Category: Church

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Awesome or Awful? Studying the”Christ in Majesty”Mosaic at the National Basilica

One of the things that I have discovered that very few people are neutral on is the image of Christ seated in Judgment on the apse wall of the Basilica of the National Shrine of the Immaculate Conception in Washington, DC. (See photo at right). People either love it or hate it.

Those who hate it say he looks angry and many don’t care for the Roman toga and bare shoulder and right chest. To still others, who prefer more inclusive depictions of Christ,  his blond hair, blue eyes  and exceptionally white skin make him seem too European.

Those who love the image say they like the fact that Christ is presented as strong and formidable. For them this image is a relief from many other modern portraits of Christ which present him as a thin, willow-wisp of a man with a kind of “Mister Rogers” demeanor and a goofy look on his face. But this Christ is someone who is to be taken seriously and to whom we must render an account.

My own thoughts have shifted over the years. I disliked the image as a younger man. But over the years and after thoroughly studying the scriptures I have come to greatly admire this work and image of Christ. I often go to the Basilica and when I do I always stand in the nave and look to Him for strength. I am often filled up with joy and a holy reverence as I look up and upon  His towering strength and sublime majesty. He is a strong and manly Christ who speaks to me. He does not look angry but, rather, seems to say, “Have confidence, I have overcome the World.”  The inscription above the image also inspires:

    • Christ reigns, Christ Rules. Eternal Victor, Eternal King
    •  His kingdom is an everlasting Kingdom that shall not be taken away

You surely have your own thoughts about this image and I encourage you to share them in the comments section. But first I would like to look at some of the details of this image, some of which may be obvious and other things  you may not have noticed:

1. Flames of Fire in the Halo – The New Testament Scriptures indicate that Christ will judge the world by fire (cf  1 Cor 3:13; Heb 10:27; 2 Peter 3:7-12). Christ is clearly seated in judgment and he will judge the world by fire and also purify those who are to be saved through fire (cf 1 Cor 3:13-15; Malachi 3:3). Further, Both Daniel and the Book of Revelation speak of fire and flashes of lightning around the Throne of God. So it is that these flames indicate the Holiness of Christ and the fact that he will both judge and purify through fire. This fire need not be understood as a physical fire but at least as a spiritual fire.

2, His Angry (?) Look – Many who observe the image say Christ looks angry. At one level this seem likely since on the Day of Judgment there is not going to be any fooling around. The Scriptures speak of this day as a Day of Wrath (Mat 3:7; John 3:36; Rom 1:18; Rom 2:8; Rom 5:9; Col 3:6; 1 Thess 1:10; Rev 6:16; Rev 11:18,  inter al) at least it will be so for those who have rejected God’s offer and have not been saved from the wrath.

But let’s look a little closer at Christ’s face (at Left). Look closely at his eyes. Notice that the one on the right (from our perspective) is more rounded and serene than the one on the left that is narrower and piercing. Notice also that the right eyebrow is more arched and peaceful and the one on the left angled and downward in a severe look. Now take your hand and cover the left side of the face and see that he is more serene and then cover the right side of the face and see that he is severe. This is very common in Eastern Iconography which likes to present both the Justice and Mercy of God on the face of Christ. It is subtle but it is meant to be otherwise we’d have a weird looking face. On the Day of Judgement there will be mercy seen by those who have shown mercy and severe justice to those who have been severe (Mat 5:7; Mat 7:2; James 2:13) for Justice and mercy are alike with him (cf Sirach 5:7). Looking into his eyes I am reminded of the stunning text from Hebrews which says of Christ: No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account. (Heb 4:13)

3. What of his other facial features?  – The artist seems to have captured the fact that the Book of Revelation described the glorified Christ as having hair like wool but notice what it says of the color: His head and hair were white like wool, as white as snow (Rev 1:14). Perhaps the artist thought snow white hair would be too shocking but we definitely have blond hair here.  The eyes look to be blue or possibly green. Here too our artist has not conformed as well to the description in the Book of Revelation which says, his eyes were like blazing fire (Rev 1:14). This too would be hard to depict artistically. It might look like Jesus had red eye! But perhaps then brown eyes might have been favored over blue since, at least in our age, some inclusivity is desirable in art. Add the blond hair and blues eyes to his white complexion and we clearly have a European Christ. There is only a vague and account of the complexion of Christ in the Scripture: His face was like the sun shining in all its brilliance….His feet were like bronze glowing in a furnace (Rev 1:15-16)  These texts speak more of brightness than color. I know that this notion of inclusivity drives some people crazy who prefer color blind society and it would be a joy to get there. But we cannot simply ignore these as factors why some do not like this image of Christ. The Bible’s silence on the skin color of Christ demonstrates that our issues with skin color were not issues pertinent to Scriptural times.

4. What of his red garment?– In Revelation 19 Christ appears riding a strong white horse and John speaks of the robe he wore: He is dressed in a robe dipped in blood, and his name is the Word of God (Rev 19:13).

5.  What of his right arm being bared?: Here too I am mindful of a scripture which says, The LORD will lay bare his holy arm in the sight of all the nations,  and all the ends of the earth will see the saving power of our God (Is 52:10) It is a symbol of his strength and his power to save and put down his enemies.

6. What of the fact that He is seated? As we have noted this is a depiction of the Last Judgment. And of that judgment scripture says, When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left. (Matt 25:41-43)  I am mindful of the old Latin Hymn Dies Irae which says poetically: When the Judge his seat attaineth, and each hidden deed arraigneth, nothing unavenged remaineth.

7. What of the angels at his feet? In the Book of Ezekiel (1:4-21 and 10:1-22), there is a  vision of the four living creatures or Cherubim around a throne, each having four faces, four wings, the stature of a man, four sides, the hands of a man, the soles of a calf. Further, we have already seen that when the Lord returns he will be accompanied by his angels. Finally Psalm 99 says, The LORD reigns, let the nations tremble; he sits enthroned between the cherubim, let the earth shake. Great is the LORD in Zion; he is exalted over all the nations (Ps 99:1-2) Somebody say Amen!

