Category: Faith

Connecting the dots between faith and current happenings, Msgr. Charles Pope shares the light of Christ’s teachings.

Posted on

DC Same-Sex Marriage Bill: An Imposing Agenda

marriage_logoFor many years now secularists and self-described progressives have made the claim that religious believers, especially those from traditional perspectives, were trying to impose their beliefs on others. They have also make frequent accusations that religious believers are “intolerant.” It has been my usual experience that people who stridently accuse others of things are themselves often most guilty of the attitudes they most decry in others. And now today we see just such an example in the looming actions of an increasingly extreme contingent of the DC City Council in reference to same sex marriage.

The crafters of the Bill have chosen to significantly narrow religious exemptions and thereby force religious organizations into the  untenable position of accepting and even promoting so-called same-sex marriage. The Archdiocese of Washington has released a a statement that pretty well details the situation. I reproduce it here:

 The DC City Council’s Committee on Public Safety and the Judiciary today narrowed the exemption for religious freedom in a bill that would legalize marriage between same-sex couples. The bill is headed to the full council.

The committee’s narrowing of the exemption leaves religious organizations and individuals at risk for adhering to the teachings of their faith, and could prevent social service providers such as Catholic Charities from continuing their long-term partnerships with the District government to provide critical social services for thousands of the city’s most vulnerable residents. The bill provides no exemption for individuals with sincerely-held religious beliefs, as required under federal law. In fact, one council member opposed an amendment that would have respected an individual’s federally-protected, deeply-held religious beliefs by saying that would encourage a “discriminatory impulse.”

The committee rejected concerns raised in testimony by the ACLU, the Archdiocese of Washington, the InterFaith Conference of Metropolitan Washington and a group of nationally-recognized legal scholars, including Robin Fretwell Wilson, professor at Washington & Lee University Law School. In calling for broader religious liberty protections in the bill, the experts cited well established United States Supreme Court case law under Title VII of the Civil Rights Act of 1964, and the Religious Freedom Restoration Act (RFRA), a federal law that applies to the District of Columbia.

Under the bill, religious organizations do not have to participate in the “solemnization or celebration” of a same-sex marriage ceremony. An earlier version of the bill also exempted them from “the promotion of marriage that is in violation of the entity’s religious beliefs.” The revised language significantly narrows that exemption to the “promotion of marriage through religious programs, counseling, courses, or retreats.”

As a result, religious organizations and individuals are at risk of legal action for refusing to promote and support same-sex marriages in a host of settings where it would compromise their religious beliefs. This includes employee benefits, adoption services and even the use of a church hall for non-wedding events for same-sex married couples. Religious organizations such as Catholic Charities could be denied licenses or certification by the government, denied the right to offer adoption and foster care services, or no longer be able to partner with the city to provide social services for the needy.

“It is our concern that the committee’s narrowing of the religious exemption language will cause the government to discontinue our long partnership with them and open up the agency to litigation and the use of resources to defend our religious beliefs rather than serve the poor,” said Edward Orzechowski, president/CEO of Catholic Charities of the Archdiocese of Washington. Catholic Charities serves 68,000 people in the city each year. The city’s 40 Catholic parishes operate another 93 social service programs to provide crucial services.

The teachings of the Catholic Church, including those of the Archdiocese of Washington, hold that all individuals have equal dignity and deserve equal respect. However, marriage by its very nature must be between a man and a woman. One essential purpose of marriage is an openness to creating and nurturing the next generation, which is the reason that governments and cultures throughout all time have given these relationships special recognition and support. See www.MarriageMattersDC.org for more information on marriage.

Many media reports today have indicated incorrectly that the Archdiocese of Washington is “threatening to end social services to the poor” if the Bill is not changed. But the true fact is that the Bill would force us out since to accept or administer even $1.00 of DC money would put us under a whole series of unacceptable rules requiring us to recognize or even facilitate aspects of Gay “marriage.” I could also open us to lawsuits and to “decertification” which would exc;ude us from providing social servies in DC. It is not we who threaten, it is we who are threatened by the implications of this Bill.

I hope you can see what is happening here. Through judicial fiat seculars and progressives are trying to impose recognition of same sex “marriage.” By severely reducing religious exemptions members of the City Council and their allies are simply bullying and forcing their will. They have the votes on the Council and refuse to allow the citizens of this city to have their voices heard by placing this initiative on the ballot. This Bill is, simply put, an imposition.

It is also an example of intolerance toward the traditional religious community. The views of the religious communities in question are not some recent trend or theological speculation. The definition of marriage that is being rejected is some 5,000 years old and stretches all the way back to the earliest pages of Scripture. There are also solid Natural Law arguments at the root of the traditional understanding of Marriage. We are not bigots or homophobes merely for holding the traditional view of marriage. The narrowing of religious exemptions in the current draft of the Bill seems another  example of intolerance for ancient and deeply held religious belief.

It is an irony that many who have marched under the banners tolerance and open-mindedness, now that they have power, show that it never really was about either of those things. It appears it was really about power and imposition. The very ones who have so often accused the religious and traditional of imposing our will and being intolerant now give evidence of the very things they accused others of.

Posted on

Fraternal Correction: the Forgotten Virtue

In these times one of the most forgotten virtues and obligations we have is the duty to correct the sinner. It is listed among the Spiritual Works of Mercy. St. Thomas Aquinas lists it in the Summa as a work of Charity:  [F]raternal correction properly so called, is directed to the amendment of the sinner. Now to do away with anyone’s evil is the same as to procure his good: and to procure a person’s good is an act of charity, whereby we wish and do our friend well. (II, IIae, 33.1)

The World and the Devil have largely succeeded in shaming Christians from this essential work. We are said to be “judging” someone when we call attention to their sin or wrongdoing. In a culture where tolerance is one of the only virtues left, to “judge” is a capital offense. “How dare we do such a thing!”  The world protests, “Who are you to judge someone else!”

Now to be sure, there are some judgements that are forbidden us. For example we cannot assess that we are better or worse than someone else before God. Neither can we always understand and ultimate culpability or inner intentions of another person as though we were God. Scripture says regarding judgments such as these: Not as man sees does God see, because man sees the appearance but the LORD looks into the heart (1 Sam 16:7). Further we are instructed that we cannot make the judgment of condemnation. That is to say, we do not have the power or knowledge to condemn someone to Hell. God alone is judge in this sense. The same scriptures also caution us against being uncessesarily harsh or punitive. And so we read, Be merciful, just as your Father is merciful. Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven…. For the measure with which you measure will in return be measured out to you (Luke 6:36-38).  So in this text “to judge” means to condemn or to be unmerciful, to be unreasonably harsh.

Another text that is often used by the world to forbid making “judgments” is Matt 7:

Do not judge, or you too will be judged. 2For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. 3“Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? 4How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? 5You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. (Matt 7:1-5)

But pay careful attention to what this text is actually saying. First as we have already seen the Luke version the word “judge” here is understood to mean an unnecessarily harsh and punitive condemnation. The second verse makes this clear. To paraphrase verse two would be to say, If you lower the boom on others, you will have the boom lowered on you. If you throw the book at others, it will also be thrown at you.” Further, the parable that follows does NOT say not to correct sinners. If says, get right with God yourself and then you will see clearly enough to properly correct your brother.

The fact is that over and over again Scripture tells us to correct the sinner. Far from forbidding fraternal correction, the Scriptures command and commend it.  I would like to share some of those texts here and add a little commentary of my own in Red.

  1. Jesus said, “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven (Matt 18:15-18) Jesus instructs us to speak to a sinning brother or sister and summon them to repentance. If private rebuke does not work and, assuming the matter is serious, others who are trustworthy should be summoned to the task. Finally the Church should be informed. If they will not listen even to the Church then they should be excommunicated (treated as a tax collector or Gentile). Hence in serious matters excommunication should be considered as a kind of medicine that will inform the sinner of how serious the matter is. Sadly this “medicine” is seldom used today even though Jesus clearly prescribes it (at least in more serious matters).
  2. It is actually reported that there is immorality among you, and of a kind that is not found even among pagans; for a man is living with his father’s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. For though absent in body I am present in spirit, and as if present, I have already pronounced judgment in the name of the Lord Jesus on the man who has done such a thing. When you are assembled, and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus. Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened….I wrote to you in my letter not to associate with immoral men; 10not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since then you would need to go out of the world. But rather I wrote to you not to associate with any one who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. “Drive out the wicked person from among you. So the Holy Spirit speaking through Paul commands that we “judge”  the evil doer. Now again in this case the matter is very serious (incest). Notice how the text says he should be excommunicated (handed over to Satan). Here too the purpose is medicinal. It is to be hoped that Satan will beat him up enough that he will come to his senses and repent before the day of judgment. It is also medicinal in the sense that the community is protected from bad example, scandal and the presence of evil. The text also requires us to be able to size people up. There ARE immoral and unrepentant people with whom it is harmful for us to associate. We are instructed to discern this and not keep friendly company with people who can mislead us or tempt us to sin. This requires a judgment on our part. Some judgements ARE required of us.
  3. Brethren, if a man is overtaken in any sin, you who are spiritual should recall him in a spirit of gentleness. Look to yourself, lest you too be tempted. Bear one another’s burdens, and so fulfil the law of Christ. (Gal 6:1-2) Notice we are called to note when a person has been overtaken in sin and to correct him. Note too that the text cautions us to do so in a spirit of gentleness. Otherwise we may sin in the very process of correcting the sinner. Perhaps we are prideful or unnecessarily harsh in our words of correction. This is no way to correct. Gentle and humble but clear, seems to be the instruction here. It also seems that patience is called for since we must bear the burden’s of one another’s sin. We bear this in two ways. First we accept the fact that others have imperfections and faults that trouble us. Secondly we bear the obligation of helping others know their sin and of helping them to repent.
  4. My brethren, if any one among you wanders from the truth and some one brings him back, let him know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins (James 5:19) The text is ambiguous as to whose soul is actually saved but that is good since it seems both the corrected and the corrector are beneficiaries of fraternal correction well executed.
  5. You shall not hate your brother in your heart: You shall in any case rebuke your neighbor, and not suffer sin upon him. (Lev 19:17) The text instructs us that to refuse to correct a sinning neighbor is a form of hatred. Instead we are instructed to love our neighbors by not wanting sin to overtake them.
  6. If any one refuses to obey what we say in this letter, note that man, and have nothing to do with him, that he may be ashamed. Do not look on him as an enemy, but warn him as a brother  2 Thess 3:14  Notice again the medicine of rebuke even to the point of refusing fellowship in more serious matters is commanded. But note too that even a sinner does not lose his dignity, he is still to be regarded as a brother, not an enemy. A similar text from 2 Thess 3:6 says  We instruct you, brethren, in the name of our Lord Jesus Christ, to shun any brother who walks in a disorderly way and not according to the tradition they received from us.
  7.  Let the word of Christ dwell in you richly, teach and admonish one another in all wisdom Col 3:16 To admonish means to warn. Hence, if the word of Christ is rich within us we will warn when that becomes necessary. A similar text from 2 Tim 3:16 says:  All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness,  that the man of God may be complete, equipped for every good work. Reproof and correction is thus part of what is necessary to equip us for every good work.
  8. And we exhort you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with them all 1 Thess 5:14. Here fraternal correction is described as admonishing, encouraging and helping. We are also exhorted to patience is these works.

