Harrison Butker’s Commencement Address Is a Necessary Part of our National Conversation.

I find myself in the odd position of agreeing with Whoopi Goldberg on a matter of cultural diversity. More on that in a minute. But most all of us have heard of the uproar regarding Harrison Butker’s commencement address at Benedictine College. Of course he also has many supporters, of which I am one.

The negative reaction on the “woke” left is, sadly, more of the same “cancel calls” from those who so often shout, diversity, equity and and Inclusion. As is most often the case, they don’t really mean “DEI” for those who oppose their views. Theirs is a very qualified and limited diversity and inclusion.  It is one thing to oppose what Harrison Butker said, but it is another to demand he be sanctioned, fired, or severely fined. In effect, too many of the “woke” demand that he must not be allowed any access to the public square, the NFL or any public forum; he must be silenced.

Clearly his speech touched on many major “heated” issues such as abortion, euthanasia, In Vitro Fertilization (IVF) , surrogacy and the  views of the LGBTQIA+ community. Most notably, according to negative reviews,  there is  his view that women have been ill-served by feminism’s  insistence of careerism over vocation  and that it was understandable that many young women want to embrace being a “homemaker,” mother and wife.  These views are not those that the woke left thinks should be tolerated or accepted as part of a “diverse” and inclusive landscape of ideas. With the very religious fervor they attribute to us, they demand a kind of “excommunication” of Butker, and those of us like him, from the community of “decent, open-minded” people.

Enter into the debate an unlikely opponent of all the demand for inquisition and excommunication. I was quite surprised to hear audio of Whoopi Goldberg, generally no fan of our side of the cultural aisle.  Consider what sounds almost like the voice of reason in her remarks on Harrison Butker.

I like when people say what they need to say. He’s at a Catholic college, he’s a staunch Catholic. These are his beliefs and he’s welcome to them. I don’t have to believe them, I don’t have to accept them, the ladies that were sitting in that audience don’t have to accept them.”

She continued,

“The same way we want respect when Colin Kaepernick takes a knee, we want to give respect to people whose ideas are different from ours,  because the man who says he wants to be president, You-Know-Who, he says the way to act is to take away people’s right to say how they feel. We don’t want to be that. We don’t want to be those people.”

Not sure that’s true of Mr. Trump or his followers, but, be that as it may, she expresses what we ought to hear from those who say they champion diversity and inclusion. Too often what we get is a kind of asymmetrical outrage from this group when their own views are challenged and moralistic demands for tolerance when it is about a matter with which they agree. Surely this is a human problem and tendency. But when your foundational platform and premise righteously claims diversity and tolerance for itself, the double-standard is highlighted. Ms. Goldberg is right when she says, “We don’t want to be those people.”

Those of us on the cultural right may be on the “outs” right now, but most of what we say was agreed upon by the vast majority of Americans even ten to twenty years ago. And while it is currently easy in our culture to scoff at us traditional Christians and Catholics, it might be good for the diversity/inclusion community to at least consider that many, if not most of these views emerge from our sincerely held religious  beliefs. Many widely and simplistically ascribe hate to us, along with arrogance. But what if it is humility that bids us to accept what we believe God clearly teaches, even at the cost of ridicule and outrage?

St. Paul summarized the biblical stance of the Christian faithful who often stand athwart the norms of worldly culture:

By open proclamation of the truth, we commend ourselves to every man’s conscience in the sight of God. (2 Cor 4:2)

So here is our task and witness. Christians, yes, even traditional Catholics, have the same right as any other group to be part of the national conversation. Our goal is to commend the Gospel message, with its entire moral vision to the conscience of every one, with the hope that we can reach some or all.

Harrison Butker and others like him want to see the world through the lens of the gospel. Others, sadly some of them even within the Church, claim our lens is smudged. But time will prove where truth and wisdom lie.

In the more than two millennia of the age of the Church, empire have come and gone, nations have risen and fallen, epochs along with trends and fashionable views, even heresies and schisms have all come and gone. But here we still are, preaching from the same ancient truths of Sacred Scripture and Sacred Tradition. We can do no other and stay faithful to what we firmly believe God has revealed.

We cannot compel agreement, and all are free to agree or disagree. But calls to silence our message or cancel our access are un-American and can’t work anyway. Jesus said to the cancel culture leaders of his day who demanded he silence his disciples:

“I say to you that if these could be silenced, the very stones would cry out!” (Lk 19:40).

Yes, the Gospel will go forth. Even if Harrison Butker, or your current writer could be cancelled, there is no chaining of the Gospel (2 Tim 2:9). God loves the world too much to permit total darkness. His truth is marching on, and always.

In the days ahead I hope to make some comments on his remarks on clergy. He’s spot on and we need the kickstart.

 

I Have Come to Cast A Fire on the Earth – A Homily for Pentecost Sunday

What a wondrous and challenging feast we celebrate at Pentecost! A feast like this challenges us because it puts to the lie a lazy, sleepy, hidden, and tepid Christian life. The Lord Jesus said to the apostles, I have come to cast a fire on the earth (Luke 12:49). This is a feast about fire, a transformative, refining, purifying fire that the Lord wants to kindle in us. It is a necessary fire, for as the Lord first judged the world by fire, the present heavens and the earth are reserved for fire. Because it is going to be the fire next time, we need the tongues of Pentecost fire to fall on us to set us on fire and bring us up to the temperature of glory.

The readings today speak to us of the Holy Spirit in three ways: the portraits of the Spirit, the proclamation of the Spirit, and the propagation by the Spirit.

I. The Portraits of the Spirit – The reading today speaks of the Holy Spirit using two images: rushing wind and tongues of fire. These two images recall Psalm 50, which says, Our God comes, he does not keep silence, before him is a devouring fire, round about him a mighty tempest.

Rushing Wind – Notice how the text from Acts opens: When the time for Pentecost was fulfilled, they were all in one place together. And suddenly there came from the sky a noise like a strong driving wind, and it filled the entire house in which they were.

This text brings us to the very root meaning of the word “spirit.” Spirit refers to breath. This is preserved in the word “respiration,” which is the act of breathing. So, the Spirit of God is the breath of God, the Ruah Adonai (the Spirit, the breath of God).