I expect some of you will have things to add, possibly some corrections or different interpretations. Remember it’s art not science. One interpretation doesn’t necessarily preclude another. Especially valued are additions to the list that would include insights from Scripture, Tradition and/or techniques of iconography. When we’re done I’ll update the post to include things you might be able to add or clarify.

By the way, I am grateful to Jem Sullivan who has just authored a book called The Beauty of Faith. Using Christian Art to Spread the Good News. In it she encourages what I have tried to do here. Namely that we should carefully study and pray Christian Art as a kind of lectio divina before the painted or sculpted word.

Here’s a brief video (with a silly beginning showing some other views of the Basilica.

Info Hunters ep 1.02 – The National Shrine from KG on Vimeo.

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“GodJoy”

Driving to work, a shiny new black corvette pulled up beside me. It was not the car that caught my attention but the license plate. The plate read “Godjoy.”  I think Godjoy captures the spirit of Lent. Lent is the penitential season and hopefully we have found the right rhythm for our prayer, fasting and alsmgiving.  We are sinners who forget at times that we have been saved and when we forget that we fall back into our old ways.

The faces of the saved

The past two Sundays there was lots of Godjoy in the Archdiocese as we celebrated the Rite of  Election and the Call to Conitnuing Conversion. Gathered in the huge upper church of the National Shrine of the Immaculate Conception were 1,192 people who are seeking to become Catholics or to complete the sacraments of initiation. 1,192 faces with smiles of pure Godjoy.  Together, with their sponsors they filled the Shrine and in the presence of Archbishop Wuerl and the auxiliary bishops of Washington, the sponsors announced these catechumens and candidates ready to receive the sacraments to initiation at Easter.

Sorrowful Joy

Another expression of Godjoy during Lent is found in the music of African-American Spirituals. Sometimes described as songs of sorrowful joy, they capture the spirit of Lent. Even in the misery of slavery and oppression, African-Americans, like the Israelites before them  found a joy in knowing God has not abandoned them and only God will save them.  Their song becomes the song of all sons and daughters of God.

God comes looking for us

At the Rite of Election, one Spiritual we sang is called Somebody’s Knockin at Your Door and it captures the Godjoy of the Spirituals and of Lent. We are not sinners with nowhere to turn, and the very act of turning is not our initiative but the spirit of God within us calling us back to our deepest joy-right relationship with God.  Take a moment to listen.

watch?v=roXOqRXODDM

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But Is It Bigotry?

It was recently called to my attention that a member of President Obama’s Advisory Council on Faith-Based and Neighborhood Partnerships,  Harry Knox has been  outspoken opponent of the Catholic Church for many years. This piqued my attention and so I dug a little further. My brief research yielded some of the following facts:

  1. In a March 2009 Statement Knox declared that Pope Benedict XVI is “hurting people in the name of Jesus” by not condoning condom distribution as the solution to AIDS in Africa. “The pope’s rejection of scientifically proven prevention methods is forcing Catholics in Africa to choose between their faith and the health of their entire community.  Jesus was about helping the marginalized and downtrodden, not harming them further” he said.
  2. He has recently reaffirmed these views
  3. Knox who is a member of the “Human Rights Campaign” an organization working that  advocates on behalf of some in the gay, lesbian, bisexual and “transgender” communities also publicly decried a decision last year of a Catholic Pastor in Wyoming to refuse communion to an openly lesbian couple.   Knox said, “In this holy Lenten season, it is immoral and insulting to Jesus to use the body and blood of Christ the reconciler as a weapon to silence free speech and demean the love of a committed, legally married couple. The Human Rights Campaign grieves with the couple, Leah Vader and Lynne Huskinson, over this act of spiritual and emotional violence perpetrated against them.”
  4. Knox was also critical, along with others of the Vatican’s opposition to a UN initiative to decriminalize homosexual activity. The 2008 HRC Statement  signed by Knox reads  in part: As faith leaders we were shocked by Vatican opposition to this proposed initiative. By refusing to sign a basic statement opposing inhumane treatment of LGBT people, the Vatican is sending a message that violence and human rights abuses against LGBT people are acceptable. Most Catholics, and indeed most Catholic teachings, tell us that all people are entitled to live with basic human dignity without the threat of violence.
  5. There are other statements by Knox and his group that are also strongly critical of the Pope and the a Vatican along similar lines.

 It is surely unfortunate that President Obama has such an outspoken critic of the the Pope and the Vatican on his Advisory Council on Faith-Based and Neighborhood Partnerships. His presence seems divisive, at least from the perspective of Catholics, faithful to Church teaching.  His opposition to the teachings and policies of the Catholic Church is vigorous and at times specifically directed at the Pope.   In a recent Press Conference Congressman John Boehner was asked if he thought Harry Knox should resign from the President’s commission. He answered quite clearly “yes” and went on the refer to Knox as an anti-Catholic Bigot. The  St Michael Society  has begun to circulate a petition calling for his removal the President’s Council.

So, here is the question I have for you: Is Harry Knox an anti-Catholic bigot? He surely has strong differences of opinion with the Catholic Church in general and the Pope in particular. He has not hesitated to state these in the strongest possible terms even going so far as to accuse the Pope of “hurting people in the name of Jesus.” He is vigorous, wrong-headed and also absurd in his use of Scripture. His tactics are sadly typical of many who advocate on behalf of some in the Gay community. Namely, use lots of bullying and/or provocative language, venom, anger etc.  But again I ask, does all this amount to him being an anti-Catholic bigot?

I ask this question respectfully and with a concern. I think anti-Catholic bigotry does exist. But my concern is that we not over use the phrase “anti-Catholic bigot.” So many others today over use words like racist, homophobic, hate speech, reactionary, bigot etc. I am often called or accused of some of these things in the very comments of this blog. I think we would do well to be very careful to avoid adopting a similar practice of possibly over using the category “Anti-Catholic Bigot.”  There are those who vigorously disagree with the teachings and practices and policies of the Catholic Church but does that alone make them an anti-Catholic Bigot?  I guess if that were the case many if not most Protestants would qualify for the term! I think we have to allow for the fact that people can respectfully and even strongly disagree with us without being a bigot necessarily.

So here are a few questions I would like to ponder with you?

