I have found that one of my favorite quotes from St. Augustine is not all that well known. Here it is in Latin, followed by my own translation:
Quod minimum, minimum est,
Sed in minimo fidelem esse,
magnum est.
What is a little thing, is (just) a little thing, But to be faithful in a little thing, is a great thing.
(De Doctrina Christiana, IV,35)
I first saw this quote on the frontispiece of a book by Adrian Fortescue. Fortescue applied it to the intricate details of celebrating the Old Latin Mass. That form of the Mass has an enormous amount of detail to learn: how exactly to hold the hands, when and how to bow, what tone of voice to use when, what fingers should be used to pick up the host, and so on. Some might see these details as picky and overwhelming, but Fortescue apparently wanted us to think about the fact that love is often shown through attention to the little things.
It’s so easy to become lazy, even about sacred things like saying Mass. I often have to remind myself about little things. Are my shoes in good condition? Are my vestments clean? Have the altar linens been properly cared for? Am I bowing and pausing during Mass when I should? Am I using the proper tone of voice? Am I walking reverently in the sanctuary? Am I pronouncing the sacred words of the liturgy with care and a prayerful spirit? Some may find such questions tedious or even too scrupulous, but when you love, little things are often important.
Married couples may also struggle to remember the little things that show love: a kind remark, a thank you, flowers brought home for no particular reason, a caring look, the gift of listening attentively, cleaning up after yourself in the kitchen, a reassurance like “I’m glad I married you” or “You’re such a great father to our children,” a quick phone call saying “I love you and was thinking about you.”
Yes, they’re just little things, but to be faithful in little things is a great thing. These passages come to mind:
Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness (Matt 25:21).
Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much (Luke 16:10).
Little things—who cares? God does. Little things are great things to those who love.
This song says, “You must be faithful over a few things to be ruler over many things. Be thou faithful unto death and God will give you a crown of life.” It ends with this rousing chorus: “Well done good and faithful servant, well done!”
And because I mentioned the details of the traditional Latin Mass, here is a video that illustrates that little things can mean a lot. Those who are unaccustomed to this form may find such details stuffy, but to those who appreciate them, these “little things” are small signs of love for God and are a way of suppressing a kind of careless informality. One should be natural, not robotic, but some of these small details can add a lot to reverence.
Yechiel was playing hide and seek with another child. He hid himself for some time, but his playmate did not look for him. Little Yechiel ran to Rabbi Baruch and said amid tears, “He did not look for me!” The Rabbi said, “That is also God’s complaint, that we seek Him not.”
Indeed, one of the most frequent laments of God is that we forget Him. So often He said, שָׁכַח (shakach): You forgot! Here are just a few examples from Scripture.
You neglected the Rock who begot you, and forgot the God who gave you birth (Dt. 32:18).
Your fathers forgot the God who saved them, who had done great things in Egypt, miracles in the land of Ham and awesome deeds by the Red Sea (Ps 106:21-22).
Your heart will become proud and you will forget the LORD your God who brought you out from the land of Egypt, out of the house of slavery (Dt 8:14).
Can a virgin forget her ornaments, or a bride her attire? Yet My people have forgotten Me, days without number (Jer 2:32).
You have forgotten Me and cast Me behind your back (Ez 23:35).
You have forgotten Me, declares the Lord GOD (Ez 22:12).
And being satisfied, their heart became proud. Therefore, they forgot Me (Hos 13:6).
Your sons have forsaken Me and sworn by those who are not gods. When I had fed them to the full, they committed adultery and trooped to the harlot’s house (Jer 5:7).
Note in particular the final two, which place the source of the problem in the very gifts that God bestows. Receiving such gifts without gratitude and awe we become satiated and forget the very God who gave them to us. St. Augustine lamented this as a long source of his problem:
Late have I loved you,
Beauty so ancient and so new,
late have I loved you!
Lo, you were within,
but I outside, seeking there for you,
and upon the shapely things you have made
I rushed headlong –I, misshapen.
You were with me, but I was not with you.
They held me back far from you,
those things which would have no being,
were they not in you. (Confessions Book 10)
Yes, we are so easily forgetful and unreflective. Surrounded by God’s gifts, we grow dull of mind and claim as our own what really belongs to God.
The little child’s lament, “He did not look for me!” is God’s as well. Yet it is not God who is wounded or hurt by this—it is we. Isaiah exhorts, Seek the LORD while he may be found; call on him while he is near (Is 55:6). In this alone is our salvation.
This song says, “Always remember Jesus. Always keep Him on your mind.”
Jesus Christ came to save us from our sins; that is certainly true. St. Paul said, The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost (1 Tim 1:15).
St. Paul mentioned another truth, however, one we too often forget. It came during a benediction to the people Galatia:
We wish you the favor and peace of God our Father and of the Lord Jesus Christ, who gave himself for our sins, to rescue us from this present evil age, as our God and Father willed—to him be glory for endless ages. Amen (Galatians 1:3-4).
So Jesus came to rescue us from “this present evil age.” What is this evil age? It is more than a mere period of time. It is the collection, the confluence of philosophies, ideologies, powers, illusions, and sinful attitudes that are arrayed against us. The world and its prince seek to draw us into their realm, to win our loyalty, our very heart.
This is our foremost daily battle. We live in a world filled with loud sounds, flashy lights, vivid imagery, and enticing morsels. In an age dominated by various media, there is rarely a moment that is not filled with distractions and “come hither” seductions that appeal to our fallen nature. Although it is orchestrated by Satan, the prince of this world, many willingly connive in the deal, for there is enormous profit to be made and the glory of power to be had by those who participate in the system.
Behind the bait of glittering lights and tempting morsels is a hook that easily ensnares us and can only be removed with pain. While there are lawful pleasures from God to be enjoyed, too often what is offered is not from Him. This can be discerned by the fact that the fake gifts of this evil age are distorted by excess or are directed to the wrong end.
Christ Jesus came to save us from our sins as well as from this present evil age. Is this clear to us? Does the idea even appeal to us? Most Christians seem quite content to expose themselves completely to the age and accept even its most sinful propositions without question. These views are accepted uncritically because they seem popular, while the gospel is criticized as irrelevant or even hateful. We willingly spend hours exposing our minds and hearts to this world and its values yet find it challenging to pray for even ten minutes a day.
St. John said,
Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever (1 John 2:15-17).
St. James added,
Adulterers! Do you not know that friendship with the world is hostility with God? Therefore, whoever has chosen to be a friend of the world is an enemy of God (James 4:4).
Thus we do indeed need to be saved from this present evil age. Our hearts are weak and we are easily swayed by apparent, passing goods away from what are true, lasting, true goods. Without Christ we are easy targets.
Help us, Lord; our wounded hearts pine for all the wrong things in all the wrong places. Save us, Lord, from this present evil age!
Today I want to return to a reading from last week’s Mass. In that reading (from 2 Samuel 24) we hear the story of how King David ordered a census to be taken. Joab, David’s general, strongly cautioned the King against it, but David insisted. When the census had been completed, the Prophet Gad informed David of God’s anger and of His intention to punish David and all Israel. God offered David his choice of punishments: a three-year famine, three months of military fighting from Israel’s enemies, or three days of pestilence. David chose the pestilence, figuring that it was better to fall by God’s hand than an enemy’s. About 70,000 people died during those three days.
This raises two central questions:
What’s wrong with a census?
Why was Israel punished for something David did?
What’s wrong with a census? – The first explanation can be found by focusing David’s lack of trust. God had called David to trust in Him—not in man, not in numbers. We have a tendency to rely too much on numbers, thinking that something is good, or right, or successful based on how many people attended or how many supported our cause or view. Of this tendency we must be very careful. Is our power or rightness rooted in numbers, in popularity, in profit, or in God? In counting his people, David seems to be seeking confidence in numbers rather than God; this is a sin.
David may also be guilty of pride. It could well be that he considered with pride the fact that he had amassed such a large number of people in reuniting Israel and Judah, in conquering the Philistines, the Hittites, and others. Taking a census was perhaps a way of flattering himself, of making a name for himself. The numbers are quite impressive—so impressive in fact that we moderns doubt them: 800,000 men fit for military service in Israel and 500,000 in Judah. Including women, children, and those men too old or frail for service, would probably bring the number closer to 5 million people. Such a figure seems unlikely number and is a source of great debate among biblical scholars about biblical enumeration. That debate is too much to handle in this post, but may be a topic for future discussion. For now, let’s simply say that David ruled over a populous nation; his taking of a census likely indicates that he was proud of his accomplishment and wanted it acknowledged by his contemporaries and recorded in the annals of history: David, King of multitudes!
Others point out the sinfulness of counting God’s people. These are not David’s people to enumerate; they are God’s. Because counting hints at accomplishment and control, David sins in trying to know a number that is none of his business. This is a number that is for God alone to know, for He numbers His people and calls them by name (cf Gen 15:15).
A final area of sinfulness surrounds the manner in which a census can be and often is used as an oppressive tool of government. The census provides David with the number of men “fit for military service.” In the ancient world, a census was often a tool for military draft. It was also a basis for exacting taxes. Finally, kings used it to measure their power and to manipulate and coerce based on that power. Even in our own time, the taking of the official U.S. census every ten years is often surrounded by power struggles, gerrymandering, tax policy changes, spending priorities, and the pitting of certain ethnic and racial groups against one another. A lot of troubles can be tied back to the census; numbers are powerful things. Those that have “the numbers” get seats at the table while those who do not have to wait outside. In amassing numbers, David increases his power and his ability to manipulate the people in sinful and/or unjust ways.
The taking of a census is not necessarily morally neutral. While there may be legitimate reasons for a country to collect this information, it can be used in sinful or unjust ways and can lead to power struggles. With this in mind we can see why the military commander Joab may have advised David against taking a census.
Exactly where David’s sin lay—a lack of trust, pride, acting as if they were his people rather than God’s, amassing power, or in some combination of all these things—is not made clear in the text. God is clear though in letting David know that he has sinned and seriously so. This leads to a second and more difficult question.
Why was Israel punished for something David did?As an opening disclaimer we ought to admit that there are some mysterious aspects of this incident and we may not be able to know the answer fully. All we can do is to offer some speculation. Let’s look at a few thoughts as to why all of Israel was punished.
The most common explanation emphasizes that Israel was not sinless in the matter. The census story begins as follows: The Lord’s anger against Israel flared again and incited David … to number Israel and Judah. Hence God was angry with the whole nation for some undisclosed reason, and therefore permitted David to fall into this sin. Perhaps the census was also a matter of national pride, with the people thinking, “Look how big, prosperous, and powerful we have become.” This is only speculation, but the point is that according to the text, Israel was not blameless.
Another point must be to emphasize that the modern western notion of individualism is not a biblical one. We tend to think that what we do is our own business and what others do is theirs. We are thus outraged at the idea that many would suffer for the sins of one. In the biblical worldview, though, we are all interconnected: There should be no division in the body, but that its parts should have equal concern for each other. If one member suffers, every member suffers; if one member is honored, every member rejoices. Now you are the body of Christ, and each one of you is a member of it (1 Cor 12:25-27). Dr. Martin Luther King, Jr. said, Injustice anywhere is a threat to justice everywhere. This is the biblical vision.
The decisions we make affect the people around us for better or worse. Even what we call “private” sins set evil loose, reduce goodness, and increase the likelihood of future and more public sins. We are our brother’s keeper and what we do or fail to do affects others.
To those who would say that God is not being “fair” in punishing Israel for what David did, there must be this strong advice: Be very careful before you ask God to be fair. If God were fair, we would all be in Hell right now. Rather, it is mercy we should seek. Fairness is a bad bet; it will land us in Hell.
This is a difficult passage, but God knows how to shepherd us rightly. There are times when tough measures are needed. We do not know the precise nature of Israel’s sin that angered God, but His anger is His passion to set things right. He’s getting us ready for the “Great Day.”
In life we face many difficulties; they challenge us and our faith. Deep struggle can lead us to question God, His love, or even His existence. The readings today speak to us of these sorts of difficulties and prophetically interpret them for us. Let’s take a look at these readings in three stages.
I. The Disillusionment of Deep Despair – The reading from the book of Job clearly articulates the feeling we have all experienced at one time or another. Job said, Is not man’s life on earth a drudgery? … I have been assigned months of misery, and troubled nights have been allotted to me … then the night drags on; I am filled with restlessness until the dawn. My days … come to an end without hope … I shall not see happiness again.
Job is weary and worried, angry and anxious, depressed and discouraged. We’ve all been there, and although we pray it won’t happen, life sometimes cycles back to difficulties even if times are good now.
Notice Job’s disillusionment. He says, I shall not see happiness again. Suffering has a way of drawing us into the illusion that things will never be good again, that we will never again be happy or content. Yet Scripture says that troubles don’t last forever, that weeping may endure for a night, but joy will come with the morning light (Psalm 30:5). This is true even for those of us who are soon to die; death opens to a new and lasting joy provided we are faithful.
Job is caught in the illusion that his life is over, that it will never be good again. This is not the case; he will once again be blessed, blessed with an even greater abundance than he once had.
We, too, can get lost in illusion when suffering sets in. A thousand questions, usually starting with “why,” beset us. And while the mystery of suffering cannot be fully explained, we ought to remember that God permits some trouble in our life so that certain purposes can be accomplished (if we are faithful). God permits trouble to
DIRECT us – Sometimes God must light a fire under us to get us moving. Problems often point us in a new direction and motivate us to change. Sometimes it takes a painful situation to make us change our ways. Proverbs 20:30 says, blows and wounds cleanse away evil, and beatings purge the innermost being. When our way gets too easy, we tend to stray from God.
INSPECT us– Our problems have a way of helping to show what we’re really made of. Through trials and tests in my life, I’ve discovered many strengths I never knew I had. There is a test in every testimony, and trials have a way of purifying and strengthening our faith as well as inspecting it to see whether it is genuine. Trials are only to test your faith, to see whether or not it is strong and pure. (1 Peter 1:6).
CORRECT us– Some lessons can only be learned through pain and failure. Sometimes we only learn the value of something (e.g., health, money, a relationship) by losing it. It was good for me to be afflicted so that I might learn your decrees (Psalm 119:71-72). Before I was afflicted, I strayed. But now I keep your word (Psalm 119:67).
PROTECT us– A problem can be a blessing in disguise if it prevents us from being harmed by something more serious. It might be as simple as getting stuck in traffic, thereby avoiding a terrible accident up ahead. It might be something more serious like losing our health, but along with that losing our ability to sin so seriously. In Genesis 50:20, Joseph said to his brothers (who had sold him into slavery), You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.
PERFECT us – When responded to properly, problems are character builders. God is far more interested in our character than our comfort. We can rejoice, too, when we run into problems and trials, for we know that they are good for us, they help us learn to be patient. And patience develops strength of character. (Romans 5:3). You are being tested as fire tests gold and purifies it (1 Peter 1:7).
So Job’s disillusionment needs a little correction. God hasn’t given up on him. There’s no doubt that he is in trouble, but trouble doesn’t last forever. God is permitting it for a reason and for a season, but seasons change.
In the depths of despair, such encouragement may not seem emotionally satisfying, but the first step in improving our mental outlook is to root our thoughts appropriately in what God teaches.
II. The Destination of Distressed Disciples– Simply put, when troubles come, run to the Lord in prayer. In today’s Gospel we are told, Simon’s mother-in-law lay sick with a fever. They immediately told him about her … When it was evening, after sunset, they brought to him all who were ill or possessed by demons. The whole town was gathered at the door. He cured many who were sick with various diseases, and he drove out many demons.
Note the instinct of the people to turn to the Lord “immediately.” A few old songs come to mind:
I love the Lord, he heard my cry and pitied every groan. Long as I live and troubles rise, I’ll hasten to his throne.
What a friend we have in Jesus, All our sins and griefs to bear. What a privilege to carry everything to God in prayer! Oh what peace we often forfeit, oh what needless pain we bear, all because we do not carry, everything to God in prayer.
King Jesus is a-listenin’ all day long to hear some sinner pray.
Indeed, while God may have reasons for permitting us to experience difficulties, it does not mean that He does not want us to ask for grace, strength, and healing. The Book of James says, simply, Ye have not because ye ask not (James 4:2).
In seeking the Lord, we ought to remember that perseverance is also an important aspect of prayer.
Then Jesus told his disciples a parable to show them that they should always pray and not give up (Luke 18:1).
I tell you, though [the grouchy neighbor] will not get up and give [his neighbor] bread because he is his friend, yet because of the man’s persistence he will get up and give him as much as he needs (Luke 11:8).
The effectual fervent prayer of a righteous man availeth much (James 5:16).
Here, too, the words of a song come to mind: “If I hold my peace my Jesus will be coming for me one day, King Jesus is a-listenin’ when you pray.” Thus, in times of distress and difficulty, the instinct of a true disciple is to hasten to the Lord in prayer, to seek comfort, consolation, healing, and peace.
III. The Doctrine of Divine Decision– We have reviewed two truths that are in some tension: that God sometimes permits trouble for a reason and for a season, and that we ought to run to the Lord in prayer when trouble comes, seeking help and relief. One teaching has us seek immediate relief from God. The other reminds us that weeping may endure for a while, but it is always for a reason, a reason deemed by God to be both necessary and productive.
In the end, the “Doctrine of Divine Decision” says that we should accept with trust that God knows what is best. We run to Him for relief and permit Him to say either “now” or “later” in response to our prayers.
In the Gospel today, we see both these teachings illustrated First, many came to Him for healing and He healed them all. But then we read this:
Rising very early before dawn, he left and went off to a deserted place, where he prayed. Simon and those who were with him pursued him and on finding him said, “Everyone is looking for you.” He told them, “Let us go on to the nearby villages that I may preach there also. For this purpose have I come.” So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.
Therefore, note that although some have remained back in the town seeking immediate healing, Jesus chooses to move on, for He is not here simply to be a medical miracle worker but rather (as He says) to preach the Kingdom and ultimately to die for our real problem: our sin. It may be difficult for us to hear Jesus say no to this town and move on. In fact, Peter indicated some frustration at Jesus’ having left the town to pray and then ultimately moving on. Nevertheless, for those back in Capernaum, Jesus said to some of them, “now,” and to others, “wait.” This is His decision and He knows what is best.
Consider this: either way we are blessed. Either we experience healing now and then have a testimony to give, or our faith is strengthened because we receive the Good News that that everything is going to be all right. Scripture says,
And we know that all things work together for good to them that love the Lord, to them who are the called according to his purpose (Romans 8:28).
In other words, even the difficult things in life, by God’s grace, work unto good; they bring some benefit. God permits the struggle for now because he knows of the benefit. Scripture also says,
In this you rejoice, though now for a little while you may have to suffer various trials, so that the genuineness of your faith, more precious than gold which though perishable is tested by fire, may redound to praise and glory and honor at the revelation of Jesus Christ (1 Peter 1:6).
Thus our sufferings have a purpose: to strengthen and purify us.
The Doctrine of Divine Decision leaves things up to God. Whether now or later, everything is going to be all right if we trust in God. If there is a delay, it’s because He has His reasons, and even if these reasons are mysterious and irksome for us, the decision is God’s.
Here, then, are some directions for disciples when dealing with difficulties. Briefly put, reject disillusionment, run to Jesus, and respect His decision.
The words of this song say,
You don’t have to worry And don’t you be afraid Joy comes in the morning Troubles they don’t last always For there’s a friend in Jesus Who will wipe your tears away And if your heart is broken Just lift your hands and say I know that I can make it I know that I can stand No matter what may come my way My life is in your hands
In our spiritual lives there is a battle going on for our mind. Satan and the world seek access to our thoughts through temptation and allurements. St Paul writes often of the mind as a source of our renewal and, by extension, as a kind of battleground:
Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect (Romans 12:2).
Put off your old self which belongs to your former manner of life and is corrupt through deceitful desires, and to be renewed in the spirit of your minds (Eph 4:22-23).
We seldom think of our mind as the battleground; more often we think more of the flesh. But the mind is where we “live.” It’s where we deliberate. Most of our feelings come from our thoughts as well. There is an old saying
Sow a thought; reap a deed.
Sow a deed; reap a habit.
Sow a habit; reap a character.
Sow a character; reap a destiny.
It all begins in the mind. The mind is a critical place to keep protected. Keeping custody of the eyes is really keeping custody of the mind.
Where is your mind? Is it on the things that really matter or is it consumed by a thousand other diversions? What has your attention? Who has your attention? Beware, distraction is a chief weapon of the world and of the devil.
I thought of all this when I saw the commercial below. In it, a chef is excitedly designing a website for his new restaurant, but is so distracted and isolated by the “virtual reality” of the Internet that he loses sight of the real world of his restaurant. When he finally emerges from his bubble, almost all is lost. While watching, think of the restaurant as a symbol for the mind. Are we too distracted to notice the damage that is going on in our mind?
The moment of the Presentation of Jesus was one of the most dramatic in biblical history, yet almost no one noticed.
The first part of this post is review for those of you who read my blog regularly. To skip to the newer insights, skip down to the sentence in red.
Joseph and Mary have gone to Jerusalem to fulfill two ancient mandates: the Rite of Purification for a woman after childbirth and the Rite of Presentation for a firstborn male child. These rites set the stage for a dramatic moment in biblical history, a moment missed by almost everyone.
Jewish law considered that after a woman gave birth she was ritually impure for a period of time. This was based on the flow of blood that occurred during childbirth. At that time, just about anyone who came in contact with blood incurred a ritual uncleanness for a period of time. The Book of Leviticus has this to say regarding a woman who has given birth:
The LORD said to Moses, “Say to the Israelites: A woman who becomes pregnant and gives birth to a son will be ceremonially unclean for seven days, just as she is unclean during her monthly period. On the eighth day the boy is to be circumcised. Then the woman must wait thirty-three days to be purified from her bleeding. She must not touch anything sacred or go to the sanctuary until the days of her purification are over. If she gives birth to a daughter, for two weeks the woman will be unclean, as during her period. Then she must wait sixty-six days to be purified from her bleeding. When the days of her purification for a son or daughter are over, she is to bring to the priest at the entrance to the Tent of Meeting a year-old lamb for a burnt offering and a young pigeon or a dove for a sin offering. He shall offer them before the LORD to make atonement for her, and then she will be ceremonially clean from her flow of blood.” ‘These are the regulations for the woman who gives birth to a boy or a girl. If she cannot afford a lamb, she is to bring two doves or two young pigeons, one for a burnt offering and the other for a sin offering. In this way the priest will make atonement for her, and she will be clean” (Lev 12:1-8).
Some see a fairly negative concept at work here: a woman becomes ritually unclean by giving birth. This was due not to giving birth per se but to the flow of blood and other fluids during the process. Even more distressing to modern sensibilities is that a woman who gave birth to a daughter was considered ritually unclean for an even longer period of time. Alas, it is well that the power of the Church to bind and loose has freed us from this thinking. Keep in mind that this was ceremonial law, not moral law; hence, the Church is not setting aside immutable moral law in abrogating such notions of ritual impurity.
Obedient to the Law – Nevertheless Joseph and Mary, obedient to law, make the dramatic ascent to the Temple with the Son of God carried in Mary’s arms. It has been forty days since the birth of the Lord in fulfillment of the Law.
As they ascend the glorious steps to the Temple Mount they also fulfill another requirement of the Law:
You are to give over to the LORD the first offspring of every womb. All the firstborn males of your livestock belong to the LORD. Redeem with a lamb every firstborn donkey, but if you do not redeem it, break its neck. Redeem every firstborn among your sons. In days to come, when your son asks you, ‘What does this mean?’ say to him, ‘With a mighty hand the LORD brought us out of Egypt, out of the land of slavery. When Pharaoh stubbornly refused to let us go, the LORD killed the firstborn of both people and animals in Egypt. This is why I sacrifice to the LORD the first male offspring of every womb and redeem each of my firstborn sons’’ (Ex 13:12-15).
Something even more dramatic takes place here. To understand what it is, let’s look back to 587 B.C.
The Babylonians had invaded Jerusalem and the unthinkable had happened. The Holy City was destroyed and, along with it, the Temple of God. Inside the Temple something even more precious than the building had been housed: the Ark of the Covenant.
Recall what the Ark of Covenant was in the Old Testament. It was a box of acacia wood, covered in gold. Inside it were placed the two tablets on which God had inscribed the Ten Commandments. Also in it was the staff of Aaron and a vial of the manna. Even more important, in this box, this ark, dwelt the very Presence of God in Israel. God mysteriously dwelt within, much as is the case today in our understanding of the tabernacle in our Catholic churches.
The Lost Ark – Incredibly, however, the Ark was lost when the Babylonians destroyed the Temple and Jerusalem in 587 BC. Some thought that Jeremiah had hidden it in the mountains. Others, that the priests had hastily hidden it in the maze of caves beneath the Temple Mount. Still others argued that it was taken to Ethiopia. But the Ark was gone.
Empty Temple – When the Temple was rebuilt some eighty years later, the Holy of Holies was restored but the Ark was still missing. The High Priest still performed the yearly ritual and entered the Holy of Holies, but the room was empty. Some argued for a spiritual presence in the Temple, but in fact the Ark and the certain presence of God were missing in the Temple after 587 B.C. Something—someone—was missing. The very Holy of Holies was an empty room. The Ark and the presence of God it carried were missing. The Ark, the mercy seat, was gone. Would it ever be found? Would it ever be returned to the Temple? Would the Holy Presence of God ever find its way to the Temple again?
The ascent to Jerusalem is a steep one. Mountains surround Jerusalem and it sits up at a higher altitude than the area around it. As the ancient Jews made the climb they sang the psalms of ascent (120-134). As Joseph and Mary ascended, they too sang the words that instilled joy: I Lift up mine eye to the mountains from whence cometh my help (Ps 121). I rejoiced when they said to me let us go up to the House of the Lord (Ps 122). To you O Lord I have lifted my eyes (Ps 123). Like Mount Zion are those who trust in the Lord (Ps 125). Out of the depths I call unto you O Lord (Ps 130). Let us enter God’s dwelling, let us worship at the Lord’s footstool. Arise O Lord and enter your dwelling place, You and the Ark of your strength (132). Come and bless the Lord. You who stand in the House of the Lord Lift your hands to the Sanctuary and bless the Lord. The Lord bless you from Zion (134).
Singing these songs, Mary carried Jesus. The climb was even more difficult when carrying a newborn, but the burden was sweet. Then came the final ascent up the stairs to the Temple Mount. They probably entered on the southern side through the Huldah gates. They went up the steep stairs, through the tunnel in the walls, and emerged on the bright Temple platform above.
God had returned to His Temple. He and the Ark who carried Him were now found. Mary, the Ark, carrying Jesus in her arms. Jesus, very God, true God from True God. Yes, God and the Ark had been found and God was once again present among His people on the Temple Mount. Scripture says,
And the Lord, whom ye seek, shall suddenly come to his Temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? (Mal 3:1-2)
What a dramatic moment and yet what a remarkable understatement by God! If I had directed the moment I would have called for blaring trumpet, claps of thunder, and multitudes of angels! And everyone would have fallen to his knees in recognition of the great fulfillment and the great return of God to His Temple.
Yet it would seem that only an elderly man and woman (Simeon and Anna) took any note at all. They alone understood that they were in the presence of greatness and beheld the drama of the moment.
Now there was a man in Jerusalem called Simeon, who was righteous and devout. He was waiting for the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. Moved by the Spirit, he went into the temple courts. When the parents brought in the child Jesus to do for him what the custom of the Law required, Simeon took him in his arms and praised God, saying: “Sovereign Lord, as you have promised, you now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel.” The child’s father and mother marveled at what was said about him. Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.” There was also a prophetess, Anna … Coming up to them at that very moment, she gave thanks to God and spoke about the child to all who were looking forward to the redemption of Jerusalem (Luke 2).
Yes, this was the dramatic moment that had been anticipated for centuries. The Ark of God was found (Mary) and God (Jesus) returned to His temple, but only a few noticed. Just a few understood and celebrated.
What about us? At every Mass, Jesus, God Himself, is present. Do you notice? Do you really see Him? Or do you see only the priest and the human elements of the Mass? Are you Simeon? Anna? Mary? Joseph? Or are you just among those on the Temple Mount who miss the dramatic moment of God with us?
February is African-American History Month. Most of you who read here regularly know that I’ve spent most of my 28 years of priesthood ministering in African-American parishes here in Washington, D.C. (At right is a picture of our choir.)
In recent years, my own parish has become more racially and ethnically diverse, but we are still deeply rooted in the long African-American heritage here and we celebrate that in particular at our 11:00 AM Sunday Mass. It is a heritage that retains deep roots in the sacred and draws richly upon the biblical norms of trust, liberation from sin, justice, and the lively experience of God’s immanent presence.
I would like to share a few of the things I have learned and experienced over the years, focusing primarily on the liturgical experience. Despite the inadequacy of my words in describing it, I hope that you will grasp the rich wisdom and sacred tradition that I have been privileged to experience. I do not claim that what I write here is true of every African-American Catholic nor that the values I describe below are wholly lacking elsewhere, but just that they are widely held in the community.
Expectation– Great expectations are brought to the liturgical moment. Most of my parishioners come to Mass expecting to be moved, changed, and transformed. It is expected that God, the Holy Spirit, will show up and that He will do great things. Prior to Mass there is an air of anticipation as the parishioners gather. Some call this “The Hum.” The expectation is palpable and parishioners both want and expect a deep experience of God. They look forward to the songs of praise that are about to be sung and are prayerfully expectant of a good sermon through which they will “get a word” from the Lord. There is little anxiety about time and there is no need to rush. This is God’s time and He is about to go to work.
All about God – Gospel music (traditional and modern) is a central facet of most African-American parishes, but a wide variety of music is sung, including spirituals, traditional hymns, and classical music. One of the glories of the musical repertoire in African-American parishes is that it is almost exclusively focused on God and what He is doing. I have remarked in the past that much modern music is far too focused on us, who we are, and what we are doing. Not so in the gospel music tradition, in which God is invariably the theme. In an anthropocentric time, this is a refreshing stream from which to draw. Regardless of your feelings about the style of gospel music, it is about God. One song says, “God is a good God, He is great God, He can do anything but fail.” Another song says, “God and God alone!” Yet another says, “God never fails!” Even when we mention ourselves it is only to remember God: “We’ve come this far by faith; Leaning on the Lord, trusting in his holy word, He’s never failed me yet!”
Primacy of Joy – A serene and joyful spirit is at the heart of African-American worship. The Church is a bride—not a widow—and God is good! Even in difficult times we ought to praise the Lord. Psalm 34 says, I will bless the Lord at all times, his praise shall continually be in my mouth. An old African-American spiritual says, “Praise the Lord anyhow!”
Joy is manifested in many ways in African-American worship: clapping, stepping, and swaying during the singing, uplifted hands, spontaneous acclamations—even an occasional stamping of the foot!
It is a strange thing if a Catholic Mass looks less like a wedding than a funeral: sour faces and boredom. To be sure, people manifest piety in different ways. Even in African-American parishes not everyone is on his feet as the choir sings powerfully. However, it is right to manifest some glimmer of joy rather looking like we just sucked a lemon!
Joy is a great gift and it is present in abundance in African-American worship. St. Paul says, Rejoice in the Lord always, again I say it, rejoice! Your graciousness should be known to all (Phil 4:4-5). A gospel song says, “Joy, Joy, God’s great joy. Joy, joy, down in my soul. Sweet, beautiful, soul saving joy, oh, joy, joy in my soul!”
Time– This is God’s time. Earthly time is largely suspended in the African-American experience of the Mass. Masses are often substantially longer than those at most Catholic parishes. At the African-American parishes where I have served, the “High Mass” lasts up to two hours.
In most Catholic parishes there is an unwritten rule that Mass should be between 45 minutes and an hour long, and sermons should be less than 10 minutes long. Some of the Masses here are an hour or less, but not the Gospel Mass, where time is more relaxed. It may be that the Holy Spirit inspires a soloist to take up the refrain of a song yet one more time. There’s often an expression that comes from the congregation: “Take your time,” or “Sing on!” This is God’s time and He will do what He will do.
Most African-American congregations are also famous for lingering after the service. Another expression comes to mind: “Take your time leaving.” Mass is one of the highlights of the week; why rush through it? Savor the moment. A song says, “We’re standing on holy ground.”
Creativityand Freedom in the Spirit – African-American Catholic worship is careful to follow the norms for Mass but exhibits an appreciation for creativity and for docility to the Holy Spirit. This is especially evident in music. It is rare that a soloist sings the notes of a song exactly as written. (The exception to this would be when classical music is sung). Rather, liberty is taken as the choir, soloists, organist, and director are all open to what and where the Spirit leads.
There is deep appreciation for this spontaneity; it is seen as a manifestation of the Holy Spirit interacting with the gifts in the community. A gospel song says, “Over my head, I hear music in the air. There must be a God somewhere!” There is also a history to this that stretches back to slave times. Those who were enslaved enjoyed very little freedom, but on Sundays they would gather in secluded locations. They would often take up the hymns they had heard from the European tradition but adapt them. In so doing they expressed their freedom in the Lord. The spirituals, too, are remarkably creative, manifesting a genius of both word and song. They also admit of a wide variety of interpretations; different verses are swapped in and out at the will of the singers.
All of this creativity leads to a great expectation in the liturgy. Who knows what God will do? There are moments of great delight and a sense that this is all in God’s hands.
It also gives a different understanding to the presence of applause in the liturgy. Many rightly lament that in certain settings applause creates the notion of performance rather than worship, but in the African-American setting applause is an act of praise to God, thanking Him for this manifestation of the Spirit. This is made evident by the fact that the congregation most often applauds even after the songs that it sings together. This is not self-congratulation; it is an act of praise to God. The psalms say, Clap your hands, all you nations; shout to God with cries of joy (e.g., Ps 47).
The Preaching Moment – Sermons are typically longer in African-American Parishes. At the High Mass, the sermon is usually half an hour. The congregation has great expectations for the homily and there is a great interest in spending time with the Word of God. It is expected that the preacher will not only seek to inform the congregation but to celebrate the liberating reality of the Word that is proclaimed. The Word of God does not just inform, it performs and transforms. The preacher is invited and expected not just to preach the “what,” but also the “so what” and the “now what.”
These expectations have challenged me over the years to be aware of the majesty of God’s Word, to look deeper into its meaning, and to experience its truth and reality in my life. Only then can I really preach with the power and authority that God’s Word deserves.
With more time, there is the luxury of really digging into a passage and analyzing all the lines. Many of you who read this blog have read my Sunday Sermon outlines and note that I usually break open the whole text rather than just draw out one thought or idea and preach that. The longer format permits the preacher to examine the steps often set forth by a gospel passage and to follow the passage line by line. This is a great luxury for me.
I am not alone in the preaching moment. One of the glories of the African-American preaching tradition is that the congregation has a central role in the preaching moment. It begins with their expectation. I know that they are praying for me and are supporting me as I begin. They really want to hear a word and spend some time with it. This is a moment to be savored.
The priest or deacon will often engage the congregation by taking up the tradition of “call-response,” wherein he elicits a familiar response from the congregation and invites acclamations: “Somebody say, Amen.” “Amen” “Is there a witness in this house?” In this way he builds on the theme and involves the congregation.
The congregation also takes a role in crafting the homily moment through spontaneous acclamations: “Amen!” “Go on, preacher!” Help him, Lord.” “Make it plain, preacher!” There can be spontaneous applause and shouts as well as laughter and even some oohs and aahs.
Jesus is Here Right Now – In African-American Catholic worship there is a profound sense of the presence of the Lord Jesus Christ in every liturgy. Most traditional Anglo-Saxon Catholics prefer to express their faith in the true presence through silent adoration, bowed heads, and folded hands. The African-American tradition, though not excluding such forms, expresses this faith through exuberant joy in the Lord’s presence and cultivates a celebratory experience that this is holy ground, that this is the Lord’s house and He is here. Songs during Communion include texts that acknowledge this in more experiential and immanent than theological and transcendent ways. There are songs with words such as these: Jesus is here right now, I received the Living God and my heart is filled with joy, Now behold the Lamb, Taste and see the goodness of the Lord! Come now and feed our weary souls.
Permission– To think that every African-American likes only gospel music, wants to shout out during homilies, and gets excited at Mass, is to stereotype. There is a whole range of personalities expressed and experienced at Mass. Some people are exuberant and expressive, others quiet and reserved. A wide variety of preferences and liturgical expressions exist.
What makes African-American worship diverse and expressive is the concept of permission. Not everyone is required to clap rhythmically at songs, but there is the permission to do so. Not everyone responds during homilies but one may. Not everyone gets to his feet as the choir sings powerfully, but there is permission to do so. There is a wonderful combination of permission without pressure.
Trust– A key theme of African-American culture is trust in God. This has come not only from a long history of oppression but also from the experience that “God can make a way out of no way” and “do anything but fail.” Gospel music and the spirituals are replete with calls to a trusting and confident faith. Here are some examples from various songs: “God never fails.” “Blessed Assurance!” “Victory is mine.” “Whatever my lot thou hast taught me to say It is well with my soul, it is well.” “Joy comes in the morning; troubles don’t last always.” “He may not come when you want him, but he’s always on time.”
These songs of trust and assurance were very important for me in my 35th year of life when I suffered a nervous breakdown and slipped into a major depression, complete with anxiety attacks. This parish literally helped to sing me back to health.
Sober about Sin and Confident of Grace to Overcome – Good, solid, biblical preaching is appreciated in the African-American tradition. It is understood that the Lord has a lot to say about sin that is plain and unambiguous.
There is also a legacy of gospel music and spirituals that speaks frankly but creatively about sin and its relation to redemption. Here are some excerpts from songs: “I once was lost in sin but Jesus took me in.” “I was sinking deep in sin far from the peaceful shore. Very deeply stained within, sinking to rise no more. But the Master of the sea heard my despairing cry and from the water lifted me. Love lifted me. When nothing else could help, love lifted me.” “I would not be a sinner; I’ll tell you the reason why. I’m afraid my Lord might call my name and I wouldn’t be ready to die.” “Satan wears a hypocrite’s shoe. If you don’t watch he’ll slip it on you.” “Some go to church for to sing and shout, before six months they’s all tuned out.” “Where shall I be when the last trumpet sounds?” “Sign me up for the Christian jubilee, write my name on the roll. I want to be ready when Jesus comes.” “I’ve got to fast and pray, stay in his narrow way, keep my life clean each and every day. I want to go with him when he comes back, I come too far and I’ll never turn back!”
So sin is real but so is grace to liberate us. One song says, “I’m not what I want to be but I’m not what I used to be, a wonderful change has come over me.”
These are just a few of the many lessons I have learned from my parishioners over the years. As you can see, African-American Catholics have important gifts to share with the wider Church. I want to be sure to express my gratitude for this gift of culture and tradition and for the gift that every parishioner has been to me. I have learned far more than I have ever preached. I have come to know by experience that encountering Christ does not just happen from the priest to the faithful, but also from the faithful to the priest. We observed the birthday of Dr. Martin Luther King, Jr. last month. Birthdays celebrate the gift of human life and the gift of each human person. I have much to celebrate.
I realize that not everyone prefers the relaxed exuberance described here; some are more partial to quieter and more traditional forms. I have celebrated the Traditional Latin Mass for almost 30 years and appreciate its beauty as well. Today the Church allows greater diversity; what I set forth here, at the beginning of African-American History month, is that I have been blessed and enriched in this tradition, as I have in others. May God be praised.
I have found that one of my favorite quotes from St. Augustine is not all that well known. Here it is in Latin, followed by my own translation:
