Author: Msgr. Charles Pope

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Was the Black Community Targeted by the Abortion Industry?

June is Abortion Awareness Month in the African American Community. It is a tragic and curious fact that just over 30% of the abortions in this country are performed on African American women. But the African American community is only 12% of the US population. This means of course that the Black population is strongly over-represented in terms of abortion deaths. Hence the need for an abortion awareness month in the Black Community. Recent statistics from the Guttmacher institute indicate that  1784 Black children are killed by abortion every day in the USA.

Why are African American children five times more likely to die by abortion than white children? Like all sociological phenomena, one simple explanation is not enough. Surely the breakdown of the Black family structure is a factor. High poverty rates must also be influential. Others explain that women in poverty often have less access to contraceptives and other “health-care” that might help prevent “unwanted” pregnancies. But others also note that the Black community was historically targeted by Planned Parenthood and other abortion providers. Currently 78% of Planned parenthood clinics are  located in minority neighborhoods. I would like to take a brief look at this historical phenomenon.

Margaret Sanger’s “Negro Project” – I do not propose to give a complete description of the origins of Planned Parenthood. You can read a more through description of that history here: Margaret Sanger and the “Negro Project” and here: The Pivot of Civilization . But fundamentally Planned Parenthood’s founder, Margaret Sanger was a believer in Eugenics. This was a theory that held that certain races of the human family were inherently inferior and that they should be eliminated from the gene pool through the use of contraceptives, sterilization and even abortion. Doing this would help “purify” the human race of undesirable traits (negative eugenics).

Where were these undesirable traits found in the human gene pool that Eugenicists sought to minimize or remove? You guessed it, darker skinned peoples such as African Americans, Gypsies, and various indigenous peoples had these “undesirable” traits, tended to live in poverty and were targeted for reduction and elimination by the eugenics movement. The movement became quite widespread by the 1930s and influenced Adolf Hitler in his genocidal programs.

Here in America a chief proponent of eugenics was Margaret Sanger. In 1922 Sanger wrote against outreach to the poor since it caused them merely to become more numerous:

The most serious charge that can be brought against modern “benevolence” is that it encourages the perpetuation of defectives, delinquents and dependents. These are the most dangerous elements in the world community, the most devastating curse on human progress and expression (from page 108 of her book The Pivot of Civilization).

In 1926 she began to propose sterilization for those who were “unfit”:

It now remains for the U.S. government to set a sensible example to the world by offering a bonus or yearly pension to all obviously unfit parents who allow themselves to be sterilized by harmless and scientific means. In this way the moron and the diseased would have no posterity to inherit their unhappy condition. The number of the feeble-minded would decrease and a heavy burden would be lifted from the shoulders of the fit (in the Birth Control Review Oct. 1926).

The Eugenics movement used the word “moron” to describe those caught in the cycle of poverty and attributed their inability to escape that cycle as evidence of their inferior genes and poorer mental capacity. By 1929 she chose to target African Americans especially for her “benevolent” outreach establishing her first clinic in Harlem. By 1939 she began her “Negro Project”  establishing clinics and locating them especially in poorer neighborhoods to “encourage” Blacks and other poor people to reproduce less. The distribution of contraceptives was her primary strategy.  She saw Black ministers as “useful” in her campaign and rather infamously wrote to her Regional Director Dr. Clarence Gamble:

The minister’s work is also important and he should be trained, perhaps by the Federation as to our ideals and the goal that we hope to reach. We do not want word to go out that we want to exterminate the Negro population, and the minister is the man who can straighten out that idea if it ever occurs to any of their more rebellious members (Letter to Gamble, Dec 10, 1939).

After World War II the Eugenics movement was discredited so Margaret Sanger adjusted her rhetoric and spoke of trying to “help the poor” and of “promoting better health” but the method, the plan and the targeted groups remained the same. Today it is instructive to note that the usual location of Planned Parenthood Clinics remains largely poor Black and Latino neighborhoods. After 1973 Planned Parenthood added to its arsenal by becoming the largest provider of abortions in this country.

Was Sanger successful? Well, as noted, African Americans are 12% of the American Population. But just over 30% of abortions are performed on Black women. Some conclude to moral problems in the Black Community. Others conclude that the Black Community has been targeted. You decide. Today as noted, 78% of Planned Parenthood clinics are located in minority neighborhoods.

In an interesting twist of fate, Whites and Northern Europeans (races that Sanger and the Eugenics movement would have considered most “fit”) bought into contraception in a big way after 1965 and now themselves face a kind of demographic implosion. Meanwhile many “Third World” races and nations (considered by Sanger and the Eugenics movement as “inferior”) are now set to demographically dominate the world. I have written of the demographic implosion of Europe here: Contraception is Suicide

As stated above, the high rate of abortion in the Black Community is likely complicated and surely cannot be reduced to one thing. But the targeting of the Black Community cannot be dismissed as a factor. The quotes from the distant past might be dismissed by some. But the current location of most Abortion “Clinics” in Black and Latino neighborhoods cannot be so easily dismissed.