  1. What are some of the benchmarks of true anti-Catholic Bigotry?
  2. How is anti-Catholic bigotry different from simple opposition to the practices, beliefs, and policies of our Church.
  3. Are there certain phrases or actions that immediately make you suspect anti-Catholic Bigotry? What are they?
  4. Is there something in particular the Harry Knox has said that is for you, over the top and puts him in the category “anti-Catholic bigot” ?
  5. Even if he isn’t a bigot should he still step aside?

Not to steer the conversation too much, but I will say that my “anti-Catholic bigotry” alarms start going off under the following circumstances:

  1. When Church teaching is deliberately or carelessly misrepresented for the purposes of stirring anger and resentment at the Catholic Church.
  2. When Catholics who are trying to be faithful to Church teaching and/or the clergy who teach it are excoriated with name calling and attacks on their personal motivations. For example when we who articulate or uphold Catholic teaching or seek its reflection in culture and law are called hateful and bigoted, insensitive etc.
  3. When Catholics are told that they have no right to enter the public square or to influence the public discussion on matters of culture or public policy. Or when it is said that Catholics (or other Christians) cannot have a place at the public policy table because their religious point of view is ipso facto excluded due to false and severe interpretations of the so-called “separation of Church and State” (A phrase that nowhere occurs in the US Constitution).

So you have my questions and I’d value your comments. The fundamental question is this: What is the line to be drawn between opposition to Catholic teaching or policy (which non-Catholics in our culture are entitled to have) and anti-Catholic bigotry? When is the line crossed? Did Harry Knox cross it?

Here’s a brief clip referenced above wherein Rep. John Boehner calls for the resignation of Harry Knox:

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Reverencing Mystery

In the secular world a mystery is something which baffles or eludes understanding, something which lies hidden or undisclosed. Now the usual attitude of the world toward mystery is to resolve it, get to the bottom of or uncover it. Mysteries must be overcome! The riddle or “who-done-it” must be solved.

In the religious world mystery is something a bit different. Here mystery refers to something revealed by God which largely or completely escapes what we can know by our intellect alone and unaided by God through grace and revelation. These are not worldly mysteries but mysteries of the faith.  From the perspective of faith it is also usually that case that a mystery is something partially revealed by God but much more of which lies hidden. So something is seen, but much more is unseen.

For the Christian then, mysteries are not something to solved or overcome so much as to appreciate and reverence. In worldly mystery it is something to approach and with daring, perseverance and smarts to conquer. But the mysteries of faith are something to be considered with humility and reverence realizing we can never exhaust their meaning or capture and conquer their full essence.  A few thought on the mysteries of faith:

  1. Consider the picture at the upper right of the iceberg and allow it to be an image for the mysteries of faith. Above the water line we see something of the iceberg, but beneath the waterline, remains much more, hid from our eyes (except in a picture like this).
  2. Consider the mystery of creation. In the book of Sirach, after a long list of the marvels of creation there comes this magnificent line: Beyond these, many things lie hid; only a few of God’s works have we seen. (Sirach 43:34) This is mystery, what we see is far surpassed by what we do not see!
  3. Consider the mystery of the human person. Think of someone you know rather well, perhaps a spouse, family member or close friend. There is much about them that you see and know, but even more of which lies hid. You can see their body, but only the external parts of it. Much more lies active and intricate beneath the skin. You “see” aspects of who they are in terms of their personality and mannerisms and so forth but much more lies hid from your knowledge such as their inner thoughts, aspects of their history, and deeper drives and motivations that may lie hidden even to them in many ways. As time goes on and relationships deepen the “mystery” of the human person unfolds and more is revealed. Yet the mystery of the human person is never “solved” and it would be irreverent to assume we ever could or should do so. No, this  mystery must be reverenced and approached with humility and if we ever really think we have some one (even our selves) “figured out” we are badly mistaken and transgress the dignity of the person. Scripture says, More tortuous than all else is the human heart, beyond remedy; who can understand it? I, the LORD, alone probe the mind and test the heart (Jer 17:9-10). Surely we are on a journey to understand and the discover as the mystery of our selves and the others as our life unfolds but the mystery must always be respected and reverenced, not solved in order to be controlled and manipulated.
  4. Herein lies a problem with modern American culture that should be critiqued and that is the tendency to lack modesty. One definition of modesty is “reverence for mystery.”  Part of the dignity of the human person is not simply to be on open display in an indiscreet way. In deeper relationships more is revealed in increasingly appropriate ways. Close friends share more and understand more. Spouses, ideally, share even more to include the deep intimacy of the body. The disclosing of the mystery of the human person in appropriate ways based on the depth of relationship is at the heart of modesty. But today too many things of a private nature  are too easily sought and disclosed. A nosey media is partially to blame along with an increasingly odd tendency for many today to want to disclose matters that should remain private. Talk shows come to mind wherein a person or celebrity “tells all.” In today’s physcotherapeutic culture there is also the tendency to request and also to provide too much information about personal things. Surely close friends and family may be an appropriate audience for such disclosures but immodesty causes many to reveal indiscreetly  what should remain private. Clearly too, physical immodesty is epidemic and we have discussed it here before. And this also fails to reverence the mystery due the human person by putting on display that would should only be revealed in the most intimate and appropriate settings. Mystery is at the heart of the dignity of the human person. Modesty is reverence for that mystery, immodesty is a lack of reverence  (cf 1 Cor 12:22ff).
  5. Consider the mystery of the Liturgy and the Sacraments– We see much in the Liturgy and the celebration of the Sacraments but far more remains hidden from our eyes as these mysteries are celebrated. (You may well know that the Eastern Churches and especially the Orthodox Churches refer to the sacraments as the “Mysteries”). Consider a baby being baptized. We see the water poured and hear the words. Perhaps there is a cry. But what remains unseen is even greater: The child dies, is buried with Christ and rises to new life with him in an instant (Rom 6:1-4). Sin is washed away, an inheritance is received, true membership into the Body of Christ is conferred, the office of Priest Prophet and King are received, divine sonship is conferred and on and on. Far more is actually happening that we see or even know. This is mystery, something seen, yet far, far more unseen.  Consider the Liturgy, the altar is there,  a priest, the faithful gathered, words and gestures perceived. But far more is unseen: Christ the high priest is the true minister, the physical church building gives way to the truth that we are mysteriously caught up into heaven and the heavenly liturgy surrounded by countless saints and angels worshipping the Father and we as members of the Body of Christ render the Father perfect praise and thanks through, with and in Jesus our head.
  6. Herein lies a problem with the Liturgy in modern times– In recent decades there has been a laudable attempt to make the Liturgy more intelligible to people. However there is a trade off to be careful of. The mystery of the Liturgy and the sacraments must be reverenced. In our attempt to make everything intelligible and accessible we risk offending the dignity of the liturgy and sacraments which are ultimately NOT fully intelligible or explainable. They are  mysterious (in the way we are using the word) and ineffable (not reducible fully to words). In the ancient Church the Liturgy was surrounded by the disciplina arcanis (discipline of the secret) wherein only fully initiated Catholic Christians were permitted to witness it. Sacramental catechesis was carried on largely AFTER the celebration of the Sacraments (Mysteries) in a process called mystagogia (a Greek word meaning “Education in the mysteries”).  I do not argue here for a complete return to those days but one of the characteristics of the modern age and the manner in which liturgy is often celebrated is the lack in a sense of mystery. It often seems that everything has to be “seen” and “understood” to be authentic or relevant, or so the thinking goes with some. But this is wrong on two levels. First, everything CANNOT be seen. Most of the liturgy in fact lies hid from our earthly eyes. Secondly most of the liturgy cannot be understood. It is mystery to be reverenced and appreciated as such. It is “other” and beyond what this world can ever fully appreciate. We can grow in our appreciation of it as the years go by but never solve or understand it fully here on this side of the veil. Somehow this appreciation of the mystery of the Liturgy and Sacraments must be balanced with the attempt to render our worship “intelligible.” I put intelligible in quotes for we can only use that term in a relative manner.
  7. Finally it remains true that our longing to enter fully the mystery of God and our very selves will one day be fulfilled. St. Paul speaks of this when he writes: Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known ( 1 Cor 13:12). You may be aware that the Greek word (title) for the last book of the Bible is  Ἀποκάλυψις (Apocalupsis) which means “unveiling.”  One day, the great mystery of this world, of ourselves, and God’s plan will be fully unveiled. For now, we reverence these mysteries of our self, others, the liturgy, the sacraments, creation itself and God’s plan. One day they shall be revealed. A caution here. I do not think we will ever exhaust the mystery of God (and perhaps not even ourselves). I do not think all eternity will ever be enough to exhaust the full mystery of God who is infinite and can never be fully comprehended in essence  by his finite creatures.