Genesis 1:2 speaks of this, saying, the Spirit of God was moving over the face of the waters. Genesis 2:7 speaks even more remarkably of something God did only for man (not the animals): then the LORD God formed man of dust from the ground and breathed into his nostrils the breath of life; and man became a living soul.

So, the very Spirit of God was breathed into Adam, but he lost this gift and died spiritually when he sinned.

Thus, we see in this passage from Acts an amazing and wonderful resuscitation of the human person as these first Christians experience the rushing wind of God’s Spirit breathing spiritual life back into them. God does C.P.R. and brings humanity, dead in sin, back to life! The Holy Spirit comes to dwell in us once again as in a temple (cf 1 Cor 3:16). It has been said that Christmas is the feast of God with us, Good Friday is the Feast of God for us, but Pentecost is the Feast of God in us.

Tongues of Fire – The text from Acts then says, Then there appeared to them tongues as of fire, which parted and came to rest on each one of them.

The Bible often speaks of God as fire or in fiery terms: Moses saw Him as a burning bush. God led the people out of Egypt through the desert as a pillar of fire. Moses went up onto a fiery Mt. Sinai where God was. Psalm 97 says,

The LORD reigns; let the earth rejoice; let the many coastlands be glad! Clouds and thick darkness are round about him; righteousness and justice are the foundation of his throne. Fire goes before him, and burns up his adversaries round about. His lightnings lighten the world; the earth sees and trembles. The mountains melt like wax before the LORD, before the Lord of all the earth. The heavens proclaim his righteousness; and all the peoples behold his glory (Psalm 97).

Scriptures also call God a Holy fire, a consuming fire (cf Heb 12:29) and a refining fire (cf Is. 48:10; Jer 9:7; Zec 13:9; Mal 3:3).

So it is that our God, who is a Holy Fire, comes to dwell in us through His Holy Spirit. As a Holy Fire, He refines us by burning away our sins and purifying us. As Job once said, But he knows the way that I take; when he has tested me, I will come forth as gold (Job 23:10).

God is also preparing us for judgment, for if He is a Holy Fire, then who may endure the day of His coming or of going to Him? What can endure the presence of Fire Himself? Only that which is already fire. Thus, we must be set afire by God’s love.

So, in the coming of the Holy Spirit, God sets us on fire to make us a kind of fire. In so doing, He purifies us and prepares us to meet Him one day, to meet Him who is a Holy Fire.

II. The Proclamation of the Spirit – You will notice that the Spirit came on them like “tongues” of fire. The reference to tongues is no accident, for the Holy Spirit moves them to speak and ultimately to witness. The text says, And they were all filled with the Holy Spirit and began to speak in different tongues, as the Spirit enabled them to proclaim. Now there were devout Jews from every nation under heaven staying in Jerusalem. At this sound, they gathered in a large crowd, but they were confused because each one heard them speaking in his own language. They were astounded, and in amazement they asked, “Are not all these people who are speaking Galileans? Then how does each of us hear them in his native language? We are Parthians, Medes, and Elamites, inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the districts of Libya near Cyrene, as well as travelers from Rome, both Jews and converts to Judaism, Cretans and Arabs, yet we hear them speaking in our own tongues of the mighty acts of God.”

So, behold how the Holy Spirit moves them to proclaim, not just within the safety of the upper room, but also in holy boldness before the crowds that have gathered.

Notice the transformation! Moments ago, these were frightened men huddled together in secrecy behind locked doors. Now, they go forth to the crowds and proclaim Christ boldly. They have gone from fear to faith, from cowardice to courage, from terror to testimony!

What about us? Too many Christians are silent, overcome by fear. Perhaps they fear being called names or being unpopular. Perhaps they are anxious about being laughed at or resisted, or of being asked questions they don’t feel capable of answering. Some Christians gather in the “upper room” of the parish and are active—even leaders—but once outside the safe confines of the “upper room” they slip into what I call “secret agent” mode.

Well, the Holy Spirit wants to change that. To the degree that we have really met Jesus Christ and experienced His Holy Spirit, we are less able to keep silent. An old gospel song says, “I thought I wasn’t gonna testify, but I couldn’t keep it to myself, what the Lord has done for me.” The Holy Spirit, if authentically received, wants to give us zeal and joy, to burn away our fear so that testifying and witnessing come naturally to us.

Note also how the Spirit “translates” for the Apostles. The people in the crowd spoke different languages, yet each heard Peter and the others in his own language. The Spirit, therefore, assists not only us but also those who hear us. My testimony is not dependent on my eloquence alone but also on the grace of the Holy Spirit, who casts out deafness and opens hearts. Every Christian should remember this. Some of our most doubt-filled encounters with others can still bear great fruit on account of the work of the Holy Spirit, who “translates” for us and overcomes obstacles we might think insurmountable.

III. The Propagation by the Spirit – In the great commission, the Lord said, Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age (Matt 28:19ff). He also said, I have come to cast a fire on the earth and How I wish the blaze were already ignited (Luke 12:49).

How is the Lord going to do this?

Perhaps a picture will help to illustrate. My parish church is dedicated to the Holy Spirit under the title “Holy Comforter.” Above the high altar is the following Latin inscription: Spiritus Domini, replevit orbem terrarum (The Spirit of the Lord, filled the orb of the earth). (See the photo above of our high altar.)

The walls of my parish church answer the question. The clerestory walls are painted Spanish red, and upon this great canvas are also painted the stories of the lives of twenty saints, surrounding us like a great cloud of witnesses (cf Heb 12:1). (See also the video below.) Over the head of every saint is a tongue of fire.

This is how the Spirit of the Lord fills the earth. It is not via “magic fairy dust.” It is in the fiery transformation of every Christian going forth to bring warmth and light to a cold, dark world. This is how the Lord casts fire upon the earth. This is how the Spirit of the Lord fills the orb of the earth—in the lives of saints (and in your life)!

In the end, the great commission (Matt 28) is our first and most important job. No matter what else we do, we are to do this. Parishes do not deserve to exist if they do not do this. As individual Christians, we are a disgrace and not worthy of the name if we fail to win souls for Jesus Christ. The Spirit of the Lord is going to fill the orb of the earth but only through us. The spread of the gospel has been placed in your hands. It’s scary, isn’t it!