The trailer is below and features a series of quotes from proponents of Eugenics (Sanger among them) in the early half of the 20th Century. Make sure you have a strong stomach before you watch since the quotes are ugly and horrible examples of racism that has thankfully and hopefully has abated to a large degree.

Here is another video that effectively addresses abortion using a hip hop format:

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In Defense of the Use of Military Imagery in the Church

Last week in the blog I penned what was intended as a humorous post based on a video which asked: Is the Church a Cruise Ship or a Battleship?  The video rather humorously depicts how many people want their parish to be like a cruise ship: comfortable, pleasant, with a popular captain and crew, fundamentally existing to please me and serve my needs. The video, and I as well, tweaked this point of view by going to the other end of the spectrum insofar as ocean-going vessels are concerned and suggested that the image of battleship might be more appropriate. In such a ship, my comfort and good pleasure is less the focus. Mission, noble purpose, being well equipped, and effectively engaging the spiritual battle against the world, the flesh and the devil  are more the focus in a battleship image.

Now, as is often the case when any military imagery is used, some of the commenters took offense, or were alarmed at what the use of such imagery might lead to. I want to address some of the concerns in this regard and make something of a defense for the long tradition of military metaphors for the Christian life and by extension the Church.

To begin, lets be clear, the primary Biblical images of the Church are the Bride of Christ and the Body of Christ. Every other image is subordinate to these. But that said the Church can be compared to many things, all of which convey some truth. To say that the Church is like a battleship does not deny the principle images of Body and Bride any more than saying the Church is like a ship, an ark, a family, or a garden, or colony of bees for that matter. All of these images might capture some aspect of the Church worth consideration. A few of the comments from last week suggested that the metaphor of a battleship somehow precluded other images such as Bride and Body. It  does not. One metaphor does not preclude another. “King Jesus has a garden full of diverse flowers”  and each of them has something to say, something to teach that does not cancel the others.

But the specific concern for some seems to be military images per se. Back in January when I wrote of priests as soldiers and more recently last week, commenters had some of the following concerns:

  • I find your militaristic and pugilistic imagery not only off-putting, but bordering on un-Christian.
  • The church should have nothing to do with the military. War and all that comes with it are evil and unnecessary. The church a living body, not a machine like the military would want to treat it. The analogy is insufficient…..
  • Boats figure frequently in the Gospels in the ministry of Jesus–but none of them are battleships. Jesus rode in the fishing boats….Jesus was also pretty clearly opposed to the occasionally militant ideas of his (often obtuse) disciples…..peoples’ desire to make Jesus or His Church into a militaristic organization are hard pressed to find their justification in anything but the weak human desire to impose violence as a supposed solution to evil…..

Now, to be clear, the use of the image of a battleship is not to make the Church a militaristic organization. She is not, she is the Bride of Christ and also his body. But the Church and the Christian can and do have qualities LIKE a soldier or instrument of Battle. Paul for example refers to the Word of God as a sword and says that the Christian should be equipped like a soldier:

Therefore, put on the armor of God, that you may be able to resist on the evil day and, having done everything, to hold your ground. So stand fast with your loins girded in truth, clothed with righteousness as a breastplate, and your feet shod in readiness for the gospel of peace. In all circumstances, hold faith as a shield, to quench all (the) flaming arrows of the evil one.  And take the helmet of salvation and the sword of the Spirit, which is the word of God. (Eph 6:13-17)

Now Paul, while using military images is not calling for violent action. Rather he is saying that,  like a soldier equipped for battle,  a Christian should realize that he too is in a spiritual battle which requires the weaponry of the truth, righteousness, faith, serenity, confidence of salvation, and the Word of God for his sword.

To me military imagery evokes things like discipline, honor, duty, self-sacrifice, laying down ones life for one’s friends, obedience, authority, chain of command, and the like. Christian tradition is rich with military themes. One of the great hymns for the martyrs is “Deus Tuorum Militum” (Oh God of thy soldiers). The beautiful hymn “For all the saints has this line: “And when the strife is fierce, the warfare long, steals on the ear a distant triumph song, and hearts are brave again and arms are strong! Alleluia.” Another line says “The golden evening brightens in the west, soon, soon to faithful warriors cometh rest….” The Protestant tradition also features songs like “Onward Christian Soldiers” and “I am On the Battlefield for my Lord.” When Pope Benedict visited the White House the “Battle Hymn of the Republic” was sung and that hymn is in almost every Catholic Hymnal. The hymn bespeaks the necessity of engaging the great struggle for justice and freedom and links it to the great battle described in the Book of Revelation between Christ and Satan:  He is trampling out the vintage where the grapes of wrath are stored; He hath loosed the fateful lightning of His terrible swift sword: His truth is marching on….