Reverence mystery, relish mystery, respect mystery. Magnum mysterium, admirabile sacramentum!

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How Real are Your Ashes?

Sometimes things get so familiar to us that we stop understanding or reflecting on their deeper meaning.  Each year in RCIA (adult conversion) classes I get some puzzled looks as we discuss the ritual. “What’s  that all about?”  some will say.  There is even some revulsion expressed at having dirty ashes smeared on your forehead. I remember as a kid wondering why so many people liked to rush to Church to get ashes smudged on their forehead. I didn’t like it at all and would secretly rub them off when no one was looking. Today I’ll admit I still don’t like it much,  though I behave myself and do not rub them off!

Please forgive me, I don’t want to seem impious yet I still marvel, as a priest at how many people pack into Church to get ashes on their forehead. Even sadder, many of them don’t seem to want communion as much. In fact significant numbers walk out the door after ashes are given and do not stay for communion. I remember a certain pastor of mine responding to that by not giving Ashes until after Communion.

Most people of course who come to Mass are faithful and have their priorities straight but it still interests me how large the numbers are for something that seems to me to unappealing and also challenging, if we really come to terms with what we are saying in receiving them. I wonder if large numbers would flock for ashes if they really knew that they were saying some pretty powerful stuff and making some extensive promises of a sort.

What, really do ashes signify? Perhaps a brief tour of Scripture is in order:

  1. Humility – Job said, You [Oh Lord] asked, ‘Who is this that obscures my counsel without knowledge?’  Surely I spoke of things I did not understand, things too wonderful for me to know. “You said, ‘Listen now, and I will speak;  I will question you, and you shall answer me.’ My ears had heard of you but now my eyes have seen you. Therefore I despise myself  and repent in dust and ashes.” Job 42:3-6  Notice that Job does not merely repent in a general sense here. But, having encountered God he realizes that God is God and he is a creature, mere dust and ashes in the presence of God who is Being itself, who is All in All. Yes he is a son in the presence of a Father but he is not God’s equal that he might question God or put him on trial. Hence in this case the ashes represent not only repentance, but humility. The Church’s liturgy echoes this theme of humility when she quotes Gen 3:19 “Remember, you are dust and unto dust you shall return” as she places ashes on the individual.
  2. A Sacramental that points to the Sacrament – A man who is clean shall gather up the ashes of the heifer and put them in a ceremonially clean place outside the camp. They shall be kept by the Israelite community for use in the water of cleansing; it is for purification from sin….For the unclean person, put some ashes from the burned purification offering into a jar and pour fresh water over them. Then a man who is ceremonially clean is to take some hyssop, dip it in the water and sprinkle the tent and all the furnishings and the people who were there. Number 19:9,17) This text sees ashes obtained from a burned sin offering  and mixed with sprinkled water as a cleansing ritual. In the Old Testament this ritual could not actually take away sin (cf Heb 9:9-13) but it did provide for ritual purity. It also symbolized repentance and a desire to be free from sin. In the same way ashes on Ash Wednesday, mixed with holy water cannot take away sin. They are a sacramental, not a sacrament. To get ashes on Ash Wednesday and not go to confession during Lent is really to miss the point. If one’s desire to repent and to be clean, free of sin,  is real then from the sacramental to the sacrament they go. Otherwise the ritual of Ash Wednesday is pretty pointless.
  3. A sign of a true change – When the news[of Ninevah’s possible destruction in forty days] reached the king of Nineveh, he rose from his throne, took off his royal robes, covered himself with sackcloth and sat down in the dust. (Jonah 3:6) Here too repentance is symbolized. But the symbol is not enough. Actual repentance is required. Hence the King does not just “do ashes,”  he issues a decree calling for fasting, prayer and true reform: Do not let any man or beast, herd or flock, taste anything; do not let them eat or drink. But let man and beast be covered with sackcloth. Let everyone call urgently on God. Let them give up their evil ways and their violence. Who knows? God may yet relent and with compassion turn from his fierce anger so that we will not perish.” (Jonah 3:7-9) Hence another option for the priest to say as he places ashes is “Turn away from sin and be faithful to the Gospel.” It is not enough to get a sooty forehead. True repentance is what is called for, an actual intent to change. Otherwise the ashes are a false sign.
  4. A summons to faith and a new mind – Jesus said, Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes(Matt 11:21). Here Jesus rebukes ancient towns for their lack of faith in what he said. It is good to recall that the Greek word translated here as “repented” is μετενόησαν (metenoesan) which more literally means to come to a new mind or way of thinking.  The fact is that there are many ways that we think about things that are more of the world than of God. Our on-going challenge is to come to a new mind and to think more as God thinks. This is only possible by his grace working through Scripture and Church teaching. It is significant that the ashes are smeared on the forehead or sprinkled on the head. We are called to a faith that transforms our mind. We are called to be “transformed by the renewal of our minds.” (Romans 12:2) Hence another option for the priest is to say, “Repent and believe the Good News” as he places the ashes.

