The commercial below reminds me of the fact that the Eucharist is our necessary food for the journey; it is the food of wayfarers. In John chapter 6, Jesus teaches that the miraculous manna described in Exodus and Numbers was the food that sustained the ancient Jews in the desert and strengthened them bodily for their journey to the Promised Land. While most of them did not make it to the Promised Land because of their unbelief, their children did. The manna was the food that fed them for that long journey.
Jesus then says that He is now the living bread come down from Heaven for us:
I am the bread of life. Your fathers ate the manna in the wilderness, yet they died. This is the bread that comes down from heaven, so that anyone may eat of it and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh (Jn 6:48-51).
If for some strange reason the ancient Jews had refused to eat the manna given them, they would have died of hunger in the desert. So, too, for us. If we do not receive Holy Communion, we will not have the strength to make it to the Promised Land of Heaven:
Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day (Jn 6:53-54).
So, the Eucharist is our true and necessary food to sustain us. Without it we are starving ourselves and do not have strength for the journey. Even if God has other ways to feed those who cannot reasonably know of or receive the Eucharist, that is no excuse for those of us who know better.
In the commercial below, a young man eats his oatmeal while staring dreamily out the window. Astride his bicycle and seeing a steep mountain before him, he feels strengthened for the journey, an epic journey. For us, the mountain is Heaven and the epic journey is the drama of our life through the hills and valleys of this world. We are wayfarers and our food is the Eucharist.
How do you think of prayer? Is it another thing you “have to do” among many other things on your list? Or is prayer a time when you refrain from doing? Is prayer a requirement you regret or a rest you relish? What is prayer for you?
The danger in answering questions like these is that we may answer them the way we think they “should” be answered rather than in an honest way. Many struggle with prayer and experience it with a lot of negativity: boredom, distraction, drudgery, and so forth.
The fact is, prayer is tough. We are very sensory by nature and used to seeing and hearing the one to whom we speak. To encounter God in silence and without sight is unfamiliar, jarring, and challenging. Some use icons or pictures, some a prayer book; some pray before the Blessed Sacrament. But in the end, the eyes of the flesh cannot see, only the eyes of the heart, the eyes of faith can. This is not only difficult, it is obnoxious to our flesh (i.e., sinful nature), which demands to see and hear on its own terms. And the flesh wages war on our spirit (cf Gal 5:17) and like a fidgeting child protests all throughout prayer.
Of course the best way to address this problem is with honesty. Without honesty we don’t really have a spiritual life. A true journey to God requires that all the masks come off, that all the little lies we like to tell ourselves and all the deceptions be set aside. Start with honesty.
Praying out of what is – When people tell me they have a hard time praying I say, “Then THAT is your prayer. Tell God how absolutely bored you are when you pray. Tell Him that you would rather do just about anything than pray to Him. Tell Him that when it occurs to you that you should pray, or when some crazy priest reminds you to pray, your heart sinks and you put it off and put it off. Tell God you hate praying … And do you know what you are doing as you tell Him all this? You are praying!”
Yes, this is prayer.
“But Father, but Father, I can’t talk to God like that!” “Why not?” I say. God already knows that this is how you feel. It’s a pretty silly thing to sit in front of God wearing a mask that He can see right through: but all things are naked and exposed to the eyes of him to whom we must give account (Heb 4:13). Five minutes of a prayer of honesty is better than two hours of a prayer of rhetoric and “stained glass” themes that we don’t really mean. Pray honestly; talk to God about what is really going on.
The Book of Psalms is the prayer book of the Bible and it has God for its author. And notice how plain-spoken the psalms are.
Every emotion, every experience is grist for the prayer mill: joy, serenity, victory, thanksgiving, petition, anger (even anger at God!), rage, vengefulness, disappointment, loss, grief, fear, and despair. It’s all there and more. There are even psalms that ask God to harm or kill our enemy (69, 109, 137). Even the beautiful Psalm 139 ends with the request that God slay the wicked. But these are feelings we have from time to time and God wants us to talk to Him about them. If the Book of Psalms is a directive for prayer (and it is), then God wants us to speak to Him about everything, even the darkest and most sinful of things. Prayer is conversation with God. But it has to be honest.
And something starts to happen when we become really honest in prayer. Little by little, it becomes more relevant to us and we even start to like it a bit. Now don’t tell your flesh that! But your soul starts to breathe; it starts to exhale. When all the little self-imposed, unbiblical rules about prayer and all the things we’re “not supposed to say to God” get set aside, the soul enjoys freedom, and the honesty is refreshing.
And little by little, prayer becomes not so much another thing to do as it is a rest from all our doing. It is a time to rest, to exhale, to sigh, and to be refreshed by the simple act of being honest with someone who loves us and whom we are growing to love. Someone who, before ever a word is on our lips, knows it through and through (Psalm 139:4). Prayer is the freedom to be honest, to rest from the labor of wearing masks, and to be relieved of the restless anxiety about what others think or expect of us. Prayer is a sigh of truth, a rest from the contradictory demands of an often phony world.
Consider this description of prayer from St. Anselm:
Insignificant man, escape from your everyday business for a short while, hide for a moment from your restless thoughts. Break off from your cares and troubles and be less concerned about your tasks and labors. Make a little time for God and rest a while in him. Enter into your mind’s inner chamber. Shut out everything but God and whatever helps you to seek him. And when you have shut the door, look for him, speak to God … (Proslogion, Chapter 1).
Yes, speak to God. Be honest. Tell Him what is really happening. If you need a manual to assist you, get a good Bible or copy of the psalms—one that gives a title or a brief sentence describing its content. Find one that suits you on this particular day and then read it, slowly. Before long, as the weeks and years tick by, you’ll find you are speaking on your own, in psalm-like honesty. Some of us even grow silent over the years, as words no longer seem necessary or even possible: cor ad cor loquitur (heart speaks to heart).
And when words seem difficult to come by, just sigh. St. Augustine says, This task [of prayer] is generally accomplished more through sighs than words, more through weeping than speech (Letter 130, to Proba). It may seem a strange thing, but sighing is very relaxing, and much is released from the soul by it. I have often thought of Gregorian Chant as a musical sigh to God, and it brings me great peace. I am blessed to have a cavernous Church and to be able to read and sing Chant there.
So pray. Pray honestly. If words are hard, just sigh or sit quietly. But pray. Watch and wait for the Lord. It’s not work, it’s rest.
There is another old hymn that speaks of the delights of true and honest prayer. It is the old classic, “Sweet Hour of Prayer.” Note its lyrics and then answer these questions: “Is this how you think of prayer? If not, why not?” What if your prayer were less “rule-bound” and more just time you spent apart from this dreary world and with God? Pray these words and ask for their reality:
Sweet hour of prayer! sweet hour of prayer! That calls me from a world of care, And bids me at my Father’s throne Make all my wants and wishes known. In seasons of distress and grief, My soul has often found relief, And oft escaped the tempter’s snare, By thy return, sweet hour of prayer!
Sweet hour of prayer! sweet hour of prayer! Thy wings shall my petition bear To Him whose truth and faithfulness Engage the waiting soul to bless. And since He bids me seek His face, Believe His Word and trust His grace, I’ll cast on Him my every care, And wait for thee, sweet hour of prayer!
Sweet hour of prayer! sweet hour of prayer! May I thy consolation share, Till, from Mount Pisgah’s lofty height, I view my home and take my flight. This robe of flesh I’ll drop, and rise To seize the everlasting prize, And shout, while passing through the air, “Farewell, farewell, sweet hour of prayer!”
It hard to describe our times as anything but contentious. Loud, strident protests often predominate over reasoned discourse and thoughtful argumentation.
To be sure, every era has had, and needed, protest and public opposition to injustice. There is a time and a place for loud protest and the use of memorable sound bites.
However, it is the predominance of loud protest and civil disobedience that stands out today. Sound bites, slogans, and simplistic “war cries” have to a large extent replaced thoughtful, reasoned discourse. Volume, power, and visually flashy techniques are prized; they are being used more and more. Such approaches too frequently produce more heat than light.
Consider, then, this remarkable analysis by Joseph Cardinal Ratzinger, written back before the Internet and social media had turned up the volume even more. He paraphrased an insight by Gandhi, applied it to his analysis of our times, and then proposed a healing remedy to restore balance:
I would like to note a beautiful saying of Mahatma Gandhi … Gandhi refers to the three habitats of the cosmos and how each of these provides its own mode of being. The fish live in the sea, and they are silent. The animals of the earth scream and shout; but the birds, whose habitat is the heavens, sing. Silence is proper to the sea, shouting to the earth and singing to the heavens. Man has a share in all three of them. He carries the depths of the sea, the burden of the earth, and the heights of the heavens in himself. And for this reason, all three properties also belong to him: silence, shouting, and singing.
Today—I would like to add—we see only the shouting is left for the man without transcendence, since he only wants to be of the earth. …
The right liturgy, the liturgy of the Communion of the Saints, restores totality to him. It teaches him silence and singing again by opening him to the depths of the sea and teaching him to fly, the angels’ mode of being. It brings the song buried in him to sound once more by lifting up his heart. …
Right liturgy … liberates us from ordinary, everyday activity and returns to us once more the depths and the heights, silence and song … Right liturgy … sings with the angels … is silent with the expectant depths of the universe, and that is how it redeems the earth (Joseph Cardinal Ratzinger Collected Works, Vol 11, Theology of the Liturgy, Ignatius Press, p. 460).
This is a remarkable analysis and an insightful application of liturgy and cosmology to the issues and imbalances of our day! It is in the vein of “Save the Liturgy, save the world.” For indeed, only in the worship of God do we find our true selves. Only in the liturgy is our true personality formed. The human person in his glory unites the material and spiritual orders. We are capable of pregnant, expectant silence; of the joyful shout of praise and the Gospel going forth; and of the song of Heaven.
As Cardinal Ratzinger pointed out, though, we are too often preoccupied with and value only one aspect: the shouting of the earthbound creatures of this world.
Good and proper liturgy trains us in all three aspects (silence, shouting, and singing) and accomplishes the balance that is often lost today. The liturgy is a training ground, not only for our heavenly destination, but also in what it means to be truly human.
At Mass for Tuesday of the 18th Week of the Year, we read from one of the later chapters of Jeremiah the Prophet, who wrote during the time of the Babylonian exile. He serves as a kind of “tour guide” through a land of ruin, one that seems all too familiar to us today.
The Northern Kingdom of Israel had been destroyed by the Assyrians in 721 B.C. The Southern Kingdom of Judah, ignoring numerous warnings and calls to repentance, later experienced the same fate; the Babylonians laid siege and destroyed Jerusalem in 587 B.C. Just prior to this destruction, Jeremiah saw the glory of God lift from the Temple and move away to the east. The city and even the Temple now lay in ruins. The Ark of the Covenant was lost and the survivors were deported to Babylon.
Yes, it was a terrible destruction, but one that could have been avoided if the Lord’s people had only heeded the warnings of the prophets and returned wholeheartedly to the Him and His commandments. With the Lord and within the safe walls of His commandments there is strength and protection. Outside the walls and His presence, Judah was a sitting duck, easy prey.
Let’s consider what the Lord says through Jeremiah in today’s passage and ponder how this historical event speaks to our times.
Ruin –Thus says the LORD, the God of Israel: Incurable is your wound, grievous your bruise.
Simple medicines or bandages are not sufficient. These wounds are deep, foul, and festering. Sin does this to us spiritually as its evils go deeper and deeper. A simple skin cancer, left untreated, can find its way into inner organs and even reach our bones. So, too, does sin, untreated by repentance, grow more serious. It renders us vulnerable to deeper and more serious sins that bring spiritual ruin, darkness, and a stubbornly unrepentant demeanor in which the cancer of pride is in its final stages. Judah has reached this stage and the only medicine that is left is for the people to experience the full ramifications of their rejection of God.