The Church Militant – Then too, one of the most traditional references in the Church’s lexicon of herself  on earth is the “Church Militant.”  The Church in heaven is the Church Triumphant. The Church in Purgatory is the Church suffering.  But the Church here on earth is the Church Militant. In other words the Church here on earth is engaged in a great battle,  still. She battles against error and sin, she shed the light of the truth to a world that prefers the darkness and snatches souls from Satan’s grasp in a great battle. In the Easter Sequence Hymn the battle waged by Christ and continued through his mystical Body is described in this way: Mors et vita duello. Conflixere mirando, dux vitae mortuus, regnat vivus (Death and life have clashed in a wondrous battle, The king of life dies, yet reigns (now) alive). The Church militant continues to experience the unfolding of this great paschal mystery as she, by God’s grace makes daring raids into Satan’s stronghold and leads souls to freedom and victory. Her weapons are the truth of God’s Word, the healing and powerful sacraments and intrepid evangelical souls who witness to the truth and proclaim it to the world. Yes, the Church is surely in a great battle. The Hymn “The Church’s One Foundation”  describes this battle as thus:

Mid toil and tribulation, and tumult of her war,
she waits the consummation,of peace forevermore;
till, with the vision glorious, her longing eyes are blest,
and the great church victorious, shall be the church at rest.

Then too is one of the principle prayers of the Church which invokes the great leader of the Host (a word which means “army”) of Angels:

Saint Michael the Archangel, defend us in battle.
Be our protection against the wickedness and snares of the devil.
May God rebuke him, we humbly pray;
and do Thou, O Prince of the Heavenly Host –
by the Divine Power of God –
cast into hell, satan and all the evil spirits,
who roam throughout the world seeking the ruin of souls.

In all these images and expressions it is clear that they do not mean that the Church should buy jeeps and tanks or any worldly weaponry. But the images of battle are invoked to remind the Christian to have the virtues of the solider and to be aware that a battle is taking place all around us that requires sober vigilance and properly discerned action.

The Church for her part has a a key role in summoning Christians to enter the battle (the conflixere mirando) by defining clearly the crucial battles that much be waged on a multi-front war. As St. Paul warns, If the trumpet does not sound a clear call, who will get ready for battle? (1 Cor 14:8). He exhorts Timothy to “Fight the Good fight” (1 Tim 6:12).  He also distinguishes our warfare in these words:

For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ. And we will be ready to punish every act of disobedience, once your obedience is complete. (1 Cor 10:3-6)

Hence, In defense of military imagery I invoke long Christian Tradition, the witness of Scripture and the fittingness of the imagery to describe the life of the Christian and also the  Church. While distinctions are important as have been made above, it remains a true fact that we are in a great battle and as such, a spiritualized understanding of the soldier, weapons and battle are both fitting and essential. As with any imagery, one is free to make use of it as it suits them. There may be some who find such imagery less helpful. But there are many who find it encouraging and truthful. It ought not be excluded as a category, image or metaphor  in the Church’s self understanding.

And there was war in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. But he was not strong enough, and they lost their place in heaven. The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him….When the dragon saw that he had been hurled to the earth, he pursued the woman who had given birth to the male child..from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. But the earth helped the woman by opening its mouth and swallowing the river that the dragon had spewed out of his mouth. Then the dragon was enraged at the woman and went off to make war against the rest of her offspring—those who obey God’s commandments and hold to the testimony of Jesus(Rev 12, selectae)

Thanks to Cynthia BC  for pointing me to this video: Onward, Christian soldiers, Marching as to war, With the cross of Jesus Going on before. Christ, the royal Master, Leads against the Foe; Forward into battle See His banners go! Onward, Christian soldiers, Marching as to war, With the cross of Jesus Going on before!

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Praying for a Broken and Humble Heart: A Meditation on Love of the Sinful Woman (Luke 7)

The Lord links our love for him in terms of our awareness of our sin and our experiencing of having been forgiven: But the one to whom little is forgiven, loves little (Luke 7:47)

I. The Pharisaical Problem – He said this in the house of a Pharisee named Simon. Now the Pharisees had reduced holiness to the observance of a rather precise and technical code of 613 precepts. Many of these were minor observances such at the purifying of jugs and cups, following a “Kosher” diet, and observing a myriad of Sabbath rules. Others were more weighty, involving fasts and prayer observances, paying tithes etc. But I hope you can see the absurdity of reducing holiness to a code of a mere 613 precepts. Jesus often excoriated the Pharisees for their intricate observances of the minute details while they neglected weightier matters of justice and failed to love others, see them as brethren or lift a finger to help them find God. Instead they were famous for simply writing off others with scorn and regarding them with contempt. Their arrogance troubled Jesus greatly.