So, how real are your ashes? Do you and I intend these things as we go forth or is it just a ritual, something to do because it’s “sorta neat.”  Pray and reflect on the deeper meaning of ashes.

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Are You”Scientifically Illiterate!?”Someone Thinks You Are.

I recently heard an interview with Chris Mooney and Sheril Kirshenbaum two authors of a book published this past August entitled Unscientific America: How Scientific Illiteracy Threatens our Future. In the book they claim most Americans are scientifically illiterate. They try to explore why many Americans are skeptical of what the authors term “good science” and why we seem to accept what they call “bad science.”  I would like to add a dimension to the conversation that they did not cover, namely, how science has edged over into the religious world by demanding a kind of faith. This movement beyond the proper boundaries of science has caused the public not to be “illiterate” so much as skeptical.  Allow me to begin by stating some basic premises.

  1. Science it seems to me is fundamentally about what is material and measurable. It is true that there are some areas on the cutting edge of science such as quantum that defy simply measurement, but most fundamentally science is about what we can physically measure, observe and quantify. The realm of science is the material world. Further, the scientific method and peer review remain essential components of the world of science. Now I say all this with respect. I think sometimes we ask too much of science. When a scientist will not postulate a personal God or does not accept biblical texts as raw data,  he does not lack faith necessarily, he is staying within his realm. To ask him to affirm some theological point or to use scripture in his reasoning is asking too much. The world of science is circumscribed by the material and the measurable. Many things of faith are not material or measurable. This does not make them less true but does place them outside the realm of what science can speak of.
  2. Faith on the other hand has a broader realm. As believers we not only accept the measurable and the material but also the spiritual and the authority of revealed truth. We are free to accept science into our world in a way that science is not free to accept us into theirs. Since it is a Catholic instinct that all truth is one and that truth cannot contradict truth, we can with some confidence joyfully accept the truth which science uncovers as affirming what we already believe. As we shall see this has to be done with some discernment for not all which is called science is settled or demonstrably true.
  3. But we have limits too. Although we are able to accept much of science into our world it also remains true that our faith imposes some limits. This is particularly true today since science not only measures the material world, it has enabled us to exert a significant amount of control over the material world. But simply because we can control does not mean we always should. Our moral tradition imposes limits on what we as Catholic Christians can accept insofar as controlling the material goes. Most recently the biggest area of tension is in the area of bioethics to include things such as embryonic stem cell research, abortifacients, cloning etc. Here there are tensions between the scientific world and the world of faith.
  4. But let’s be clear the Church is not and should not be intrisically “anti-science.” We ought to respect science and it’s boundaries and insist on proper limits when necessary. Some may argue that in the past when the Church has had more power we may have transgressed into the world of science inappropriately. While I do not think that every charge against the Church in this regard is true or fair, it seems clear enough that there were some regrettable moments of overstepping in our past. Yet it remains true that the Church has also been the patron of science. Through our universities and hospitals Catholics have well shown respect for science. Priests and religious have been among noted scientists.

But I want to propose that it is often science that oversteps its boundaries today and that this is what has led to what the authors above call “scientific illiteracy.” Some basic departures from the limits of science and the increasing demand that we simply put faith in what scientists say are very evident today and have led to a more general cynicism and skepticism on the part of the public toward scientific claims. What our authors call “illiteracy” may be rooted in doubt that science is all that pure anymore.