What of the once-Christian West? What of America? Can we possibly think that our cultural revolution, rooted in sinful rebellion against authority, sacred Tradition, the moral vision of the Scriptures, and the meaning of human sexuality and marriage can yield anything but corruption? Can our greed, our insatiable desire for more no matter the human (or monetary) cost, forever mortgage our future? Have not our wounds multiplied and gone deeper? The blood of our aborted children cries out to Heaven. Our broken families multiply due to promiscuity and rampant divorce. Broken families yield a bumper crop of broken children as the cycle deepens. Are these wounds curable? Do we even show any willingness to take the necessary medicines of self-control, fidelity, and obedience to God’s vision? It seems not. Midnight fast approaches. As Jeremiah once warned the people of his time, so must we in the Church today send up the warning cry that our wounds are getting worse, the intellectual and moral darkness is growing ever deeper, and our time to repent is getting shorter. Soon enough, as with Ancient Israel and Judah, the full bill for our sin will come due.
Scripture says,
Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith (Gal 6:7-10).
Rejection –There is none to plead your cause, no remedy for your running sore, no healing for you. All your lovers have forgotten you, they do not seek you.
Among the things that the ancient Jews did was to run after other lovers and other remedies. They were entangled in foreign military alliances and became enamored of pagan culture and religion. God spoke of their running after pagan gods as infidelity and adultery, for they were espoused to Him.
As for us in the formerly Christian West, while we are not espoused to God as a nation (though surely as members of the Bride of Christ), we too have often sought solutions far from God or even opposed to Him. We have cast aside God’s plan for our happiness and bought into the notion that worldly indulgence and sin will bring us happiness and health. In so doing we call God a liar and forsake our covenant with Him. We run after other lovers, trusting the world, the flesh, and the devil instead of our God, who made us and saved us. Secular mindsets and even outright atheism have made deep inroads into our culture. Church attendance has plummeted while attention to the “bread and circuses” of the modern world has reached new highs. We trust our affluence, power, medicine, and science (all themselves great gifts of God), but we do not trust the true Shepherd and Lord of our souls, the only one who can really save us.
What are these philosophers that pose as healers and lovers, who have ushered in this ruin, doing now? They are doubling down on their false prescriptions and going ever deeper into darkness, repeating the lies of these worldly philosophies, glorying in the flesh, and marginalizing the vision of God. Moderns cry out “Love!” and speak of compassion, but it is a false love and a false compassion.
The text essentially asks, where are these lovers now? Where is the happiness and fulfillment they promised with their false notions of freedom?
Reason –I struck you as an enemy would strike, punished you cruelly; Why cry out over your wound? your pain is without relief. Because of your great guilt, your numerous sins, I have done this to you.
The consequences of sin cannot forever be postponed. Even if God mercifully protects us from some of them, He will not do so forever. God’s patience is directed toward our salvation. He gives us time to repent, but at some point (known only to Him) our presumptiveness eclipses His patience. The boil must be lanced; gangrenous tissue must be cut away. Only strong— even desperate—measures will work. They may seem to us to be cruel, but to do nothing would be to lose all, and that is far more cruel. Our sins and unrepentance “force” these difficult measures, so that at least a few might be saved.
When does a person, a culture, or a nation reach such a point? Only God knows, but why test the situation? The Lord says,
“… O Israel, if you would but listen to Me! ‘You shall not have in your midst a foreign god; you shall not bow to an alien god. I am the LORD your God Who brought you up out of the land of Egypt’—open wide your mouth, and I will fill it.” But My people did not listen to My voice, Israel did not yield to Me; so I set him free with their stubborn heart, that they could follow their own counsels. O that My people would listen to Me, that Israel would follow My ways! At once I would subdue their enemies, against their foes bring back My hand. Those who hate the LORD shall cringe before Him; their doom will last forever. But He would [rather] feed him the finest wheat: and sate you with honey from the rock. (Ps 81:9-17).
Restoration – Thus says the LORD: See! I will restore the tents of Jacob, his dwellings I will pity; City shall be rebuilt upon hill, and palace restored as it was. From them will resound songs of praise, the laughter of happy men. I will make them not few, but many; they will not be tiny, for I will glorify them. His sons shall be as of old, his assembly before me shall stand firm; I will punish all his oppressors.
God permits these terrible ills to befall His people so that He might save at least some, a faithful remnant.
The people of Israel spent eighty years in Babylon, and then as if miraculously, God brought them back. The Babylonians were defeated by the Persians; Cyrus, King of Persia, permitted them to return to their land and even offered to help rebuild Jerusalem! Now that there is a purified remnant, God will begin again with His people. Future purifications will also be necessary.
What of us? In times of old, there was a faithful remnant that did not fully succumb to the darkness of the days. There were others who did repent; it is for their sake that God acts to bring an end to widespread evil lest all His people be consumed. Though none of us has lived a perfect life, through repentance we should seek to be the faithful remnant God acts to save. We are likely going to see even darker days before the evil of our times plays out and is purged. The battle is the Lord’s. For our part, we should seek to stay faithful, repent when we fall, and look to the day when God will restore this world or come again in glory.
The Church has survived many ups and downs in this world. Empires have risen and fallen, nations and cultures have come and gone, but we are still here proclaiming the gospel, in season and out of season, until the Lord shall come.
What is your mission and mine? Be the remnant! Yes, Lord, do what you need to do, but please, help us to stay faithful!
Reunion –His leader shall be one of his own, and his rulers shall come from his kin. When I summon him, he shall approach me; how else should one take the deadly risk of approaching me? says the LORD. You shall be my people, and I will be your God.
Here is the endgame. The Lord’s ultimate work for each of us is to restore ourselves to union with Him. Jesus came to give us access to the Father through the shedding of His Precious Blood. Jeremiah’s message to us is to stay faithful unto death, when we will be summoned to the Father, and by the grace of our Lord Jesus approach Him with the confidence of holiness granted to us by that grace. The Book of Hebrews describes this and gives us both hope and an exhortation:
Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the veil, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near (Heb 10:19-25).
Thus, a quick tour through a ruined land, but with our eyes set on a glorious reunion.
Meanwhile, be the remnant and stay faithful, by His grace. Let God do His work. Maranatha!
God called Jeremiah a fortified city, an iron pillar, and a bronze wall (Jer 1:18); a tester and refiner of metals, a tower and fortress (Jer 6:27); a man through whom He would speak against false prophets and shepherds who mislead their sheep. Is not my word like fire, declares the LORD, and like a hammer that breaks a rock in pieces? (Jer 23:29) Jeremiah would be the voice of that word. Hated and feared by many, yet secretly sought by the king, He belonged to no one but God, was indebted to no one but God. He was totaliter aliter (totally other).
Indeed, Jeremiah was the best kind of prophet, a reluctant one (Jer 1:6). Beware the eager prophets, the self-appointed ones who seize the mantle as a pretext for their anger and opinions. They claim to speak for God, but He says of them, I did not send the prophets,yet they ran; I did not speak to them, yet they prophesied (Jer 23:21).
God had always known Jeremiah and had laid the foundation for his ministry:Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations (Jer 1:5).
Jeremiah ben Hilkiah was born in 640 B.C. in Anathoth, a small town just three miles north of Jerusalem. At age twelve or thirteen he had a mystical experience in which God spoke to him:
“Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.” Then I said, “Ah, Lord God! Behold, I do not know how to speak, for I am only a youth.” But the Lord said to me, “Do not say, ‘I am only a youth’; for to all to whom I send you, you shall go, and whatever I command you, you shall speak. Do not be afraid of them, for I am with you to deliver you, declares the Lord.” Then the Lord put out his hand and touched my mouth. And the Lord said to me, “Behold, I have put my words in your mouth. See, I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant” (Jer 1:5-10).
Jeremiah’s early years were his happiest and it was of these that he likely wrote, When I found your words, I devoured them; your words were my joy, the happiness of my heart, Because I bear your name, LORD, God of hosts (Jer 15:16). The rediscovery of the Book of Deuteronomy and the sober example of the destruction of the northern Kingdom of Israel (721 B.C.) had spurred a religious revival led by King Josiah, beginning in 622 B.C. Foreign entanglements and the religious errors that accompanied them were eliminated. These days of reform would be brief, but for this short time there would be one Lord, one temple, one worship. It was a kind of Jewish renaissance, the best since the days of King David.
But then came disaster. Instead of trusting God, Josiah engaged in a foolish war against King Neco of Egypt, who was marching to assist Assyria against Babylon. Josiah was killed at Megiddo in 609 BC. The kings that followed were puppets of Neco, and foreign entanglement and religious syncretism resumed.
Jeremiah wrote of Israel’s infidelity and Judah’s failure to learn from Israel’s poor example:
The Lord said to me in the days of King Josiah: “Have you seen what she did, that faithless one, Israel, how she went up on every high hill and under every green tree, and there played the whore? And I thought, ‘After she has done all this she will return to me,’ but she did not return, and her treacherous sister Judah saw it. She saw that for all the adulteries of that faithless one, Israel, I had sent her away with a decree of divorce.
Yet her treacherous sister Judah does not fear, but she too went and played the whore. Israel took her whoredom lightly, she polluted the land, committing adultery with stone and tree. Yet for all this her treacherous sister Judah did not return to me with her whole heart, but in pretense, declares the Lord (Jer 3:6-10).
Jeremiah’s next forty years would be spent laboring under four different Kings (Jehoiakim, Johoiachin, Zedekiah, and Gedaliah). None of them would trust God, instead compromising with the world for a false peace. For them, Jeremiah had only scorching denunciations about a coming catastrophe for their religious laxity and political cowardice.
Even as a boy he had seen disaster coming from the north:
I see a boiling pot, facing away from the north. Then the Lord said to me, “Out of the north disaster shall be let loose upon all the inhabitants of the land. … each king shall come, and every one shall set his throne at the entrance of the gates of Jerusalem, against all its walls all around and against all the cities of Judah. And I will declare my judgments against them, for all their evil in forsaking me (Jer 1:13-16).
Against the priestly class who trusted merely in the location of the Temple and in sacrifices offered without obedience of the heart, Jeremiah railed:
Do not trust in your deceptive words, chanting, “This is the temple of the LORD, the temple of the LORD, the temple of the LORD.” For only if you really change your ways and deeds, if you act justly toward one another and no longer oppress the foreigner, the fatherless, and the widow, and no longer shed innocent blood in this place or follow other gods to your own harm, only then I will allow you to live in this place, in the land I gave to your fathers forever and ever. But look, at you, you keep trusting in deceptive words to no avail. Will you steal and murder, commit adultery and perjury, burn incense to Baal, and follow other gods that you have not known, and then come and stand before Me in this house, which bears My name, and say, “We are delivered, so we can continue with all these abominations”? Has this house, which bears My name, become a den of robbers in your sight? Yes, I too have seen it, declares the LORD. But go now to the place in Shiloh where I first made a dwelling for My name and see what I did to it because of the wickedness of My people Israel (Jer 7:4-12).
An even greater source of distress to Jeremiah were the court prophets and priests who lost their way in the halls of power and told the king what he wanted to hear and what was expedient rather than what God had to say. To them he said,
All are greedy for gain; from the prophet to the priest, all practice deceit. They dress the wounds of the daughter of My people with very little care, saying, “Peace, peace,” when there is no peace. Are they ashamed of their loathsome conduct? No, they have no shame at all, not even enough to blush. … But the snorting of enemy horses is heard from Dan. At the sound of the neighing of mighty steeds, the whole land quakes. They come to devour the land and everything in it, the city and all who dwell in it (Jer 8:10-12, 16).
Such talk, such an action, is sure to generate a reaction. Jeremiah was soon assailed by foes, family, and friends alike as an enemy of the state and of the Temple. He was labeled a doomsayer and “no friend of Judah.” A prophet’s lot is not a happy one.
Was Jeremiah simply an angry man, unpatriotic and hypercritical of his people and the leaders of the day? Time would tell. Too often people and cultures that are heading toward ruin become locked in avoidance, lies, denial, self-deception, and half-truths; they cannot envision a love that is anything other than approval. Dysfunction and disordered drives become the norm.
Jeremiah loved his people and sought their repentance. The medicine they needed was reality, not the smoke and mirrors of lies and half-truths. Jeremiah would pay dearly for his disclosure of the truth. To a people used to darkness, the light is obnoxious.
The king’s officials, including Pashur the priest, convinced King Zedekiah that Jeremiah should be put to death because his prophecies were discouraging the soldiers as well as the people. Zedekiah did not oppose them, and so Jeremiah was thrown into a cistern, where he sank down into the mud. They intended to starve him to death, but Ebed-melech the Cushite rescued Jeremiah by pulling him out of the cistern. However, Jeremiah remained imprisoned until Jerusalem fell to the Babylonian army in 587 B.C.
The tide had turned against Jeremiah:
And the LORD informed me, so I knew. Then You showed me their deeds. For I was like a gentle lamb led to slaughter; I did not know that they had plotted against me: “Let us destroy the tree with its fruit; let us cut him off from the land of the living, that his name will be remembered no more” (Jer 11:18-19).
Pursued and opposed, Jeremiah went into a dark place and lamented his role and the constant pain of hatred directed against him. He was isolated and sensed no consolation from God:
Woe to me, my mother, that you have borne me, a man of strife and conflict in all the land. I have neither lent nor borrowed, yet everyone curses me (Jer 15:10).
You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me. For whenever I speak, I cry out, I proclaim violence and destruction. For the word of the LORD has become to me a reproach and derision all day long. If I say, “I will not mention Him or speak any more in His name,” His message becomes a fire burning in my heart, shut up in my bones, and I become weary of holding it in, and I cannot prevail. For I have heard the whispering of many, “Terror is on every side! Report him; let us report him!” All my trusted friends watch for my fall: “Perhaps he will be deceived so that we may prevail against him and take our vengeance upon him.” But the LORD is with me like a fearsome warrior (Jer 20:7-11).
Prophets suffer because they love and care for the ultimate well-being of God’s people, not merely their present comfort. They suffer because they do not fit into tidy political or tribal categories. They speak for God, who transcends such groups. Yes, although the prophet is totaliter aliter (totally other), the human cost is high, and he comes to resemble Christ on the cross. The prophet’s own notions of grandeur must be crucified. The idea that most people will ultimately accept the truth must be crucified. (I have written more about Jeremiah’s struggle here.)
Just before the end of Judah, King Zedekiah summoned Jeremiah from prison and asked for a prophecy regarding the war he proposed against the Babylonians. Jeremiah prophesied against it, implying that the present Babylonian oppression was punishment for Judah’s sin. He told the king that God would spare Judah the worst if they accepted this and did not take matters into their own hands.
This is what the LORD, the God of Hosts, the God of Israel, says: If you indeed surrender to the officers of the king of Babylon, then you will live, this city will not be burned down, and you and your household will survive. But if you do not surrender to the officers of the king of Babylon, then this city will be handed over to them. They will burn it down, and you yourself will not escape their grasp (Jer 38:17-18).
Zedekiah did not listen, and the end came swiftly:
In the ninth year of Zedekiah king of Judah, in the tenth month, King Nebuchadnezzar of Babylon advanced against Jerusalem with his entire army and laid siege to the city. And on the ninth day of the fourth month of Zedekiah’s eleventh year, the city was broken through. … [The] king of Babylon slaughtered the sons of Zedekiah before his eyes, and he also killed all the nobles of Judah. Then he put out Zedekiah’s eyes and bound him with bronze chains to take him to Babylon. The Chaldeans set fire to the palace of the king and to the houses of the people, and they tore down the walls of Jerusalem (Jer 39:1-8).
Jeremiah was freed from prison and likely spent the remainder of his days in Egypt (against his will). The remnant of Judah refused his prophecy and made alliances with Egypt. Jeremiah spent the rest of his life there trying to dissuade the Jewish people in Egypt from foreign alliances and from being enamored of the Egyptian gods. His warnings went unheeded and the remnant in Egypt received the following condemnation from God through him:
The Lord says, “Those who escape the sword to return from Egypt to Judah, will be few in number, and the whole remnant of Judah who went to dwell in the land of Egypt will know whose word will stand, Mine or theirs (Jer 44:28).
It was likely in Egyptian exile that Jeremiah died, although there is no certain account of his death. He died preaching and warning.
Yes, he was a pillar of brass against a stubborn people. He suffered greatly for his work; he had the often-thankless task of summoning people away from worldly thinking and political alliances that compromised their devotion to God.
This work must continue both in and out of the Church. In our world there is a great darkness, but Jeremiah would warn us that the problem should be seen within before we look outside. We can surely hear the echoes of warning to shepherds who mislead their flock. Collectively, we are compromised; we are too politically aligned with secular agendas and prone to giving God lip service rather than wholehearted obedience.
From the depths of Jeremiah’s dark period come some of the most beautiful promises of all from God:
I have loved you with an everlasting love; therefore I have drawn you with loving devotion. Again I will build you, and you will be rebuilt, O Virgin Israel. Again you will take up your tambourines and go out in joyful dancing. Again you will plant vineyards on the hills of Samaria; the farmers will plant and enjoy the fruit. For there will be a day when watchmen will call out on the hills of Ephraim, “Arise, let us go up to Zion, to the LORD our God” (Jer 31:3-6).
Behold, the days are coming, declares the LORD, when I will make a new covenant with the house of Israel and with the house of Judah. … “But this is the covenant I will make with the house of Israel after those days, declares the LORD. I will put My law in their minds and inscribe it on their hearts. And I will be their God, and they will be My people. … For I will forgive their iniquity and will remember their sins no more (Jer 31:31-34).
Yes, Jeremiah, you were like a brass wall and a pillar of iron among a shaky people. Your name means “The Lord founds.” May the Lord who has founded us find us again in His word through you.
This Monday is the feast of the Transfiguration, which means that we missed reading a powerful passage from the Book of Jeremiah that was otherwise assigned to Monday of the 18th week of the year. It is practical, profound, and sweeping in its implications, and it comes to us from the Lord through the mouth of Jeremiah the Prophet:
By breaking a wooden yoke, you forge an iron yoke! (Jeremiah 28:13)
Rather than looking at the historical meaning (i.e., that God was going to use Assyria to humble Israel), let’s consider what it means for us today.
What is the wooden yoke if it is not the cross? Indeed, the Lord says as much: Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn from me; for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light (Matt 11:28-30).
The Lord has a paradoxical answer for us who labor and are heavenly burdened. He tells us to take the yoke and burden that He has for us. The yoke is a symbol for the cross, and like most yokes, it connects us with another—the Lord! To be sure, God does have a yoke for us. We do need purification and discipline. However, the yoke He has for us is “easy.” The Greek word used is χρηστός (chrestos), which also has the connotation of being well-fitting, serviceable, or adapted to its purpose. The Lord’s yoke for us is productive unto the end He has in mind: our healing and salvation.
Do not turn the yoke (cross) into something abstract or think of it only in terms of major things such as cancer. The cross also has real, practical, daily dimensions such as exercising self-control and moderation. The cross (yoke) includes resisting sin, forgiving, and living chastely and courageously despite difficulties or persecution. These crosses are common to all true Christians. There are also some specific crosses that each of us carries, ones that the Lord permits for our humility and purification. Perhaps it is a physical illness or infirmity; maybe it is a spiritual emotional struggle; perhaps it is the loss of a loved one, job, or home.
These things are the wooden yoke, the cross of the Lord, and He carries it with us for we are yoked with Him (praise God). Because these burdens are from Him, they are well-suited to us; they are just what we need to avoid even worse things, including Hell itself.
What if we break and cast aside the wooden yoke, as many do today by ridiculing the Christian moral vision and the wisdom of the cross given to us by Jesus?
By breaking a wooden yoke, you forge an iron yoke! (Jeremiah 28:13)
How is this? Consider the toll that indulging in the moment can take. In rejecting the wooden yoke of moderation, chastity, and the limits of God’s moral law, we forge the iron yoke of addiction, obesity, financial trouble, sexually transmitted diseases, broken families, and all the heartache that follows. Pornography, lust, alcohol, and drugs enslave with an iron yoke. In refusing the grace to forgive, we fuel violence and conflict. Many wars in the world today are fought over grievances that stretch back hundreds or even thousands of years. Our greed fuels an insatiable desire for more, and we begin to live beyond our means or to live in such a way that bring us more stress than happiness. Even the simple neglect of our daily duties causes work to pile up and seem overwhelming.
All of these are like iron yokes; they come upon us because we break the wooden yoke of the cross. To be sure, fulfilling our daily duties, living moderately, chastely, and soberly are all crosses because they involve some degree of self-denial, at least in the moment. However, the wooden yoke is a lot easier than the iron yoke that results if we cast aside the more manageable, and well-fitting yoke of the cross.
Pay attention, fellow Christian, Satan is a liar. He offers to lift the gentle yoke of the Lord. He expresses “outrage” that the Lord should require any suffering or discipline from us. He “takes our side” and utters a complaint on our behalf, but he is a liar and a fraud. Once we let him lift the wooden yoke he locks us in an iron yoke. Do not forsake the wooden yoke of the cross, for if you do, an iron yoke is sure to follow.
It is a simple pearl of wisdom, yet it is so often ignored: By breaking a wooden yoke, you forge an iron yoke! (Jeremiah 28:13)
All of the readings in this Sunday’s Mass speak of human desire. In the first reading, the Israelites in the desert are hungry, so are the people by the lakeside with Jesus in the Gospel reading, and in the Epistle, St. Paul warns of deceitful desires. In all these passages, God teaches us that our desires are ultimately directed to Him, who alone can truly satisfy us. Why is this? Because our desires are infinite, and thus a finite world cannot satisfy them.
Let’s look at what the Lord teaches by focusing on the Gospel, but also including insights from the other readings. There are three basic parts to the teaching on desire.
I. THE HUNGER OF DESIRE – Today’s Gospel begins where last week’s left off. (To refresh your memory, Jesus had multiplied the loaves and fishes and satisfied the crowd with abundant food but then slipped away and headed across the lake to Capernaum.) Today’s text begins, When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.
We begin by simply noting the hunger of the people. Allow hunger to represent all of our desires. Desires, of themselves, are good and God-given. It is the people’s hunger, their desire, that makes them seek Jesus. Further, their desire is deep and strong; they are willing to journey a significant distance to find Jesus.
Desire has something important to teach us. It is easy to see that our desires motivate us, but we should also recognize that they are infinite, unlimited. No matter how much we get, we always want more. We may experience some temporary satisfaction, especially with things like food, but it doesn’t last long. Taken together, our desires are limitless.
This limitless, infinite quality demonstrates God’s existence, for a finite world cannot give what it doesn’t have. Our infinite longings point to God and must come from Him. Our hearts, with all their infinite longings, teach us that we were made for God and will not find rest apart from Him.
Purification is needed. The journey of the people around the lake to find Jesus is good in itself, but their hunger needs purification and a more proper focus. They do not seek Jesus as God, but rather as the “bread king.” They seek food for their stomachs, but the Lord wants to teach them that their desires really point higher.
II. THE HEALING OF DESIRE – As already noted, desire is good and God-given, but due to our fallen condition, our desires are often unruly, and our darkened minds often misinterpret what our desire is really telling us.
Desires are unruly because we desire many things out of proportion to what we need, and to what is right and good.
Our minds are darkened in that we consistently turn to the finite world in a futile attempt for satisfaction, and, when it fails, we keep thinking that more and more of the finite world will satisfy our infinite longing. This is futile and is the sign of a confused and darkened mind, because the world cannot possibly satisfy us. More on this in a moment.
For now, Jesus must work with these bread-seekers (us) and help them to realize that their desire for bread is about much more than mere food; it is about God. He is the Lord whom they really seek. Let’s observe how He works to heal their desires.
The Doctor is in – The text says, And when they found him across the sea they said to him, “Rabbi, when did you get here?” Their question is somewhat insincere, because they know exactly when He got there; they are simply trying to strike up a conversation in order to get more bread. As we shall see, Jesus calls them on it. Note this much, however: they are looking for Jesus and they do call him “Rabbi.” Their desire, though imperfectly experienced, has brought them to Jesus, who can now teach them about what their longing is really telling them.
The Diagnosis – The text says, Jesus answered them and said, “Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled.”In other words, you are not looking for me because you saw signs and want to believe in me but because you want your bellies filled.
This is our essential problem: we focus on our lower desires, our bodily needs, while neglecting our higher, spiritual desires. We have a deep, infinite longing for God, for His love, goodness, beauty, and truth. Instead of seeking these things, though, we think another hamburger will do the trick; or if not that then a new car, a bigger house, a better job, more money, more sex, more power, or more popularity. We think that if we just get enough of all this “stuff” we’ll finally be happy—we will not. A finite world cannot possibly satisfy our infinite longing.
In today’s second reading, St. Paul warns,I declare and testify in the Lord that you must no longer live as the Gentiles do, in the futility of their minds … that you should put away the old self of your former way of life, corrupted through deceitful desires, and be renewed in the spirit of your minds (Eph. 4:17, 20-23).
Note St. Paul’s use of the word “futility.” The Greek word is ματαιότης (mataiotes), here used to mean unreality, purposelessness, ineffectiveness; a kind of aimlessness due to a lack of purpose or any meaningful end; nonsense because it is not enduring.
This is exactly what the Lord is getting at in telling them that their desires are “messed up.” It is the sign of a darkened mind to amass finite, earthly goods in a futile attempt to satisfy infinite desires.
St. Paul goes on to say that some of our desires are deceitful. They are so because they bewitch us into thinking that our life is about them and that if we attend to them only we will be happy—we will not. Simply getting more food, sex, money, power, etc. will not cut it. These are finite things while our desires are ultimately infinite.
So the doctor, along with his assistant, St. Paul, has made the diagnosis: You and I are seeking mere bread when we should also be seeking Him who is the true Bread of Life. They say to us, in effect, you seek the consolations of God, but not the God of all consolation; you want good things, but do not seek the giver of every good and perfect gift.
We have our diagnosis: Our desires are our out of whack and/or our darkened minds misinterpret the message that our lower desires are really giving us.
The Directives – The Lord gives three essential directives:
Fix your focus – Jesus says, Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you.
The point is that we should attend more to things that endure unto life eternal than to the passing things of this world.
Most of us do just the opposite. The passing world and its demands get all our attention and things like prayer, Scripture, the sacraments, building our relationship with the Lord, learning His will, and obeying His will, all get short shrift. We attend to “the man” while telling God to “take a number.” It’s kind of dumb, really.
The passing world, a sinking ship, gets all our attention. Calling on the one who can rescue us and learning and following His saving directives gets little attention. Instead we “rearrange the deck chairs on the Titanic,” indulge ourselves on the “lido deck,” and get angry that we don’t have a first-class cabin.
The Lord tells us, fix your focus; that ship is going down and then what will you do? Why obsess about those things? Turn to me and listen carefully because I alone can save you.
Fix your focus: worry less about things that perish and focus more on the things that last and can save.
Firm Up your Faith – Jesus goes on to say, For on him the Father, God, has set his seal.” So they said to him, “What can we do to accomplish the works of God?” Jesus answered and said to them, “This is the work of God, that you believe in the one he sent.”
The ship is going down; the world is perishing. So how do we get saved from it? The answer is faith.
Faith here must be understood as more than just answering an altar call or reciting a creed. Surely it is more than “lip service.” Faith here is understood as being in a life-giving, transformative relationship with Jesus Christ.
Real faith puts us into a relationship with the Lord that changes the way we walk, that gives us a new mind, a new heart, and new priorities; indeed, a whole new self. To be in a relationship with Christ, through faith, is to be changed by Him. It is this change, this obedience of faith, this transformation, that saves us and gets us ready to meet God.
Find your Food – As the discussion with them continues, they show themselves to be a stubborn lot. They say, “What sign can you do, that we may see and believe in you? What can you do? Our ancestors ate manna in the desert, as it is written: He gave them bread from heaven to eat.”
In effect, they are back to demanding bread. It’s as if to say, all that higher stuff is fine, but we want bread for our bellies; give us that first and then we can talk about all that higher stuff and that bread that endures and does not perish; if you want us to have faith, first give us bread for our bellies.
They’re still more interested in the stuff of a sinking ship.
So Jesus says to them, “Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world.”
Jesus is in effect saying, Don’t you see that the ancient bread in the wilderness was about God? It was not merely food to fill their bellies; it was food to draw them to deeper and saving faith. It was food to strengthen them for the journey to the Promised Land. So it must be for you. You must understand that even your lower desires are ultimately about God. If mere grain is your food, you are doomed, for food perishes and you along with it. If God Himself is your food, you can be saved, for I, the Lord and the Bread that endures, will draw you with me to eternal life.
III. THE HEART OF DESIRE – So they said to him, “Sir, give us this bread always.” Jesus said to them, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.”
The Lord now makes it plain: I AM your food.I AM the fulfillment of all your desires. I AM the only one who can fulfill your infinite longings, for I AM the Lord and I AM infinite. Yes, I AM your true bread.
What does the Lord mean in saying we will never again hunger or thirst? To some extent we must understand that Jesus is employing an ancient Jewish way of speaking, which looks to the end of things and adopts them as now fully present. There is no time to fully develop this concept here and describe how it is used elsewhere, but in short it is the capacity to see things as “already but not yet,” and to begin to live out of the “already” while in the here and now.
In more modern language Jesus is saying, To the degree that you enter into a life- changing and transformative life with me, to the degree that I become your bread, to the degree that I become that which satisfies you, your desires will come into line and you will find them being satisfied more and more with each passing day. You will find in your life a satisfaction that the latest smartphone could never give; that money, power, sex, possessions, and all other passing goods could never give. One day, this satisfaction will be full and will never pass away when you are with me in Heaven.
Of this I am a witness, for with each passing day in my life of faith with the Lord, I can truly say that I am more and more satisfied. The things of this passing world are of less interest to me and the things of God and Heaven are increasingly the apple of my eye. I have a long way to go, but the Lord has been good to me and His promises are true, for I have tested them in the laboratory of my own life.
The old song is increasingly mine, which says, “I heard my mother say, Give me Jesus. You may have all this world, just give me Jesus.”
In the Gospel readings in the weeks ahead, the Lord Jesus will develop how He is bread for us in more than a metaphorical way. Rather, He is our True Bread in the Eucharist and the Bread He will give is His flesh for the life of the world. Yes, His Body and Blood are our saving food for the journey to the Promised Land.
I am mindful of an old gospel hymn that I’d like to give a Catholic spin, for I have it on the best of authority that when Jesus was speaking to the crowd in today’s Gospel, He started to tap his toe and sing this song:
As most of you know, the Pope has directed that the wording of the Catechism of the Catholic Church about capital punishment be changed. The new wording is as follows:
2267. Recourse to the death penalty on the part of legitimate authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good.
Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes. In addition, a new understanding has emerged of the significance of penal sanctions imposed by the state.
Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption.
Consequently, the Church teaches, in the light of the Gospel, that “the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person” [1], and she works with determination for its abolition worldwide.
I have concerns that the reactions I have seen in the Catholic “blogosphere” have been too extreme. There are accusations of error, heresy, violations of Natural Law, and unauthorized changes to an unchangeable doctrine. There are calls to resist the Pope, to reject the teaching, and even to bring charges of heresy.
I think we need to be careful, slow down, and look more carefully at the wording. While I understand that there are legitimate concerns, I hope for a more respectful discussion among Catholics than I am currently seeing, at least here in the U.S.
My own reading of the new wording is more sanguine than that of my usual allies. I would like to make three points:
I do not think the Pope or the Congregation for the Doctrine of the Faith (CDF) has changed doctrine or teaching. The new wording addresses a change in the circumstances of our times. While acknowledging the past assessments that permitted the use of the death penalty, the new wording uses an important interpretive phrase: “Today, however, …” What this means is that given the circumstances of our times, the current stance of the Church is that the use of the death penalty is both unnecessary and unwarranted. This is not the same as saying that previous Church teaching was wrong. The emphasis is on current circumstances, in which the need for this penalty is less than demonstrable, and there is an uneven application of “penal sanctions imposed by the state.” These circumstances make the use of the death penalty inadmissible because it does not meet the standards upon which the teaching insists: that it is necessary for the common good and that it is justly and consistently applied. You may disagree with these conclusions, but the point is that the teaching has not been changed; rather, current circumstances do not accord with what is necessary for legitimate recourse to the death penalty.
The circumstances of our times are such that there is a need for a pastoral strategy that speaks to the dignity of every human person. While I realize that an innocent child in the womb is not to be equated with a convicted criminal, we should be careful about affording increasingly secular states the right to end any human life that does not immediately threaten the common good or the safety of innocent people. The new wording speaks to this.
Some have said that the use of the word “inadmissible” is the same as calling the death penalty intrinsically evil. This seems a reckless charge meant to inflame. Had the Pope or the CDF meant to call it such (and it is not) they would have used the words “intrinsic evil”—but that is not the case. A more benign understanding is that the use of the death penalty is inadmissible due to the current circumstances. The context for the word “inadmissible” is supplied by the prior sentences and should be used in understanding it.
I realize that there will be ongoing discussion. I only ask that we calm down a bit and try to listen to what is actually being said (even if we find it somewhat ambiguous). Perhaps we should exhibit a little more care than I have seen exhibited in some of the commentaries I have read.
My central point is that it is not necessary to read this new wording in radical contrast to what has been taught in the past. The stance of the Church for at least the last fifty years has been that the conditions that require the death penalty are rarely if ever present today. This new wording of a moral teaching about a matter rarely encountered in the average person’s lifetime does not amount to a collapse of the Church’s entire moral doctrine. The heated responses on the blogs are out of proportion to a change that, while significant, is worded in a way that permits a contextual no rather than an absolute no that overthrows previous Church teaching. I do not think it does reverse Church teaching and we should be far more careful in making such claims.
In the interest of disclosure, I will say that I have not supported the use of the death penalty for years. I do not hold that it is intrinsically evil, but I cannot see why it is necessary. I do think that we must be more serious about keeping dangerous criminals locked up. First, there should be “truth in sentencing” (i.e., twenty years means twenty years). Second, these convicts should be strictly confined in ways that respect the common good and the need for public safety.
In closing, we should resist the vision of the culture of death, which insists that the killing of human beings is a legitimate solution to human problems.
The commercial below reminds me of the fact that the Eucharist is our necessary food for the journey; it is the food of wayfarers. In John chapter 6, Jesus teaches that the miraculous manna described in Exodus and Numbers was the food that sustained the ancient Jews in the desert and strengthened them bodily for their journey to the Promised Land. While most of them did not make it to the Promised Land because of their unbelief, their children did. The manna was the food that fed them for that long journey.