At the heart of their self deception was the notion that they could be righteous on their own, that sin was something that did not touch them. They were “self-righteous.” That is, they considered themselves to be righteous on their own and that by simple human effort they had eradicated sin and were free of it. Again, it is hoped that you can see the absurdity of this. But notice that the delusion first involved a severely dumbed-down notion of holiness, reducing the matter to 613 rules. Then, if you try and put a little effort, presto – you’re “holy,”  righteous, and without sin.

The Sadducees, the scribes and other Temple leaders also had similar minimalist notions. A rather memorable interaction took place between Jesus and one of the Scribes in Luke 10. They were discussing the Commandment to Love God and your neighbor as yourself. In effect the Scribe, like a true lawyer, wants to minimize the whole thing and keep the commandment manageable so as Luke reports: But because he wished to justify himself, he said to Jesus, “And who is my neighbor?”(Lk 10:29). Notice, he wanted  to justify himself. This is want is meant by the notion of self-righteousness, to be righteous by my own power. But in order to pull off the self justification he first needs to make the loving of one’s neighbor more minimal and manageable. So he enters into a negotiation of sorts with Jesus to dumb down  the whole thing. Jesus does not take the bait but goes on to tell his famous Parable of the Good Samaritan which teaches that my neighbor whom  I must love is an expansive category that leaps beyond, family, local community, even nation. But here was the Pharisaical, tendency also shared by the Sadducees, Scribes and Temple Leaders: I can be holy on my own, I can be without sin if I just follow a set of rules. If that is the case, who needs a savior? Who needs Jesus? Who needs God to save him? It is the law which saves and all I have to do is follow it in the narrowest and most restricted sense and I am sinless. Or so they thought.

II. Our Personal Participation in the Problem  – Now, before you rush to scoff at the Pharisees be careful on two counts.

1. The Pharisees were a large religious group in Israel and like any large religious group there were varying interpretations and experiences of the Pharisee philosophy. Not every one was as cartoonishly absurd in their thinking as I have described. Some were however (e.g. in Luke above, and Simon the Pharisee in today’s Gospel) and all the members of the Pharisee movement had the tendencies described due to their minimalistic notions of holiness.

2. But more importantly don’t rush to scoff because we have ourselves  have become very Pharisaical in modern times. There is a widespread tendency today to exonerate ourselves from sin or at least to diminish any notion that we are a sinner. We have done this in several ways.

First, we have been through a long period in the Church where clergy and catechists have soft-pedaled sin. Talking about sin sin was “negative” and we should be more “positive.” After all if we talk about sin too much “people might get angry or hurt and we want our parish to be a warm and welcoming community.” Or so the thinking goes.

Second, there is the tendency to evade responsibility. “I’m not responsible, my mother dropped me on my head when I was two…..I need therapy, I went to public school etc. .”  This may be true but it does not mean we have no sin.

Third, and perhaps the most Pharisaical thing we have done is to reduce holiness to “being nice.” All that matters in the end is that we’re “nice.” Go ahead and shack up, fornicate, skip Mass, dissent from any number of Biblical and Church teachings, have numerous divorces, and be unforgiving of your family members (after all that’s a “private” matter). But as long as you’re “generally a nice person” everything is OK.  At least the Pharisees had 613 rules. We have only one: “be nice.”  Now here too I do not say this of everyone. But in a very widespread way we are like the Pharisees, completely out of touch with our sinfulness and desperate need for God’s mercy. “What me a sinner? – How dare you! I am basically a good (i.e. nice) person” as though that were all that mattered.  Or so the thinking goes. And let a priest or deacon get in a pulpit and talk tough about sin to some congregations and watch the letters go off to the Bishop or the priest be called negative.

III. Our Prescribed Perspective – In today’s Gospel Jesus tells a Parable about two people who had a debt which neither could repay. Note carefully, neither could repay. That is to say, both were sinners and neither one can save them self of be righteous on their own. The debt is beyond their ability. One had a large debt, the other a smaller one. It is a true fact that some on this planet are greater sinners than others. Moral equivalency is wrong. Mother Teresa was surely more holy than Joseph Stalin. (Nevertheless, even Mother Teresa had a debt she couldn’t pay and would be the first to affirm that she was a sinner in need of God’s great mercy). Now since neither of the people in the parable  could repay they both sought mercy. Who is more grateful? Obviously the one who was forgiven the larger amount.