Well there are more but by now you get the point. Fraternal correction, correcting the sinner it prescribed and commanded by scripture. We must resist the shame that the world tries to inflict on us by saying, simplistically, that we are “judging” people. Not all judgment is forbidden, some judgment is commanded. Correction of the sinner is both charitable and virtuous. True enough it is possible to correct poorly or even sinfully.

But if we are to have any shame about fraternal correction it should be that we have so severely failed to correct. Because of our failure in this regard the world is a much more sinful, coarse and undisciplined place. Too many people today are out of control, undisciplined, and incorrigible. Too many are locked in sin and have never been properly corrected. The world is less pleasant and charitable, less teachable. It is also more sinful and in greater bondage. To fail to correct is to fail in charity and mercy, it is to fail to be virtuous and to fail in calling others to virtue. We are all impoverished by our failure to correct the sinner. Proverbs 10:10, 17 says He who winks at a fault causes trouble; but he who frankly reproves promotes peace….A path to life is his who heeds admonition; but he who disregards reproof goes go astray.

The following video explores the reasonability and necessity of correction and the problems that emerge when correction is forgone.

Posted on

The Problem of Privatized Religion

Some years ago I preached a sermon that covered the Christian and Biblical teaching on Hell. I believe the Gospel that day was from Matthew 7:13ff  wherein Jesus warns that we should strive to enter through the narrow gate and declares that, “The road that leads to destruction is wide and many follow it. But the road that leads to salvation is narrow and the way is hard and how few there are who find it. I preached what I thought was a very balanced teaching on hell and also the reason it made sense as a doctrine. After the Mass a woman approached me and said, “I didn’t hear the Jesus I know in your words today.” “But mam,” I said,  “I was quoting Jesus!’  Unfazed she replied, “We know he never really said those words, the Church merely invented them to scare us.”

There is a tendency for many to “privatize” the faith today. The faith communally declared and held by the Church is considered adaptable by them. They chose rather to have a private faith, a personal doctrine. Pope’s bishops, catechisms and creeds are all rejected in favor of a private, personal and ultimately self-serving and egotistical private doctrine. Those who scoff at the need for a Pope become pope themselves. Not content with the faith revealed in the Scriptures and in Church teaching have chosen to refashion the faith in a way that pleases them. In effect they invent their own religion and their own “designer” god. The God of the Bible does not suit them, so they make up a new one. I think the Scriptures have a word for crafting your own God and worshiping it: “idolatry.”

Bishop Tobin of Providence Rhode Island has entered into a rather public discussion with Congressman Patrick Kennedy who claims that he is still a faithful Catholic despite a consistent record of voting to fund abortion. In his own words Kennedy says, The fact that I disagree with the hierarchy on some issues does not make me any less of a Catholic. Hmm…sounds like privatized religion to me. The communal consensus of Catholic faith going back 2000 years is not “essential” to his being a Catholic. Rather, he has a privatized faith. Bishop Tobin, his bishop,  has rejected any such notion and strongly teaches that one cannot merely redefine Catholicism according to their own whim. Here are excerpts from his statement released today:

….[W]hen someone rejects the teachings of the Church, especially on a grave matter, a life-and-death issue like abortion, it certainly does diminish their ecclesial communion, their unity with the Church….The “Catechism of the Catholic Church” says this: “Mindful of Christ’s words to his apostles, ‘He who hears you, hears me,’ the faithful receive with docility the teaching and directives that their pastors give them in different forms.” (#87)….If you don’t accept the teachings of the Church [Congressman] your communion with the Church is flawed, or in your own words, makes you “less of a Catholic.”….Being a Catholic means that you’re part of a faith community that possesses a clearly defined authority and doctrine, obligations and expectations. It means that you believe and accept the teachings of the Church, especially on essential matters of faith and morals; that you belong to a local Catholic community, a parish; that you attend Mass on Sundays and receive the sacraments regularly; that you support the Church, personally, publicly, spiritually and financially.

Congressman, I’m not sure whether or not you fulfill the basic requirements of being a Catholic….Your letter also says that your faith “acknowledges the existence of an imperfect humanity.” Absolutely true. But in confronting your rejection of the Church’s teaching, we’re not dealing just with “an imperfect humanity” – as we do when we wrestle with sins such as anger, pride, greed, impurity or dishonesty. We all struggle with those things, and often fail. Your rejection of the Church’s teaching on abortion falls into a different category – it’s a deliberate and obstinate act of the will; a conscious decision that you’ve re-affirmed on many occasions. Sorry, you can’t chalk it up to an “imperfect humanity.” Your position is unacceptable to the Church and scandalous to many of our members. It absolutely diminishes your communion with the Church.

Perhaps most key to our discussion here are these words of Bishop Tobin: being a Catholic means that you’re part of a faith community that possesses a clearly defined authority and doctrine, obligations and expectations. But many today do not want to be part of a community with clearly defined authority and and doctrine. They want instead a private religion that answers to no one. They want a religion they can define on their own and still claim to belong to the community, a community  they really want little to do with if it comes to soemthing they don’t like. Some go even further and insist on a designer God who has exactly their understanding, their priorities, their views. This god is made in their own image and is an idol. The “Jesus I know” over-rules the Jesus of Scripture. The reinvented god trumps the God revealed in the Scriptures.

Privatized religion and a designer God, these are surely signs that point to the arrogance and ego-centricity of our times. The challenge for all of us is to have the true faith, the faith of the Church, the faith and the God revealed in Scripture. Anything less is privatized religions, worse yet heresy’ a designer God, worse yet, idolatry.

Posted on

The Story of Abraham – Hope for the Rest of Us!

One of the beautiful things about the Bible is that it does not present our heroes as epic figures who never fell. Rather it presents us with real human beings who struggle and eventually “get there.” As an example, I was talking the other day with someone who remarked, “Too bad we can’t all be strong in faith like Abraham.” Ah Abraham, the paragon of faith! Well….eventually but Abraham had some very bad moments in his journey that we ought not to overlook. Surely he became strong in faith but only after some pretty bad falls along the way. Consider some of Abraham’s struggles.

  1. Abram (He was only called Abraham by God later), was told, “Leave your country, your people and your father’s household and go to the land I will show you (Gen 12:1) And he does. At one level this is remarkable since God gave him no road maps etc. He just said, “Set out”  and Abram did,  trusting God would direct him. But note a little detail that I would argue amounts to a lack of total obedience: So Abram left, as the LORD had told him; and Lot went with him (Gen 12:4) Oops, where did his nephew Lot get included? Now some many argue that this is no big deal, but for the record God did not mention Lot in his instructions. And sure enough,  Lot’s presence will cause trouble later on. There is always trouble lurking when we do not wholeheartedly obey God.
  2. Abram gets to the Holy Land and God shows him its beauty.He reconnoiters the land and eventually pitches his tent near Bethel, a name which means house of God. So there he is right where he ought to be, in the House of God, on the Land God had shown him (cf Gen 12: 5-9)  Only one problem though, there is a famine in the land. Will Abram Trust God who has called him to this land? He will not! He goes off to Egypt (Gen 12:10), trusting Pharaoh to feed him but not God. God never said, “Go to Egypt.” It is dripping with irony that Abram leaves a place called “Bethel” (house of God) to go to the house of Pharaoh.
  3. In Egypt Abram does something awful. His wife Sarai (only called Sarah later in the narrative) is very beautiful and Abram is worried that men will want her and thus kill him so they can have her. So Abram tells a lie and has her lie too, asserting that she is his sister. (Gen 12:11-13) He even goes so far as to allow her to be placed in Pharaoh’s harem! (Gen 12:14-16) This is all to protect his own hide and gain influence. Lets just make it plain, he pimps out his own wife. Pharaoh eventually discovers the lie and, suffering its consequences, denounces Abram (Gen 12:17-19).  In effect Pharaoh fears God more that Abram. It takes Pharaoh to get Abram to go back to were he belongs. So Abram returns to the Holy Land, to Bethel, not because of his faith but because of Pharaoh’s threats (Gen 12:19-20).
  4. Ok, so at least he’s back where he needs to be, in Bethel, right? Well now the Lot mistake manifests itself. Abram and Lot actually did quite well in Egypt and return with flocks that are so large that the Land cannot sustain them both together (Gen 13:1-8). Now notice, the Holy Land could sustain Abram but not Abram and Lot together. This inability of the Land to sustain them both goes back to the original disobedience of Abram in bringing Lot in the first place. Lot and Abram agree to part company and Lot picks the choicest of the land, which at that time was where the dead sea is now (Gen 13:8-12) Ok, end of problem right? Not exactly.  The text says that Lot “pitched his tent toward Sodom.” (Gen 13:12). Now you know where all that is going to lead. In the end it will be another distraction for Abram who brought Lot along when he should not have. Lot has bad judgement and has no business associating with the wicked in Sodom and Gomorrah. All of this draws Lot into a big mess in which his family is corrupted. His Wife cannot turn her back on  Sodom and is killed, his daughters are also corrupted and later attempt incest with him (gen 19:30ff). All this is a distraction for Abram who should never have brought Lot in the first place.
  5. God promises Abram and Sarai many descendants. But both Abraham and Sarah falter in faith several times with regards this. Abraham’s first struggle comes when, after many years of promises from God, no child has yet been born. So, in effect he says to God, “Look, I know you got a little carried away by all this offspring talk  so I guess I’m going to have to settle on giving my inheritance to my steward, Eliezar.”  But God says, NO, not that one, but rather your own issue will be your heir. (Gen 15:1-4). Later, Sarah, also despairing that God can deliver  suggests adultery and that he sexually exploit Hagar her slave girl and have a child by her. And he does! (Gen 16:1-4) Ishamel is born and the ugliness begins between Hagar and Sarah (imagine that!) (Gen 16:4-6). God once again has to rebuke Abraham and remind Abram of his promises. Sarah, paranoid at Hagar’s newly exulted position as the mother of Abraham’s only Child not in jealous rage tells Abraham to commit an act of great injustice and to drive her into the desert with her child. He does! (Gen 18:23ff)
  6. God renews his promises to Abram and Sarai and changes their names by entering into a covenant with them (Gen 17:1-15). As God renews his promises for multiplied descendants Abraham falls to his faces and laughs (Gen 17:17). Later, Sarah laughs too (Gen 18:2). Finally Isaac is born (a name which means “He laughs”) which commemorates the struggle of Abraham ad Sarah to believe what God is telling them.

Do you see? Abraham’s journey was marred by some pretty ugly setbacks. But ultimately Abraham doescome to believe God and he receives the fruit of faith in His Son Isaac. God prepares one final test to strengthen Abraham’s faith (Gen 22). He tells him to offer his son in sacrifice. This time Abraham does not draw back. He sets out for Moriah to obey God. Isaac asks, “Where is the Lamb for sacrifice?” Abraham has finally made it to faith and he simply says to his son, “God will provide the Lamb.” (Gen 22:7-8). Abraham has arrived. He has come to trust God and knows that obeying God will not be without its reward. And God DID provide the lamb as you know.

But Abraham didn’t simply “have faith.” He had to get there by years of struggle, setbacks, and hard lessons. He had to learn that to obey God brings blessings. To disobey God spells trouble. He had to learn that God means exactly what he says and to trust him in all things. If Abraham, the great hero of faith had to go through all this to arrive at faith, maybe there is hope for you and me too. But we too are summoned to learn of faith and grow in it. We are called to obey more and more perfectly and to stop trying to improve on God’s plan. So the example of Abraham is not just a relief to those of us who struggle it is also a road map of what we must do. Faith has to grow and we have to let it.

Here’s an old gospel song that says, “A Saint is just a sinner who fell down and got up.” Maybe there is hope for us too, if we get back up.

Posted on

Holy Land Greetings

I have been in the Holy Land since Saturday and send you all greetings. Though this is not my first visit here I am aware of certain special blessings on this trip.

Mass on Calvary– Today I had the privilege of celebrating Mass at the top of Mount Calvary (Golgotha). As many of you know, the site of the crucifixion and burial of the Lord is well attested to archaeologically and historically. A large Church was built over the site at first in the Byzantine period (the period just after the Edict of Constantine). Parts of the current Church date back to the 7thCentury. At one end of the Church is a tall hill, covered over by the Church structure but reachable by steep stairs. At the top of the platform high up in the church the rock face of Calvary is exposed and there is a hole (under the Orthodox Altar) which pilgrims can reach through to touch the spot where the cross stood. Just six feet to the right of that is the Roman Catholic Altar. I was privileged today to celebrate Mass at that very altar with my parish group. You can see it in the photo to the right. In the photo the altar with the red cloth is the Orthodox altar directly over the site of the Crucifixion. The Roman Catholic Altar is to the right with a white lace altar cloth. In a previous pilgrimage we used a chapel in an annex of the church far away from Calvary. But today I got to celebrate right on Golgotha. It is one of the highlights of my whole life.

The Holy Land is Catholic – Another strong impression of my visit is that to visit the Holy Land is “enter” the Catholic Church, at least physically. At almost every site, the place is dominated by a Catholic Church: At Capernaum, the place where the loaves and fishes were multiplied, Cana, Nazareth, the Mount of the Beatitudes, Mt Tabor, in all these places there is only one Church building, it is a Catholic Church Building. In Jerusalem too, most all of the sites have a Catholic Church: The Mount of Olives, Dominus Flevit, the Garden of Gethsemene, the upper room and on Mount Sion (DormitionChurch and site of the Last Supper), the house of Caiaphas, the palce of the trial before Pontius Pilate etc. I wonder what Protestant Christians experience as they visit site after site and see, once again, a Catholic Church, (Blessed Sacrament and all)  either at the site or literally on top of it? And in the few sites where the church is not Catholic (Bethlehem and Holy Sepulchre) it is the Orthodox who oversee it and in both cases there is a strong Roman Catholic presence as well. I do not intend to convey a triumphalist attitude but only to say I feel very proud and happy to be a Catholic here in the Holy Land. Almost every site is fundamentally a Catholic site.

Grateful for the Franciscans– Lastly I want to say that we ought to be very grateful to the Franciscans of the Holy Land for the wonderful care they give these holy sites. They have surely been most kind to our group in allowing us to say Mass as well. At each site they are hospitable to everyone and keep the Churches clean and the holy sites in good repair. They have also been respectful of archeology and been most helpful to the process of verifying the authenticity of the sites.  I contrast the wonderful care of the Franciscans with the less than impressive condition of the several places controlled by the Orthodox. I am sadly surprised at the poor conditions in those places and would expect more from our Orthodox brethren (more on this in a future post).  Bottom line here is: We have much for which to be grateful to the Franciscans of the Holy Land. It is through their kindness that I have been able to celebrate Mass not only today but each day at many sites: Mt. Beatitude, Mount Sion and Holy Sepulchre.

These are just a few thoughts as I send you greetings from the Holy Land.

Posted on

Five Hard Truths That Will Set You Free

Some years ago I read an essay by  the Franciscan Theologian Richard Rohr. I will say that I do not share a lot of agreement with Richard Rohr (no need to detail that here) but I found this particular essay compelling. I do not recall the exact title of that essay but in my mind the title “Five Hard Truths that Will Set You Free” seems the best title.  The following  five truths from that essay are indeed hard truths. They tend to rock our world and stab at the heart of some of our most cherished modern notions. But if they can be accepted for the truth they convey they bring great peace. We live is a rather self-absorbed, self-pre-occupied time and these five truths are not only good medicine for that but they also help us to have more realistic expectations as we live in an imperfect and limited world. Study these truths well. If they irritate you a bit, good, they’re supposed to. They are meant to provoke thought and reassessment. The principles are Richard Rohr’s the comments are mine.

  1. Life is hard –We live in rather comfortable times. These are times of convenience and central air conditioning. Medicine has removed a lot of pain and suffering and consumer goods are in abundance and variety. Entertainment comes in many varieties and is often inexpensive. Hard labor is something few of us know, obesity is common due to over abundance. Because of all these creature comforts we have tended to expect that life should always be peachy. We are rather outraged at suffering, inconvenience and delay. Our ancestors lived lives that were far more brutal and short and they often spoke of life as a “vale of tears” and understood that suffering was just a part of life. But when we suffer we start to think in terms of lawsuits. Suffering seems obnoxious to us, hard work, unreasonable! We are often easily angered and flung into anxiety at the mere threat of suffering. This principle reminds us that suffering and difficulty are part of life, something that should be expected. Accepting suffering does not mean we have to like it. But acceptance of the fact that life can be hard at times means we get less angry and anxious when it does come. We do not lose serenity. Accepting that suffering is inevitable brings a strange sort of peace. We are freed from unrealistic expectations that merely breed resentments. We also become more grateful for the joys we do experience. Accepting that life can be hard is a truth that sets us free.
  2. Your life is not about you– If you want to make God laugh tell Him your plans. We often like to think that we should just be able to do what ever pleases us and maximizes our “self-actualization.” However, we do not decide alone what course our life will take. In this age of “nobody tells me what to do” it is important to be reminded that our true happiness comes not from getting what we want but what God wants. Our destiny isn’t to follow our star but to follow God. True peace comes from careful discernment of God’s will for us. It is sad how few people today ever really speak with God about important things like careers, entering into a marriage, pondering a large project. We just go off and do what we please and expect God to bail us out if it doesn’t go well. You and I do not exist merely for our own whims, we have a place in God’s plan. Our serenity is greater when we prayerfully discern that place and humbly seek God’s will. Accepting the fact that we are not merely masters of our own destiny and captains of our own ship gives us greater peace and usually saves us a lot of mileage. Humbly accepting the truth that my life is not simply about me and what I want is a truth that sets me free. This is true because we often don’t get what we want. If we can allow life to unfold more and not demand that everything be simply what I want I am  more serene and free.
  3. You are not in control– Control is something of an illusion. You and I may have plans for tomorrow but there are many things between now and tomorrow over which I have no control. For example, I cannot even control or guarantee the next beat of my heart. Hence I may think I have tomorrow under control but tomorrow is not promised and may never come. Because we think we control a few things we think we can control many things. Not really. Our attempts to control and manipulate outcomes are comical if not hurtful. Thinking that we can control many things leads us to think that we must control them. This in turn leads to great anxiety and often anger. We usually think that if we are in control we will be less anxious. This is not true, we are more anxious. The more we think we can control the more we try to control and thus the greater our burdens and anxiety. In the end we get angry because we discover that there many things and people we cannot control after all. This causes frustration and fear. We would be freer and less anxious if we would simply accept the fact that there are many things, most things, over which I have no control. Our expectation of everything being under control is unrealistic. Life comes at you fast and brooding over unpredictable things and uncontrollable matters is bondage. Simply accepting that I am often not in control is freeing.
  4. You are not that important– Uh Oh! Now this one hurts. I thought the whole world should revolve around me. I thought it was only my feelings that mattered and my well- being that was important. Truth be told, we are loved by God in a very particular way but that does not over rule the fact that I must often yield to others who are also loved by God in a very special way. The truth is sometimes that other people are more important than me. I might even be called on to give my life so that others may live. I must often yield to others whose needs are more crucial than mine. The world doesn’t exist just for me and what I want. There is great peace and freedom in coming to accept this. We are often made so anxious if we are not recognized and others are or if our feelings and preferences are not everyone’s priority. Accepting the truth that I am not that important allows us to relax and enjoy caring about other people and celebrating their importance too.
  5. You are going to die. – Oh man, that’s cold. Yes, it is a hard truth but it is very freeing. We get all worked up about what this world dishes out. But talk a walk in a cemetery. Those folks were all worked up too. Now their struggles are over and, if they were faithful they are with God. Trouble don’t last always. This truth also helps us to do the most important thing: get ready to meet God. So many people spend their lives clowning around and goofing off. Yet our most urgent priority is to prepare to meet God. In the end, this is freeing because we are loosed from the many, excessive and contrary demands of the world and we concentrate on doing the one thing necessary. Our life simplifies and we don’t take this world too seriously, it is passing away. There is peace and freedom in coming to accept this.

So there you have them. Five hard truths that will set you free. Think about them. Memorize them too and pull them out when life comes at you fast and hard with it’s agenda of control, self importance and empty promises of perfect comfort here on earth. A simple, sober, humble and focused life brings great serenity.

I’m in the Holy Land this week until November 8th. I have scheduled blogs that will appear each day while I’m away so stay tuned! My participation in the comments however may be a little light since my time with the internet will be sporadic. Comments will be moderated by someone else on the team and I’ll participate when I can. – Msgr Pope.

Posted on

Orthodoxy in the Balance

As you may be aware heresy is not usually or simply the teaching of error or falsehood. What heresy more often involves is the teaching of one (or several) truths out of balance or proportion to other truths. The Greek word from which heresy derives  is haireisthai meaning “to choose or pick.” So the heretic usually chooses one truth but rejects other truths that might balance or nuance it. Some early heretics so emphasized the humanity of Christ that there was no room left for the divinity of Christ. Others so emphasized his divinity there was no room for his humanity. Heresy is frequently a struggle with extreme or exclusive thinking, a lack of balance.

Take an example from a parable in last Saturday’s Gospel that illustrates a delicate balance and how we often get this balance wrong today:

And Jesus told them this parable: “There once was a person who had a fig tree planted in his orchard,  and when he came in search of fruit on it but found none, he said to the gardener, ‘For three years now I have come in search of fruit on this fig tree but have found none. So cut it down. Why should it exhaust the soil?’ He said to him in reply, ‘Sir, leave it for this year also, and I shall cultivate the ground around it and fertilize it; it may bear fruit in the future. If not you can cut it down.’” (Luke 13:5-9)

Now this parable very carefully and delicately balances two concepts: God’s patience and our ultimate judgment. God is patient and merciful that is true, but that does not exclude the fact that we will and must one day face judgment before him. Plain and simple, both truths are taught and we must hold them both. Here are those truths:

  1. Truth # 1 – For those of us who still live here, it is a time of God’s patience, grace and mercy. Not only is God exhibiting patience with us he is, as the parable states “cultivating the ground around us and fertilizing.” In other words he is sending every necessary grace to help us grow in holiness, bear the fruits of righteousness and to be ready for the day of judgement. Praise the Lord for his mercy his patience and his grace.
  2. Truth # 2 – But there comes a day of reckoning, a day of judgement. There comes a moment when we must show forth the fruits of righteousness or be “cut down.” Elsewhere Jesus elaborates on this teaching:  “I am the true vine, and my Father is the gardener. 2He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful….If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. 6If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. (John 15:1-6). The point here is that we must all face judgement and our life must be assessed.

Now one of the heresies of our time is that we are all for truth Number 1 but many simply reject truth number 2 or downplay it so much that it no longer has any substance. Many in our time “choose” 1 and reject 2. Or they so emphasize 1 that 2 gets lost. It is easy for us to love  truth 1 and celebrate it. And well we should. But truth 2 is also essential for our consideration and must balance truth 1.

And here is the key point: balance. Orthodoxy is about balance. What is at stake here in this parable is the theological virtue of Hope. Without balance hope is lost and becomes either presumption or despair. What is hope? Hope is the confident expectation of God’s help in attaining eternal life. Presumption and despair are both sins against hope. Despair rejects the confident expectation that we can have of God’s help and grace. The one who despairs either doubts God’s grace, love and mercy, or does not consider them powerful enough to help him. Presumption sins against hope by rejecting any real need for God’s help. As St. Paul says, “Who hopes for what one [already] has?” (Rom 8:24) For example, let’s say I have misplaced my Bible. Now I search for it in hopes that I will find it. But once I find it what happens to hope? It is fulfilled but it is also gone, no longer necessary. Many people today simply presume that they will have heaven. They don’t really need to hope for heaven, they already have it.  Judgement and hell simply are not likely or even “possible.”  Thus they sin against hope. How? In effect they simply choose (haireisthai)  truth # 1 and reject truth # 2.

Most Christian (even Catholic) funerals never mention judgement today. Truth # 2 is either intolerable or embarrassing. It is set aside and no longer balances Truth # 1. Hence we have instant canonizations at funeral masses and never bother to pray for the soul who has gone to be judged. The funeral moment is thus distorted by a lack of balance, a lack of orthodoxy.

I am well aware that truth number 2 above is a hard teaching. Truth # 1 and # 2 seem to be in real tension with each other, 2 almost seems to cancel 1. Notice I said it SEEMS to cancel 1, it does not actually do so. Rather it balances and completes truth 1. Balance can seem precarious and difficult at times.  That we are all judged and that some are found to lack proper fruits deeply disturbs us. But we cannot simply set aside teachings that trouble us. I am not going to launch a full scale defense of judgement and the possibility of hell here. I have done that elsewhere and you can read it here: http://blog.adw.org/2009/10/hell-has-to-be/  My point here is simply that orthodoxy is about balance. Heresy is about picking choosing. Some heretics pick one bible verse or concept and make it the whole thing. But orthodoxy is about the whole range of truth held in proper balance and proportion. God is merciful but he also truthful. God is patient but there does come a day of reckoning: reward for some, exclusion for others. Balance by the Book, all of Scripture not just favorite scriptures. All of Catholic dogma not just what we like.

Now in this video, I am not presenting Johnny Cash as a theologian 🙂 But the refrain contains two truths in balance: “You can run on for a long time” (God’s patience), “But sooner or later God will cut you down (There is death, judgement and final reckoning). Enjoy a little Johnny Cash:

And it is appointed unto men  to die once, and after this the judgment.  (Heb 9:27)

Posted on

The Purpose of Problems

There is a mystery to suffering. But the word “mystery” in the Christian tradition does not refer to something wholly shrouded in darkness and completely unintelligible. Rather “mystery” refers to something which is partially revealed, but much of which lies hidden from plain sight. Hence, we cannot fully understand the mystery of human suffering and problems but God does give us some insights. An old Gospel Hymn says,

  • Trials dark on every hand
  • And we cannot understand
  • All the ways that God will lead us to that Blessed Promised Land
  • But he guides us with his eye
  • And we follow till be die
  • And we’ll understand it better by and by.

At times when we feel overwhelmed it helps to step back and ponder the purpose of problems. What follows is just such a pondering  that I found years ago and adapted for one of my sermons.

Here are five ways God wants to use the problems in your life:

  1. God uses problems to DIRECT us. Sometimes God must light a fire under you to get you moving. Problems often point us in a new directions and motivate us to change. Is God trying to get your attention? “Sometimes it takes a painful situation to make us change our ways,”  Proverbs 20:30….Blows and wounds cleanse away evil, and beatings purge the inner most being. Another old gospel song speaks of the need of suffering to keep us focused on God:  Now the way may not be too easy. But you never said it would be. Cause when our way gets a little too easy, you know we tend to stray from thee. Sad but true, God sometimes needs to use problems to direct our steps to him.
  2. God uses problems to INSPECT us. People are like tea bags.. if you want to know what’s inside them, just drop them into hot water! Has God ever tested your faith with a problem? What do problems reveal about you? ” Our problems have a way of helping to see what we’re really made of. I have discovered many strengths I never knew I had through trials and testings. There is a test in every testimony and trials have a way of purifying and strengthening our faith as well as inspecting our faith to see whether it is really genuine.  1 Peter 1:6 says, In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These trials are only to test your faith, to see whether or not it is strong and pure.
  3. God uses problems to CORRECT us. Some lessons we learn only through pain and failure. It’s likely that as a child your parents told you not to touch a hot stove. But you probably learned by being burned. Sometimes we only learn the value of something … health, money, a relationship by losing it. Scripture says in Psalm 119:71-72………It was good for me to be afflicted so that I might learn your decrees and also in Psalm 119:67 Before I was afflicted, I strayed. But now I keep you word.
  4. God uses problems to PROTECT us. A problem can be a blessing in disguise if it prevents you from being harmed by something more serious. A man was fired for refusing to do something unethical that his boss had asked him to do. His unemployment was a problem-but it saved him from being convicted and sent to prison a year later when management’s actions were eventually discovered. Scripture says in Genesis 50:20 as Joseph speaks to his brothers…You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.”
  5. God uses problems to PERFECT us. Problems, when responded to correctly, are character builders. God is far more interested in your character than your comfort. Romans 5:3 says We can rejoice, too, when we run into problems and trials, for we know that they are good for us they help us learn to be patient. 4And patience develops strength of character in us and helps us trust God more each time we use it until finally our hope and faith are strong and steady. And 1 Peter 1:7  says You are being tested as fire tests gold and purifies it and your faith is far more precious to God than mere gold; so if your faith remains strong after being tried in the fiery trials, it will bring you much praise and glory and honor on the day of his return.

This reflection does not fully explain or solve the mystery of suffering. It only opens a little window where we see a little. For now we trust in God’s providence and accept that he allows difficulties for our good. Romans 8:28  says “All things work together for good to those who love the Lord and are called according to his purpose.”  Notice, “all things” not just the good things. In the end all is gift. I know, it may not feel that way now, but we’ll understand it better by and by.