The video below, though an older video, is circulating of late on sites like Gloria.tv. Cardinal Francis George has some very frank things to say about abortion and the intersection with politics. He also addresses critics of the Bishops in these matters.
I have little doubt that there are some who will view this video who will not be satisfied with anything less than a public excommunication of all pro-abortion politicians, or at least a command that they refrain from Holy Communion. I further understand that some would like clear denunciations of anyone who voted for the current President. But the Cardinal stops short of these sorts of things.
However, what I would ask is that all of us listen carefully to His Eminence. He is not only the Archbishop of Chicago, but has led the Bishops as the head of the USCCB. As such he articulates the views of many bishops and we owe him, in justice, a careful listening.
The bishops themselves do not march in lock step when it comes to prudential decisions about how to handle the difficult intersection of abortion and politics. Hence, while some of who read here regularly will wish for more punitive and/or exclusionary measures, a careful assessment of the Cardinal George’s remarks may prove helpful in understanding a different point of view.
Cardinal George is no theological outlier. He is a solid theologian, and one who has been most helpful in matters such as the new translation of the Mass and other matters important to Church discipline and theological concerns.
Clearly the matters of which he speaks are “powder-keg” issues and they may elicit strong feelings, one way or the other. And, while you are most encouraged to comment here, I ask you to be careful. Bishops are our shepherds who deserve respect. And if you wish to express an wish that he or other bishops act or think differently, I ask that you do in the spirit of charity and the respect due to one of our appointed leaders. There is a reason you and I are not bishops, so a little humility is also helpful in such discussions.
With that in mind, here are the remarks of Cardinal George who is quite frank in his remarks and frames the issues quite well. Though the remarks given here were from 2009, they have received very few hits at YouTube. I had never seen them before, and perhaps you have not either. Remember too, his Eminence is speaking in the moment, not from a prepared text. This makes his comments engaging on the one hand, but also quick and to the point. Carefully prepared remarks may admit of more distinctions etc., but these are live, in the moment reflections, remember that context.
Yesterday, for All Souls Day, I was given the grace to celebrate a Funeral (Walter Gallie, R.I.P.) in the Traditional Latin Form of the Mass. Referred to as a Requiem Mass, (Requiem means “rest” in Latin), it features black vestments and prayers steeped in consistent yet confident pleas for God’s mercy on the departed.
Though many depict the Requiem Mass as a gloomy affair, I beg to differ. Black vestments, to be sure, speak a different language than the white usually worn today, (though black or purple are permitted). But death, after all is a rather formal affair. And the readings for the Requiem on the day of burial are quite hopeful. The Epistle is from 1 Thessalonians 4, and begins, Brethren we would not have you ignorant concerning them that sleep in the Lord lest you be sorrowful like those having no hope…… The Gospel is Jesus’ discourse with Martha in John 11: Your brother will rise…do you believe this? Jesus then assures her that he is the resurrection and the life. Hardly gloomy. And all the pleas for mercy in the Requiem are based on hope expressed in these readings.
At the heart of the Requiem Mass is the astonishing and magnificent masterpiece, the Sequence Hymn, Dies Irae. Yes, I am of the mind that one of the great treasures and masterpieces of the Church’s Gregorian Chant is indeed the sequence hymn of the Requiem Mass, Dies Irae. It is almost never done at funerals today, though it remains a fixture of the Extraordinary form Mass.
Some see it as a “heavy” with its sobering message, but it sure is glorious. The gorgeous chant was one of the more beautiful and soaring melodies of Gregorian Chant and many composers, such as Mozart and Verdi, set the text to stirring musical compositions. With November, the month of All souls perhaps this hymn deserves a look.
It’s syllables hammer away in trochaic dimeter:Dies irae dies illa solvet saeclum in favilla, teste David cum Sybila! (Day of wrath that day when the world dissolves to ashes, David bearing witness along with the Sibyl!) Perhaps at times the text is a bit heavy but at the same time no hymn more beautifully sets forth a basis for God’s mercy. The dark clouds of judgment part and give way to the bright beauty of the final line Pie Jesu Domine, dona eis requiem (Sweet Jesus Lord, give them [the dead] rest).
The hymn was not composed for funerals. Actually it was composed by Thomas of Celano in the 13th century as an Advent Hymn. Yes, that’s right an Advent hymn. Don’t forget that Advent isn’t just about getting ready for Christmas, it is about getting ready for the Second Coming of the Lord. And that is what this hymn is really about. At this time of year, as the the leaves fall and summer turns to winter, we are reminded of the passing of all things. The Gospels we read are those that remind us of death and the judgment to come.
Journey with me into the beauty and solemn majesty of this hymn. I will give you an inspiring English translation by W J Irons, one that preserves the meter and renders the Latin close enough. A few comments from me along the way but enjoy this largely lost masterpiece and mediation on the Last Judgment. (You can see the Latin Text along with English here: Dies Irae)
The hymn opens on the Day of Judgement, warning that the Day, spoken of in Scripture as “The Great and Terrible Day of the Lord,” will reveal God’s wrath upon all injustice and unrepented sin. God’s “wrath” is his passion to set things right. And now it is time to put an end of wickedness and lies:
Day of wrath and doom impending,
Heaven and earth in ashes ending:
David’s words with Sibyl’s blending.
And all are struck with a holy fear! No one and no thing can treat of this moment lightly: all are summoned to holy fear. The bodies of the dead come forth from their tombs at the sound of the trumpet and will all of creation answer to Jesus, the Judge and Lord of all:
Oh what fear man’s bosom rendeth
When from heaven the judge descendeth
On whose sentence all dependeth!
Wondrous sound the trumpet flingeth,
Through earth’s sepulchers it ringeth,
All before the throne it bringeth.
Death is struck and nature quaking,
All creation is awaking,
To its judge an answer making.
Lo the book exactly worded,
Wherein all hath been recorded,
Thence shall judgement be awarded.
When the Judge his seat attaineth,
And each hidden deed arraigneth:
Nothing unavenged remaineth.
Judgment shall be according to our deeds, whatever is in the Book (Rev 20:12; Romans 2:6)! Ah but also in God’s Word is the hope for mercy and so our hymn turns to ponder the need for mercy and appeals to God for that mercy. It bases that hope on the grace and mercy of God, his incarnation, his seeking love, his passion and death, and his forgiveness shown to Mary Magdalene and the dying thief:
What shall I frail man be pleading?
Who for me be interceding?
When the just are mercy needing?
King of majesty tremendous,
Who does free salvation send us,
Font of pity then befriend us.
Think kind Jesus, my salvation,
Caused thy wondrous incarnation:
Leave me not to reprobation.
Faint and weary thou hast sought me:
On the cross of suffering bought me:
Shall such grace be vainly brought me?
Righteous judge for sin’s pollution,
Grant thy gift of absolution,
Before the day of retribution.
Guilty now I pour my moaning:
All my shame and anguish owning:
Spare, O God my suppliant groaning.
Through the sinful Mary shriven,
Through the dying thief forgiven,
Thou to me a hope has given.
Yes there is a basis for hope! God is rich in mercy and, pondering the Day of Judgment is salutary since for now we can call on that mercy. And, in the end it is only grace and mercy that can see us through that day. And so the hymn calls on the Lord who said, No one who calls on me will I ever reject (Jn 6:37):
Worthless are my tears and sighing:
Yet good Lord in grace complying,
Rescue me from fire undying.
With thy sheep a place provide me,
From the goats afar divide me,
To thy right hand do thou guide me.
When the wicked are confounded,
Doomed to flames of woe unbounded:
Call me with thy saints surrounded.
Lo I kneel with heart-submission,
See like ashes my contrition:
Help me in my last condition.
And now comes the great summation: That Day is surely coming! Grant me O lord your grace to be ready:
Lo, that day of tears and mourning,
from the dust of earth returning.
Man for judgement must prepare him,
Spare O God, in mercy spare him.
Sweet Jesus Lord most blest,
Grant the dead eternal rest.
A masterpiece of beauty and truth if you ask me.
Some years ago I memorized most of it. I sing it from time to time over in Church late at night, the hauntingly beautiful chant rings through the echoing arches of our Church.
When I die sing it at my funeral! For I go to the Lord, the Judge of all and only grace and mercy will see me through. Surely the plaintive calls of the choir below at my funeral will resonate to the very heavens as I am judged. And maybe the Lord will look at me and say,
I think they’re praying for you down there; asking mercy, they are.
Have you ever felt like just another face in the crowd? A very small fish in a very big pond? Just a number?
If you have, you’re not alone. Many people have struggled with the feeling that they’re worthless or insignificant. As Mother Theresa once said, “The biggest disease today is not leprosy or tuberculosis, but the feeling of being unwanted, uncared for, and deserted by everybody.”
However, whenever we think this way, we can take heart from today’s gospel, because it tells us that everyone is important and significant to Jesus. Especially those who are lost. Especially those who feel lost.
Through his parables of the lost sheep and the lost coin, Jesus tells us what we’re worth to him. If we’re lost, he’s not going to shrug his shoulders. He’s going to find us and carry us back on his shoulders. And then there’s going to be a celebration!
In Jesus’ eyes, we aren’t just one of the crowd, we’re one of a kind, and he loves us in a way words can’t even begin to describe. As St. Augustine once wrote, “God loves each one of us as if there were only one of us to love.”
There is a story of St. Paul’s arrest, beating and imprisonment at Philippi that serves as a kind of paradigm for the radicality of true Christianity and why it so perturbs many in this world. For, of itself the Christian faith, its message and the transformation it can effect, is very unsettling for a world that quite literally and figuratively banks on sin. Lets consider this lesser known story of Paul and see what it ought to mean for us, if we take the Christian faith seriously and do not try to “tame” it.
Philippi was the first “European” city that Paul evangelized as he came across from Asia Minor. Arriving at the port the port of Philippi in Macedonia, Paul and Silas went right to work evangelizing. One of their first Converts was Lydia, a wealthy woman from Thyatira, a dealer in purple cloth. Other converts followed. And here is where we pick up the story.
Once when we were going to the place of prayer, we were met by a slave girl who had a spirit by which she predicted the future. She earned a great deal of money for her owners by fortune-telling. This girl followed Paul and the rest of us, shouting, “These men are servants of the Most High God, who are telling you the way to be saved.” She kept this up for many days. Finally Paul became so troubled that he turned around and said to the spirit, “In the name of Jesus Christ I command you to come out of her!” At that moment the spirit left her.
When the owners of the slave girl realized that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace to face the authorities. They brought them before the magistrates and said, “These men are Jews, and are throwing our city into an uproar by advocating customs unlawful for us Romans to accept or practice.”
The crowd joined in the attack against Paul and Silas, and the magistrates ordered them to be stripped and beaten. After they had been severely flogged, they were thrown into prison, and the jailer was commanded to guard them carefully. Upon receiving such orders, he put them in the inner cell and fastened their feet in the stocks. (Acts 16:16-24).
Note, in this story, the heart of the problem. St. Paul, in setting the slave girl free of her demon has deprived her “owners” of the income they derived from her sad state. They were banking on her bad condition and trafficking on her trouble. In the name and Power of Jesus Christ, St. Paul sets her free. His action draws deep anger from the “owners.” He has rocked their world and touched their pocketbooks. They see the Christian message for it is: revolutionary, disconcerting, threatening, and deeply unsettling.
A threat not only to profit, but to power. In having Paul arrested they stir up the hatred and fear of others as well indicating that Paul was not merely preaching some “strange new religion” but were advocating customs forbidden to Romans. The word “customs” here in Greek is ἐθη (ethe) and refers to “religious rites or forms of worship.” Cicero in De Legibus, ii. 8, says, “No person shall have any separate gods, or new ones; nor shall he privately worship any strange gods, unless they be publicly allowed.” While the Romans often overlooked the private worship of unapproved gods, to publicly proclaim new and unapproved deities was an occasion for dissension and controversy and forbidden.
And frankly, the charges against Paul and Silas are true enough. They have hindered profit in the healing they wrought. Further they were openly proclaiming that Jesus was Lord. To our ears we hear a religious phrase. But to Roman ears the phrase was provocative and revolutionary. It was directly contrary to their proclamation that Caesar is Lord. Yes, Paul, Silas, Luke and the others were shaking the ground in Philippi. While they were not advocating the overthrow of any government, they were announcing a power greater than Caesar and a higher King demanding first loyalty: Jesus is Lord!
This is not the tame and domesticated proclamation of the faith so common today. This is not the faith that is trimmed to fit into worldly categories and to be tucked under political, philosophical and moral preferences. This is the faith that shakes the world and brings a revolutionary challenge to the world’s priorities. Yes, Paul and Silas are a serious threat.
And what of us today? We have gone through a long period where, in many ways we have thought the faith could be lived quietly and that it generally fit quite well into the world in which we lived. Harmony and getting along were highly prized. Particularly here in America, Catholics wanted to reassure the general populace that our faith in no way hindered us from being full participants in the American scene and that we could fit right in, be just like everyone else. With the election of the first Catholic President we could say we had finally made it and been fully accepted. Finally we fit in.
Of course the culture was not in such disrepair in those days and we still had a fairly wide moral consensus rooted in the Judeo-Christian vision. But having finally “made it” we assumed room temperature and the fire of our distinctively Catholic culture faded away. At the same time Western culture has also largely died. (Coincidence)?
And now we are coming full circle where we have got to rediscover how revolutionary our Catholic faith truly is to this world gone mad. And as we proclaim healing and an allegiance to something other than this world, we will become increasingly obnoxious to the world around us.
Consider both things for which Paul and Silas were beaten and imprisoned:
1. They ate away at profit – Paul drove a terrible demon out of a slave girl, a demon that afflicted her, but profited her slaveholders. In this world today there is a lot of trafficking in sin and addiction. Terrible demons afflict many people regarding sexuality, drugs, and alcohol. And there’s a lot of money to be made selling pornography to sex addicts, and others. Sex sells, Hollywood movie producers, contraceptionists, pimps, escort services, abortionists, and even traffickers in the sex slave industry also feed at the trough. Drugs and alcohol are big money makers too. Not to mention the huge numbers of products that are sold using the demon of fear: You are not pretty enough, you are not healthy enough, you are getting old, you don’t drive the right car, you haven’t impressed your friends enough. You need to buy our product right away so you are not so pathetic. And thus the demon of fear and low self-esteem is exploited, along with the demon of greed.
But what would happen if the Church were to start effectively preaching unabridged Christianity which says, “You don’t need to be afraid of your health, your age, or what people think of you. You can also find serenity in Christ and so you won’t need all that extra alcohol and those drugs. And you can be set free from your enslavement to sex, take authority over your passions and discover the beauty of traditional marriage. What if we got back in the business of driving out demons?
Well, of course the answer would be that we like Paul would be and are, under attack. We are especially hated by the sex industry and the abortionists, since that is the most focused issue these days. To them we are public enemy number one. We threaten the vision, the addiction and the despair that fills their coffers. If we are too successful, and for now our successes are meager, their profits may go away. Yes, we must be dealt with.
But really, we will only be effective if we preach the unabridged faith. Not the faith that is trimmed and tucked under worldly priorities, the faith that insists on being “realistic” and makes endless apologies to the inevitable objections of the world no matter how much we water things down. The true faith is revolutionary in the freedom it offers from sin and the demons.
Paul and Silas didn’t end up in prison by preaching a watered down, tamed and domesticated moral vision. They unabashedly drove out a demon that was afflicting a girl, and in so doing they engaged in a revolutionary threat to a world that profits well on sin.
2. They threatened power – Calling Jesus Lord was a revolutionary threat to the incumbent power which seeks and demands our first and full loyalty. And thus today, many strive to make Catholics fit into neat little political categories. Both Republicans and Democrats want the Church to fit into their narrow little categories and march in lockstep with a party system. Even Catholics in those categories want the Church to conform. Many Catholics in fact are more loyal to their party than their Church, and are more passionate about their political views than their faith. If there is a conflict between a Church teaching and the party line, guess which usually gives way.
But in the end the Church will not just fit into some neat political category. The true faith is too revolutionary to fit into some worldly box.
And thus there is a lot of hatred and anger directed at the Church. Republicans say we’re too liberal, Democrats say we’re too conservative. More and more we are being shown the door, kicked to the curb and our very right to religious liberty is threatened. Religious exemptions to increasingly pernicious laws are being slowly removed, and lawsuits against Catholic Institutions are increasing. It will surely get worse as secular systems demand increasing loyalty and Church must refuse that loyalty.
Because, Jesus is Lord, not the Federal, State or local government. Jesus is not Republican or Democrat, conservative or liberal. He is God, and the faith he announces cannot be defined down or compromised to fit into a friendship with the world.
But here too, no tame, domesticated Christianity, will threaten or change this world. When Paul preached the people rioted, but too much modern preaching incites only yawns and indifference.
What should we learn from St. Paul’s arrest at Philippi? That the true faith is revolutionary, and threatens the world right where it hurts: in the profit and power centers. As the world turns more secular the revolutionary aspect of the faith will become more evident.
Are you ready?
In this video Fr. Barron comments on the movie “The Matrix” which depicts an interesting Christian motif. The Matrix is a machine from which people need liberation. The solution can only happen when some one from outside the Matrix (Neo) enters in and announces liberty, dies rises and defeats the Matrix.
Every morning, as I get ready for my day, I pray by name for all the people who have died in my or my wife’s family. Many of them weren’t Catholic; some weren’t even Christian; and a few did some pretty terrible things. Yet I pray for them, because our Catholic faith teaches that we can hope that all of them might ultimately be saved.
Other religions and other Christian traditions might say with great confidence that some or even all of my relatives and in-laws are now separated from God for all eternity in hell. But that’s not how we understand things. We do believe in the possibility of hell. Yet there is another possibility too. As Pope John Paul II wrote, there is “a real possibility of salvation in Christ for all humanity.” Because God is love. Because love hopes all things. Because God desires everyone to be saved. Because Jesus died and rose again.
We might say that this possibility is possible, however, only because of the reality of purgatory. Heaven is only for the perfect. And no one, when thy die, is perfect-even the saints. Everyone needs to be purified…to be made whole…to be stripped of all that is ungodly. Change like this can sometimes be painful, because we’re defensive, proud, stubborn, addicted, angry. That’s why tradition speaks of the pains of purgatory. Yet at the same time, those in purgatory are friends of God, and they know it.
And so we have hope for “all souls” who have gone before us in death. That is why we celebrate this Mass. And that is why we pray for them, every day.
Oh Lord, I’m running….Trying to make a 100. Ninety-nine and a half won’t do! These are the words of an old African American spiritual. And ultimately they are rooted in a promise of God that we will one day be perfect.
Well, I’ll tell you, God’s been good to me and he’s brought me a mighty long way, but I’m not at 100, not even close. Because this “100” is not graded on some human curve or scale. The 100 is God’s 100! Jesus says, Be therefore perfect, as also your heavenly Father is perfect (Matt 5:48).
How about you? Are you there yet?
If we’re honest we all fall short, way short. But what then of God’s promise, if on the day we die, we haven’t reached God’s 100? Have you ever really known anyone who had God’s perfection? Really? We often speak of how holy some people are, and some have reached great heights, by God’s grace. But how many have you or I really known that had, not just human perfection, but the very perfection of God?
So what if we die unfinished? And most of us will.
Some say, oh well, God will just overlook all that and let us in anyway, “God loves me just the way I am.” But again then we must ask, “What of God’s promise that we would be perfect as the heavenly Father is perfect?”
And further, what of the descriptions of the just in heaven and the promises of perfection assigned to us? For example:
But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect (Heb 12:22-23)
I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband…..Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life (Rev 21:2,27).
You know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, and lacking in nothing. (James 1:3-4)
For now, we know in part and we prophesy in part, but when the perfect comes, the partial will pass away (1 Cor 13:9-10).
God who has begun a good work in you, will bring it to perfection. (Phil 1:6)
So the promise and the need of perfection stand clear in Scripture. And God will not just overlook his promise and “love me just the way I am.”
What a callous and cruel thing to consign us to ultimate imperfection. The very thought of living in my present unseemly state forever would be awful. As I have said, God has been good to me, but for all of us, there are still too many disordered and competitive drives at work, too many unruly passions, and too many spiritual, emotional and physical irritants of many unknown and deep sources, for you and me to say we’d be happy to stay in this condition. Spiritual progress is the normal Christian state. But we are heading to a high and wondrous state beyond all imagining. This is the promise and I won’t be satisfied with anything less that the full promise of the Lord to make me perfect as the heavenly Father is perfect.
GK Chesterton, responding to a Critic of Purgatory said,
Purgatory may exist whether he likes it or not…..It may be obvious to us that [a person] is already utterly sinless, at one with the saints. It may be evident to us that [he] is already utterly selfless, filled only with God and forgetful of the very meaning of gain. But if the cosmic power holds that there are still some strange finishing touches, beyond our fancy, to put to his perfection, then certainly there will be some cosmic provision for that mysterious completion of the seemingly complete. The stars are not clean in His sight and His angels He chargeth with folly; and if [God] should decide….there is room for improvement, we can but admit that omniscience can heal the defect that we cannot even see. (G.K’s Weekly 4/11/1925)
Yes, even if we were to engage in the folly of thinking we ourselves, or someone else had reached perfection, the truth is we don’t really know what true, God-like perfection is. All I know is, that if I were to die today, God would have to bring to completion the good work he has begun in me.
The Protestants largely dismiss Purgatory because their first founders (Luther, Calvin et al.) tended to reduce salvation and justification to a legal act. The sinner was “declared” righteous, was “covered” in the blood of the Lamb. But this justice was a justitia aliena (an alien justice), a justice imputed, declared, or said of the sinner, but not intrinsic to them. They did not actually become righteous, they were merely said to be righteous and the Father overlooked their sin. They were, to use Luther’s supposed analogy, a dung hill covered with snow (but still a dung hill underneath).
But here too is a sad loss of the promise of the Lord who did not merely promise we would be considered perfect, but that we would actually BE perfect, by his grace. And in all the promises of scripture listed above, there is no notion of a mere declaration of perfection but, rather, an actual experience of real perfection, an actual and real transformation. And this experience, this transformation, begins now. But surely some finishing work is required for most all of us after death, if we take the scope of Godlike perfection seriously.
Purgatory just makes sense when we focus on the promises of God rather than merely to see it as a punitive place where we make up for our sins. Purgatory must also be a place of healing and of promise keeping. Likely there is suffering there, since to let go and be purged of things to which we have been clinging is probably not easy. But Oh, the healing too and weight that must be lifted and we finally shed years of accumulated “issues and baggage.”
Of those made fit for heaven the Scripture says that Jesus “Will wipe every tear from their eyes” (Rev 21:3). I, like you, have surely said goodbye to family, friends and parishioners who still had some tears in their eyes. And we know that they, like we, had things they could not bring to heaven: tears, sorrows, regrets, painful memories, unhealed hurts, and sins. But God, who is good, and a promise keeper, will not leave anything undone. He will wipe every tear from our eyes, every tear.
Purgatory has to be. God loves us too much to leave us in our present unseemly state.
Imagine my wife’s surprise when, after Mass on All Saints Day two years ago, a bishop walked straight up to her and said with a smile: “Be a saint.” As she did not know this bishop, she was surprised, to say the least. But she took the message to heart as a serious call to holiness.
Jesus challenges each one of us today to be a saint. Today of course is All Saints’ Day, when we celebrate the “holy men and women of every time and place,” and ask their prayers that we might become saints ourselves.
But what is a saint? A young boy once asked this question of his parish priest as they were standing together in church. The priest pointed to the saints on the stained glass windows and said, “The saints are those people who let God’s light shine through.”
I think that’s a good a definition as any. Pope Benedict agrees. “Nothing can bring us into close contact with Christ himself,” wrote the Holy Father, “other than the…light that shines out from the faces of the saints, through whom his own light becomes visible.”
Today, the whole company of saints says to us: “Be a saint.” The light of Christ shone from their faces. And the light of Christ can shine from ours.
Consider this text from the Prophet Amos. He has God speaking of some rather strong punishments coming Israel’s way due to her lack of repentance. God says the strong shall be brought low and the swift shall not escape! There is also a vivid line in the psalm that read: Consider this, you who forget God, lest I rend you and there be no one to rescue you. He that offers praise as a sacrifice glorifies me; and to him that goes the right way I will show the salvation of God (Ps 50:22-23)
We have become rather “soft” in modern times (at least in the Western World). We have been taught in the “God is Love” school, which is not wrong but has often understood that love in sentimental and simplistic ways. Modern notions of love are usually soft, permissive and non-directive. Love is often thought to be exclusively “supportive” and “affirming.” The understanding that love could or should include setting limits, correction, admonishments or punishments is usually downplayed if not explicitly rejected as pertaining to love. For this reason parenting in our culture has been severely undermined.
God too has largely been relegated to being essentially an affirmer. He is the one who “understands.”
One man recently told me that God didn’t care if he went to Church or not. When I quoted the 3rd Commandment and another scriptural passage he just brushed it aside and said, “God understands my heart.”
A couple divorcing once told me that God was OK with them divorcing since God “wouldn’t want them to be unhappy.” When I read scriptures that indicated that God wasn’t too impressed with divorce, they just brushed it aside and indicated that God wouldn’t want them to go on suffering, since they were both in love with other people.
Homosexuals often insist that, since God is about love, he has no problem with any two people loving each other. Scriptural quotes as usual have no impact on such as these. They, like many others, have chosen to define God, inconvenient Scriptures and God’s actual words, not withstanding.
So in the end it would seem that God’s main job is to affirm us in whatever we want to do. This reinvented “God” just want us to be emotionally happy and have plenty of self esteem.
Of course in this climate, the notion of God not merely disapproving of something we do but actually punishing us for it seems an outrageous and untenable position. And yet over and over again Scripture is filled with God sending forth punishments on those who persist in sin. It is true many passages speak of his patience but there comes a time when, after warning through the prophets and others, that God does punish. Scriptures, both Old and New Testaments are filled with warnings of punishment and also its execution.
Now it remains true that God is Love. But he is true and real Love. His love is strong and rooted in what is actually best for us, both as individuals and as a community. Hence when God punishes it is a manifestation of his love.