The paradoxical font of love – But pay attention to the way Jesus words it: “Which of them loves him [the creditor] more?” (Lk 7:42). The one who love more is the one who is forgiven more. This is why today’s dismissal of sin is so serious. In effect we deny or minimize our debt and the result is that we love God less. Notice that, while many sectors of the Church have soft-pedaled any preaching about sin and emphasized a self-esteem message, our Churches have emptied. Only 27% of Catholics go to Mass in this country. It is worse in Europe. Obviously love for God has grown cold. As we have lost touch with our debt, we have less love for  the one who alone can forgive it. We no longer seek him and we love him only tepidly and in a distant manner. Jesus says it plainly (and it would seem with sadness):  But the one to whom little is forgiven, loves little (Luke 7:47)

Pray for a broken and humble heart, a heart to know the astonishing debt of our own sin. It is a paradox but it is true: we have to grasp the bad news of sin before we can rejoice in the good news of forgiveness and redemption. Before we can really love the One who alone can save us, we have to know how difficult we are to love. You and I must pray for the grace to finally have it dawn on us that “The Son of God died for me….not because I was good or nice, but because I was bad and in desperate shape.” Only when we really experience this mercy is our heart broken and humble enough to really love the Lord.  But the one to whom little is forgiven, loves little (Luke 7:47)

I am mindful of an old Gospel song that says, “I really Love the Lord! You don’t know what he’s done for me! Gave me the victory. I really love the Lord!”

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Music to Long By: A Brief Meditation on Palestrina’s”Sicut Cervus”

Last week I pondered the highly spiritual and almost charismatic quality of Gregorian Chant, which, in its fully developed elaborations and melismas captures a deep sighing and yearning for God. It is a kind of singing in tongues which draws the worshipper into deep worship of a contemplative kind. The “long”  elaborations express a “longing” of the soul for deep union with God. 

The great tradition of Renaissance Polyphony also shows forth a lot of this longing. Some have traced the origins of the polyphony to a kind of musical representation of an ancient philosophy known as the “music of the spheres.” The Ancient Greek Philosophy of Plato, Pythagoras  and many others had been “rediscovered” in the Middle Ages. Among the cosmological theories they advanced was that as the planets swept through the solar system they each made a perfect tone that together created a wonderful and perfect celestial harmony. In the 16th Century Kepler and others reintroduced this ancient cosmology. This may have been one of factors that influenced the sound of Renaissance Polyphony which captured the sounds of heaven and brought them to earth for the faithful to contemplate and pray with. Much of it is highly mystical and can assist deep prayer and express great longing for God.

One of the great musical masterpieces of the Church is Palestrina’s Sicut Cervus (Like the deer that yearns). The song beautifully depicts a musical “sigh” As the notes soar the longing builds and you can hear the choir giving an almost perfect expression of the human yearning for God . The song comes to a peaceful end on a note of hope that one day we shall see God. The text of this song is from Psalm 42:1. Here is the text and then the translation: 

Sicut cervus desiderat ad fontes aquarum,ita desiderat anima mea ad te, Deus.

As the deer longs for running water, so longs my soul for you, O God. 

 Enjoy this musical masterpiece that so beautifully captures our longing and sigh along with the choir which is The Cathedral Singers Directed by Richard Proulx (RIP).

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From Simply Sentimental to Strong and Sure: Pondering the Devotion to the Sacred Heart of Jesus

I must say that in the past I was not always as on board as I should have been when it came to the feast of the Sacred Heart. As I man I have struggled especially with some of the Sacred Heart images of past years, especially from the 1940s into the 1970s that frankly made Jesus look like a bearded lady. Deep red lips, baby soft skin,  and a “come-hither” look, head tilted in a rather feminine manner and the long slender fingers and strangely bent wrists all seemed too feminine for me. See for example here: Sacred Heart. Frankly the feminized portrayal of Jesus made me cringe. “Maybe this works for some,” I thought, ” But not for me.” Women are beautiful but men shouldn’t look like women.

Then too, the whole notion of the heart has become rather distorted. The heart is largely thought of by most as the domain of sentimental feelings, and of romance. Stronger Biblical notions of the heart were lost in favor of these sentimental and romantic ones.  So there Jesus was pointing to heart, to indicate his Love but I experienced it through the current notion of sentiment and romance. While the true teaching on the Sacred Heart was much richer and proper, the version that reached me was distorted and had little appeal for me.

In recent years I have tried to recover a more proper notion of the Feast of the Sacred Heart. I have done this by coming to understand the heart in a more Biblical way. I have also done this by learning to understand the heart of Christ in a stronger way that is more helpful for me.

Recovering a more Biblical understanding of the heart – In celebrating the heart of the Lord Jesus, we ought to see it in a more Biblical way. In the Biblical world the heart did not exclude feelings but feelings were more located in the gut. Things such as tenderness, mercy, love and emotions were spoken of in terms more visceral than we are comfortable with today. Most of our modern translations do not literally render the Hebrew and Greek references which speak of the “bowels of mercy”  in God or in the human person.  Most modern translations render the Hebrew “bowels of mercy” as “tender mercy” and expressions such as “my bowels are moved within me” as “My heart is moved within me.” We just don’t talk about bowels today in polite company!

