should be taken personally. There is a saying, “If the shoe fits wear it. Otherwise, let it pass over you.” With this disclaimer in mind let’s look at how “we” make use of money and time and what this might saying about what we truly values and what our priorities truly are.

If we look to our spending habits we discover that, at least in the modern American setting, our greatest love is creature comforts and entertainment. Even the necessities we purchase like food, clothing and shelter are riddled with comfort.  For example we buy a lot of food that soothes and merely appeals to taste but is otherwise junk. We buy homes that do far more than shelter us, but feature vast entertainment areas, widescreen TVs, large open kitchens, great rooms, cathedral ceilings, pools and patios. Our clothes too must come in every variety, matching shoes and ensembles. Even our cars have plush and adjustable seats, and have entertainment centers installed to include: fine Bose sound, mp3 players, Satellite radio, even flat screen TVs that play movies. All of this adds a hefty price tag to our increasingly high and comfortable standard of living,  and we pay it!  It goes a long way to show how highly we value comfort and entertainment.

But as for God, he too easily gets the financial leftovers. We may spend hundreds of dollars at a fine restaurant, 20 to 30 dollars going to the movies, hundreds more to go to a cold wet stadium and watch football and eat over-priced hotdogs. We will plop down large amounts for video games and Wii accessories, and yet feel like a hero if we drop $10 in the collection plate instead of our usual $5. Never mind that Scripture says that God is to get the first 10% of our income (e.g. Malachi 3:8-12), the fact is, he usually gets the leftovers. After the mortgage, car note, cable bill, magazine subscription and credit card bill are paid, after all the impulse spending, we figure out what, if anything is left and from that give to God. But truth be told He doesn’t get paid upfront like the like Mr. Walmart, God gets the leftovers.

For things we really like, money is no object, Charge it! But giving to the Archbishop’s Lenten Appeal, or increasing our offertory to afford the new parish education building is considered an odious imposition and our soul cries out, “Not again?!” Catholic School education has surely gone up in price and that is a factor in the dropping enrollment but many Catholic families still manage to afford some pretty nice stuff.

The fact is we just don’t value God and the things of God like we value comfort and entertainment. It may be a hard truth but it’s right there in our spending habits, plain as day. At the end of the day our priorities are pretty plain.

And as for our time – here too the overall portrait is pretty bleak. The vast majority of Catholics give NO time to God at all.  3/4 s don’t even go to Mass. Quite certainly they don’t pray either on any regular basis, if at all. As for the 20-25% who do go to Mass God gets 45 – 60 minutes a week. But beyond that, how much does the average Catholic pray each day? How much time do they spend with Scripture or the study of their faith. To be fair, many Catholics do attend bible studies, adult ed and/or other Church activities, but many do none of this.

Time for everything else – Now, of course, everyone is busy in these stress filled times. But we find time for everything else. We find time to sleep and eat, time to watch our favorite shows. We find time for vacations and other diversions. Many people can spend hours shopping, watching sports games, movies and the like. But when it comes to prayer, study of the faith, teaching the faith to children, reading Scripture, or helping the poor…., well, you know, “I’m just so busy.”

At the football game everyone is excited when it goes into overtime. But if Mass runs long, there is irritation. Football is about a bag full of air being pitched around a field. But Mass is about eternal verities and soul-saving grace. But never mind, five hours on football is reasonable, but a Mass longer than 45 minutes is unreasonable.

The truth, as told by time,  is that many value leisure and worldly activities far more than God or the faith. We may wish to doubt this but it is written right into our calendars and the balance isn’t even close. For most people God gets nothing of their time, for some he gets an hour a week, only a very small percentage give more.

Disclaimer 2 – It is a true fact that we cannot spend all day in a chapel or give all our money to God. Most people have significant and serious obligations they must meet financially and temporally toward others. Meeting obligations IS part of our holiness. Yet most of us do have disposable income and leisure time. It is how we make use of these resources that we must most look to discover how highly God really ranks in our world.

Telling the truth by time and money remains very instructive for us. Very instructive indeed.

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Alabama Governor: "Only Christians are my Brothers." Is this Correct?

From CBS News comes the following story related to the question of Christian brotherhood. These are only excerpts the full story is HERE. In these excerpts, the original text is in black, bold, italics and my comments are in normal text red.

 Alabama Republican Governor Robert Bentley said….that he does not consider Americans who do not accept Jesus Christ as their savior to be his brothers and sisters.

Technically, and in the strict religious sense of the term, “brother,”  he is right. It is Baptism, incorporation into Christ, that makes us brethren. The Catechism of the Catholic Church says, Baptism constitutes the foundation of communion among all Christians, including those who are not yet in full communion with the Catholic Church: “For men who believe in Christ and have been properly baptized are put in some, though imperfect, communion with the Catholic Church. Justified by faith in Baptism, [they] are incorporated into Christ; they therefore have a right to be called Christians, and with good reason are accepted as brothers by the children of the Catholic Church.” “Baptism therefore constitutes the sacramental bond of unity existing among all who through it are reborn (CCC # 1271) 

However, Gov. Bentley is likely ill-advised to talk of this sort of thing in a civic setting where the term “brother” is not used in the strict religious sense. It is true that he spoke in a Baptist Church, (Dexter Ave Baptist) but the gathering was a civic gathering to Honor Dr. Martin Luther King for his Civil Rights legacy. In civil discourse, terms like “brothers and sisters” are more reflective of a common humanity and, to some extent, the notion of a shared citizenship. In the common expression “My fellow Americans” it will be noted that “fellow” is a synonym for “brother” or “common family member.”  It is important to understand how words are used and understood in different settings. Failing to do this can cause misunderstanding and give offense, as the Governor has done.