  1. “Settled Science” exaggeration– Some in the scientific world often request a kind of faith on the part of the public that what they claim is proved beyond doubt and is settled science. But the fact is, even so-called settled science changes a lot. I am only 48 and recall that when I was a young child being taught that the universe was in a steady state. But in the 1960s this basic scientific presumption yielded to the current expanding universe theory wherein the universe is expanding outward at a rather remarkable rate. When this theory was first proposed many scientists balked at the notion for it unsettled many notions of the universe. But rather sweepingly this theory has now gained almost universal acceptance. The proof for this dynamic expansion is the red shift indicating movement in the stars away from us. While it seems unlikely that we will go back to some other theory it always remains possible that the theory of the universe may shift to something else if new data becomes available. What was considered settled science wasn’t all that settled after all. Further, when I was in High School we were gravely informed by our teachers and the media that we were heading for a new ice age. By the year 2000 we should expect a major expansion of the ice caps and increasingly frigid winters in the north. Well 20 years later we were being told that global warming threatened everything. But which is or was the settled science? Cooling or warming (More on this later). The Theory of Evolution is often called settled science but it is just a theory and  the fact is that the fossil record raises serious questions about the theory as it is currently proposed. The fossil record shows that species appear and disappear suddenly and do not just morph into each other.  And we were all told without any doubt that there were nine planets in our solar system. Oops looks like that isn’t so sure either. When is s a planet not a planet? When it’s a planetoid of course! All sorts of other little examples come to mind: coffee is good,  coffee is bad. A glass of red wine is good, not it’s not. This causes cancer, well no it actually doesn’t and is in fact good because it has anti-oxidants (whatever they are). Now there may in fact be some things we can call settled science but the fact is that some scientists often demand a faith of the general public that is beyond what science should ask. Science steps out of its boundaries when it starts asking for a faith that certain things are settled when in fact they are not, or may realistically change. Many theories have come and gone and the public is not illiterate or stupid to remain less than enthusiastic about the latest claims of science. The latest findings may in fact be only that, the latest findings.
  2. Advocacy Science– As stated above science is about the material and the measurable. In it’s purest form science has deep reverence for data and the scientific method demands that theories be tested and the results be replicable. Intense peer review, testing, checking and analyzing of data, examining alternative explanations and so forth are all essential parts of science. But in recent years there has been a noticeable shift away from the careful world of true science on the part of some scientists. The media plays a big role in this. Also, grabbing up limited funding often requires that scientists behave more like salesmen. Publicity brings in bigger dollars for research so some scientist have left the careful world of scientific precision and taken up an edgy, provocative style that often exaggerates and goes beyond what the data actually say. They manifest a kind a religious fervor that may be appropriate for religion but not for science. Again this is not true of all or even most scientists, but there are enough engaged in this sort of hyperbole that the public again becomes suspicious that we are dealing with pure science here. When science steps out of the lab and begins to aggressively advocate for public policy shifts, funding priorities, taxes etc. it has left the scientific world and entered politics. It is unrealistic for scientists who walk into the political world and begin to advocate to expect the public to take their white coat so seriously any more. When science becomes about money and public policy and less about data it has left the world of pure science and cannot demand that it be treated as pure, objective, unbiased and just about the data. There is almost a religious proselytizing evident in some. The most obvious example of all this is the global warming (climate change) controversy. Many have suspected for years that this was not pure science but rather advocacy science, more about money and politics than about real science. Recent and persistent revelations about the data having been manipulated, a lack of peer review, poor source data and even the destruction of data lend great credibility to these charges. The chief proponent of this theory and Director of Climate Research at the East Anglia University, Phil Jones has stepped aside over this scandal. Things like this go a long way to show that the general public may not be “illiterate” in terms of science but is in fact skeptical. When science demands faith and that the public make major changes but does not level with us as to the theoretical nature of its propositions it has strayed beyond science.
  3. There’s more to life than Science– This final critique is not directed at science per se but at our culture. There has been a tendency in our culture to emphasize the material and the measurable. But there are many things in life that cannot be measured or quantified. Justice, mercy and compassion are very real but they cannot be reduced to mere math. Love, joy, serenity, all real but not produced to a test tube or able to be put on a chalk  board. The existence of God who many know to be very real cannot be found under a microscope and God cannot be reduced to a computer algorithm. But there are some in our culture who so exalt science and materialism that anything outside their world “isn’t real.” Therefore for some who see only science as revelatory, faith is unreal and it is fantasy. It can’t be “proven” using the scientific method etc. Here too is a failure to recognize the limits of science. As I have said I see this as more of a cultural issue than of science per se. This sneering at faith and things outside pure science is a source for many in the public who are skeptical of science to some extent. Most people know that life is not just mechanistic, that everything can’t simply be quantified. A scientist may declare that drinking coffee is bad  but everyone doesn’t stop drinking coffee. Why, because they are illiterate? Not necessarily. Life has trade-offs. Coffee is about more than biology. It’s about relaxing, its about a small euphoria, it’s about socializing, its about taste, flavor, aroma, it’s about a lot of things.

So maybe we are not so illiterate after all. Surely it is helpful if we learn more of what science has to teach. But science is only one part of life. It is exists in the world of the material and measurable and we human beings live in the wider world, the world of faith, the world of love, the world  of wonder, the world that accepts some trade-offs and that life is not about one thing or view but about many. As Christians we ought to joyfully accept what science can offer us but also realize its limits. We should respect the limits that science has, that it cannot and should not theologize. But it is not wrong to ask science to respect its own limits too. And when it does stray into politics or faith and makes demands that we accept on faith as settled things that are not settled, or when our culture idolizes science as the only thing, we are not illiterate to tune out or to object. We are insisting on proper boundaries and that science not try to become religion or politics.

This old film from the Moody Bible Institute is a pretty good example of one way faith and science can work together. For the believer science helps us to develop the gifts of wonder and awe. God has done marvelous things. Science helps us to see just how marvelous as this film shows.

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Two Kinds of Love to Celebrate on St Valentine’s Day

St. Valentine’s Day is a day that celebrates romantic love. This sort of love, to be sure, is noble and to be encouraged. The Church has sometimes been accused of being suspicious of romantic love. It is true that certain heretical groups such as the Cathari and the Jansenist’s have frowned on sexual love in marriage. But they were considered heretics for their views. A true Catholic view celebrates romantic love  (eros in Greek).  As a Catholic Pastor I like others want to encourage romantic love and ultimately marriage. And within marriage to encourage on-going romantic love. I tell my younger parishioners, get married (first!) have lots of babies and raise them Catholic! You may recall the old Rhyme: “First comes love, then comes marriage, then comes baby in the baby carriage.”

A Great Love – Romantic love is good and it brings blessings! But romantic love (eros) has a place a purpose and in God’s plan. Fundamentally eros is meant to draw a man and a woman to each other and ultimately to marriage. And within marriage their romantic love is to be fruitful and multiplying. Yet too many today just play around with and dabble in eros. They vent its power through premarital sex and do not  follow it’s intended course which is to draw to people together in deep desire and love. Eros is about drawing and man and woman into deep interpersonal union it is not merely about bringing two bodies together.  Too many rush to eros’ physical urge and disclose the deepest mysteries about themselves inappropriately. The great dance of courtship and marriage is thus short-circuited and eros looses both it’s dignity and its goal. Marriage rates have plummeted and so have birthrates.