I say this to indicate that for the Biblical writers, feeling, sentiment, mercy and so forth were not usually located in the heart but elsewhere. You can see this if you get a rather literal rendering of the Hebrew and Greek such as the Douay Rheims or Young’s Literal Translation  and refer to passages such as this: Gen 43:30; 1 Kings 3:26; Song 5:4; Is 63:15; Jer 31:20; Lam 2″11; 2 Cr 6:12; Phil 1:8; Phil 2:1; Col 3:12 etc. While feelings such as anxiety, fear, romance, tenderness etc. were pondered in the heart their real “place” was shifted down one level to the “gut” or viscera. We do have some vestiges of these ancient notions in expressions like “gut reaction” or “butterflies in my stomach.”

So what then IS the biblical notion of the heart? While not wholly excluding feelings, the “Heart” in the scriptures is the deepest part of us where we “live.” It is where we deliberate, where our memories and thoughts are. It is where we process feelings and events. It is where we ponder what to do and decide. It is where we reflect and consider the direction of our life and most deeply understand who we are and how we are related to God and others. It is the place of our decisions and where we set priorities. In short is it the place where “I am” in the deepest sense. Most moderns locate this in the brain (or mind, a word that the Scriptures often use for a similar understanding) but the ancients located all this in the heart.

A broader and stronger notion of the heart – Hence, as we ponder the Heart of Christ on this feast of the Sacred Heart we do not wholly exclude his tender feelings for us. But we must also broaden our notions of what it means to celebrate the Heart of Christ. The Heart of Christ is where he lives and is most essentially His very self. Hence his human heart is a heart that first of all worships and obeys his Father. It is in his heart that he ponders his Father’s will and sets out to obey it. It was in his heart that he set his face like flint for Jerusalem (Lk 9:51) and said to this apostles, “the world must know that I love the Father and that I do just as the Father has commanded me” (John 14:31). It is in his heart that he decides to lay down his life for us: No one takes it from me, but I lay it down on my own. I have power to lay it down, and power to take it up again. This command I have received from my Father (Jn 10:18). Isaiah had said of Jesus: Oblatus est quia ipse voluit (He was offered because he himself willed it) (Is 53:7). It is ultimately by Christ’s obedience that we are saved and this was determined in his heart. His love was manifest by his decision both to obey his Father and to die for us. This is deeper than emotion or feeling though it does not exclude them. When the solider thrust a lance in his Chest and heaved it open there was revealed the human heart of Christ who resolutely chose to save us. There was also revealed the very heart of God who loves us infinitely.

A heart tender but also strong – On this feast of the Sacred Heart of Jesus we celebrate not just that he loves us in an emotional sense, but even more, that he decided to die for us. He freely pondered what our salvation would cost him and took up the cross. He chose to obey the Father for us. His is love his tender but it is also decisive. The warmth of his love is sure but the wounds of his obedience also speaks of a love that is strong and enduring unto the end.

Sentiment has it’s place, but (perhaps because I am a man) I need more. On this feast of the Sacred Heart I am glad to point to a love that is strong, obedient, loyal and sacrificial. A love that engages the battle on my behalf and summons me to follow. A  love that is not just visceral but is of the true and deep  Heart of Christ, a heart tender but also strong.

This video has many images of the Jesus, (some better than others). Sacred Heart of Jesus, Have mercy on us!

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Welcome to”Ordinary Time”

It is a rather sad sounding description isn’t it? “Ordinary Time” hmm… The Latin title for this time period isn’t all that impressive either: Tempus per annum (Time through the year). But maybe there IS some inspiration here after all. The faith is not just something reserved for extraordinary moments and seasons. It is meant to be lived in all the ordinary moments of life too, it is meant to be lived through the year.

The liturgical readings and prayers of Ordinary Time emphasize discipleship. What does it mean to be a disciple of Jesus in matters such as decisions, money, use of time, priorities, etc? How to do we encounter the Kingdom of God and perceive it in our daily lives? What are the conditions of discipleship? How will we ultimately be judged? These are some of the themes of Ordinary Time.

So, encounter God in the “ordinary” in the time through the year, even on vacation this summer. There is no vacation from our vocation. Do miss what God is doing, even in the ordinary.

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Is the Church a Cruise Ship or a Battleship?

Some years ago Fr. Patrick Smith, a friend of mine and a priest of this Archdiocese preached a sermon wherein he asked if the Church was a clubhouse or a lighthouse.

Many it would seem want the Church just to be a friendly place where people can gather. Many of these same people get angry when the Church shines the light of truth on something. They declare that the Church should just be open and inviting. They object when She is challenging and points to the demands of the Gospel.