“There may be some people here today who do not have living within them the Holy Spirit,” Bentley said shortly after taking the oath of office….But if you have been adopted in God’s family like I have….It makes you and me brothers. And it makes you and me brother and sister.” Yes, perhaps in the strict religious sense the term that is true, but, as stated, there are other notions of brotherhood that are used and accepted outside religious circles that the Governor does not seem to recognize. While the unbaptized present may not be his religious brethren, they can be said to be brethren in the wider and more common, civic, and general  use of the term.

”Now I will have to say that, if we don’t have the same daddy, we’re not brothers and sisters,” he continued. “So anybody here today who has not accepted Jesus Christ as their savior, I’m telling you, you’re not my brother and you’re not my sister, and I want to be your brother.” Here too, some distinctions are in order. We can use the term “Father” for God in at least two senses.

In one sense he is Father, for He is the origin of all things. The Catechism of the Catholic Church says, In Israel, God is called “Father” inasmuch as he is Creator of the world. Even more, God is Father because of the covenant and the gift of the law to Israel, “his first-born son”. God is also called the Father of the king of Israel. Most especially he is “the Father of the poor”, of the orphaned and the widowed, who are under his loving protection. By calling God “Father”, the language of faith indicates two main things: that God is the first origin of everything and transcendent authority(CCC # 238-239). From this point of view we DO share a common “daddy” and all are made in the image and likeness of God.

In a second and religious sense however, no one knows the Father except the Son. Hence only Jesus is the Son of the Father in the truest and strictest sense. We therefore can only expereince God as Father  fully by being incorporated into Christ by baptism. Then, as members of Christ’s body, we share in Christ’s perfect sonship and experience God as Father in the truest and fullest sense. In this sense the Catechism states plainly, We can invoke God as “Father” because the Son of God made man has revealed him to us. In this Son, through Baptism, we are incorporated and adopted as sons of God (CCC # 2798). While this gives a certain gift, enjoyed only the baptized, the Catechism also reminds us: The baptized cannot pray to “our” Father without bringing before him all those for whom he gave his beloved Son. God’s love has no bounds, neither should our prayer….. [We pray] with and for all who do not yet know him, so that Christ may “gather into one the children of God.” (Jn 11:52)  God’s care for all men and for the whole of creation…should extend our prayer to the full breadth of love whenever we dare to say “our” Father. (CCC # 2793)  Hence the Governor’s final sentiment is a good one, in desiring all to be his brethren. But in failing to make proper distinctions and understand common from strict usage he unecessisarily offends.

American Atheists President David Silverman told Hotsheet that the comments were “bigoted” and show that Bentley “puts his Bible above the Constitution of the United States……Being the governor of all people means that you are a representative of all people. It certainly does not mean that you abuse your position to push your religion on people who differ from your faith.” It doesn’t seem fair to say he is pushing his religion on people. It was probably wrong for the Governor to make such acute religious remarks in a civic setting, but it does not mean he is pushing his religion.

The Anti-Defamation League, a Jewish rights group, also condemned the comments. “It is shocking that Governor Bentley would suggest that non-Christians are not worthy of the same love and respect he professes to have for the Christian community,”….His comments…. also raise serious questions as to whether non-Christians can expect to receive equal treatment during his tenure as governor.” Here too it doesn’t seem fair to interpret the Governor’s remarks as to “suggest that non-Christians are not worthy of the same love and respect he professes to have for the Christian community.” Even if his notions are flawed by being improperly distinguished, it does not follow that he considers others are not worthy etc. And while, the ADL leader is not wrong to have concerns about equal treatment under the Law, this is monitored through the political process and the balance of power. It is unlikely that any human being is wholly exempt from experiencing a special closeness to certain members of his constituency who share similar backgrounds. For example, a Jewish Governor would likely experience a special closeness to fellow Jews. However, whatever special affinity a Governor might feel, he must be judicious and even handed in his decisions. This is clear.  Frankly Governor Bentley was not very smart to voice his special affinity with Christians, even though it is likely and understandably there. There are just some things you shouldn’t say.

Nigut added: “Governor Bentley’s remarks suggest that he is determined to use his new position to proselytize for Christian conversion. If he does so, he is dancing dangerously close to a violation of the First Amendment of the U.S. Constitution, which forbids government from promoting the establishment of any religion.” This is fair enough. The Governor was acting in an official capacity at a swearing in,  and should not have engaged in this sort of sectarian reflection, articulated religious divisions  or expressed wishes for conversions. As a private citizen he is free to do so, but not as the Governor at a public and civic function. General expressions of prayer and support, commending the state to the care of God are all fine, and part of the American tradition. But extended comments about the theology of faith and baptism and the use of terms in their strict religious sense,  is going too far.

Bentley’s….communications director, Rebekah Caldwell Mason, told the Birmingham News, “He is the governor of all the people, Christians, non-Christians alike.” While Bentley, a deacon at a Baptist church, drew a distinction between Christians and non-Christians in his comments, he also said he was “color blind” and would represent all the people in his state.OK, fine. But the bottom line is that a lot of unnecssary things were said that ultimately required reassurances that would have been unnecessary had the Governor used a bit more prudence. His remarks were appropriate at a Catechism class, but not a swearing in where he was bound to be misunderstood.

Most of you who read this blog regularly know that I am a big believer in evangelization and think that all of us need to witness to Christ more than we currently do. That said, prudence is also necessary and the evangelizer will do well to know a bit of his audience and acknowledge the setting. Words and expressions, that may be properly understood in the Church setting, are not always the first way we speak to the secular world.  Further, beginning with what divides us is not always the best way to begin. Seeking common ground and building trust is often a more fruitful approach. Beginning by saying “Well you’re not really my brother and God really isn’t your Father” is not likely going to move the conversation very far. People tend to shut down or react upon this sort of talk. There are times to discuss our differences frankly, but not in this sort of setting.

Finally, there are some legitimate limits that civil officials should observe when acting in their official capacity. These days there are clearly too many limits imposed. But Governor Bentley went too far in his reflections and provoked more than he prophesied.

And now some pointers from the great evangelizer, Fr. Barron

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Concerns for Civility: What Do The Scriptures Teach Us?

There’s been a lot of talk about “civility” in the news. Unfortunately it is all wrapped up in politics and is currently being batted about as a thinly veiled political provocation. That is of course paradoxical to say the least (civility used as a kind of club)!  My hope is to avoid all the politics  here and try to focus on the biblical data related to civility. In the end, the scriptural texts strike a certain balance that may be helpful for us to consider, as we shall see.

The word “civility” dates back to about the mid 16th century and has an older meaning that referred to one who possessed  the quality of having been schooled in the humanities. In academic settings, debate, at least historically, was governed by a tendency to be highly nuanced, careful, cautious, formal and trained in rhetorical skill. It’s rules were also prone to refer to one’s opponents by honorary titles (Doctor, professor etc.)  and euphemisms such as “my worthy opponent.” Hence, as the word enters into ordinary usage it comes to mean speech or behavior that is polite, courteous, gentle and measured.

As one might guess, there are a lot of cultural variances in what is considered to be civil. And this insight is very important when we look at the biblical data of what constituted civil discourse. Frankly, the biblical world was far less dainty about discourse than we have become in 21st century America. The scriptures, to include the New Testament, are filled with vigorous discourse. Jesus  for example, really mixes it up with his opponents and even calls them names. We shall see more of this in a moment. But the scriptures also counsel charity and warn of unnecessarily angry speech. In the end a balance of the Scriptural witness to civility must be sought along with an appreciation of the cultural variables at work.

Let’s examine a few of the texts that counsel charity and a modern and American notion of civility:

  1. Words from a wise man’s mouth are gracious, but a fool is consumed by his own lips. (Eccl 10:12)
  2. The quiet words of the wise are more to be heeded than the shouts of a ruler of fools. (Eccles 9:17)
  3. Anyone who says to his brother, ‘Raca’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell.  (Matt 5:22)
  4. Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. (Eph 4:29)
  5. Fathers, do not provoke your children, lest they become discouraged (Col 3:21)
  6. With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers, this should not be (James 3:9-10)
  7. Everyone should be quick to listen, slow to speak and slow to become angry (James 1:19)
  8. Let your conversation be always full of grace, seasoned with salt, (Col 4:6)
  9. Therefore encourage one another and build each other up (1 Thess 5:11)
  10. But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips (Col 3:8)
  11. Let us therefore make every effort to do what leads to peace and to mutual edification (Rom 14:19)
  12. Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness ( Gal 6:1)
  13. Yet do not regard him as an enemy, but warn him as a brother. (2 Thess 3:15).
  14. Now instead, you ought to forgive and comfort [the repentant sinner], so that he will not be overwhelmed by excessive sorrow (2 Cor 2:7).

So, all these texts counsel a measured, charitable and edifying discourse. Name-calling and hateful or unnecessary expressions of anger are out of place. And this is a strong biblical tradition, especially in the New Testament.

But there are also strong contrasts to this instruction evident in the Biblical data as well. And, a lot of it from an unlikely source, Jesus.  Paul too who wrote many of the counsels above often manifests strident denunciations of his opponents and even members of the early Church. Consider some of the passages below, first by Jesus then by Paul and other Apostles:

  1. Jesus said, “You brood of vipers, how can you who are evil say anything good?” (Matthew 12:34).
  2. And Jesus turned on them and said, “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to. “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are. “Woe to you, blind guides!…..You strain out a gnat but swallow a camel. “Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. ….You hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean….And you say, ‘If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.’ So you testify against yourselves that you are the descendants of those who murdered the prophets. Fill up, then, the measure of the sin of your forefathers! “You snakes! You brood of vipers! How will you escape being condemned to hell?” (Matt 23 varia).
  3. Jesus said to them, “If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me….You belong to your father, the devil, and you want to carry out your father’s desire…..He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God.” (John 8:42-47)
  4. Jesus said, “Isaiah was right when he prophesied about you hypocrites; as it is written: “‘These people honor me with their lips, but their hearts are far from me (Mark 7:6)
  5. And Jesus  answered them, O faithless generation, how long am I to be with you? How long must I tolerate you!?  (Mark 9:19)
  6. Jesus said to the disciples, “If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!” (Matt 7:11)
  7. Jesus said to the crowd, “I do not accept praise from men, but I know you. I know that you do not have the love of God in your hearts. (Jn 5:41-42)
  8. So he made a whip out of cords, and drove all from the temple area, both sheep and cattle; he scattered the coins of the money changers and overturned their tables (John 2:15)
  9. Then Jesus replied, “Have I not chosen you, the Twelve? Yet one of you is a devil!” (John 6:70)
  10. Paul: O senseless Galatians, who hath bewitched you that you should not obey the truth,….As for those circumcisers , I wish they would go the whole way and emasculate themselves! (Galatians 3, 5)
  11. Paul against the false apostles: And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve. (2 Cor 11:11-14)
  12. Paul on the Cretans: Even one of their own prophets has said, “Cretans are always liars, evil brutes, lazy gluttons.” This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith (Titus 1:12-13)
  13. [Peter Against Dissenters:] Bold and arrogant, these men are not afraid to slander celestial beings….these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish…..They will be paid back with harm for the harm they have done….They are blots and blemishes, reveling in their pleasures while they feast with you With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed—an accursed brood!….Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud.” (2 Peter 2, varia)
  14. [Jude against dissenters] These dreamers pollute their own bodies, reject authority and slander celestial beings….these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals—these are the very things that destroy them. Woe to them! They have taken the way of Cain;….These men are blemishes at your love feasts, eating with you without the slightest qualm—shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted—twice dead. They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever…..These men are grumblers and fault finders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage. (Jude 1:varia)

Now, most of the passages above would violate modern norms about civil discourse. Are they sinful? They are God’s word! And yet, they seem rather shocking to modern ears. Imagine getting into your time machine and going to hear Jesus denounce the crowds and calling them children of the devil. It really blows a 21 Century mind

I want to suggest to you that these sorts of quotes go a long way to illustrate the cultural dimension of what it means to be civil. The bottom line is that there is a great deal of variability in what people consider civil discourse. In some cultures  there is a greater tolerance for anger. I remember dating an Italian girl for a brief time back in college. I remember being at her house and how she and her mother could really go at it with a heated debate (usually in Italian – Mama Mia!). But no sooner had they very intensely argued over some particular point, say  of preparing the meal,  than they were just fine, as if nothing had happened. Angry discourse was more “normal” for them.Even in this country there are regional differences about civility. In New York and Boston, edgy comments and passionate interruptive  debate are common.  But in the upper Midwest and parts of the Deep South conversation is more gentle and reserved.

At the time of Jesus angry discourse was apparently quite “normal” for, as we see,  Jesus himself engages in a lot of it, even calling them names like, “Hypocrites.” “Brood of Vipers,” “Liars,” “Wicked” etc.  Yet, the same scriptures that record these facts about Jesus also  teach that he never sinned. Hence, at that time such terms were not considered sinful to utter.

Jesus also engaged in prophetic actions like overturning the tables in the temple courts. No one said he’d done wrong,  they just wondered where he got the authority to do this (cf Mark 11:28). In that culture prophets did things like this. No one liked it,  but just like our culture tolerates some degree of civil disobedience, even reveres it, Jesus’ culture  expected things like this from prophets.

Careful –Now be careful here. I am not saying it is OK for us to talk like this because Jesus did. We do not live then, we live now, and in our culture such dialogue is almost never acceptable. There ARE cultural norms we have to respect to remain in the realm of Charity. Exactly how to define civility in every instance is not always clear. An old answer to these hard to define things is “I know when I see it.” So perhaps it is more art than science to define civility. But clearly, we tend today, to prefer a gentler discourse.

On the other hand we also tend to be a little thin-skinned and hyper-sensitive. And the paradoxical result of insisting on greater civility is that we are so easily “outraged” (one of the more overused words in English today). We take offense where none is intended and we easily presume that the very act of disagreeing is somehow arrogant, intentionally hurtful or even hateful. We seem so easily provoked and quick to be offended. All of this escalates anger further and charges of hate and intolerance go back and forth where there is simply sincere disagreement.

Balance – The Scriptures give us two balanced reminders. First  that we should speak the truth in love,  and with compassion and understanding. But it also portrays to us a time when people had thicker skin and were less hyper-sensitive and anxious in the presence of disagreement. We can learn from both biblical traditions. The biblical formula seems to be “clarity” with “charity,” the truth with a balance of toughness and tenderness. Perhaps an old saying comes to mind: Say what you mean, mean what you say, but don’t say it mean.

Here are two videos that display the zeal of Jesus and a bit of his anger. The Passages depicted are John 6 and John 8.

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The Gift of the African American Catholic Tradition

Most of you who read here regularly know that I’ve spent most of my 22 years of priesthood ministering in the African American Parishes here in Washington DC. (Here’s a picture of our choir on the right). On this holiday in which we honor the legacy of Dr. Martin Luther King, I want to say that I have received rich blessing from the heritage of African Americans whose culture still retains deep roots in the sacred, and in draws richly upon biblical norms of trust, liberation from sin, justice and most importantly, the lively experience of God’s immanent presence.

I would like to share a few of the things I have learned and experienced over the years. I will focus primarily with the liturgical experience. I can only say a little about each point but hope. Even still this is a long post, perhaps the holiday will permit you more time to read it. Despite the inadequacy of my words, I hope that you will grasp the rich wisdom and sacred tradition that I have been privileged to experience. I do not claim that what I share is true of every African American Catholic, for they are not a monolith and there is appreciation of numerous liturgical traditions. But collectively, as a community, these are widely shared values.

1. Expectation – Great expectations are brought to the liturgical moment. Most of my parishioners come to Mass expecting to be moved, changed, and transformed. It is expected that God, the Holy Spirit, will show up and that He will do great and wonderful things. Prior to Mass there is an air of anticipation as the parishioners gather. Some call this “The Hum.” The expectation is palpable, and parishioners both want and expect a deep experience of God. They look forward to the songs of praise that are about to be sung, and are prayerfully expectant of a good sermon where they will “get a word” from the Lord. As we shall see, there is little anxiety about time or the need to rush and hurry. This is God’s time and He is about to go to work.

2. All about God – Gospel music is a central facet of most African American parishes. Yet, to be clear, a wide variety of music is sung in most such parishes to include: spirituals, traditional hymns, classical music, and both traditional and modern Gospel music. One of the glories of musical repertoire of the African American Parishes is that it is almost exclusively focused on God and what He is doing. We have remarked here before how much modern Catholic music is far too focused on us, who we are, and what we are doing. Not so in the gospel music tradition where God is invariably the theme. In an anthropocentric time, this is a refreshing stream from which to draw. You may have whatever feelings you have about the style of Gospel music, but the bottom line is that it is about God. One song says, God is a good God, he is great God, he can do anything but fail. Another says, God and God alone! Another songs says, God never fails! And on and on. Even when we mention ourselves it is only to remember God: We’ve come this far by faith, Leaning on the Lord, trusting in his holy word, He’s never failed me yet!

3. The Primacy of Joy – A serene and joyful spirit is at the heart of African American worship. The Church is a bride, not a widow and God is good! Even in difficult times we ought to praise the Lord. Psalm 34 says, I will bless the Lord at all times, his praise shall continually be in my mouth. An old African American says goes:  Praise the Lord anyhow!

Joy is manifest in many ways in African American Worship: clapping during the singing, stepping and swaying, uplifted hands, spontaneous acclamations, even an occasional stamping of the foot!

It is a strange thing to look at some Catholic Masses see what appears to be more a funeral than a wedding. Sour faced saints and bored believers. Now, to be sure, people manifest piety in different ways. Even in the African American parishes not everyone is on their feet as the choir sings powerfully. But in the end we ought to manifest some glimmer of joy rather than to look like we’ve just sucked a lemon.

Joy is a great gift and it is present in abundance in African American worship. St. Paul says, Rejoice in the Lord always, again I say it, rejoice! Your graciousness should be known to all (Phil 4:4-5). A gospel song says, Joy, Joy, God’s great joy. Joy, joy, down in my soul. Sweet, beautiful, soul saving joy, oh, joy, joy in my soul!

4. Time – This is God’s time. Earthly time is largely suspended in the African American experience of the Mass. Masses often go substantially longer than the average Catholic parish. At the African American parishes where I have served, the “High Mass” usually goes two hours. Even the Low masses run at about an hour and fifteen minutes.

In most typical and suburban Catholic parishes there is a rule that Mass is to go 45 minutes to an hour. If things start to run long there are nervous, even angry glances at watches and the like. Sermons are to be 7 to 10 minutes. Further, many take communion and go right out the door.

Not so in the African American parishes where the notion of time is more relaxed. It may be that the Holy Spirit puts it on a soloist to take up the refrain of a song yet one more time. There’s often an expression that comes from the congregation: “Take your time,” or “sing on!” This is God’s time and He will do what He will do.

Most African American congregations are also famous for lingering after the service. Here too another expression comes to mind: Take your time leaving. In the end, Mass is one of the highlights of the week. Why rush through it? Savor the moment. A song says, We’re standing on holy ground.

5. Creativity and freedom in the Spirit: African American Catholic Worship is careful to follow the norms for Mass but exhibits an appreciation for creativity and docility to the Holy Spirit. This is especially evident in music. It is rare that a soloist sings the notes of a song exactly as written. (The exception to this would be when classical music is Sung). Rather, liberty is taken as the choir, soloists, the organist, and director are all open to what and where the Spirit leads.

There is deep appreciation for this spontaneity and it is seen as a manifestation of the Holy Spirit interacting with the gifts in the community. A gospel song says, Over my head, I hear music in the air, There must be a God somewhere!  This is also a history to this which stretches back to slave times. Those who were enslaved enjoyed very little freedom. But on Sundays they would gather in hush harbors and secluded locations. They would often take up the hymns they had heard from the European tradition but adapt them. In so doing they expressed their freedom in the Lord. The spirituals too are remarkably creative, manifesting a genius of both word and song. They also admit of a wide variety of interpretations and different verses are swapped in and out at the will of the singers.

All of this creativity leads to a great pregnancy and expectation in the liturgy. Who knows what God will do? There are moments of great delight and a sense that this is all in God’s hand.

It also gives a different understanding to the presence of applause in the liturgy. Many rightly lament that, in certain settings, applause creates the notion of performance rather than worship. But in the African American setting applause is an act of praise to God, thanking him for this manifestation of the Spirit. This is made evident by the fact that the congregation most often applauds even after the songs that it sings together. This is not a self-congratulation but is an act of praise to God. The psalms say, Clap your hands, all you nations; shout to God with cries of joy(eg Ps 47)

6. The Preaching moment – Sermons are usually longer in the African American Parishes. At the High Mass the sermon is usually one half an hour. There is great expectation on the part of the congregation in terms of the homily and a great interest in spending time with the Word of God. It is expected that the preacher will not only seek to inform the congregation but celebrate the liberating reality of the Word that is proclaimed. The word of God does not just inform, it performs and it transforms. The preacher is invited, and expected, not just to preach the “what,” but also the “so what,”  and the “now what.”

These expectations have surely challenged me over the years to be powerfully aware of the majesty of God’s word and to look deeper into its meaning and experience its truthand reality in my life. Only then can I really preach with the power and authority that God’s Word deserves. In order to preach with authority, I have to know the author.

There is also, with more time,  the luxury to really dig into a passage and analyze all the lines. Many of you who read this blog have read my Sunday Sermon outlines and note that I usually break open the whole text rather than just draw a thought or idea and preach that. The longer format permits the preacher to examine the stages and steps often set forth by a gospel passage and following the passage line by line. This is a great luxury for me that most of my brother priests don’t have.

And I am not alone in the preaching moment. One of the glories of the African American preaching tradition is that the congregation has a central role in the preaching moment. It begins with their expectation. I know that they are praying and supportive of me as I begin. They really want to hear a word and spend some time with it.  There is very little of the tense, looking at the watch, “let’s get thing over with”  attitude that is sometimes manifest in Catholic parishes. This is a moment to be savored.

Then too, those well schooled in the tradition know how engage the congregation explicitly in the preaching moment. The priest or deacon will do this by taking up the tradition of “call-response” wherein he calls forth a familiar response from the congregation and invites acclamations: Somebody say Amen… Amen! Is there a witness in this house? God is good!….All the time!  The preacher might also build a litany and invite response. Perhaps he will announce: Just say “I’ll rise!” And then begin: Trials and Troubles? (I’ll rise!) Sufferings and Setbacks? (I’ll rise), dangers and difficulties (I’ll rise!).  And so he builds on the theme and includes the congregation.

The congregation too takes its rightful role in crafting the homily moment through spontaneous acclamations: Amen!…Well?!….Go on preacher!….Help him Lord….Make it plain preacher! And so forth. Likewise there can be spontaneous applause and shouts as well as laughter and even some oos and ahhs.

7. Jesus is here right now – There is a profound sense in African American Catholic Worship of the presence of the Lord Jesus Christ in every liturgy. Most traditional Anglo-Saxon Catholics prefer to express their faith in the true presence through silent adoration, bowed heads, and folded hands. But the African American tradition, though not excluding such forms, also expresses this faith through exuberant joy in the Lord’s presence and cultivates a celebratory experience that this is holy ground, that I am in the Lord’s house and that he is here. Songs at communion include texts that acknowledge this in more experiential an immanent than theological and transcendent. Songs like, Jesus is here right now, I received the Living God and my heart is filled with joy, Now behold the Lamb, Taste and see the goodness of the Lord!, Come now and feed our weary souls.

8. Permission – it is a stereotype to think that every African American likes only gospel music, wants to shout out at homilies and get excited at Mass. There is a whole range of personalities expressed and experienced at Mass. Some are happy and expressive, others quiet and reserved. A wide variety of preferences and liturgical expressions exist. At my parish we even have a monthly Traditional Latin Mass that is well attended followed by Eucharistic Adoration.

What makes African American worship diverse and expressive is the concept of permission. Not everyone is required to clap rhythmically at songs, but there is permission to do so. Not everyone is responsive during homilies but there is permission. Not everyone gets to their feet as the choir sings powerfully, but there is permission to do so. Hence there is a wonderful balance between permission but no pressure.

In some parishes I know, if someone started to get happy in the pew, the ushers would arrive before long and give the bum’s rush. Not so in the African American Parishes where permission exists for a wide variety of expression. This also allows God the Holy Spirit to be sovereign. Surely there are some limits, but the boundaries are broader and more gracious. A song says, There’s plenty good room in my Father’s Kingdom!

9. Trust – a key theme of the African American Culture is trust in God. This has come from a long history of oppression but also the experience that God can make a way out of no way and do anything but fail. Gospel music and the spirituals are replete with calls to a trusting and confident faith. One song says, God never fails. Another song says, Blessed Assurance!  Another says, Victory is mine.  Another says, Whatever my lot thou hast taught me to say It is well with my soul, it is well.  Another says, Joy comes in the morning, troubles don’t last always. Another says,  He may not come when you want him, but he’s always on time. And on and on…..

These songs of trust and assurance were very important for me in my 35th year of life when I suffered a nervous breakdown and slipped into a major depression with anxiety attacks. This parish literally help sing me back to health.

10. Sober about sin, Confident of Grace to overcome – Some of my brother priests are surprised when they hear my homilies, and say to me that they could not get away with saying some of the things I do in their parishes. This is especially with frank discussion about sin. But good, solid, biblical preaching is appreciated in the African American Tradition and it is understood that the Lord has a lot to say about sin that is plain and unambiguous.

There is also a legacy of gospel music and the Spirituals which speaks frankly but creatively about sin and its relation to redemption. One song says,  I once was lost in sin but Jesus took me in. Another says, I was sinking deep in sin far from the peaceful shore. Very deeply stained within, sinking to rise no more. But the Master of the sea heard my despairing cry and from the water lifted me. Love lifted me. When nothing else could help, love lifted me. A spiritual says, I would not be a sinner, I’ll tell you the reason why. I’m afraid my Lord might call my name and I wouldn’t be ready to die. Another says, Satan wears a hypocrite’s shoe, If you don’t watch he’ll slip it on you. Another says,  Some go to church for to sing and shout, before six months they’s all tuned out., Another song says,  Where Shall I be when the last trumpet sounds? Another says, Sign me up for the Christian jubilee, write my name on the roll. I want to be ready when Jesus comes. Another song says, I’ve got to fast and pray, stay in his narrow way, keep my life clean each and every day. I want to go with him when he comes back, I come too far and I’ll never turn back !  So sin is real but so is grace to liberate us. A song says, I’m not what I want to be but I’m not what I used to be, a wonderful change has come over me.

These are just a few lessons I have learned from my parishioners over the years. African American Catholics have important gifts to share with the wider Church as you can see. On this Birthday Observance of Dr. Martin Luther King, Jr. I want to be sure to express my gratitude for the this gift of culture and tradition and for the gift that every parishioner has been to me. I have learned far more than I have ever preached and come to know by experience that encountering Christ does not just happen from the Priest to the faithful, but also from the faithful to the priest. Birthdays celebrate the gift of  human life and the gift of the human person. I have much to celebrate.

 Here are some videos from the tradition:

Here is a dramatic re-enactment of a sermon by Vernon Johns, a prophetic preacher in the black tradition from the early 1950s. Here he is trying to rouse a fearful congregation to stand up to lynching and police brutality that was taking place in Birmingham at that time. He paved the way for Dr. Martin Luther King who succeeded him as Pastor. Note in this clip how the spoken word gives way to the sung word. Preaching in the Black Church is always a shared effort.

Here’s a gospel song about trust:

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Who is Jesus Christ? A Meditation on the Gospel of the Second Sunday of the Year

As Ordinary time (tempus per anum) opens up, the lectionary continues to “introduce” Christ to us. Last week he was baptized obtained many gifts for us as he was manifested by the Father.

 This week is a continuation of sorts as John the Baptist elaborates on Who Jesus is. John’s words are brief but they are packed with Christological teaching. In this Gospel we learn at least five things about Jesus. He learn that he is prefigured,  pre-existent, pre-eminent, powerful and the presence of God. Let’s look at each one.

1. Prefigured – The text says, John the Baptist saw Jesus coming toward him and said, “Behold, the Lamb of God, who takes away the sin of the world. Now, unless you know the history of this moment, it seems a little odd. A full grown man approaches John the Baptist and he says, Look! There is the Lamb of God.

But for those who know the scriptures John is really answering a question that was asked by Isaac some 1800 years prior to this event. Abraham has received from God a strange and terrible command that he take his son to Mt. Moriah (present day Jerusalem) and there offer him in sacrifice. As they arrive at the foot of Moriah, here is where we join the Genesis text:

And Abraham took the wood of the burnt offering, and laid it on Isaac his son; and he took in his hand the fire and the knife. So they went both of them together. And Isaac said to his father Abraham, “My father!” And he said, “Here am I, my son.” He said, “Behold, the fire and the wood; but where is the lamb for a burnt offering?” Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they went both of them together. (Gen 22:6ff).

Do you get it? A promised son has wood laid upon his shoulder and is made to carry it up a hillside, the same hillside where “Golgotha” will one day be found. There, on the top of that hill he is to be laid on the wood and killed. Sound familiar? Of course, it is a prefigurement of Christ, or a “type” of Christ.  Things are starting to look grim for Isaac who gets nervous and says, “Daddy – where is the Lamb?” You know the rest of the story. It is true that there was a ram caught in the thicket which God provided that day, but that ram pointed to Christ.

And so the question, “Where is the Lamb?”  wafted up on the breeze  and got repeated down through the generations. Some five hundred years later at the end of the Egyptian slavery the blood of the lamb also protected Isaac’s descendants from death. And every Passover the question was still asked, where is the Lamb, referring to the Passover lamb. Here too, the Passover lamb was but a symbol, a prefigurement of Christ.

Now, standing on the banks of the Jordan John the Baptist answers Isaac’s questions repeated down through the centuries: “Where is the Lamb?” “Look! There is the Lamb of God!” So the first thing we learn of Christ is that he was prefigured, here and in many other places in the Old Testament.

2. Pre-existent – The text says, He is the one of whom I said,  ‘A man is coming after me who ranks ahead of me because he existed before me.’  Now this too is a strange thing for a man to say about his younger cousin. Jesus was born six months after John the Baptist, yet John says, he existed before me.  But John is clearly teaching us here of Christ’s pre-existence. Before his assuming a human nature, Jesus existed eternally with the Father. There never was a time when Jesus the Son was not. He is eternally begotten by the Father, he existed before all ages.  Scripture says of him:  for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities ‑‑ all things were created through him and for him.  He is before all things, and in him all things hold together. (Col 1:16) Likewise,  In the beginning was the Word, and the Word was with God, and the Word was God.  He was in the beginning with God;  all things were made through him, and without him was not anything made that was made. (John 1:1). And yet again, Jesus himself said, Your father Abraham rejoiced that he was to see my day; he saw it and was glad.”  The Jews then said to him, “You are not yet fifty years old, and have you seen Abraham?”  Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.”  (John 8:56)

3.  Pre-eminent  – The text says I did not know him, but the reason why I came baptizing with water  was that he might be made known to Israel.” In effect John is saying,  I exist for him. My purpose is to reveal him. He must increase, but I must decrease (John 3:30)  Jesus is greater than John or any prophet or any world leader. Jesus is the Groom, John is but the best man.

4. Powerful – The text says, John testified further, saying, “I saw the Spirit come down like a dove from heaven and remain upon him. I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the Holy Spirit.’  The baptism of John could only announce repentance and call for it. But it could not truly wash away sins. The Baptism of Jesus can. Even more, it does not only take away sins but Jesus’ Baptism also confers the Holy Spirit. We are thus given a whole new life. Sin is taken away and in its place grace upon grace is given. Grace to restore us, renew us and refashion us. Grace that equips, empowers and enables us. Grace that sanctifies, gives sonship and seals us with the Holy Spirit. All this is in fulfillment of Ezekiel  36:25ff which says  I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you.  A new heart I will give you, and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh.  And I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances. Scripture also says, But to all who received him, who believed in his name, he gave power to become the children of God; (Jn 1:12)

5. Presence of God – the text says, Now I have seen and testified that he is the Son of God.” Jesus would say elsewhere, To see me is to have seen the Father, the Father and I are one (John 14:9) As the Son of God, he manifests the Father, he is the presence of God in this world. He shares fully in the one divine essence and as Son shows us the Father. He is the presence of God among us.

So here in a brief passage are five important teachings about Jesus Christ. He has existed forever, was prefigured in the Old Testament, has priority above and beyond anyone we know or think important, he has the power not only to save us from sin but to give us the very life of God, and as Son of God, He is God, and thus is God’s very presence among us. He is not just the man from Galilee, he is very God from Heaven.

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Life is Worth Living: On the Strength and Resilience of the Human Person

One of the rights our modern age demands is the right to declare that certain lives are not worth living. In utero testing sometimes reveals the possibility or even the certainty of birth defects. Abortion is often recommended to mothers who carry “defective” children and sometimes that recommendation becomes pressure. It is said that almost 90% of families who receive a poor pre-natal diagnosis choose to abort.

And yet there are so many stories of people who have overcome enormous obstacles and who live full and rich lives. Some are missing limbs, others are blind, still others struggle with disease. Some have overcome poverty and injustice, others paralyzing accidents or great tragedies. And they are living witnesses to us that we ought never be the judge of what lives are worthwhile and what lives are “not worth”  living. It is true that none of us would wish to be born missing limbs, or blind or in poverty, or with chronic conditions. But we must reverence those who are, learn to appreciate their gifts, and summon them to courage and greatness.

We must declare with great certitude that there is no such thing as a life not worth living. We say this not as some politically correct slogan but rather with firm conviction that every human life is willed by God. We were willed before we were made for the Scriptures say, “Before I ever formed you in the womb I knew and I appointed you…” (Jer 1:4). None of us is an accident nor are our gifts and apparent deficits mistakes. We exist as we are, the way we are for a purpose, a purpose for us and for others. We all have an irreplaceable role in God’s kingdom and show forth aspect of His glory uniquely. Every human life is intended and is worth living because God says so by the very fact that we exist.

If this past week has taught us anything it is that the human person is sacred and that life is something worth living and worth fighting for. There was death, but there was also heroism. There are also those who, despite serious injury, have fought to come back and seek recovery. Further, there are those who join them in the medical profession and in their families who also struggle and fight to bring them that healing. This is resilience, this is strength, this is the truth that life is worth living.

The following videos show forth the resilience of the human person and give powerful witness to the fact that life is worth living. You may not have time to view them all now but I hope you’ll come back and see them all. That is why I post this over a weekend. Despite trials and setbacks all these individuals show forth the power and glory of God working though our human struggles. We might not choose the struggles they have for ourselves but we need to see that their lives are full and proclaim the dignity and resilience of the human person.

Here is the story of John Bramblitt who, though blind is a fine painter indeed.

Here is the story of Abby & Brittany, Conjoined twins born in 1990. The title of the video is “Joined for Life.” Abby says at the end of the video, “The best thing in the world about being conjoined twins is that there’s always someone to talk to and you’re never alone.”

Here’s the story of Nick Vujicic a man with no arms or legs who is a motivational speaker. He likes to say that he went from having a life without limbs to a life without limits.

I have posted this video of Patrick Henry Hughes before. Blind and crippled from birth he manifests a profound musical ability.