Pope Benedict has this to say on eros:

That love between man and woman which is neither planned nor willed, but somehow imposes itself upon human beings, was called “eros” by the ancient Greeks….The Greeks—not unlike other cultures—considered eros principally as a kind of intoxication, the overpowering of reason by a “divine madness” which tears man away from his finite existence and enables him, in the very process of being overwhelmed by divine power, to experience supreme happiness…..Christianity of the past is often criticized as having been opposed to the body; and it is quite true that tendencies of this sort have always existed. Yet [in] the contemporary [scene] eros, is reduced to pure “sex”….Here we are actually dealing with a debasement of the human body: … no longer is it a vital expression of our whole being, but it is more or less relegated to the purely biological sphere. [But] true, eros tends to rise “in ecstasy” towards the Divine, to lead us beyond ourselves….Two aspects of this are important. First, eros is somehow rooted in man’s very nature; Adam is a seeker, who “abandons his mother and father” in order to find woman; only together do the two represent complete humanity and become “one flesh”. The second aspect is equally important….eros directs man towards marriage, to a bond which is unique and definitive; thus, and only thus, does it fulfil its deepest purpose….[And in Scripture Marriage] becomes the icon of the relationship between God and his people and vice versa. (Deus Caritas est 3-11 selected)

So romantic love (eros) has a dignity but it also has a purpose. It’s purpose is to draw man and woman toward marriage, family and ultimately toward God. The deep desire that man and woman have for each other is a sign of the ultimate desire of the human heart for deep union with God.

An even greater love – But there is a second love to be celebrated on St. Valentines Day and that is Agape love.  Agape love is the love whereby we love God above ourselves, above all things and above all people. There is perhaps no greater example of this sort of love than that of the martyrs. They were willing to forsake everything for Christ. They excepted the supreme price of this love, the gift of their very own life. Every martyr can truly say, “Lord, I love you more than my self, my life, my things and more than any other person in my life.  The world hates me for this and will kill me for it, but I willing pay the price that this love demands.”

St. Valentine was a martyr. Christian tradition recognizes two saints from the early Church as “Valentine.” The first is the Roman priest Valentine. He was decapitated in 268 AD  for the crime of trying to convert a member of Emperor Claudius the Goth’s household. He also a renowned healer. The second Valentine is Bishop Valentine who was also a renowned healer and was also turned it for converting people to Christianity. He was imprisoned and the attempt was made to force him to sacrifice to pagan gods. When he refused an attempt was made to club him to death. When that failed he was beheaded in 273 AD.

The red of St. Valentine’s Day signals not only the warm blood of romance, but also the red hot blood of martyrs. Eros is surely noble and necessary. It is rightly celebrated. But no great love (agape) exists than to lay down one’s life for one’s friend. Thus today the red blood of martyrs too is celebrated and proclaimed.

A blessed St. Valentine’s Day to one and all.

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The Strangest Idol of All

There is a passage in the Gospels that breaks conventions and cuts to the core of what has come to be called the “Social Gospel.”  Before looking at the passage we need to define “Social Gospel.” The phrase “Social Gospel” emerged in the Protestant denominations but has also come to be used in Catholic circles as well. Basically defined the Social Gospel is an intellectual movement that was most prominent in the late 19th century and early 20th century. The movement applied Christian ethics to societal problems especially injustice, inequality, alcoholism, crime, racial tensions, slums, child labor, labor unions, poor schools, and the danger of war.  Basically stated, if faith was to be real it must address these issues and be relevant to those who suffer these maladies.

So far all true. But then comes this very troubling Gospel. A Gospel that breaks the conventional wisdom that the service of the poor is the first priority of the Church. It obnoxiously states that there is something more important than serving the poor. To be sure, serving the poor is essential, but it is a gospel that said something was even more important. How could this be so! Who said such a thing?? And that brings us to the text:

While Jesus was in Bethany in the home of a man known as Simon the Leper, a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table. When the disciples saw this, they were indignant. “Why this waste?” they asked. “This perfume could have been sold at a high price and the money given to the poor.” Aware of this, Jesus said to them, “Why are you bothering this woman? She has done a beautiful thing to me. The poor you will always have with you, but you will not always have me. When she poured this perfume on my body, she did it to prepare me for burial. I tell you the truth, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her.” Then one of the Twelve—the one called Judas Iscariot—went to the chief priests and asked, “What are you willing to give me if I hand him over to you?”  (Matt 26:6-14)

The other Gospels contain this account as well. It is in Mark 14 and Also in John 12. John attributes the objection only to Judas and reckons it on account of his greed whereas Mark and Matthew attribute the objection to all the disciples present. Even more interesting all three Gospels link this to Judas’ decision to hand Jesus over. It obviously floor the disciples and especially Judas to hear Jesus speak this way.

There is simply no other way to assess this Gospel than “earth-shaking.” The reader surely expects Jesus to agree that extravagance toward him should be jettisoned in favor of serving the poor. Had he not said that judgment would be based on what we did for the “least of my brethren”  (cf Matt 25:41ff) ?? Why does Jesus not rebuke the extravagance and demand it be sold and given to the poor? It is a shocking Gospel, and earth-shaking declaration: “The poor you shall always have” ??!  But there it is, glaring at us like some sort of unexpected visitor.

What is the Lord saying? Many things to be sure, but let me suggest this essential teaching: “Nothing….absolutely nothing…..not even the service of the poor, takes precedence over the worship, honor and obedience due to God.” Nothing.  If even the service of the poor takes precedence over this, it becomes an idol. An idol in sheep’s clothing to be sure, but an idol nonetheless.

An old Seminary professor (deceased now) told me many years ago” “Beware the poverty of Judas.” What does this mean? Fundamentally it means that the care of the poor can sometimes be used (by some) in an attempt to water down Christian doctrine and the priority of worship. The social gospel, if we are not careful, can demand that we compromise Christian dogma and the priority of proclaiming the Gospel.

Let me be clear, the Social Gospel is not wrong per se. But, like anything, it can be used by the world and the evil one to draw us into compromise and to the suppression of the truth. The reasons for this suppression are always presented as having a good effect but in the end we are asked to suppress the truth in some way. Thus the social Gospel is hijacked, it is used to compel us to suppress the truth of the Gospel and to not mention Jesus.