But the Church has to be more than a clubhouse otherwise she is no different than a bowling league or the Moose Lodge. She is most certainly meant to be a lighthouse, warning of danger, giving light to those in darkness but also risking that some who are accustomed to the darkness,  will complain of the Light of Christ she reflects.

It was indeed a fine sermon and its message is essential and profound. I was mindful of that sermon when I ran across the video below from Ignitermedia.com which asks if the Church is a Cruise ship or a Battleship.

Many it would seem surely think of the Church more like a cruise ship. One that exists for my pleasure and entertainment. “Peel me a grape!” seems to be the attitude that some bring to Church.  The video does a good job listing how people think of the Church as a cruise ship by listing the questions many ask of a luxury cruise liner:

  1. Do I like the music they play in the ballroom?
  2. Do I like the captain and his crew?
  3. Is the service good?
  4. Am I well fed?
  5. Are my needs met promptly?
  6. Is the cruise pleasant?
  7. Am I comfortable?
  8. Will I cruise with them again?

It is a true fact that our parishes ought to work very hard to make sure the faithful are effectively served and helped to find God. Good sermons, excellent and obedient liturgy to include good music, a beautiful Church and dedicated clergy and lay staff. God deserves the very best and so do his people. However it also follows that the world does not exist merely to please me. No parish we attend will ever be exactly the way we want it. No priest preaches perfectly every Sunday. The choir does not always sing my favorites.

Some people stay away from Church and call it boring or say they aren’t being fed. But in the end, it’s not about you! We go to Mass to worship God because God is worthy, because God deserves our praise and because he has commanded us to be there. God has something important to say to us whether we want to hear it or not. He directs us to eat his flesh and drink his blood whether we like it or not. We must eat or we will die. Holy Mass is about God and what he is saying and doing.

The video goes on to suggest a better image for the Church as a Battleship. I was less impressed with the criteria they gave comparing the Church and a battleship and so I have added my some of my own as well:

  1. Is the ship on a clear and noble mission?
  2. Is the ship able to endure storms at sea?
  3. Does the captain submit to a higher authority?
  4. Are the tactics and moves of the enemy well understood by bridge crew?
  5. Does the bridge crew have proper training and experience?
  6. Are the general crew members equipped to succeed?
  7.  Is the general crew well trained in the available weaponry?
  8. Does the general crew cooperate with the captain?
  9. Are they taught to be disciplined and vigilant?
  10. Are they rooted in (naval) tradition yet well aware of current circumstances?
  11. Are they at their posts?
  12. Do they take the battle seriously?
  13. Does the ship have adequate first aid and medical help?
  14. Is the crew properly fed?

Some dislike any military imagery in reference to the faith. But pugna spiritalis(spiritual battle) is simply a fact. We are besieged by the world, the flesh, and the devil. We are called to engage the battle and by God’s grace with through to victory.  Our weapons are the Word of God, the Teachings of the Church, the Sacraments, and prayer. We cannot win on our own but must work together under the authority of the Church which is herself under God’s care and authority. We are rooted in the wisdom of tradition and guided by the Pope and Bishops to apply that wisdom and our training to these current times. Peter’s Barque has endured many storms, yet has never sunk. She is a sure a steady ship on a clear and noble  mission.

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Many Who are Last, Will Be First: Pondering the Great Reversal.

One of the strong traditions of Scripture is of the great reversal that will one day come for many. I have often been sobered by it when I consider how blessed I have been in this life. I have also been consoled by it when I struggle to understand why some people in this world seem to suffer so much more that I do, or others do.  Life seems a very uneven proposition if we only look at this side of the equation. Only God sees the whole picture but to some extent he has revealed that those who have suffered much in this life will be more than rewarded in the life to come and that there will be a great reversal.

The theme of the great reversal is most fully developed in the New Testament where the understanding of the life to come is also most developed.

Consider the following texts:

  1. [Jesus said], “But many who are first will be last, and the last will be first.” (Matt 19:30 & also Matt 20:16 & also Mark 10:31)
  2. [Mary said], “He has cast down the mighty from their thrones but lifted up the lowly. The hungry he has filled with good things; but the rich he has sent away empty.”  (Lk 1:52-53)
  3. Abraham replied [to the rich man], ‘My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented. (Luke 16:25)
  4. Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh. Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man. Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way. But woe to you who are rich, for you have received your consolation. But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep. Woe to you when all speak well of you, for their ancestors treated the false prophets in this way. (Luke 6:21-26)
  5. Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more. (Luke 12:48)
  6. I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us. (Rom 8:18)
  7. For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison, as we look not to what is seen but to what is unseen; for what is seen is transitory, but what is unseen is eternal. (2 Cor 4:17-18)

There are other texts, and I am grateful if you will add to this list. But, for now, let these suffice. As I have said, I am both challenged and consoled by these texts.

I am consoled for I, like others, have suffered in this life and experienced set backs. In regards to this, the Lord promises that sufferings and set backs, if endured with faith, produce ultimate profit, not loss. Much of this profit may wait till heaven, but surely sufferings endured with faith are like treasure stored up in heaven. First the cross, but then the crown. Hallelujah.

I am also consoled on account of others. I, like you, know people who have suffered far more than seems fair. Loss after loss mounts up, grief after grief. My humanity recoils and I often cry to God on behalf of others who seem to suffer so much more than others. Lost health, lost jobs, lost home and family members. Why, O Lord?!

I think of my poor sister who was mentally ill and horribly afflicted by demons and voices who spoke to her, haunted her and robbed her increasingly of any touch with reality. Ultimately her life ended tragically when she died in a fire. She was surely among the last. But she loved God and wanted desperately to get well. The day after she died I offered Mass for her and I heard her speak to me in the depth of my heart and she said “I’m OK now, Charlie.” And somehow I knew that God was taking care of her, purifying and clearing her mind. And I also knew that she who was among the last but believed, I would one day see as among the first in the glory of heaven (pray God I get there). I suspect that she will be closest to the throne and that I, who have been among the first here in this world will have a “mansion” far less spacious than hers.

I am consoled for my sister’s sake and also for those who, unlike me, live in great poverty in other parts of the world. The bounty of American living is but a dream to them. Perhaps there is war. Perhaps there is famine or natural disaster. Perhaps they are victims of despotic and corrupt governments. They are less free, less blessed, in greater stress and often in desperate need. They are among the “last” in this world. But, if they have faith, they will be blessed to be among the first in the great reversal that is coming when the Kingdom fully breaks in. Faith IS essential. Jesus did not say all the last shall be first but that many  who are last shall be first. I am sure that it is living faith that makes the difference.

But I am also challenged. I am among those who are first. What does this say for me in the great reversal that is coming upon this world? I have good health, I enjoy bountiful blessings. I am more blessed that I deserve. I live in the greatest, richest, and most powerful country in the world. My needs are largely provided for. I am here in my air-conditioned room with time enough to write and ponder things far beyond mere subsistence. I am surely among the first, the rich. Even the poorest in this country are blessed compared to many others in the world. Where shall I be when the first trumpet sounds, when the great reversal sets in?

Not everything is as it appears. We crave wealth, power and access and call it a blessing. We want to be first. But God warns it may well be a curse: Those who want to be rich are falling into temptation and into a trap and into many foolish and harmful desires, which plunge them into ruin and destruction. For the love of money is the root of all evils, and some people in their desire for it have strayed from the faith and have pierced themselves with many pains. (1 Tim 6:9-10). Knowing  this and other texts like it, we still want to be rich, on top, first. We are very obtuse.

And so, I must say I am challenged. I am not defeated however or fatalistic. God has not utterly forsaken the “first.” He has left us a way and given us instruction on how to avoid the “curse”  of our wealth and good fortune. Simply put, that we should use our status as “first” to bless others. That our many gifts would be placed at the service of the human family. A few texts come to mind:

  1. [Jesus said], “I tell you, make friends for yourselves with deceitful wealth,  so that when it fails, they [likely the poor whom we befriended] will welcome you into eternal dwellings.” (Luke 16:9)
  2. Tell the rich in the present age not to be proud and not to rely on so uncertain a thing as wealth but rather on God, who richly provides us with all things for our enjoyment. Tell them to do good, to be rich in good works, to be generous, ready to share, thus accumulating as treasure a good foundation for the future, so as to win the life that is true life. (1 Tim 6:17-19)

And so it is that the Lord tells us who are “cursed” to be first to store up our true treasure in heaven (Matt 6:19). Of course we do not store up our treasure in heaven by putting it in a balloon or rocket. Rather we store it up by generously dispensing it to the poor. Perhaps by simple gift, or by providing  jobs and economic opportunity for others. Perhaps by sharing our gifts of knowledge, or time or other talents. In so doing perhaps our curse of being among the first will be overcome and the challenge will be met.

The great reversal is coming! Where will I be when the first trumpet sounds?

This Chant of the funeral Mass  refers to the great reversal but prays that the deceased will be found with Lazarus who once was poor. The text says: In paradisum deducant te Angeli; in tuo adventu suscipiant te martyres, et perducant te in civitatem sanctam Ierusalem. Chorus angelorum te suscipiat, et cum Lazaro quondam paupere æternam habeas requiem.(May the angels lead you to paradise and at your coming may the martyrs receive you and may they lead you into the Holy City Jerusalem. May a choir of Angels receive you and with Lazarus who once was poor, may you have eternal rest).