🙂
Secrets of the Habit
The video at the bottom of this post is a fascinating little exploration of the traditional habit of Religious Sisters. The video does not make it clear as to what Order the Habit belonged. There are many things I learned about a habit I never knew. Things like hidden “saddle bag” pockets, opening crucifixes, symbolism in the pleats, and the purpose of the outer veil. I hope you’ll take time an view a fascinating video.
Sadly, the sister who recounts the hidden and beautiful secrets of the habit does not herself wear one any longer. The abandonment of the habit by many orders has always puzzled me. Recent Popes have requested that priests and religious wear their distinctive garb. Further, I think any survey of the people of God would indicate an overwhelming preference that priests and religious wear a distinctive garb or habit. Lastly, from the standpoint of vocations it would seem that any order that has set aside the habit is doomed to eventual extinction. It is clear that the orders that preserve the wearing of the habit along with common life, common prayer, and a focused apostolate are doing better, some quite well, with vocations. Orders that have set aside the habit are largely dying out. It is not the habit alone, I am sure, but the habit (or lack thereof) does signify something important about the health of the religious community.
What is the purpose of a religious habit? Religious life is not hidden, neither is it occasional. To enter the priesthood or religious life is to publicly accept the consecration of one’s whole self to the service of God and neighbor. That is why the most traditional religious garb covers the whole body. It is more than a tee-shirt, a hat or an emblem of some sort. It is a covering of the whole body to indicate the entirety of the consecration.
Further, each habit is distinctive since each religious community has a particular charism or gift by which they collectively serve the Church. Religious and priests do not merely consecrate themselves for their own agenda. Rather they join others with a similar and proven charisms in communities recognized by the Church.
The word “habit” also suggests that religious life and priesthood are not an occasional activity, or even a 9 to 5 job. The are the habitual identity and life of the one who receives the call. That is also why the habit is usually worn at all times.
The widespread disappearance of clerical garb and religious habits back in the 1970s was a disturbing trend. Many religious and priests no longer saw themselves as set apart, as distinctive. Many wanted to blend in and also lost a sense of the charism of their order. Many also preferred anonymity since it made them less busy and they no longer had to live as “public” people. However, many newer orders have emerged which once again wear the habit faithfully. Further, many older orders either never wholly abandoned it or have re-emphasized its importance. This is praiseworthy. If you are a lay person, encourage priests and religious as you see them about bearing witness to the their consecration by the way they dress and reminding others of God and the Kingdom of God.
Here is a site which shows photos of the traditional habits of women’s religious orders: http://www.nunsandsisters.com/Photographs.html
If this post seems familiar, it is, I have re-posted it from about a year ago since I had no time to write a blog for today. I also suppose some newer readers may have missed it.
Enjoy this video of the secrets of the habit:
Revealing the Lie of the "Quick Fix." Another in the Series of "Truth in Advertising"
One of the cultural challenges we face in both living and proclaiming the faith is that the true faith doesn’t often fit our frantic pace and instant expectations. Consider that may today, including we who believe, demand the “Quick Fix.” What ever the situation, be it sickness, a needed repair of something we own, the delivery of something we have purchased, a resolution of family troubles, or even deeper issues such as inner peace, we want a quick fix.
But many things do not admit of a quick fix, especially the deeper things of the human soul. And the faith we proclaim does not propose something so simple. In this sense, the faith is less “marketable” to our quick fix culture. We do not (cannot) say “Simply Come to Mass for six, sequential Sundays and your problems will be over.” Rather, we say, “Give your life to Christ.”
The solution of God and of the true faith insists on an often slow but steady movement toward God wherein he draws us in stages, ever deeper to Him, to holiness, to perfection. Little by little, our fears fade, sins diminish, we become more loving, patient, compassionate, chaste, serene and so forth. The process usually takes decades, no quick fix here.
And many medicines need to be consistently applied: daily prayer, daily Scripture and spiritual reading, weekly Mass and Communion, frequent confession, and communal life in the Church to include helpful friendships, faith-filled relationships and works of Charity.
There is an old saying that “Grace builds on nature.” That is to say, that God’s grace respects the way we are made by him. And just as it pertains to our physical nature to change slowly, almost imperceptibly, (but surely), so our spiritual nature usually follows the same pattern. And, while there may be growth spurts, it is more often the subtle and sure growth that makes the deepest difference.
I can surely say this has been my experience. I have been serious about my spiritual life for the last 28 of my 50 years: daily Mass, daily Scripture, daily holy hour, weekly confession, fellowship with my people, holy friendships and spiritual direction. And wow, what a change! But it has taken 28 years to get here, and most of my growth was imperceptible, day to day. I’m not what I want to be, but I’m not what I used to be, a wonderful change has come over me.
Not the quick fix, not the fast rush, just a inching along like a poor inch worm (as an old Spiritual says). But praise God I am where I am today.
Lifelong plans may not “sell” but they are the way God insists on working.
On Fridays I have often tried to keep the post a little shorter and have tried to use a commercial to make my point. So how about this one:
- In the commercial, below the is a man, Jerry, who is in a “State of Regret.” In a certain sense (as we shall see), Jerry represents all who stray from the Church and God’s life long plan of faith, looking for a fast rush, and quick fix elsewhere, apart from the faith and the Church.
- Sure enough, Jerry’s regret is that he has dropped his “State Farm” Insurance and went with the “other company,” let’s call that company “Quick Fix Auto Insurance.” I allowing State Farm to represent the Church, I intend no endorsement, but do recall that “farming” is no quick fix business. It involves a lot of patient waiting and persistent working. Such is the work of the Lord and his Church, no quick fix, but more like farming.
- Jerry complains to his former agent “Jessica” (but lets call her “Mother Church”). His complaint is: It only took me 15 minutes to sign with that other company but it’s taking a lot longer to hear back. OK, so now he’s learned that there really is NO SUCH THING as a “quick fix” when it comes to many things. And so must we learn this same truth. The world, the flesh and the devil, often make such promises and sow seeds of impatience in us when God does not act instantly, when the Church bids us to be patient and persistent. But Now Jerry’s impatience has brought him further troubles, as we shall see.
- Jerry explains he’s had a “fender bender” The truth is Jerry has bent far more than a fender. He is in real trouble. We too often like to minimize our state when we have made bad decisions.
- Jessica (Mother Church) is sympathetic but wonders what she can do, for Jerry has ended his relationship with her. Without a relationship, how can she help him? Here too, Mother Church often wants to help us, but must have a relationship with us to help. God too, seeks communion with us, in order to help us. But communion, a relationship, with the Lord and his Bride the Church are necessary for help to be extended.
- Indeed Jessica (Mother Church) knows Jerry well, and seems, like a mother, to know implicitly and exactly what he has done. She knows he’s in real trouble and has “put his car up a pole” (again). There’s just something about Mother Church, she knows her children and what we do, she knows, and understands.
- Hearing Jessica’s (Mother Church’s) knowing but compassionate words Jerry breaks down and says “I miss you Jessica!” The ad then says, “Let it out Jerry! Then come back to State Farm.” Yes, indeed. And so too for us. Soulful and tearful repentance and a restoration of our relationship with the Lord and his Church, are the way out.
- Quick Fix Insurance Company can’t cut the deal. Come back to the Lord and his Church. The solution may not be “quick” but it will be sure if we stay the course.
Thanksgiving as a Remedy for the Soul – AND – How to Add 1000 Calories to Your Thanksgiving Turkey
At the heart of thanksgiving is not just food, but also family and fellowship. And, in these busy and distracted times we don’t have enough of these. But communion with God and each other is a foretaste of heaven. On the road to Emmaus Jesus gave a poignant picture of heaven: walking, talking and dining. And though I suspect we’ll do little walking this Thanksgiving, surely talking and dining will be an important part of it for most of us.
Pushes back the Evil One – And be mindful of this, our intentional communion, our talking and dining, if done with charity, pushes back the incursion of the evil one and helps prepare us for heaven. And we also stress charity and be intentional about it. For the devil despises communion and will do what he can to destroy or limit what ever communion we seek or find among each other.
I am somehow mindful of a quote from Pope Benedict XVI:
If there were such a thing as a loneliness which could no longer be penetrated and transformed by the word of another; if a state of abandonment were to arise which was so deep that no “You” could reach into it any more, then we should have real, total loneliness and frightfulness, what theology calls “hell”. We can now define exactly what this word means: it denotes a loneliness which the word love can no longer penetrate…a night into whose solitude no voice reaches. (In Introduction to Christianity, commentary on “Descended to hell.”)
Yes, our Thanksgiving fellowship, our communion of love, is essential for us. A kind of a remedy for the soul and a protective embrace against the powers of Hell. It helps, by God’s grace, to push back the loneliness and alienation that easily envelop us today in this “communication age.” For, as we too easily discover, communication is not the same as communion. In this simple feast we are reminded that we were made for love and communion.
Allow God to work many graces in for you this thanksgiving, especially the grace to love and find deeper communion with Him and others.
On a lighter note, this T.V. commercial in the video below (from the 1950s) teaches you how to add at least a 1000 calories to your Turkey this year.
Despite the terrible dietary advice given herein, I must say this video gave me a warm memory of my father, mother and sister as I watched it. For when I was very young, my mother and sister would be in the kitchen preparing the bird, and bonding as only a mother an daughter can. And my father would be nearby sharpening the knives and preparing for his role in cutting the turkey and the roast. (Though he would never wear the silly apron seen in the ad). They are all deceased now, but I can almost see them in this look into the past; a communion still.
On Being African American and Catholic – Reflections by a Pastor on the Notre Dame Study
Most of you know that I have spent all but four of my years as a priest ministering in African American Parishes and that I am enthusiastic about my experiences. Like any pastoral setting, there are challenges, but there are also wonderful gifts. Chief among the gifts is the liturgical experience which is vibrant, life giving, joyful and filled with great expectation. There is support for the preacher, a great appreciation of musical gifts and an unmistakeable acknowledgment of the presence of the Lord in his Word and in Holy Communion. It has all been a wonderful blessing to me as a priest, and also as a Catholic and disciple of the Lord.
A study was recently published by Notre Dame and I’d like to offer a few excerpts of that study and comment on it. A full “executive summary” by William Gilroy is here: Notre Dame Survey of African American Catholics. As is usual with my commentaries, the original text is in Black, bold and italic typeface. My comments are in plain red text.
Among the key findings of the survey are:
On almost every measure of religious engagement, African American Catholics are considered stronger in their faith than white Catholics. For example, when asked how well their parish meets their spiritual needs, 78 percent of African American Catholics say their needs are being met, while 68.7 percent of white Catholics responded similarly. When asked if their parish meets their emotional needs, 75.7 percent of African American Catholics say their needs are being met, compared to 60.4 percent of white Catholics.
I generally think this is true. Black Catholics who attend Mass are generally very close knit to parish life at a variety of levels. Choirs are usually larger and well skilled, excited about what they do. Ushering is also a noble tradition. Women’s groups such as the Sodality are strong, to lesser but still clear extent, Men’s groups. Prayer groups are also strong since there is usually a strong “praying spirit” among African Americans.
“This finding also shows up among African American Catholics who attend predominantly black parishes,” Davis said. “A greater sense of community that comes from worshipping with others who share cultural heritage heightens religious engagement. Whatever forces are working against white Catholics’ religious identity and engagement were set in motion decades ago and those forces do not appear to be working against African American Catholics. Thus, it is quite possible that understanding African American Catholicity may inform us about the religious challenges of white Catholics. Too often we approach questions of religiosity in a vacuum. Comparable studies of religiosity are critical.”
Yes, here I strongly agree. Blacks, unlike most Whites, share a kind of “sacred culture.” What I mean by this is that spirituals and Gospel Music permeate Black culture. It is also more common to freely express and inquire about religious matters. Sometimes I’ll be the store, and an African American will come up and, seeing my Roman Collar, inquire joyfully of me where my church is and also share something of their own background or church. It is not uncommon for some one to come to me ask that I pray, “right here, right now Father.” And so there we are, standing in the main aisle of Safeway praying together. Another may come to me and say, “Preacher! You got a word for me today?” It’s just a part of the culture. This is rare in the White communities where I grew up.
And this shared “sacred culture” finds a vibrant expression in the Mass in the form of Gospel music, joyful exuberance, call and response, lively interaction with the preaching though affirmations like “Amen!….Yes!….Go on preacher!…..Yes Lord!…..Hallelujah…….applause, a stomp, raised hands and so forth.
I think it is this shared sacred culture which has made the “New Mass” work so well in the African American setting. The traditional Latin Mass had a kind of “built in” culture and ethos, a certain music that was prescribed and so forth. But the new Mass stripped a lot of that away, and allowed the local culture to supply more. That of course works well only when there is a sacred culture to draw on.
White America had become largely secularized by 1970 and so the “culture” we ended up drawing on was questionable at best, a kind of Peter Paul and Mary folk sound, and a hat tip to the “protest songs” of the 1960s college crowd.
But in the Black community a sacred music and culture was ready at hand for Catholics to draw on, a music and ethos that powerfully and creatively lifts up God and praises his glory, sings of our “troubles,” but also describes how God brings us “through.” And in Gospel music, the focus is always on God rather than the “gathered community” so often emphasized in Catholic contemporary music.
There were also many other elements I have already mentioned (e.g. spontaneous acclamations) that made the “participatory” element in the New Mass an easy transition for African American Catholics.
This sacred culture was a time tested tradition in the Black community and, as a general rule, highly esteemed even by those less prone to shout “Amen.”
On the often-used measure of Church attendance, 48.2 percent of African-Americans attend church at least once per week, compared to only 30.4 percent of white Catholics. I am not so sure of this number. Anecdotally, I think it is closer to 30%, especially among younger African Americans, who are far less “churched” than their parents and Grandparents.
While there is generally high satisfaction with various aspects of Mass and church service, such as preaching, music, readings and prayers, Catholics’ (both white and African Americans) level of satisfaction with these aspects of Mass are noticeably lower than Protestants.
Yes, frankly, we in the Church have not done so well in training priests and deacons to minister well in the things valued most highly by African Americans.
Preaching is highly valued among Blacks, and they generally prefer a longer sermon than most Whites. However, more than time, the sermon moment that is preferred is one in which the preacher carefully breaks open the Word of God in a way that is enthusiastic, creative, informative and easily applied for the up coming week. Most African Americans don’t what to hear only the “what,” but also the “so what” and the “now what” of God’s Word.
But too many Catholic priests and deacons (to include African American priests and deacons) are trained in a methodology of “informative” and “discursive” preaching as a goal, more than “transformative” and “kerygmatic” (from the Greek κηρύσσω (kērússō), to cry or proclaim as a herald) preaching.
The “say it in seven” mentality, common in Catholic training, that prizes brevity over anything else is also not a helpful approach. It is quite difficult to preach a transformative homily, (wherein the Word is read, analyzed, organized, illustrated and applied), in seven minutes.
Hence African Americans are often less than satisfied with the Sunday sermons they hear from most Catholic priests and deacons, especially compared to what they hear in the Protestant settings they often have contact with. There are many good and exceptional preachers in Black Catholic parishes but they are less in abundance than they should be.
It is sad, since good preaching can be learned, but most preachers usually think their preaching is just fine, and they are not open to being taught. It is also a fact that Blacks are not the only ones who rate Catholic preaching poorly. Frankly most Catholics think Catholic preaching leaves a LOT to be desired.
But until we work at training better preachers, and until the Catholic faithful are more open to Masses with slightly longer homilies, it does not seem that much will change. The 7-10 homily that says everything, covers all the things we need to hear, applies them creatively and with inspiration is going to be hard to find. In my own parish, homilies at the main Sunday mass are usually closer to 30 minutes, and it is a great luxury affored to me so that I can develop the entire passage and celebrate it with the People of God.
I know as I write this that I’ll get the usual comments on this that a sermon doesn’t have to be long to be good. This many be “true” in limited instances and settings, but it is not usually true. To really develop something takes longer than 7 minutes and I have never attended a public lecture that was 7 minutes, or even 10 minutes. A half an hour is more the norm among the Protestant preachers who, frankly rate higher in their abilities to preach effectively as a general rule.
The celebration “style” of priests is also an important matter. African American congregations generally value a celebrant who is praiseful but not clownish. Wooden and monotone proclamation of the prayers, a refusal to even attempt to sing the mass parts, and the look of the “frozen chosen” are not appreciated in most Black parishes. While some Catholics value a “somber” look as indicative of solemnity and prayerfulness, this is less the case among African Americans for whom piety is manifest in a more joyful and exuberant manner in the presence of God. It is not just the priest from whom this is expected or valued, but also the lectors and musicians.
African American Catholics see room for growth in the racial positions of the Catholic Church. A total of 36.6 percent are satisfied with the targeting of black vocations, 38.1 percent are satisfied with the Church’s emphasis on black saints, 39.9 percent are satisfied with promoting black bishops, 40.2 percent are satisfied with the Church’s support for issues like affirmative action, 44.2 percent are satisfied with the Church’s position on problems in Africa, and 45.1 percent are satisfied with the promotion of racial integration in the Church.
Not sure what to do with this information.
Black vocations are harder to come by since, frankly, the Black family, and especially the Black male are in crisis. There are many reasons for this, too long to explore here. But the fact is, in every ethnic and racial group, it takes strong and large families to produce vigorous vocations.
I know that this Archdiocese actively recruits Black vocations, so do I as a pastor. But the pool of “recruits” is smaller. Frankly many Black women have trouble finding a Black man to marry, only 37% of Black women have ever been married. Almost 1/3 of Black men are incarcerated, another 1/3 are unemployed. There are many issues to be resolved.
And lest we single out the African American community, the Latino and also the White community are not far behind as the crisis of the family becomes an American problem. Fewer and fewer of ALL Americans are raised in a traditional family. And all this is making it harder to find priests and help them stay priests, when broken homes are more and more the norm, from which we must seek vocations.
As for the other matters, I do not think numbers like these are unique to African Americans. Any number of groups and interests think the Church “isn’t doing enough” in some or many areas. I suppose we don’t do enough to promote the collection for the Church in Latin America or Eastern Europe either. The fact is, the Church in America is rather parochial and a collection of interests, and its hard to satisfy any one group well. I work with many Traditional Catholics who don’t think the Church does enough to promote the Traditional Latin Mass. I have also worked with the Neocatechumenal Way who don’t think there are enough communities of “The Way,” and so on. So I think this is a human problem. In the end it is up to members of various charisms and groups to promote themselves and stop waiting for “the Church” to do this work. They are the Church too.
The survey also uncovered notable national demographic trends that are evident within religious denominations that have great consequences for the future Church.
A total of 52.6 percent of African American Catholics and 53.3 percent of African American Protestants are at least 45 years-old, compared to 63.2 percent of white Catholics and 62 percent of white Protestants. There are also huge racial differences in the percentage that are married, reflecting another national trend. A total of 39.9 percent of African American Catholics are married, compared to 53.9 percent of white Catholics.
I have already noted these factors above. The African American parish has a slightly “younger” look than most White parishes. This is due to have slightly more children but also due to the higher mortality rates, especially among Black men who die significantly younger than the American norm. Further as we have noted, the problem with marriage and family is a growing concern. And, while the Black community has struggled with this problem a lot longer, the wider American family is also in trouble. Frankly it “ain’t no great shakes” that only 53% of Whites are married and it will be noted that 53 and 39 are only 14 points apart. These are numbers for all of us to sober about.
In the end, we see that, like any sector within the Church, African American Catholics have glories and struggles, gifts and needs. I personally think that, liturgically, there are tremendous gifts in the African American community and that the wider Church can learn much from the liturgical experience and practices on regular display at predominantly African American parishes. Joy, high expectation, participation, a focus on God, and experience of the powerful presence of God in Communion are things that should be evident in every Catholic parish. Too many Catholic parishes look more like a widow than a bride, and the “wedding feast of the Lamb” is perfunctory and minimalistic more than loving and generous. Brevity seems more the concern than worship, and the encounter with a living and true God. This is far less the case the predominantly African American parishes, and there is much for the wider Church to learn.
And, frankly, there are internal problems in the African American community that largely Black parishes need to do a better job of addressing. The decline in marriage, the rise in single motherhood, high abortion rates and other social problems need to be frankly addressed and turned back. Like any social difficulty, many of these trends go back to the early 1960s and are going to take time to reverse. But work at them we must.
Joys and struggles, gifts and needs, the human story.
Somtimes It’s the Little Things that are the Greatest Things – A Meditation on a Quote From St Augustine
One of my favorite quotes from St. Augustine is not all that well known. Here it is in Latin and then my own translation:
- Quod Minimum, minimum est,
- Sed in minimo fidelem esse,
- magnum est.
- St. Augustine – De Doctrina Christiana, IV,35
- What is a little thing, is (just) a little thing.
- But to be faithful in a little thing
- is a great thing.
I first saw this quote on the frontispiece of a book by Adrian Fortescue et al. describing the intricate details of celebrating the Old Latin Mass. That form of the Mass has an enormous amount of detail to learn. Things like, how, exactly, to hold the hands, when and how to bow, what tone of voice to use, what fingers should be used to pick up the host, and on and on. Some might see these details as overwhelming and picky. But as the quote above states, and Fortescue apparently wanted us to think, love is often shown for God in reverence for 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 like the condition of my shoes. Are my vestments clean? How about the altar linens, are they properly cared for? Do I bow and pause at Mass when I should. How is my tone of voice? Do I walk reverently in the sanctuary? Am I careful to pronounce the sacred words of the liturgy with care, and a prayerful spirit? Some may find such questions tedious and borderline 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 simple thank you. Flowers brought home for no particular reason. A simple look, a hug, the gift of listening attentively. Cleaning up after yourself in the kitchen. Perhaps just a simple reassurance, “I’m glad I married you” or “You’re a great Father to our children.” Maybe it’s just a quick phone call to them from work saying, “I love you and was thinking about you.”
One of my fondest memories of my mother is that, when I was a child, and even well into adulthood, when she saw I was sad or stressed, she’d come to me and look at me with a smile, and then mess up my hair. It was her little way of saying noticed and cared, and that everything would be fine. Today I have lost a lot of hair, but what I have left, since it is very fine and a little oily, tends to stick straight up, especially toward evening. Some will tell me to comb my hair. But I just smile and say, “It will go straight back up in 5 minutes.” But for me it is a fond memory of my mother (who died in 2005), and somehow I know that it must still be her, messing up my hair and saying, “It will be alright.”
Just a little thing, but a precious and powerful thing.
Yes, just little things. But to be faithful in little things is a great thing. A Gospel comes 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)
And Again:
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!? Apparently, God does! Little things are great things to those who love.
Try not to overlook the little things. Too often we let “big things” get in the way and forget that, even when big things happen, it’s often the cumulative effect of little things that has the greater effect. Don’t forget to show your love and concern for God, and for others in the little things. And be open as well to the little things that come your way, from God, and from others.
In what little, and even hidden ways, has God shown his love for you today?
In this video you will see grouchy New Yorkers in the Subway. It is Monday morning, it is cold and early. They are sullen. But something, just a little thing really, lifts their souls. Try not to smile by the end of this video.
Doritos Don’t, But Communion Can! – A Little Eucharistic Theology in a T.V. Commercial
Too many people think of Holy Communion as a ritual, rather than a transformative, life giving reality. Jesus spoke clearly of how Holy Communion, the partaking of his Body, Blood, Soul and Divinity, would give us new life and raise us up:
- For the bread of God is he who comes down from heaven and gives life to the world. (Jn 6:33)
- I am the bread of life. Your forefathers ate the manna in the desert, yet they died. But here is the bread that comes down from heaven, which a man may eat and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. This bread is my flesh, which I will give for the life of the world.” (Jn 6:48-51)
- Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. (Jn 6:54)
- The one who feeds on me will live because of me (Jn 6:57)
- He who feeds on this bread will live forever. (Jn 6:58)
- [In the ancient Temple] a tabernacle was set up. In its first room were the lampstand, the table and the consecrated bread; this was called the Holy Place…. When everything had been arranged like this, the priests entered regularly into the outer room to carry on their ministry. But only the high priest entered the inner room, and that only once a year, and never without blood…This is an illustration for the present time…..When Christ came as high priest of the good things that are already here, he went through the greater and more perfect tabernacle that is not man-made…He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, having obtained eternal redemption….to bring salvation to those who are waiting for him. (Heb 9: varia).
So Holy Communion with Jesus takes us, who were dead in our sins, and raises us to a new and eternal life. The word eternal does not refer merely to the length of life, but to the fullness of it. So we are given not just a long life, but a full one.
I am a witness to this and I hope you are. I have been receiving Holy communion just about every day for the last 27 years. And I want to say I have seen sins put to death and new life come forth in me, new gifts given to me. I am more serene, more loving, more chaste, more concerned for the poor, more generous, more patient, more alive that ever before. Holy Communion with the Lord does that, it gives life, bestows holiness and wholeness. And in giving me greater life, he enables me to share it with others.
Whoever eats my flesh will live, says the Lord. And he’s done for me just what he said. Thank you Lord.
And to those who refrain from Holy Communion, The Lord has this to say:
Unless you eat the flesh of the Son of Man and drink his Blood, you have no life in you. (Jn 6:53)
Those who have stepped away from the Communion with the Lord in the Sacrament of the Eucharist are starving themselves and risk utter spiritual death: no life you.
To receive the Lord fruitfully in Holy Communion brings life, to refuse him brings death. It is that simple, and if you wish to argue with me, talk instead to Jesus. He said it, not me, though whatever the Son of God says, I believe (credo quidquid dixit Dei Filius). And he did say it.
And now we go to a surprising place: a Doritos commercial (see video below).
- In this commercial, a friend going on a journey exhorts his friend to remember to feed the fish, and water the plant.
- I wonder if we cannot see ourselves receiving a similar command from Jesus. Jesus often speaks in parables of a King, or landowner (Him really) going on a journey and leaving instructions.
- And Jesus’ instructions are similar involving food and drink. For he said, as he went on a journey, Eat my Flesh and drink my Blood….Do this in remembrance of me.
- But in the ad, the friend on the couch pays little attention. And as you can guess, he does not really do what he is supposed to.
- Interestingly however, HE does eat the Doritos!
- Perhaps then, he is emblematic of some modern Catholics, who, though they know how to get to Church themselves, have not evangelized others, even their relatives, and do not make sure they eat and drink by receiving Holy Communion.
- Sure enough, as we have noted, in the ad, the couch bound friend (pew sitting Catholic?) does not give food to the fish, and drink to the plant and they die. And this is what is happening spiritually to our family and friends who do not come to Mass and worthily receive Holy Communion. And to the extent that we have neglected to evangelized them, we, like this couch sitting friend in the ad, share in the blame for their death.
- Suddenly the couch bound friend realizes it is Thursday and his friend will return soon. He sees the death he has helped cause by failing to feed, and urgently tries to remedy the situation. Perhaps (we hope) this is a symbol of us in the Church who have allowed 70% of our brethren to drift away from the food and drink they need (Jesus). Waking up from a long nap, we hear the call to the new Evangelization as we see our once filled parishes and schools empty and closing.
- Now things get silly, but action is taken. The couch bound friend suddenly leaves his couch (pew) and goes to work. He feeds the dead fish Doritos and suddenly the Fish comes back to life! I know it’s a stretch, but allow this to be a symbol of getting a friend or family member back to the Sacraments. If we do, that which was dead is now alive. Next, in the ad, the tree comes alive, and most auspiciously even Grandpa, whose ashes are an the mantle also comes back to life (remember though do not put the ashes of loved ones on the mantle. The Church requires that they be buried or place in a columbarium at a cemetery).
- OK, it’s crazy, but the Doritos can symbolize here (by a stretch) the Eucharist. And as for giving life, Doritos don’t, but Communion Can! When Holy Communion is received worthily and fruitfully, what was dead can and does come back to life. And what is already alive is further enlivened.
So the moral is, Stay faithful to Holy Communion or Die. And even if you’re receiving, you know people who aren’t. They need to get back to Holy Communion or they will perish (cf Jn 6:53).
Now don’t let some guy in a Doritos commercial be smarter than you. Get to work, evangelize. There are people out there (including your own children, family members and friends) who are dying spiritually for lack of Holy Communion. Get to work, Jesus may be coming soon.
Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me. To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.” (Rev 3:20-22)
Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. (Jn 6:54)
Here’s the commercial:
Perhaps the "Meanest" and Most Shocking Thing Jesus Ever Said
The Gospel from today’s Mass (Luke 19:11-27) is known as the Parable of the Ten Gold Coins. It is similar to Matthew’s Parable of the Talents with certain significant differences and has an end so shocking that, when I read it at daily Mass some years ago, a young child said audibly to her mother: “Wow that’s mean!?!”
I’d like to take a look at it and ponder its shocking end.
As said, the parable is similar to the “Parable of the Talents” except that ten people receive a gold coin each. Despite this, we only hear the reports of three men as in the Matthean account, two who show profit and one who shows an angry and disdainful lack of profit.
But another significant difference is the weaving of another parable (Let’s call it the “Parable of the Rejected King”) into the story. Briefly stated, here are the lines of that parable, along with its shocking end:
A nobleman went off to a distant country to obtain the kingship for himself and then to return. His fellow citizens, however, despised his and sent a delegation after him to announce, “We do not want this man to be our king.’ But when he returned after obtaining the kingship…..[He said] “Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me.” (Luke 19:12,14, 27-28)
In analyzing a text like this I must say that I was disappointed at the silence of most commentaries. The shocking verse “slay them before me” goes largely unremarked.
The Fathers seem to say little (though perhaps you will correct me). I did find two references in the Catena Aurea. Augustine says of this verse: Whereby He describes the ungodliness of the Jews who refused to be converted to Him. And Theophilus adds Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.
Hence both Fathers take the verse at face value and even declare it to be historically fulfilled in the destruction of Jerusalem in 70 AD. Josephus indicates in his work that 1.2 million Jews were killed in that dreadful war.
Not to doubt any Father of the Church; I must say however, that the triumphal and vengeful tone of Jesus still puzzles. For if this verse does refer to the destruction of 70 AD, how do we account for Jesus’ tone here, who just verses later weeps over Jerusalem:
As Jesus approached Jerusalem and saw the city, he wept over it and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.” (Lk 19:41-44)
Certainly a variety of emotions can sweep even the God-man Jesus, but let me also suggest some other contextual and cultural considerations that frame Jesus’ startling and “mean” words: Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me.
1. Jesus is speaking in the prophetic tradition – Prophets spoke this way, using startling and often biting imagery and characterizations. Though many today have tried to tame and domesticate Jesus, the real Jesus spoke vividly in the prophetic tradition. He often used shocking and paradoxical images. He spoke bluntly, as prophets do, calling his hostile interlocutors hypocrites, vipers, children of the devil, whitewashed tombs, evil, foolish, blind guides, and the sons of those who murdered the prophets. He warns them that they will be sentenced to hell unless they repent, and lays them out for their inconsistency and hardness of heart. This is what prophets do, they speak in this manner.
So, in speaking “mean” like this, Jesus is firmly in the tradition of the prophets, who spoke in a similar manner. Thus, in understanding the words of Jesus we are considering (slay them in my presence) we cannot overlook the prophetic context. His words which seem to us angry and even vengeful are expected in the prophetic tradition from which he speaks, intentionally shocking. Their purpose is to provoke a response.
Prophets used hyperbole and shock to convey and frame their call to repentance. And, while we ought not simply dismiss Jesus’ words as exaggeration, we should not fail to see them in the traditional context of prophetic speach.
Hence they may not, in fact, portray an attitude of vengeance personally in Jesus’ heart but are to be understood as prophecy toward those who refuse to repent. They will die in their sins. And their refusal to reconcile with God and their neighbors (in this case the Romans) will indeed lead to a terrible war wherein they will be slain, dying horribly.
2. The Jewish culture and language often used hyperbole – Even beyond the prophetic tradition, the ancient Jews often used all or nothing language in their manner of speech. Although I am no Hebrew scholar, I have been taught that the Hebrew Language contains far fewer comparative words than English or other languages contain. Comparative words are words such as: more, less, greater, fewer, most, especially, and so forth. Hence, if an ancient Jew were asked if he liked Chocolate or Vanilla ice cream more, he would say something like: “I like Chocolate and hate vanilla.” By which he really means, I like Chocolate more.” Thus, we see that Jesus says elsewhere that we must love him and hate our parents, spouse and children (e.g. Lk 14:26). He does not mean that we should literally hate them. This is a Jewish way of saying that we must love him more, and the most.
This background explains the ancient Jewish tendency to speak in hyperbole (exaggeration) and to often couch things in all or nothing terms. It is not as though they did not comprehend nuances, they just did not speak in that manner, allowing the context to supply that “hate” does not mean literal hate etc.
This linguistic background helps explain how the more extremist elements of prophetic language take shape.
We ought to be careful however not to simply dismiss things as hyperbole. We in the modern West, who speak English, may love that our language has greater nuance. But sometimes we are so nuanced as to say little. At some point we must be either yes or no, with God or against him. In the end, even if purgatory intervene, there is only Heaven or Hell.
The ancient Jewish way of speaking in a rather all or nothing manner is not primitive per se and it has a refreshing and honest way of insisting that we decide for or against God, what is right, and what is just.
Thus, though Jesus words are harsh, part of the Hebraic way of speaking, they do call the question. For either we choose God and live, or we choose sin and die spiritually. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord (Roma 6:23)
3. Jesus is speaking to hardened sinners – The audience here is important as well. As Jesus draws near to Jerusalem he is going into hostile territory, and sinners and unbelievers he encounters are very rigid, and have hardened their hearts against him. Hence, Jesus’ words must be understood as strong medicine.
One can imagine a doctor saying to a stubborn patient, “If you do not change, you will die soon, and I’ll see you at your funeral.” While some may consider this a poor “bedside manner,” there are some patients for whom such language is necessary and appropriate.
Jesus is dealing with hardened sinners here and so he speaks bluntly. They are headed for death and hell and he tells them so.
Perhaps we who live in “dainty” times and who are so easily offended and of giving offense, could learn from such an approach. There are some who just need to hear from priests, parents, and others, “If you do not change you ways, I do not see how you can avoid being sentenced to hell.”
4. A final thought, a theory really, that some have advanced. According to this theory, Jesus is referring to an actual historical incident and using it to disabuse his listeners of their fond thoughts of a new King. After the death of Herod the Great, Archelaus, his son, went to Rome to receive the title of king. A group of Jews also appeared in Rome before Caesar Augustus and opposed the request of Archelaus. Although not given the title of king, Archelaus was made ruler over Judea and Samaria, and later had those Jews who opposed him killed.
Kings are often despots – Since many Jews thought the Messiah, when he came, would be a king, some where hoping that Jesus was going to Jerusalem to take up the role of an earthly King. According to this theory, since the people pined for a king, Jesus uses this fearsome parable and reminder that earthly Kings are usually despotic. Jesus is thus trying to disabuse them of the notion that he or anyone else should be their earthly King.
While this theory has a lot to recommend it, especially historical precedent, it seems unlikely that the Gospel text would use such an historically localized event to make such a narrow point. Jesus is not just speaking to the people of that time and place, he is also speaking to us. Hence, even if this explanation may have partial historical context, the meaning would also need to extend beyond one incident in the ancient past.
Well there you have it. I am interested in your thoughts as well. Since the commentaries I consulted seemed rather silent, perhaps you have read commentaries worth sharing. Likewise, perhaps you know of some other quotes of the Fathers I could not find.
Is Jesus mean here? No, but blunt and painfully clear? Yes. And frankly some of us need it. In these thin-skinned times we may bristle at such talk, but that’s our problem. Good refreshing honesty and a clear diagnosis are far more important than our precious feelings.
In this video James Earl Jones portrays Vernon Johns, an early Civil Rights activists. He shows well what real prophets are like.
And here’s Jesus in Prophetic Mode – No compromises