We also have to recapture a proper understanding of punishment and its purpose. Too many people today think that punishment is the same as vengeance. Hence the one who punishes is merely exactly revenge or getting back at some one for what they have done. Perhaps too many think of punishment as merely a way for the more powerful to vent their anger on the less powerful. It is true that sometimes a parent may punish with mixed motives. Perhaps they are at times venting their anger as they punish a child. But they are imperfect parents. God however, is a perfect Father and when he punishes it is not admixed with these sinful qualities. But distorted notions of punishment as synonymous with revenge or a mere venting of anger are common today. Thus a proper notion of punishment must be recovered.
What then is the proper understanding and purpose of punishment? In effect the purpose of punishment is allow the one punished to experience the negative effects of bad behavior in a small way, so that they do not experience the bad effects in a far worse way.
Consider a child who has been commanded by his parents not to cross the busy street without an older person to escort him. This warning is issued in love. The parents are not trying to take away his fun or merely limit his freedom to no purpose. They are trying to protect him from grave harm. But what if the child does cross the street unescorted and the parents discover it? Likely they will, or should, punish him. Perhaps his father will have him stay in his room for three hours alone as a punishment.
Now notice what is happening here. A smaller injury is inflicted to avoid a much worse injury. After all which is worse, a three hour “time out” in a boring room, or being struck by a car and possibly paralyzed or killed? It is clear that the purpose of punishment is to allow a small amount of pain to avoid a much worse situation.
And thus when God punishes he is often acting in the same manner. He will allow pain or inflict it so that we will avoid far worse pain eternally in Hell, or also pain here as our bad behavior spirals downward into far worse and dangerous matters. Punishment when properly applied (and it always is so, by God) is salutary. It helps to bring an end to bad and ultimately hurtful behavior and usually issues forth in good and constructive behavior.
Hence punishment is integral to love. But love here must be understood as the strong and vigorous love that speaks the truth and insists upon it for us as the only basis for real and lasting fulfillment.
The Letter to the Hebrews has a remarkable passage that spells out the true contours of punishment and discipline rooted in God the Father’s true and vigorous love for us:
“My son, do not disdain the discipline of the Lord or lose heart when reproved by him; for whom the Lord loves, he disciplines; he scourges every son he acknowledges.” Endure your trials as “discipline”; God treats you as sons. For what “son” is there whom his father does not discipline? If you are without discipline, in which all have shared, you are not sons but bastards. Besides this, we have had our earthly fathers to discipline us, and we respected them. Should we not (then) submit all the more to the Father of spirits and live? They disciplined us for a short time as seemed right to them, but he does so for our benefit, in order that we may share his holiness. At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it. So strengthen your drooping hands and your weak knees. Make straight paths for your feet, that what is lame may not be dislocated but healed. (Heb 12:5-13)
As a final observation note that this passage says that those who are without discipline are called “bastards.” It is interesting that this word, which originally refers simply to child that does not have a father in his life, has come to mean some one who is obnoxious self centered, or incorrigible. When a child grows up without the discipline of a father they often become a “bastard” in both the ancient and modern sense of the word. In our use of this rather impolite word we are connecting what happens to a person who does not know discipline.
It is a true fact that many children today have not known proper discipline and this leads to any number of ills: bad and self destructive behavior, arrogance, disrespectful attitudes, incorrigibility, hostility, selfishness, greed, insensitivity, lack of self-control and many other sociopathic tendencies.
We need to rediscover that punishment is part of love. It is not love to leave a child undisciplined. We are not helping them in any way when we fail to discipline. Surely discipline must be rooted in love and when it is it leads to many good effects. God too shows us his love in disciplining us and punishing. I have quoted these words of St. Thomas before and it is good to finish with them: [F]raternal correction properly so called, is directed to the amendment of the sinner. Now to do away with anyone’s evil is the same as to procure his good: and to procure a person’s good is an act of charity, whereby we wish and do our friend well. (II, IIae, 33.1).
In this video “Fr.” Bing Crosby warns the young men of the school of what comes from bad behavior.