In my short time on this planet, I have seen it. Parishes that were once big and booming (and, frankly, sometimes arrogant) are now in decline; some are near closure. It happens to the best if they do not evangelize, if they do not accomplish “job one.” The Lord wants to light a fire. Why not become fire? Let the Spirit propagate the Church through you. (Yes, I am talking to you.)

Enjoy the feast of Pentecost, but don’t forget that the basic image is very challenging, for it means getting out of the “upper room,” opening the doors, and proclaiming Christ to the world. Let the Holy Spirit light a fire in you. Then you can’t help but spread light and heat to a dark, cold world.

Let the evangelization of the whole world begin with you.

The video below features details from the clerestory of my parish, Holy Comforter in Washington, D.C. Notice the tongue of fire above each saint. The paintings show how the Spirit of the Lord fills the orb of the earth through the lives of the saints (and through you, too). It is not magic; it is grace, working in your life, through your gifts and your relationships, so that the Lord will reach each soul. The witnesses on the walls of my Church say, “You are the way that He will fill the earth and set it on fire.” Let the blaze be ignited in you!

The song accompanying the video says, “We are surrounded by a great cloud of witnesses, looking on, encouraging us to do the will of the Lord. Let us stand worthy and be faithful to God’s call … We must not grow weary …!”

 

Love Lifted Me: A Homily for the Ascension of the Lord

In more dioceses than not, the Feast of the Ascension is celebrated this Sunday. The liturgist in me regrets the move from Thursday, but here we are any way. Let’s ascend with the Lord, three days late!

This marvelous feast is not merely about something that took place two thousand years ago, for though Christ our head has ascended, we the members of His body are ascending with Him. Because He was ascended, we, too, have ascended. In my own life as a Christian, I am brought higher every year by the Lord, who is drawing me up with Him. This is not some mere slogan, but something I am actually experiencing. An old song says, “I was sinking deep in sin, far from the peaceful shore. Very deeply stained with sin, sinking to rise no more. But the master of the sea, heard my despairing cry. And from the waters lifted me. Now safe am I. Love Lifted me when nothing else could help. Love lifted me!”

If we are faithful, the feast of the Lord’s Ascension is our feast, too. Let’s look at it from three perspectives.

I. The Fact of the Ascension – The readings today describe a wondrous event witnessed by the Apostles. By His own power, the Lord is taken to Heaven. In so doing, He opens a path for us, too. The gates of paradise swing open again. Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in! (Psalm 24:7) In Christ, man returns to God. Consider three things about the Ascension:

A. The Reality – Imagine the glory of this moment! Scripture says, As they were looking on, he was lifted up and cloud took him from their sight … they were looking intently in the sky as he was going (Acts 1:9). So impressive was the sight that the angels had to beckon them to get along to Jerusalem as the Lord had said, “Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven” (Acts 1:11). Yes, it was glorious. Jesus had once said as a summons to faith, What if you were to see the Son of Man ascending to where he was before? (John 6:62) He had also encouraged them saying, Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending upon the Son of man (John 1:51). So here is a glorious reality and a fulfillment of what Jesus had said.

B.The Rescue – In the Ascension, it does not seem that the Lord entered Heaven alone. As we have remarked, in His mystical body we also ascend with Him. Consider this remarkable text that affirms that: Therefore it is said, When he ascended on high he led a host of captives, and he gave gifts to men. In saying, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? He who descended is he who also ascended far above all the heavens, that he might fill all things (Eph 4:8ff). Yes, the Lord had earlier (just after his death) descended to Sheol, awakened the dead, and preached the Gospel to them (cf 1 Peter 4:6). Now for those He had justified came the moment to ascend, with Jesus as a “host,” as an army of former captives now set free. Behold the great procession that enters behind Christ through the now-opened gates of Heaven: Adam and Eve, Noah, Abraham, Sarah, Isaac, Jacob, Rachel, Judith, Deborah, David, Samuel, Isaiah, Jeremiah, Ezekiel, Malachi, John the Baptist, … and, one day, you! Yes, this is a great rescue. Adam and his descendants have not simply been restored to some paradise-like garden; they have entered Heaven.

C.The Rejoicing – Consider how this once captive train sings exultantly as they follow Christ upward to Heaven. The liturgy today puts before us a likely song they sang: God mounts his throne to shouts of Joy! The Lord amid trumpet blasts. All you peoples clap your hands, shout to God with cries of gladness, for the Lord the most high, the awesome is the great king over all the earth. God reigns over the nations, God sits upon his holy throne (Psalm 47:6-7). I also have it on the best of authority that they were singing this old gospel song: “I’m so glad Jesus lifted me!” as well as this old Motown song: “Your love is lifting me higher than I’ve ever been lifted before!” More on this tomorrow from the Fathers of the Church.

II. The Fellowship of the Ascension – We have already remarked that, when Christ ascends, we ascend. Why and how? Scripture says, Now you are the body of Christ and individually members of it (1 Cor 12:27). It also says, All of us who were baptized into Christ Jesus were baptized into his death. By baptism we were buried together with him so that just as Christ was raised from the dead by the glory of God the Father, we too might live a new and glorious life. For if we have been united with him by likeness to his death we shall be united with him by likeness to his resurrection (Rom 6:3ff). When Christ died, we died. When Christ rose, we rose. When He ascends, we ascend.

But, you may say, He is in glory while I am still here. How is it that I am ascended or ascending? Consider a humorous example using our physical bodies. When I get on an elevator and press the button for the top floor, the top of my head gets there before the soles of my feet, but the whole body will get there unless some strange loss of integrity or tragic dismemberment takes place. In an analogous way, so it is with Jesus’ mystical body. In Christ, our Head, we are already in glory. Some members of His Body have already gotten there. We who come later will get there too, provided we remain members of His Body. Yes, we are already ascended in Christ, our Head. We are already enthroned in glory with Him, if we hold fast and stay a member of His Body. This is the fellowship of the Ascension.

III. The Fruitfulness of the Ascension – Jesus does not return to Heaven to abandon us. He is more present to us than we are to ourselves. He is with us always to the end of the age (cf Matt 28:20). In ascending, without abandoning us, He goes to procure some very important things. Consider four of them:

A. Holy Ghost power – Jesus teaches very clearly that He is ascending in order to send us the Holy Spirit. Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you (Jn 16:7ff). He also says, These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you (Jn 14:25ff). I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come (Jn 16:13-14). So the Lord goes in order that with the Father, He might send the Holy Spirit to live within us as in a temple. In this way, and through the Eucharist, He will dwell with us even more intimately than when He walked this earth.

B. Harvest – Jesus says, And I, if I be lifted up from the earth, will draw all men unto me (John 12:32). While the immediate context of this verse is the crucifixion, the wonder of John’s gospel is that he often intends double meanings. Clearly Christ’s glorification is His crucifixion, but it also includes His resurrection and ascension. So, from His place in glory, Christ is drawing all people to Himself. He is also bestowing grace on us from His Father’s right hand to be His co-workers in the harvest: But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth (Acts 1:8). Yes, from His place in glory, Christ is bringing in a great harvest. As He said in Scripture, Do you not say, “Four months more and then the harvest”? I tell you, open your eyes and look at the fields! They are ripe for harvest. Even now the reaper draws his wages, even now he harvests the crop for eternal life, so that the sower and the reaper may be glad together. Thus the saying “One sows and another reaps” is true. I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor (Jn 4:35-38). Harvest! It is the Lord’s work from Heaven in which we participate.

C. Help – At the Father’s right hand, Jesus intercedes for us. Scripture says, Consequently he is able, for all time, to save those who draw near to God through him, since he lives always to make intercession for them (Heb 7:25). The Lord links his ascension to an unleashing of special power: Amen, amen, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father. Whatever you ask in my name, I will do it, that the Father may be glorified in the Son (Jn 14:12).

We must not understand asking in the name of Jesus as a mere incantation, for to ask in His name means to ask in accord with His will. Yet we must come to experience the power of Jesus to draw us up to great and wondrous things in His sight. Despite the mystery of iniquity all about us, we trust that Christ is conquering, even in the puzzling and apparent victories of this world’s rebellion. In putting everything under him, God left nothing that is not subject to him. Though, at present we do not see everything subject to him, yet we see Jesus, who was made a little lower than the angels, now crowned with glory and honor … so that by his death he might destroy him who holds the power of death—that is, the devil—and free those who all their lives were held in slavery by their fear of death (Heb 2:8-9; 14-15). Thus, from Heaven we have the help of the Lord’s grace which, if we will accept it, is an ever-present help unto our salvation.

D. Habitation – Jesus indicates that in going to Heaven, He is preparing a place for us: In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also (Jn 14:2ff). Yes, Jesus has the blueprints out and the hard hat on. He is overseeing the construction of a mansion for each of us that we may dwell with Him, the Father, and the Spirit forever.

Here, then, are the ways that Christ, by His love, is lifting us higher than we’ve ever been lifted before. Yes, love lifted me when nothing else could help; love lifted me.

On the Power of Liturgy and Prayer

There is a text from the Acts of the Apostles (read this past Tuesday  at Mass) that sets forth quite well some of the qualities of the Sacred Liturgy. Although the “liturgy” cited in this passage is not a Mass, the description should apply to all our liturgies; from the Liturgy of the Hours to baptism, from a penance service to a full sung Mass. Let’s look at the passage and learn from it the power of liturgy to deliver, instruct, and transform us and the world.

About midnight, while Paul and Silas were praying
and singing hymns to God as the prisoners listened,
there was suddenly such a severe earthquake
that the foundations of the jail shook;
all the doors flew open, and the chains of all were pulled loose.
When the jailer woke up and saw the prison doors wide open,
he drew his sword and was about to kill himself,
thinking that the prisoners had escaped.
But Paul shouted out in a loud voice,
“Do no harm to yourself; we are all here.”
He asked for a light and rushed in and,
trembling with fear, he fell down before Paul and Silas.
Then he brought them out and said,
“Sirs, what must I do to be saved?”
And they said, “Believe in the Lord Jesus
and you and your household will be saved.”
And they spoke the word of the Lord to him and to all who were in his house.
And he took them the same hour of the night and washed their wounds;
and he was baptized at once, he and all his family (Acts 16:25-33).

DeterminationAbout midnight, while Paul and Silas were praying and singing hymns to God as the prisoners listened … Here they are in an awful place, a deep dungeon with rats and filth all about, and yet they are singing.

An old hymn reminds us to persevere in praise: “Whatever my lot, thou hast taught me to say, ‘It is well with my soul, it is well.’” Yes, happiness is an inside job. There may be times when we don’t feel emotionally ready to praise God, but we have to command our soul. In the words of the psalm, I will bless the Lord at all times. His praise shall continually be in my mouth (Psalm 34:1).

Note that this is communal not personal prayer, and thus it is a kind of liturgy. They are singing hymns, a form of communal and liturgical prayer. More literally, the Greek text says that they were singing praises (humneo) to God. “Hymn” comes from humneo. Perhaps they were singing psalms or perhaps they were singing newly composed hymns such as we see in Philippians 2:5-11, Ephesians 1:3-14, or Colossians 1:15-19. But note their determination to praise the Lord anyway. Such praises will bring blessings, for when praises go up, blessings come down.

The Church must always be determined to celebrate the liturgy. The last thing we should ever consider stopping is the Mass! Recall how many priests and bishops locked up in prisons were earnest to obtain even the slightest scraps of bread or drops of wine in order to celebrate the Mass. Recall the many martyred priests during troubled times in England who risked everything to celebrate the Holy Mass. We must always be determined to pray, and whenever possible, to celebrate the Sacred Liturgy, even at great risk.

Disturbance… suddenly such a severe earthquake that the foundations of the jail shook … Does our worship rock this world to its foundations? It should. The world ought to know and experience that we are at prayer! We should rock this world with our refusal to be discouraged at what it dishes out.

Further, good prayer, preaching, and the simple presence of the Church ought to shake things up a bit. It is said that a good preacher will comfort the afflicted and afflict the comfortable. Each of us has a little of both within us.

Note that the early Christians were often arrested for being “disturbers of the peace.” They said politically dangerous things like “Jesus is Lord” rather than “Caesar is Lord.” Religiously, they upset the order by announcing that many of the old rites were now fulfilled. Temple worship was over. Jesus was the true temple and Lord, and the Eucharist now supplanted the lucrative temple rites. Morally, the Church shook things up by demanding love of one’s enemies and that people no longer live as did the pagans, in the futility of their minds. These things and more tended to disturb the political, social, and religious order. Liturgically, we gather to celebrate and learn many earthshaking truths and to be liberated from the hold of the world, the flesh, and the devil.

Yes, the presence of the early Church was a kind of earthquake. When the Church is strong she not only consoles; she disturbs and even rocks things to their foundations by the simple declaration, “Thus says the Lord” and by our praise of Him who is true Lord and Sovereign King, far outranking all other kings and those who demand our loyalty and conformity.

Deliverance… all the doors flew open, and the chains of all were pulled loose. The liturgy of praise and worship of God should effect an ongoing deliverance. The prayer of the Church in her liturgy should set people free: prison doors swing open, chains fall loose, and increasing freedom is granted to faithful.

I am a witness to this and I pray that you are as well. I have attended and celebrated Mass every day for more than thirty years now. In that time, through praise, hearing God’s Word, being instructed in God’s Word, receiving the Word Made Flesh in Holy Communion, and deep abiding fellowship with believers, I am a changed man. Many shackles have come loose. A new mind and heart have been given to me and the prison cells of anxiety are no longer. Deliverance is what happened to us when the Lord took us out of the kingdom of darkness and into the Kingdom of Light. Through the liturgy, that deliverance becomes deeper, richer, broader, and higher.

DignityWhen the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, thinking that the prisoners had escaped. But Paul shouted out in a loud voice, “Do no harm to yourself; we are all here.” The liturgy we celebrate is that of the Catholic Church. The term Catholic refers to the universality of the Church’s mission. All are to be called.

One effect of the liturgy on us should be that we neither hate nor exclude anyone. Paul and Silas do not gloat over the misfortune of their jailer. Knowing his dignity, they call out to him, even at the risk of their lives.

The Church, too, seeks the welfare and salvation of even our most bitter opponents. Our liturgy is celebrated not only for our friends but for the whole world.

The Church is Catholic; all are called. Painting a picture of the Church, Scripture says, I [John] looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands (Rev 7:9). I realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right. Everyone who believes in him receives forgiveness of sins through his name (Acts 10: 34-35, 43).

Discipleship[The jailer] asked for a light and rushed in and, trembling with fear, he fell down before Paul and Silas. Then he brought them out and said, “Sirs, what must I do to be saved?” And they said, “Believe in the Lord Jesus and you and your household will be saved.” And they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family.

Making disciples (not just members) is the primary job of the Church. To be a disciple is to be a follower of the Lord, but the word “disciple” also comes from the same Latin root (discere) as the word “learning.” Thus, the Church in her liturgy not only worships the Lord, she instructs the faithful and supplies the sacraments.

Note that the jailer asks for light. Do not think of this as merely a practical request. Asking for light is asking for the enlightenment that comes from Faith and Baptism. The Church in her liturgy and by her witness supplies light and acclimates the faithful to that light.

The jailer, having asked for the light, been instructed, and become accustomed to the light, is baptized.

Here, then, are some goals of and a description of true liturgy, one that rocks the world and yet delivers the faith, forming the people in the beauty of God’s grace. Do you and your fellow parishioners see the liturgy this way or do you see it as distant, even boring? See what this Scripture passage teaches about the truest goals and nature of every liturgy, great or small, in the Church.

On the Paradoxical Connection Between Love, Law and Joy – A Homily for the 6th Sunday of Easter

In the Sunday Gospel, Jesus cuts right through the modern Western tendency to place love in opposition with law, and law in opposition with joy. Jesus joins all three concepts and summons us to a new attitude.

I. Announcement of the Principle – Jesus says, As the Father loves me, so I also love you. Remain in my love. If you keep my commandments, you will remain in my love, just as I have kept my Father’s commandments and remain in his love. I have told you this so that my joy may be in you and your joy might be complete.

Note how the Lord joins the three concepts of love, law, and joy. This is precisely the opposite of what Western culture does. The best that Western culture will admit of law is that it is a necessary evil; more routinely it is viewed as an unloving imposition by the powerful on the weak, the hierarchy on the laity, the (evil, oppressive, pharisaical) Church on decent people.

Whereas the modern world disconnects law from love, Jesus links them. How do we both experience and show God’s love? Jesus says that we do so by keeping His commandments. He sets forth a vision whereby we, having experienced God’s love, desire and rejoice in His commands. 

Again, this is quite contrary to modern notions. According to the modern world, a “loving” God has few or no rules. He merely affirms, encourages, accepts, and includes—or so goes the thinking. If someone is confronted by a moral truth that displeases them, their retort may be as simplistic as “God is love.” It implies that God does mind what we do since he is loving and merciful. It also confuses love with mere kindness. Kindness is an aspect of Love, but so is rebuke and correction. No loving parents will simply affirm bad behavior in their children. They will correct them, and, if necessary punish them because they love them. 

Jesus too is  surely loving, especially of sinners. He encourages us, he includes the outcast, and so forth, but He also speaks of sin and rebukes it. He embraces the sinner but directs him to “Sin no more.” He sets forth a demanding moral vision even as He shows mercy. In this Gospel, Jesus joins love and the law, saying that the law brings joy. They are not opposed. It is not an either/or, but a both/and. Jesus was not just the “affirmer in chief” who went about saying nothing but pleasant things. He, and his apostles who spoke for him, also speaks against anger, greed, malice, neglect of the poor, divorce, fornication, adultery, impure thoughts, homosexual acts, lack of faith, revenge, dishonesty, the sin of human respect, false and worldly priorities, and countless other matters.

II. Application of the Principle – The two greatest Commandments that summarize the whole law are to Love God and to love our neighbor. Hence,  to further connect the Law and the Love of God,  we should consider that when we love the Lord, and his love remains in us, that we will love what he loves and who he loves. Hence, with the Lord’s love in us we will love justice, chastity, forgiveness, generosity, and so forth. We will also come to love others more deeply, even those that trouble us. So there comes to us a deep love of the Commandments when we truly love God. We can say, “God has been good to me and I love him. If God wants it, I want it too. If God doesn’t want it neither do I.”  Hence, Jesus says, “If you keep my commandments, you will remain in my love.”

As for the love of neighbor, here too, the Commandments are essential. They foster a common moral vision that helps us to live together, protect the vulnerable (especially children) and live within accepted boundaries. Good fences make good neighbors and God’s commandments set proper limits and delineate expectations and rights for communal living. Accepting and living the Commandments brings blessings and averts a lot of trouble. We do not keep the Commandments merely for our own sake, but for our families, community, Church and nation. So, keeping the Commandments is a way of loving our neighbor.

Though some see the Commandments as prison walls, they are not. They are defending walls that keep the wolf and devourer, the devil, away.  This too is a way of showing love for our neighbor. What ever we can do to limit the devil’s influence is a blessing not only for us but for others.

III. The Animation of the PrincipleIn the today’s Gospel, not only does Jesus link love to the keeping of the commandments, but also says that the keeping of the commandments leads to joy: I have told you this so that my joy may be in you and your joy might be complete.

Of this, I am a witness. When I entered the Seminary nearly forty years ago I was poorly catechized (having been largely reared in the 1970s). I don’t think I could even have listed most of the the Ten Commandments. But as I entered I was amazed at the rich legacy of teaching, truth and wisdom that came from the Scriptures and the teachings of the Church I was studying. God’s truth and law made sense, it was practical, good, true and beautiful. I was animated, thrilled in my soul to learn of it and somewhat angry at how much was denied me in the crazy 1970s. In my life now, I rejoice to study God’s law and truth, to preach it and teach it to others. In it are contained saving truths, and truths that explain the purpose of our life. So many today live without real meaning, and they focus on passing things and fads. But God’s Law is tested and true. It has endured because it makes sense and works. I am mindful of the words of Baruch: Happy are we O Israel, for what pleases God is known to us! (Bar 4:4)

Indeed, O Lord, how I love your law! It is the joy and center of my life. It gives me understanding and purpose. It teaches me your wisdom and summons me to be the man you created me to be. Yes, Lord, it is my immense joy and privilege to proclaim your Law in the great assembly and joyfully announce your wisdom and your decrees. Keep me faithful Lord unto death. 

The Law of the LORD is perfect,
reviving the soul;
the testimony of the LORD is trustworthy,
making wise the simple.

The precepts of the LORD are right,
bringing joy to the heart;
the commandments of the LORD are radiant,
giving light to the eyes.

The fear of the LORD is pure,
enduring forever;
the judgments of the LORD are true,
and altogether righteous.

They are more precious than gold,
than much pure gold;
they are sweeter than honey,
than honey from the comb.

By them indeed Your servant is warned;
in keeping them is great reward.

Psalm 19: 6-11

What Does the Arrest of St. Paul at Philippi Teach a Sometimes-Timid Church?

In Acts, which we read in Eastertide the missionary journeys of St. Paul are set before us. Unfortunately, in important lines are cut out lectionary that describe why Sts. Paul and Silas were in jail. The whole story serves as a metaphor for the radical nature of true Christianity and explains why it so perturbs many in this world. The Christian faith, its message, and the transformation it can effect can be very unsettling to a world that literally and figuratively “banks on” sin. Let’s consider this lesser-known story of Paul and see what it ought to mean for us if we take the Christian faith seriously and do not try to “tame” it. We pick up the story just after the baptism of Lydia, when Sts. Paul and Silas encounter a possessed slave girl, whom tradition sometimes calls “Pythonissa the Soothsayer.”

Once when we were going to the place of prayer, we were met by a slave girl who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. This girl followed Paul and the rest of us, shouting, “These men are servants of the Most High God, who are telling you the way to be saved.” She kept this up for many days. Finally Paul became so troubled that he turned around and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” At that moment the spirit left her.

When the owners of the slave girl realized that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace to face the authorities. They brought them before the magistrates and said, “These men are Jews, and are throwing our city into an uproar by advocating customs unlawful for us Romans to accept or practice.”

The crowd joined in the attack against Paul and Silas, and the magistrates ordered them to be stripped and beaten. After they had been severely flogged, they were thrown into prison, and the jailer was commanded to guard them carefully. Upon receiving such orders, he put them in the inner cell and fastened their feet in the stocks (Acts 16:16-24).

Note the heart of the problem: St. Paul, in setting the slave girl free of her demon, has deprived her “owners” of the income they were deriving from her sad state. They were banking on her sad condition and profiting from her trouble. In the name and power of Jesus Christ, St. Paul sets her free. His action draws deep anger from the “owners.” He has rocked their world and touched their pocketbooks. They see the Christian message as revolutionary, disconcerting, threatening, and deeply unsettling.

It is a threat not only to profit but to power. In having Paul arrested, they stir up the hatred and fear of others as well, indicating that Paul is not merely preaching some “strange new religion” but is advocating customs forbidden to Romans. The word “customs” here in Greek is ἐθη (ethe) and refers to “religious rites or forms of worship.” Cicero, in De Legibus ii. 8,  wrote, “No person shall have any separate gods, or new ones; nor shall he privately worship any strange gods, unless they be publicly allowed.” While the Romans often overlooked the private worship of unapproved gods, they were strictly forbidden from publicly proclaiming new and unapproved deities, as this provided an occasion for dissension and controversy.

And, frankly, the charges against Paul and Silas were true enough. In the healing they brought about, they hindered profit. Further, they were openly proclaiming that Jesus was Lord. To our ears that is a religious proclamation, but to Roman ears it was a provocative and revolutionary statement. It was directly contrary to their proclamation that Caesar was Lord. Yes, Paul, Silas, Luke, and the others were shaking the ground in Philippi. While they were not advocating the overthrow of any government, they were announcing a power greater than Caesar, a higher King who demanded first loyalty: Jesus!

This is not the tame and domesticated proclamation of the faith that is so common today. This is not the faith that is trimmed to fit into worldly categories and to be tucked under political, philosophical, and moral preferences. This is the faith that shakes the world and brings a revolutionary challenge to the world’s priorities. Yes, Paul and Silas were a serious threat.

And what of us today? We have gone through a long period during which the faith could be lived quietly and generally fit quite well into the world in which we lived. Harmony and “getting along” were highly prized. Particularly here in America, Catholics wanted to reassure the general populace that our faith in no way hindered us from being full participants in the American scene and that we could fit right in and be just like everyone else. With the election of the first Catholic president back in 1960, we could say that we had finally made it and had been fully accepted. Finally we fit in.

Of course the culture was not in such disrepair in those days and there was a fairly wide moral consensus rooted in the Judeo-Christian vision. Now that we have finally “made it,” the fire of our distinctively Catholic culture seems to have faded away. At the same time, Western culture has also largely died. (Is it a coincidence?)

In recent years, so-called Catholic universities and other institutions have been caving in to pressure. They are affording marriage benefits to same-sex bedfellows and succumbing to the HHS mandates to provide contraceptives and abortifacients. This is sad, pathetic, wrong, and cowardly—hardly the revolutionary faith that got Paul arrested.

And now we are coming full circle. We must rediscover how revolutionary our Catholic faith truly is to this world gone mad. And as we proclaim healing and profess an allegiance to something other than this world, we will become increasingly repugnant to the world around us.

Let’s consider more thoroughly the two offenses for which Paul and Silas were beaten and imprisoned:

1. They ate into profits. Paul drove a terrible demon out of a slave girl, a demon that afflicted her but profited her “owners.” In this world today there is a lot of trafficking in sin and addiction. Terrible demons afflict many people in the areas of sexuality, drugs,  and alcohol. But there’s a lot of money to be made. Sex sells. Hollywood movie producers, pornographers, purveyors of contraceptives, pimps, escort services, abortionists, and even traffickers in the sex-slave industry feed at the trough. Drugs and alcohol are big money-makers as well. Huge numbers of products are sold using the demon of fear that says things like, “You’re not pretty enough,” “You’re not healthy enough,” “You’re getting old,” “You don’t drive the right car,” “You haven’t impressed your friends enough,” “You need to buy our product right away so you’re not so pathetic.” And thus the demon of fear and low self-esteem is exploited along with the demon of greed.

But what would happen if the Church were to start preaching unabridged Christianity effectively? You don’t need to be afraid of your health, your age, or what people think of you. You can find serenity in Christ so that you won’t need all that extra alcohol and those drugs. You can be set free from your enslavement to sex. You can take authority over your passions and discover the beauty of traditional marriage. What if we got back in the business of driving out demons?

Of course the answer is that we, like Paul, would be (and are) under attack. We are especially hated by the sex industry and the abortionists since those are hot-button issues these days. To them we are public enemy number one. We threaten the vision, the addiction, and the despair that fills their coffers. If we are too successful (and for now our successes are meager) their profits may go away. Yes, we must be dealt with.

But we will only be effective if we preach the unabridged faith, not the faith that is tailored and tucked under worldly priorities, not the faith that insists on being “realistic,” not the faith that makes endless apologies to the inevitable objections of the world no matter how much we water things down. The true faith is revolutionary in the freedom it offers from sin and demons.

Paul and Silas didn’t end up in prison by preaching a watered-down, tamed moral vision. They unabashedly drove out a demon that was afflicting a girl and in so doing they engaged in a revolutionary threat to a world that profits from sin.

2. They threatened power. Calling Jesus, “Lord,” was a revolutionary threat to incumbent power, which demands full loyalty. And thus today, many strive to make Catholics fit into neat little political categories. Both Republicans and Democrats want the Church to fit into their narrow little categories and to march in lockstep with their party platform. Even many Catholics want the Church to conform. Many Catholics in fact are more loyal to their party than to the Church and are more passionate about their political views than their faith. If there is a conflict between a Church teaching and the party line, guess which one usually gives way!

But in the end, the Church will not fit into some neat and tidy political category. The true faith is too revolutionary to fit into some worldly box.

And thus there is a lot of hatred and anger directed at the Church. Republicans say we’re too liberal; Democrats say we’re too conservative. More and more we are being kicked to the curb; our very right to religious liberty is being threatened. Religious exemptions to increasingly pernicious laws are slowly being removed and the number of lawsuits against Catholic institutions is increasing. And it will surely get worse as secular systems demand increasing loyalty. The Church must refuse that loyalty.

Jesus is Lord; the government is not. Jesus is not Republican or Democrat, conservative or liberal. He is God, and the faith He announces cannot be watered down or compromised to fit into a friendship with the world.

Tame, domesticated Christianity will not threaten or change this world. When Paul preached, the people rioted. Modern preaching too often incites only yawns and indifference.

What should we learn from St. Paul’s arrest at Philippi? That the true faith is revolutionary and hits the world right where it hurts: in the profit and power centers. As the world becomes increasingly secular, the revolutionary aspect of the faith will become more evident.

Are you ready?

Fundamentals for Fruitful Discipleship – A Homily for the 5th Sunday of Easter

In this Easter Season, we continue to reflect on how the Risen Lord Jesus minsters to us and supplies our needs. Last week we considered Him as our shepherd. This week we learn how He is the vine and we the branches, wholly dependent on Him for everything. As we consider how He cares for us as His disciples, we need to rescue the word “care” from its rather sentimental modern sense. True care does not merely include pleasant things such as providing food and shelter. Sometimes care involves difficult things, but ones that are necessary to discipline and purify us so that we grow and bear more fruit. Thus, the Lord speaks of “pruning” in this passage. While caring, pruning is not often pleasant, but it is proper care. Let’s look at how the Lord cares for us so that we can be true disciples.

The Lord presents us with four basic principles that assist us in being better, more fruitful disciples.

I. The Purpose of Disciples – The text says, I am the true vine, and my Father is the vine grower. He takes away every branch in me that does not bear fruit … Anyone who does not remain in me will be thrown out like a branch and wither; people will gather them and throw them into a fire and they will be burned.

The purpose of a vine is to bear fruit. What are the fruits that the Father seeks? Surely justice, righteousness, and holiness are chief among them. The Letter to the Galatians speaks of them in this way: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5:23). Surely, we can add virtues and fruits such as generosity, chastity, mercy, forgiveness, and zeal for God and His kingdom. These are among the fruits God seeks, and which are the purpose of the vine, His son Jesus, whom He sent to nourish us so that these fruits would come to pass.

Yet there are some branches that, though they take nourishment from the vine, do not bear fruit. Not only do they fail to bear fruit, they often harm the vine by drawing strength away from the fruit-bearing branches.

I know little of grapes, but for many years now I have grown tomatoes. As the tomato plant grows, small shoots emerge from the base of the vine branches. These are usually called “suckers,” because they draw strength away from the main branch where the tomatoes are growing. These suckers should be plucked for the health and vigor of the plant and the best development of the fruit.

God will often do the same. In our modern age, with its stress on individualism, hearing that God cuts off unfruitful branches strikes us as unmerciful and harsh. However, God has in mind not just the individual, but the strength and fruitfulness of the whole vine. Failing to bear fruit does not just affect the individual; it affects the whole vine. Therefore, God, as a loving vine-dresser, cuts away the harmful branches. Your life is not just about you. My life is not just about me. We exist in myriad, complex relationships with one another, and God must care for all of them. Because the purpose of the vine is to bear fruit, God tends the vine with that in mind.

The text goes on to say that severed branches wither and that “people” will gather them and throw them into the fire. If I don’t know who I am and whose I am, if I am no longer rooted in Christ, anyone can name me and carry me off. Yes, without the stability of abiding on the vine, I can get “carried away” by worldly things. In this way, I wither and die spiritually; the slightest breeze can blow me about. Like any dried and withered branch, I am good for nothing but to be thrown into the fire. Unless Christ carries me and sustains me, I am carried away by others, who cast me into the fire.

II. The Pruning of Disciples – The text says, and every [branch] that does he prunes so that it bears more fruit. You are already pruned because of the word that I spoke to you.

Most of us who have cared for roses know how important pruning is. Without this careful and necessary cutting, the rose bush grows long and gnarly. It expends its strength more on the branches than on the flowers. Little by little the flowers become smaller and less beautiful; the leaves lose their beauty, shape, and color, becoming smaller and lighter green. Eventually the rose bush looks little better than a weed.

I imagine that if a rose bush could talk, it would protest and cry out in pain every November as I descend upon it and cut back its growth to a mere one foot above the ground. In May, though, the gorgeous roses in the front yard are a masterpiece and all the pain of November is forgotten.

Pain and pruning are part of the Christian journey; God knows what He is doing. We often do not, and like the roses in November that cry out in pain and protest, we look for answers. Yet no more than I can explain my purpose to the roses (they are only rose bushes, after all), can God explain to us what He is about (we are mere mortals with minds too small to comprehend the whole picture).

Just the same, November pruning gives way to May glory; God the vine-dresser knows what He is doing.

Note, too, that the Lord says that His Word “prunes” us. If we let the Word enter us uncompromised and unabridged, we read, For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart (Heb 4:12). Yes, God’s Word can humble our pride, cut to the quick our distorted and wrongful thinking, and hold us accountable. It can cut away error and mend the decayed wounds of sin.

We must allow the Word of God to be what it is. Too many of us seek a filtered and watered-down version of God’s Word. No! Let the undiluted Word go to work, of which Scripture itself says, Is not my word like fire, declares the LORD, and like a hammer that breaks a rock in pieces? (Jer 23:29)

A pruned vine bears abundant fruit. None of us like pruning, but nothing is more necessary.

III. Persistence of Disciples – The text says, Remain in me, as I remain in you. Just as a branch cannot bear fruit on its own unless it remains on the vine, so neither can you unless you remain in me. I am the vine, you are the branches. Whoever remains in me and I in him will bear much fruit, because without me you can do nothing.

In this short Gospel, the word “remain” occurs seven times. Do you get the point? Remain! The Greek word μείνατε (meinate) is the plural imperative of the verb meno, meaning, “to abide.” To abide means to remain habitually or to stay somewhere. It speaks of stability and persistence.

It is clear that a branch must always stay attached to the vine or else it is doomed. Absolutely nothing is possible to a branch (except to wither and die) unless it is attached to the vine 24 x 7 x 365. Nothing could be clearer in this analogy than this truth.

Yet it seems very unclear to the average disciple of Jesus, who so easily walks away, finding abiding both tedious and difficult. Then we wonder why our spiritual life is tepid and its fruits lackluster! We can’t have even a mediocre spiritual life apart from Christ; the text says we can’t do anything at all but be scattered.

How do we abide with and in the Lord? Scripture distinguishes four ways. We abide and experience union with the Lord through

HIS WORDIf you abide in me, and my words abide in you, ask whatever you will, and it shall be done for you (Jn 15:7). Anyone who loves me will be true to my word and my Father will love him and we will come to him (Jn 14:22).

HOLY COMMUNION –  He who eats my flesh and drinks my blood abides in me, and I in him (Jn 6:56).

PRAYER (especially communal prayer) –  For where two or three are gathered in my name, there am I in the midst of them (Matt 18:20).

KEEPING HIS COMMANDMENTSThose who keep his commandments abide in him and He in them (1 John 3:22).

Yes, abiding is accomplished through prayer, Scripture, sacraments, fellowship, and walking uprightly. This Gospel could not be more clear: abide, abide, abide, abide, abide, abide, abide. Seven times the word is used.

Do you get it? Abide. Abide persistently.

IV. The Produce of Disciples – The text says, If you remain in me and my words remain in you, ask for whatever you want and it will be done for you. By this is my Father glorified, that you bear much fruit and become my disciples.

Attached to and abiding in the vine, we will produce abundant fruit. Note that this is linked to a kind of fruitfulness in prayer that comes from the Father’s good pleasure.

Why is He pleased to answer our prayers if we abide? Because He can trust us with His blessings. In effect, He can say, “Here is someone who is close to my Son, who habitually remains with Him and abides with Him. Yes, here is someone I can trust with blessings. Here is a wise steward who is in union with my Son.” Scripture speaks often of the correlation between wise stewardship and blessings:

  • (Luke 16:10-11) Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. So, if you have not been trustworthy in handling worldly wealth, who will trust you with true riches?
  • (Matt 25:21) His master replied, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!”
  • (Luke 12:48) From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked.

Do you want more? Then use well what you already have. Be someone whom the Father can trust because you stay close and abide with His Son. Be like those who can say, with mother Ruth, Wherever you go I will go, and where you stay I will stay (Ruth 1:16). Be like the man who said to his wife, “If you ever leave me, I’m going with you.”

Abide, abide, abide.