Perhaps some examples will help. Let me state at the outset, I am adapting these examples as generic. They are based on real world examples but I am not mentioning names and places because it is not the purpose of this blog to engage in personal attacks of other people’s struggles to uphold the gospel. If you demand specifics I cannot and will not give them. This is about you and me, not merely other people. It is possible for us to condemn others for their faults but not look at ourselves. Hence. I offer these examples in humility realizing that I struggle too.

  1. A large diocese in the USA is offered the possibility to serve drug addicts. Price of admission is that they coordinate a “needle-exchange program” which helps addicts shoot up without contracting AIDS. The Government money is substantial and may permit them to serve the poor who are addicts with treatment programs that may lead to their sobriety. Only cost  is that some other addicts may be enabled in their self-destructive behavior and encouraged by the clean needles to shoot up.  Church teaching does not permit us to do wrong even if good may possibly come from it. Nevertheless the Diocese takes the money and hands out clean needles to addicts but gets the money to serve others. The poor are being served! Shouldn’t we look the other way? But is serving the poor an absolute good or do we owe God obedience first? ? What do you think? Is Jesus more important than even poor drug addicts?  Or is he less important? Remember, you have to choose! You can’t just say “I think both are important.” The Government is demanding you choose. Will it be Jesus and what he teaches or will it be the poor at the price of compromising the Gospel? What will it be?
  2. A Bishop from a moderately large diocese is confronted with the fact that he has not rebuked the local senator for his votes to fund Abortion for the poor using Federal Money. The Bishop responds, “But he is with us on important social legislation and we cannot afford to alienate him.” The senator in  question does surely believe in a substantial funding of programs the Church supports. Programs such as: supportive housing for the poor, aid to families with dependent children, drug treatment programs, affordable housing initiatives, etc. The senator in question is a great advocate for these issues that the Church supports. Only Problem? He thinks it’s OK to fund the killing of babies in their mother’s womb. The Bishop reasons that it is not good to alienate this Senator who “is with us on so many issues.” He fails to rebuke the Catholic Senator and urge him to repent. The Church would lose too much you see. The price is too high. We could not serve the poor as well. This Senator might not vote to fund the Bills that fund programs that Catholic Charities depend on. We “need” to compromise here, the poor are depending on us. “Surely Jesus will understand.” And thus Church teaching yields to the need to serve the poor. Surely it is good to serve the poor. But at what price? What do you think? Is Jesus more important than even the poor?  Or is he less important? Remember, you have to choose! Yon can’t just say “I think both are important.” The Government is demanding you choose. Will it be Jesus and what he teaches or will it be the poor at the price of compromising the Gospel? What will it be?
  3. In several large cities, Catholic Charities runs adoption programs. Lately, cities and state governments have begun to demand that Catholic Charities treat “Gay” couples on the same basis as heterosexual couples. In order to receive State funds that help Catholic Charities carry on its work of service to the poor who are needy children looking for a stable family Catholic Charities will have to agree to set aside Church and Scriptural doctrine that homosexual unions are not only less than ideal for children, such unions are sinful. If Catholic Charities wants to continue to serve these poor children at all, they must deny the teachings of Christ and His Church. Is this too high a price to pay in order to be able to serve the poor? What do you think? Remember, you have to choose! You can’t just say “I think both are important.” The Government is demanding you choose. Will it be Jesus and what he teaches or will it be the poor at the price of compromising the Gospel? What will it be?
  4. Many Catholic hospitals receive government funds to treat the poor. But lately the government is demanding, in certain jurisdictions, that Catholic hospitals dispense contraceptives, provide abortion referrals, and cooperate in euthanasia. Remember now, the poor are served with these monies. Should the hospital compromise and take the money? Should it is say OK, thus enabling it to go on serving  the poor? What is more important, the poor or Jesus and what he teaches? ? What do you think? Is Jesus more important than even the poor who come to hospitals for service?  Or is he less important? Remember, you have to choose! You can’t just say “I think both are important.” The Government is demanding you choose. Will it be Jesus and what he teaches or will it be the poor at the price of compromising the Gospel? What will it be?
  5. Catholic Charities is offered the possibility of getting a large amount of money to serve the homeless. But there is a requirement that Jesus never be mentioned. Catholic Charities must remove all crucifixes, Bibles, and any references to Catholic teaching. Now remember, the poor will be served with this money! It’s a lot of  money to walk away from! ? What do you think? Is  Jesus more important than even the homeless?  Or is he less important? Remember, you have to choose! You can’t just say “I think both are important.” The Government is demanding you choose. Will it be Jesus and what he teaches or will it be the poor at the price of compromising the Gospel? What will it be?

In the end, I leave you and me with these questions:

  1. How far do we go in serving the poor?
  2. The service of the poor, and the issues that the poor face are an essential work of the Church, but does it trump worship and doctrine?
  3. Should Church teaching bend to the demands of the Government in order to serve the poor?
  4. What does Jesus mean in the Gospel above when he teaches that anointing him is more important than serving the poor?
  5. What is the Church’s truest priority? Is the truth of the Gospel or is it serving the poor?
  6. What if these two things are in conflict? Which is chosen over the other?
  7. Given the Gospel above, what would Jesus have us choose as first priority?
  8. When large amounts of money are made available for the Church to serve the poor but at the price of us compromising or hiding the truth of Gospel, what do you think the Church should do?
  9. Why?

The Social Gospel is essential. It cannot be merely set aside. But the Social Gospel cannot eclipse the Full Gospel. A part, even if essential, cannot demand full resources and full obedience, not at the expense of the whole or the more important!

Money and resources to serve the poor  are essential, but they are still money and it remains stunningly true that we cannot serve both God and money.  In the end, even serving the poor can become a kind of idol to which God has to yield. It is the strangest idol of all for it comes in very soft sheep’s clothing, the finest wool!  But if God and his reveled truth have to yield to it, it is an idol, the strangest idol of all.

 I do not agree with everything in this video, but it well presents the temptations that Catholic Charities faces: