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An Unequivocal Affirmation by Jesus that the Dead Will Rise

In the Gospel for Wednesday of the 9th week, the Church presents us with a strong reminder and teaching on the resurrection. Let’s look at what we are taught:

The Ridicule of the Resurrection – The Gospel opens as follows: Some Sadducees, who deny there is a resurrection, came forward and put [a] question to Jesus. They proposed a hypothetical situation in which a woman is married seven times, to brothers who successively die without siring any children by her. The Sadducees suggested that at the resurrection there would be confusion as to whose wife she really is; we’re supposed to laugh and conclude that the idea of resurrection is absurd.

Jesus will dismiss their absurd question handily, as we shall see in a moment, but let’s consider why the Sadducees disbelieved the resurrection.

Fundamentally, the Sadducees rejected the resurrection because they only accepted the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, and Deuteronomy). This point is debated among scholars, but we can surely say that if something was not explicitly in the Law of Moses (which the resurrection was not), the Sadducees were unlikely to accept it. All the other Old Testament books such as the prophets, the historical books, the psalms, and the wisdom tradition, were not considered authoritative sources.

While most other Jews of Jesus’ time did accept the complete Old Testament (and teachings within it such as the resurrection of the dead), the Sadducees simply did not. They were a small party within Judaism (Josephus said that they were able to persuade none but the rich). Nevertheless, they were influential due to their wealth and to the fact that they predominated among the Temple leadership. You can read more about them here: Sadducees.

The Sadducees approached Jesus to poke fun at Him and all others who believed that the dead would rise.

They are no match for Jesus, who easily dispatches their arguments using the Book of Exodus (a book they accept) to do it. In effect, Jesus’ argument proceeds as follows:

  • You accept Moses, do you not? (They would surely reply yes.)
  • But Moses teaches that the dead will rise. (They must look puzzled now, but He presses on.)
  • Do you accept that God is a God of the living, not the dead? (They would surely reply yes.)
  • Then why does God (in Exodus) identify Himself as the God of Abraham, Isaac, and Jacob, all of whom have been dead some 400 years?
  • How can He call Himself their God if they are dead?
  • They must be alive, or He could not call Himself their God, for He is not a God of the dead but of the living.
  • Therefore, they are alive to God; they are not dead.

In this way, Jesus dispatches their argument. For us, the point is to see how forcefully and clearly Jesus upholds the fact that the dead are alive in the Lord. He powerfully asserts an essential doctrine of the Church. We should rejoice at how firmly Jesus rebukes their disbelief in the resurrection of the dead.

Rejoice, for your loved ones are alive before God! To this world they may seem dead, but Jesus tells us clearly and firmly that they live. And we, who will also face physical death, will live on. Let the world ridicule this, but hear what Jesus says and how He easily dispatches them. Though the idea is ridiculed, the resurrection is real.

The Resplendence of the Resurrection – Jesus also sets aside the absurd hypothetical scenario that the Sadducees pose by teaching that earthly realities cannot simply be projected into Heaven. Scenarios perceived in earthly ways cannot be used to understand heavenly realities. The saints in Heaven live beyond earthly categories.

Heaven is more than the absence of bad things and the accumulation of good things. It is far beyond anything this world can offer. Scripture says,

No eye has seen, no ear has heard, and no human mind has conceived—the things God has prepared for those who love him (1 Cor 2:9).

The sufferings of this world cannot compare to the glory that will be revealed in us (Rom 8:18).

Do you see the majesty of this teaching? We have a glory waiting for us beyond imagining. Consider your greatest pleasure, your happiest experience, your most fulfilled moment. Then multiply it by a thousand, or a million, or a trillion; you are still not even close understanding the glory that awaits.

And this glory will transform us. The Lord once told Catherine of Siena that if she ever saw the glory of a saint in Heaven she would fall down and worship because she would think she was looking at God. This is our dignity: to be transformed into the very likeness of God and reflect His glory. The following is a summary of St. Catherine’s vision of the soul of a saint in Heaven:

It was so beautiful that she could not look on it; the brightness of that soul dazzled her. Blessed Raymond, her confessor, asked her to describe to him, as far as she was able, the beauty of the soul she had seen. St. Catherine thought of the sweet light of that morning, and of the beautiful colors of the rainbow, but that soul was far more beautiful. She remembered the dazzling beams of the noonday sun, but the light which beamed from that soul was far brighter. She thought of the pure whiteness of the lily and of the fresh snow, but that is only an earthly whiteness. The soul she had seen was bright with the whiteness of Heaven, such as there is not to be found on earth. “My father,” she answered. “I cannot find anything in this world that can give you the smallest idea of what I have seen. Oh, if you could but see the beauty of a soul in the state of grace, you would sacrifice your life a thousand times for its salvation. I asked the angel who was with me what had made that soul so beautiful, and he answered me, “It is the image and likeness of God in that soul, and the Divine Grace which made it so beautiful” [1].

Yes, Heaven is glorious, and we shall be changed. Scripture says, we shall be like the Lord for we shall see him as he is (1 John 3:2). He will change our lowly body to conform with his glorified Body by the power that enables him also to bring all things into subjection to himself (Phil 3:19). I have written more on our resurrected bodies here: What will our resurrected bodies be like?

Too many people have egocentric notions of Heaven. It’s a place where I will have a mansion, I will see my relatives, and I will be able to play all the golf I want. But the heart of Heaven is to be with God, for whom our heart longs. In God we will experience fulfillment and a peace that is beyond earthly imagination. Heaven is far greater than golf, mansions, and family reunions. There is certainly more to it than clouds and harps. Heaven can never be described because it is beyond words. St. Paul speaks of a man (himself) who was caught up into Heaven; he affirms that it cannot be described; it is ineffable; it is unspeakable.

I know a man in Christ who fourteen years ago was caught up to the third heaven …. And I know that this man—whether in the body or apart from the body I do not know, but God knows—was caught up to paradise and heard inexpressible things, things that no one is permitted to tell (2 Cor 12:2-3).

Do you long for heaven? Do you meditate on it? Is there a part of you that can’t wait to get there? There’s an old spiritual that says,

I’m gonna ride the chariot in the morning, Lord.
I’m getting’ ready for the judgment day, my Lord, my Lord!
Are you ready my brother? (Oh yes!)
Are you ready for the journey? (Oh Yes!)
Do you want to see Jesus (Yes, Yes!)
I’m waiting for the chariot ’cause I ready to go.
I never can forget that day,
(Ride in the chariot to see my Lord!).
My feet were snatched from the miry clay!
(Ride in the chariot to see my Lord!)

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If You Think You’re in a Hurry, You Have No Idea How Fast You’re Really Getting There

Have you been feeling a little rushed lately? Well, you might be surprised to find out how fast you’re actually moving even when you think you’re “standing still.”

  • Earth, at the latitude of Washington, D.C., is spinning at a rate of about 750 miles per hour [1].
  • At the same time, the spinning Earth is rotating around the Sun at approximately 67,000 miles per hour [2].
  • And the Sun around which we move so rapidly is itself rotating around the center of the Milky Way Galaxy at about 483,000 miles per hour [3].
  • Finally, the whole universe is spinning and moving outward at about 1,339,200 miles per hour [4].

It’s dizzying to consider our speed and motion: a spinning earth, rotating around a sun, which is rotating around a galaxy, which is rotating around a spinning universe. So, if you think you’re standing still, think again; we are actually hurtling through space at mind-boggling speed.

Yes, you’re on the move. You’re moving so fast you met yourself coming back! Don’t let anyone tell you you’re loafing.

Here are some biblical “speed texts.” Hurry up and read them!

  • Look! The Lord advances like the clouds, his chariots come like a whirlwind, his horses are swifter than eagles (Jer 4:13).
  • I will hasten and not delay to obey your commands, O Lord (Psalm 119:60).
  • Hurry! Go quickly! Don’t stop! (1 Sam 20:38)
  • God has told me to hurry (2 Chron 35:21).

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The Fire Next Time: A Meditation on the Second Letter of Peter

The first reading for Mass this Tuesday, taken from the Second Letter of Peter, is a warning to us. There’s an old spiritual that says, “God gave Noah the rainbow sign, no more water but the fire next time.” This reading today speaks to us of the “fire next time” and reminds of the need to be ready for the coming of the Lord. There are four aspects of teaching contained in the Second Letter of Peter:

1. The PATIENCE that is PURPOSEFUL – The text says, Do not ignore this one fact, beloved, that with the Lord one day is like a thousand years and a thousand years like one day. The Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that all should come to repentance.

Though the Lord seems long delayed in coming (about 2000 years!), the text tells us that this is so that as many of us can be saved as possible.

Notice that the text says that God wants us to come to repentance. His patience should not be viewed as an excuse for presumption but rather as an opportunity for repentance. This is no time to be saying, “I’ll do it later.” This is a time to be serious about repentance and to prepare to meet the Lord.

Note, too, that the Greek word here translated as repentance is μετάνοιαν (metanoian), referring not just to better behavior but also to new mind. Our transformation is not merely external but internal as well. When what we think changes so does our behavior. When our thinking is conformed to God’s revealed truth, our priorities, feelings, desires, and decisions all begin to change. Conversion and repentance are the results of being a transformed human being with a new mind.

2. The PASSING that is PERILOUS – The text says, But the day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out.

In effect, this says that God’s gonna to set this world on fire one of these days, and when He comes it’ll be

Sudden, for the text says that the Day of the Lord will come like a thief. This is a consistent image that Jesus used for the Day of Judgment as well, but it should not be true for us who wait and watch. St. Paul says, But you, brothers, are not in darkness so that this day should surprise you like a thief …. So then, let us not be like others, who are asleep, but let us be alert and self-controlled (1 Thess 5:4,6).

Further, the image of the thief is also not appropriate for us if we realize that all we have and all we are belongs to God. For those who are worldly and claim authority over themselves and ownership over their possessions, God is a thief who comes suddenly and in a hidden way. He overtakes their apparent ownership and puts an end to it. To them He seems like a thief because He “steals” what they consider to be theirs. They are badly misled.

For us who watch and are prepared (pray God), the Lord comes not to take but to give, to bestow upon us and reward us as we inherit His Kingdom.

Shocking, for the text speaks of roaring heavens and fire that overwhelms, dissolving everything.

Here, too, although the image is shocking it should not alarm us if we are already on fire. At Pentecost (and personally at our baptism and confirmation), the Lord lit a fire within us to set us on fire spiritually, to bring us up to the temperature of glory. Thus, for those in the Lord, the “weather” on that day will seem just fine.

The prophet Malachi speaks of the twofold experience of the Day of the Lord in this way: “Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire,” says the Lord Almighty. “Not a root or a branch will be left to them. But for you who revere my name, the sun of righteousness will rise with healing in its wings. Notice therefore, that for some the Day is burning with wrathful heat, but for the Just, it is a sunny day wherein the Sun (Son) of righteousness will bring warmth and healing (Mal 4:1-3).

An old spiritual gloss on this verse says, “God gave Noah the rainbow sign, no water but the fire next time.” Thus, God wants to get us ready by setting us on fire with His love and grace. If God is a holy fire, then we must become fire ourselves to be able to endure the day of His coming.

Showing, for the text says that all things will be revealed.

This fire burns away the masks that many people wear, exposing them for what they are. The Lord says,

But I tell you that men will have to give account on the day of judgment for every careless word they have spoken (Matt 12:36).

There is nothing concealed that will not be disclosed or hidden that will not be made known. What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs (Lk 12:2-3).

Now even the just may wince at this, for all have a past and would prefer that the past stay in the past. However, when I’ve visited 12-Step meetings I’ve noticed that many of the recovered attendees will recount vividly what they did when they were drinking. They seem to do so with little shame and much laughter, for they share it with those who understand, and as ones who have been set free from the source of the problem. Perhaps the disclosing day will be like that for the just. For the unrepentant, however, imagine the fear and embarrassment as their secrets, sins, and injustices are disclosed to those who are also unforgiving and unmerciful. It’ll be a bad scene, really.

3. The PRESCRIPTION that is PROCLAIMED – The text says, Since everything is to be dissolved in this way, what sort of persons ought you to be? You ought to conduct yourselves in holiness and devotion, waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire …. Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at peace.

The text asks, rhetorically, “What sort of persons ought you to be?” The answer, in a word, is “fiery.” God has lit a fire in us to purify and refine us. Hence on that day, when the Lord will judge by fire, we will pass through. Though some final purification (purgation) may take place, the fact that the fire has been kindled in us and fanned into flame, will mean just that: purification, not destruction. St. Paul describes the just as going through the purgatorial fire that leads to purification rather than to destruction in Hell: If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man’s work. If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames (1 Cor 3:12-15).

So, the prescription for us is to let God set us afire now to purify us, making us more holy and devout. The fire of His Holy Spirit is the only thing that can truly prepare us and permit us to endure the day of His coming and to be spared the “wrath to come” (cf 1 Thess 1:10, Matt 3:7, Romans 5:9; 1 Thess 5:9), when God will judge the world and everything in it by fire.

4. The PERFECTION that is PROMISED – The text says, But according to his promise we await new heavens and a new earth in which righteousness dwells.

This text presents the possibility that the created world will not so much be destroyed as purified by God’s fiery judgment. While it may also signify the total destruction of all that now is and a replacement of it with new heavens and a new earth, some posit that it means that the created world will instead be renewed. This view would correspond with other texts such as Romans 8 (For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God (Rom 8:20-21)) and Isaiah 1.

Whatever the answer to the debate, the bottom line is that the new (or renewed) world will be a heaven wedded to earth in which the full righteousness of God will be manifest. Further, we will be without blemish and at peace.

Yes, God’s gonna set this world on fire one of these days, Hallelujah! God’s fire purifies that which is holy and burns away all that is lacking or unholy. God will restore all things in Christ!

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Three Oft-Forgotten Acclamations of Eucharistic Piety

In the afterglow of Corpus Christi, we do well to consider some of our liturgical practices. Over the years on this blog we have done a good deal of this (e.g., Worthiness to receive Communion).

In this post, I would like to consider three rather obscure but still important moments that are often lost in the minds and hearts of the faithful – the Mystery of Faith,  the Amen, and the Agnus Dei. They rise in importance because they are moments that belong especially to the faithful rather than the clergy.

I. The Mystery of Faith (Memorial Acclamation)

In the Ordinary Form of the Liturgy, an acclamation of the people has been added just after the consecration. The priest bids them to acclaim the paschal mystery that has just been made present in the Eucharistic Sacrifice. He says or sings “The mystery of faith.” At this point the rubrics indicate “And the people continue, acclaiming …” Note that it is not anticipated that the priest should join them. At other times the rubrics do dictate that the priest and people sing together. (For example, at the Sanctus the rubric states, “[The priest] joins his hands and concludes the Preface with the people, singing or saying aloud …”)

But in the case of the Mystery of Faith, the rubric simply says, “the people continue, acclaiming …” There are three options:

1. We proclaim your death or Lord, and profess your resurrection, until you come again.

2. When we eat this Bread and drink this Cup we proclaim your death O Lord, until to come again.

3. Save us Savior of the world, for by your Cross and Resurrection, you have set us free.

While these acclamations are relatively new in the Roman Missal (introduced in 1970), they echo the practice of the Eastern Churches, which contain several acclamations by the people during the Eucharistic Prayer (specifically the Anaphora). For example, in the Liturgy of St. John Chrysostom, the people sing “Amen” after the consecration of the bread and again after the consecration of the wine. The priest then sings, Thine own, of thine own, we offer unto thee, on behalf of all and for all. And the people respond, We praise thee, we bless thee, we give thanks unto thee and and we pray unto thee, Lord our God.

The memorial acclamation in the Ordinary Form of the Mass, the inclusion of which was not without controversy (I have written on this before), is an important moment for the people to acclaim the paschal mystery that has just been made present to them. Too often, unfortunately, they seem distracted or uninvolved. Clergy should not usurp the acclamation for themselves by singing it too loudly. Even if it is necessary to “get the people started,” the priest should then pull back and listen reverently to the response that really belongs to the congregation. This is a moment for the people of God to express their praise and worship of the Lord, now on the altar, in a reverent fashion. It does belong to us clergy to instruct the faithful on the meaning and importance of this moment in terms of Eucharistic piety.

II.  Amen

The Amen at the end of the Eucharistic prayer is another moment for God’s people to acclaim their “yes,” solemnly and joyfully, to what has just taken place. In this case as well, the speaking or the singing of the “Amen” is assigned to the people, not the clergy. The rubrics state, “The people acclaim: Amen.”

The celebrant, in persona Christi Capitis, has been speaking to the Father on their behalf, recalling the great works of God and the Sacrifice of the Cross made present in the Eucharist. He has asked mercy for the Church: the clergy and all the people, living and deceased.

At the conclusion, the celebrant and deacon hold aloft the Body and Blood of the Lord and sing or say, Through him and with him and in him, O God almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, forever and ever. It is for the people, not the celebrant, to acclaim “Amen.” It is their “yes,” their acknowledgment of all that has been said and has taken place.

Thus, the “Amen” ought to be a vigorous one. There is no need for histrionics, but a good, firm “Amen” is surely called for as a sign of our Eucharistic faith and our grateful spirits. At times, though, it seems one can barely detect the joy and firm affirmation that is deserved. Eucharistic piety demands more than a distracted, feeble “Amen.”

III.  The Agnus Dei

Just prior to the Agnus Dei, the optional (though seldom omitted) sign of peace is sung or said. Unfortunately, there are often excesses in what ought to be a modest greeting to those immediately nearby. These excesses often lead to the eclipse of what is a beautiful and pious hymn of preparation for Holy Communion: Lamb of God you take away the sins of the world, have mercy on us … grant us peace.

The recitation or singing of the Agnus Dei begins just after the sign of peace, but many people do not take the hint to refocus and join in. Instead they continue glad-handing as if it were merely background noise/music to the sign of peace. It is not. It is part of a eucharistic piety meant to prepare us for Holy Communion. Consider that the words of the hymn are very tender. We invoke Him who is the Lamb of God to have mercy on us and grant us peace to approach the Eucharistic altar without servile fear.

The Agnus Dei is especially a song of the people, because the celebrant is usually busy with other prayers. He may join towards the end, but this is a moment for the people to prepare for Holy Communion.

Here, then, are three acclamations of Eucharistic piety that help frame the liturgy and draw us to devotion. My sense is that they are underappreciated by many of the faithful and that clergy often usurp the role given to the lay faithful here, sometimes even acting as a “song leader.”

Ideally, the faithful can discover their own role here and see that the acclamations are not mere formulae, but prayers of a people who believe and celebrate what is announced.

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Unless – A Homily for Corpus Christi

Disputation of the Holy Sacrament, Raphael (1510-11)
I.  The Reality of the Eucharist

On this solemn feast we are called above all to faith in the fact (as revealed by the Lord Himself) that the Eucharist, the Holy Communion of which we partake, is in fact a reception of the very Body, Blood, Soul, and Divinity of Jesus Christ, whole and entire, in His glorified state.

We do not partake of a symbol; the Eucharist is truly the Lord. Neither is it a “piece” of His flesh; it is Christ, whole and entire. Scripture attests to this in many places.

And he took bread, and when he had given thanks he broke it and gave it to them, saying, “This is my body which is given for you. Do this in remembrance of me.” And likewise the cup after supper, saying, “This cup which is poured out for you is the new covenant in my blood” (Luke 22:19-20).

The cup of blessing which we bless, is it not a partaking in the blood of Christ? The bread which we break, is it not a partaking in the body of Christ? (1 Cor 10:16).

They recognized him in the breaking of the bread. (Luke 24:35).

For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. (1 Cor 11:29).

I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh. (John 6:51).

This last passage is a profound theology of the Eucharist from Jesus Himself. He makes it clear that we are not to think of the Eucharist as symbolic.

As Jesus spoke the words saying that the bread was His flesh, the Jewish people grumbled in protest. Jesus did not seek to reassure them or to say that He was speaking only symbolically. Rather, He became even more adamant, shifting His choice of words from the polite form of eating, φάγητε (phagete, meaning to eat), to the impolite form, τρώγων (trogon, meaning to munch, gnaw, or chew).

So insistent was He that they grasp this, that He permitted most of them to leave, no longer following in His company due to this teaching (cf Jn 6:66). Yes, the Lord paid quite a price for His graphic and “hard” teaching (Jn 6:60).

Today, He asks us, Do you also want to leave me? (Jn 6:67) We must give our answer each time we approach the altar and hear the words, “The Body of Christ.” It is at this time that we respond, “Amen,” as if to say, “Lord, to whom shall we go? You have the words of eternal life” (Jn 6:68).

Would that people grasped that the Lord Himself is truly present in our Churches! Were that so, one would never be able to empty our parishes of those seeking to pray with the Lord. As it is, though, only about 25% of Catholics attend Mass regularly. This is more evidence of the “narrow road” and of how few there are who find it. Two thousand years ago, Jesus experienced that most left Him; many today continue to leave Him (or stand far away), either through indifference or false notions.

What father would not be alarmed if one of his children stopped eating? Consider, then, God’s alarm that many of us have stopped eating.

II.  The Requirement for the Eucharist

This is where the “Unless” in the title of this post comes in. When I was young I thought of Mass and Communion as just something my mother made me do; it was just a bunch of rituals to me. I never thought of it as essential for my survival. Jesus teaches something very profound in John’s Gospel today. In effect, He says that without Holy Communion, the Eucharist, we will starve and die spiritually.

Here is what Jesus says: Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you (John 6:53).

As a child and even as a young adult I never thought of Holy Communion as essential for my life, as something that, if not received regularly, would cause me to die spiritually. It makes sense, though, doesn’t it? If we don’t eat food in our physical life, we would grow weak and eventually die. It is the same with Holy Communion with respect to our spiritual life.

Remember in the Book of Exodus that the people in the desert were without food and feared for their lives. In response, God gave them bread from Heaven called “manna,” which they collected each morning. Without eating that bread from Heaven, they would never have made it to the Promised Land; they would have perished in the desert.

It is the same with us. Without receiving Jesus, our Living Manna from Heaven, in Holy Communion, we will not make it to our Promised Land of Heaven. It is not just a ritual; it is essential for our survival.

Don’t miss Holy Communion! Jesus urges you to eat. A number of years ago, a mother and father in my parish noticed that their daughter wasn’t eating. They wasted no time in taking her to a doctor, who diagnosed the problem and prescribed the remedy. Those parents would have moved Heaven and Earth to get their daughter eating again! It is the same for God. Jesus urges us to eat, to receive Holy Communion every Sunday. Jesus urges us with this word: “Unless.” Holy Communion is our required food.

III.  The Reverence for the Eucharist

One of the common, mistaken notions about the Eucharist is confusing this sacred meal with the table fellowship Jesus had with sinners. He was known to “welcome sinners and eat with them.” Holy Mass, however, is not one of those sorts of meals. The Last Supper, at which the essential reality of the Mass was first set forth, was held in the context of the Passover. Passover was a sacred meal shared within the family. Therefore, Jesus celebrated that Last Supper with the twelve Apostles.

This lack of understanding of the difference between the sacred meal of the Eucharist and common table fellowship leads many to misconstrue the Eucharist; it also helps to explain the Church’s stance.

Those who think of the Mass as the mere table fellowship Jesus had with sinners tend to interpret the Eucharist as a “Come one, come all” sort of meal. Many also add, “Come as you are.” In their view, there are no requirements; all that matters is that Jesus is offering. “Don’t worry,” they say, “about ‘membership’ or the need to be reconciled from sin. After all, Jesus ate with sinners and He didn’t worry about those things.”

Again, however, this is not what the Last Supper was. Jesus celebrated the Mass in the context of the Passover. Such meals presupposed that the people gathered together were family. This was an intimate meal celebrated in the context of faith, however weak or strong, but a faith that was presupposed. Jesus said to them, You are the men who have stood by me in my trials (Lk 22:28).

This is one reason that the Church has always limited the reception of the Eucharist to those who are initiated, who are “members of Christ’s Body” through faith, and who keep communion with His Body the Church through assent to her teachings, remaining members of His Body by being in a state of grace.

It further explains the need to receive the Eucharist worthily by first confessing serious sins through the Sacrament of Confession. St. Paul teaches,

Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. That is why many of you are weak and ill, and some have died (1 Cor 11:28-30).

Here, too, we see that the Mass is not akin to the table fellowship that Jesus at times kept with sinners. Rather, it is a sacred meal that presupposes membership in Christ’s Body through faith and the forgiveness of all serious sins that might have severed that communion. Holy Communion is meant to strengthen a communion that already exists. Thus, our “Amen” before receiving Holy Communion is not a lie, but is consonant with the reality of existing communion.

I will write more on this topic in the coming week, but for now simply note that our reverence for Holy Communion requires us to receive worthily, in a state of grace that has preserved the communion we celebrate. Further, to receive worthily also requires that we have the faith of the Church, the Body of Christ, and keep communion by a belief in conformity and communion with it.

On this Solemnity of the Body of Christ we are summoned to deepen our faith in the Lord, present in the Eucharist and acting through His Sacraments. Routine may have somewhat of a dulling effect, but it cannot be so much so that we receive the Lord of glory in any way that could be called mindless or lacking in the reverence we ought to have for Him.

Ask the Lord to anoint your mind so that you never forget your need for the Eucharist. Unless! Unless you eat the flesh of the Son of Man and drink His Blood, you have no life in you (cf Jn 6:53). However, receive this great gift worthily and with a communion that befits the Holy Communion to which we are summoned.

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Goldilocks or Gratitude

It wasn’t so long ago that food was scarce, and we had to be satisfied with eating what was set in front of us. These days the sheer number of choices available in the local supermarket is mind-boggling. One doesn’t just select peas; there are multiple varieties of peas, each available frozen, canned, or fresh. There is every sort of beverage in several different formats. One can buy beef, pork, chicken, or lamb, not just in every cut but even packaged separately based on how the beast lived: grass-fed, free-range, hormone-free, etc.

Accustomed to this, we are quick to complain if the exact product is not available in precisely the format we want. Our “problem” is clearly a first-world one. Sadly, there are still places in the world where there is not only a limited variety of food but a limited quantity.

Variety is a good thing in itself, displaying the genius of marketing and the efficiency and effectiveness of our economic system. The danger lies in our becoming a little too picky, or even worse, ungrateful. We become like Goldilocks; everything must be “just right.”

Every morsel of food we receive is a precious gift from God. We do well to curb our resentment and annoyance when everything isn’t “just right” and recall how grateful we should be for even the humblest of food.

Enjoy this humorous commercial, which skewers our tendency to be “fussbudgets.”

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Four Rules for Effective Leaders

King David, Pedro Berruguete (1500)

In modern bibles and in the breviary, Psalm 101 is often called the “Avowal of a Good Ruler.” In other words, it is a kind of oath a ruler takes pledging to promote virtue in the kingdom and to refute error and sin. One can imagine King David saying this himself.

While this psalm is surely a good plan for a ruler, it applies to us as well, for in fact we are rulers too. We are called to rule our very self. In addition, most of us attain to rule by becoming parents, priests, religious, or other types of leaders. Thus, Psalm 101 provides a good source for reflection for all of us.

Psalm 101 – Avowal of a Good Ruler

My song is of mercy and justice;
I sing to you, O Lord.
I will walk in the way of perfection.
O when, Lord, will you come?

I will walk with blameless heart
within my house;
I will not set before my eyes
whatever is base.

I will hate the ways of the crooked;
they shall not be my friends.
The false-hearted must keep far away;
the wicked I disown.

The man who slanders his neighbor in secret
I will bring to silence.
The man of proud looks and haughty heart
I will never endure.

I look to the faithful in the land
that they may dwell with me.
He who walks in the way of perfection
shall be my friend.

No man who practices deceit
shall live within my house.
No man who utters lies shall stand
before my eyes.

Morning by morning I will silence
all the wicked in the land,
uprooting from the city of the Lord
all who do evil.

There are four themes or rules that those in authority should heed:

I. Consistent Calling on the Lord – My song is of mercy and justice; I sing to you, O Lord. I will walk in the way of perfection. O when, Lord, will you come? I will walk with blameless heart within my house.

To have any authority over our own self or others, we must first call out to the One who has ultimate authority over us. The psalm bids us to seek the way of perfection and to have the theme song, the keynote of our life, be one of mercy and justice.

Justice points to the ultimate perfection that the Lord offers us, bidding us not to compromise it, dilute it, or despair of it. We must long for it in ourselves. We begin by seeking to walk with increasing blamelessness within the house of our own soul and our own family.

We must also “sing” of justice to others. Too many leaders—clerics, parents, teachers, and others—have stopped singing of justice, of the righteousness that God both offers and insists upon. Justice is more than caring for the poor and recognizing human dignity. It includes every aspect of living in a right relationship to God and the truth He reveals. It thus includes every aspect of the moral life and summons our conformity to what God reveals. The just person cares for the poor and for a just social order, but he also abhors and avoids fornication, adultery, divorce, lying, gossip, false religion, godlessness, theft, greed, and every other distortion of moral truth.

Mercy is joined to justice in the psalm because great patience is often required as we journey to the justice to which God summons us. Mercy bids us to work patiently for and proclaim the justice of God’s truth and to realize that people need time to hear and repent. Mercy is not an inordinate tolerance or a caving in to evil; it is a virtue that enables us to lament the awful state of God’s people, who are so often confused and lost in the immoral fog of this world. Out of this concern we patiently work to establish God’s truth more firmly in our hearts and in the hearts of others, especially those under our care and authority.

Thus, the psalm bids us to call on the Lord and ask that He come to us with His graces in abundance. Help us, Lord. Save us. Have mercy on us and keep us by your grace!

II. Careful Custody of the Senses – I will not set before my eyes whatever is base. I will hate the ways of the crooked.

We live in times of unprecedented exposure to evil, to what is base and coarse. Our lives are almost never quiet. Everywhere there is the noisy clamor of worldly and often sinful voices through television, the Internet, music, movies, advertising, and other media. We can get lost in the small screens of our handheld devices. The distractions, both auditory and visual, are unrelenting. Even the news often features what is controversial, ignoble, violent, strange, and prurient.

We must actively, even aggressively, work to shield our eyes and ears from the steady diet of the world and seek to immerse ourselves more fully and intentionally in what is of God, what is holy and true. To shield our eyes and ears from what is base requires discipline and a firm resolve to turn away from the sinful world and towards the beautiful, serene, lofty beauty of God and His truth.

Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things (Philippians 4:8).

Simply turning off the television and powering down the electronic devices will not be enough. We must also substitute what is good in their place. Look to higher sources such as EWTN and the growing number of helpful Catholic programs, blogs, and websites. Edifying movies are growing in number and quality.

In keeping custody of the senses, we are demonstrating a deep respect of our minds and those of others over whom we have authority. Most people would never dream of swimming in a polluted river, yet many of these same people think little of plunging their minds into the vilest swamps bubbling with every foul thing.

Thus, the Psalm bids us to hate the ways of the crooked and not set before ourselves what is base and sinful.

III. Caution for the Company We Keep – The false-hearted must keep far away; the wicked I disown. The man of proud looks and haughty heart I will never endure. I look to the faithful in the land that they may dwell with me. He who walks in the way of perfection shall be my friend. No man who practices deceit shall live within my house.

The custody of the senses must also extend to our intentional relationships. St. Paul says,

Do not be deceived: Bad company corrupts good morals (1 Cor 15:33).

He adds elsewhere,

I am writing you not to associate with anyone who claims to be a brother but is sexually immoral or greedy, an idolater or a verbal abuser, a drunkard or a swindler. With such a man do not even eat (1 Cor 5:11).

These verses are not an invitation to snobbery but an honest concern to stay free of unnecessary influences. We should be protective of our soul and the souls of those whom we love and over whom we have authority. We live in a world that glamorizes sin and evil as well as those who exemplify and engage in it. We tolerate it all very well and, out of a desire to flatter the powerful or popular, or from a misplaced admiration, keep the wrong company and expose ourselves and others to danger.

Although not in personal relationships with them, we idolize famous athletes, movie stars, and sometimes politicians. We overlook or make excuses for their poor behavior. Never mind that many are false-hearted, haughty, and engage in deceitful and wrongful practices, never mind that; they’re such great actors, or they can throw a ball through a hoop so consistently, or they’re on our side politically.

The psalm bids us to look to the faithful in the land, to those who desire and seek perfection. We should intentionally seek knowledge of them and learn from their influence. Their lives may be less glamorous or popular, but they can assist us in what we most need: truth, virtue, counsel, and good example in the ways of faith.

Be very careful as to the company you keep and the people whom you admire. Do the same on behalf of your children. Do not overlook the corrupting power of bad company. Priests, parents, and other leaders must exhibit great oversight over what and who influences those in their care. They must not leave poor choices unrebuked.

IV. Correction and Culling of Sinners – The man who slanders his neighbor in secret, I will bring to silence. Morning by morning I will silence all the wicked in the land, uprooting from the city of the Lord all who do evil.

Our first action is to correct the sinner and win him over to what is right. Even with our very self, the first step is to remove sin in our life and to moderate the use of lawful pleasures. Sometimes we discover that mere moderation of a lawful pleasure is not possible. For example, wine is a gift from God, but there are some who cannot drink moderately and must therefore abstain entirely or risk grave harm to themselves and others.

Something similar can be said for our approach to fellow sinners. We first seek to admonish and correct, for all people as they come from God are good and beloved by Him. We strive to preserve union with all people of good will who desire the ways of justice and truth. We correct, as the psalm says, by silencing lies and all forms of wickedness. We silence it with the word of truth. Fraternal correction is an obligation we have to others. The psalm says that we must do it “morning by morning,” that is, consistently.

Jesus says,

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 (Matt 18:15).

St Paul says,

Brothers, if someone is caught in a trespass, you who are spiritual should restore him with a spirit of gentleness (Gal 6:1).

St. James adds,

My brothers and sisters, if one of you should wander from the truth and someone should bring that person back, remember this: Whoever turns a sinner from the error of their way will save them from death and cover over a multitude of sins (James 5:19-20).

Thus, our first goal in the face of sin is to correct it and to win the sinner back to the Lord. However, there comes a time when, as the psalm says, there must be an uprooting from the city of God of those who persist in sin and are incorrigible.

Moses says,

You must purge the evil from among you. All Israel will hear of it and be afraid (Deut 21:21).

Jesus says of the incorrigible sinner,

And if he refuses to listen even to the Church, regard him as you would a pagan or a tax collector (Matt 18:17).

St Paul says the following concerning a particular unrepentant sinner in Corinth:

Hand this man over to Satan for the destruction of the flesh, so that his spirit might be saved on the Day of the Lord (1 Cor 5:5).

There comes a time when we must establish a firm boundary between ourselves and unrepentant sinners. Exactly when is a matter of prudential judgment.

Too many Church leaders today are rarely willing to consider this option. In this way, sinners are confirmed in their ways and the faithful are disheartened—even scandalized. Parents and other leaders are often lenient to a fault, slow in rebuking and punishing wrongdoing; the evil is never uprooted from the City of God and it spreads like wildfire. The psalm makes it clear that uprooting is sometimes necessary. A good leader needs prudence and courage to undertake such a task, which is done for the good of one and all.

Here, then, are the “Avowals of a Ruler.” Four rules for good, effective leadership.

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On the Humorous Side of Leaving Everything to Follow God

At Tuesday’s daily Mass, we read this funny story about Peter that speaks to the paradox of losing one’s life only to find it more abundantly:

Peter began to say to Jesus, “We have given up everything and followed you.” Jesus said, “Amen, I say to you, there is no one who has given up house or brothers or sisters or mother or father or children or lands for my sake and for the sake of the Gospel who will not receive a hundred times more now in this present age:  houses and brothers and sisters and mothers and children and lands, with persecutions, and eternal life in the age to come. But many that are first will be last, and the last will be first” (Mark 10:27-31).

Every priest knows well the paradox of these verses. Each of us gave up being the father of children and yet thousands call us “Father.” We gave up the bride of our dreams and yet have the most beautiful and perfect bride: the Church. She is indeed beautiful but has a long “honey do” list! As for buildings and land? We don’t have our own homes on a parcel of land, but we oversee multimillion dollar buildings, quite often occupying an entire city block or a country acre. Talk about receiving back a hundredfold! Every priest knows the richness of his life in terms of buildings and land, but above all in people—in family.

Such is the paradox of losing one’s life only to find it even more richly.

I think that God has a certain sense of humor about this as well and must have Himself a good laugh as we begin to realize the paradox.

I remember once, back when I was considering the priesthood, that it occurred to me with some relief that at least I wouldn’t have to worry about losing my job or keeping a roof over the head of my family. Hah! God must have had a good laugh at that thought of mine. I, too, had to laugh as I signed checks a few of years ago totaling more than $300,000 to replace the roof on our school. Somehow, we survived just fine financially. Next, come the boilers and other big-ticket items! I just can’t avoid a smirk and an eye roll when I think back on my once-naïve notion of the financial ease of being a priest. What was I thinking?

God has been good to me, so very good. In losing “my own family” I gained God’s family. In setting aside something lesser, I obtained something greater, far greater than I could ever have imagined. I forsook the rich blessing of marriage and family only to be astonished at the even larger family that would be mine.

Somehow for all of us the paradox rings true. When we lose our life to this world in some way, God has even greater things waiting. My mother set aside the more lucrative salary of a public-school teacher in order to teach in a Catholic school, but by her own testimony she got back more than she ever gave up. I know another woman who left a six-figure salary to be a stay-at-home mother. The beautiful and holy title of “Mom” meant so much more to her than her former executive title.

In losing our life we find it. Yes, while the full impact of this will only be seen in Heaven, many of us do learn and experience this truth even here. St. Paul expressed the rich tapestry of the paradox best of all. Looking to his own life and the lives of those who accompanied him, he could only marvel as he said,

We are treated as impostors, and yet are true; as unknown, and yet well known; as dying, and behold, we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing everything (2 Cor 6:8-10).

Yes, all is lost, but all is gained. Some is gained even right here in this world, as a kind of foretaste, but one day all will be gained beyond measure. Whoever loses his life for my sake will find it (Matt 10:39). Yes, Lord, and we will find it in abundance! Thank you, Lord.

What is your story of losing your life to this world only to find it more abundantly in the Lord?

Marriage and family are wonderful gifts. That some are called to forsake them for the kingdom points to the depth of the sacrifice, but the return is immeasurable.