Author: Msgr. Charles Pope

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How Can a Demon, Driven Out, Return with Seven More?

The Gospel for Tuesday of the 22nd Week of the Year features Jesus casting out a demon, easily dispatching it. There is another parable, however, in which a cast-out demon returns with seven others. It is puzzling that the house (soul) being “swept and clean” brings further trouble. One would think that a house in such a state would be a good thing!

For reference, here is the parable:

When the unclean spirit has gone out of a man, he roams through waterless places in search of rest; and finding none, he says, “I will return to my house which I left.” And when he has come to it, he finds the place swept and clean. Then he goes and takes seven other spirits more evil than himself, and they enter in and dwell there; and the last state of that man becomes worse that the first (Lk 11:24-25).

As is often the case, recourse to both the subtleties of the Greek text and the context can help us.

In examining different Greek manuscripts, one finds that some of the texts describe the house using three adjectives while others use only two; some of the Greek manuscripts do not include the third word, which is translated as “empty.” Almost every English translation uses only two, lacking the adjective “empty.”

While I can read the Greek text of the New Testament with relative ease, I am not an expert in ancient Greek nor can I speak to the relative value of the differing Greek manuscripts. The translation as either “swept and clean” or “swept and ordered” is almost universal among English renderings of this text. (See an example here.)

I believe that the inclusion of the word “empty” is essential; without it something very important is lost. Let’s look at the description of the “house” (soul) to which the demon returns:

καὶ ἐλθὸν εὑρίσκει σχολάζοντα, σεσαρωμένον καὶ κεκοσμημένον.
Kai elthon heuriskei scholazonta, sesarōmenon kai kekosmēmenon.
And having come, it finds (it) empty, swept, and put in order (ornate).

The fact that the house (soul) is empty (scholazonta) is the chief problem. Empty things need filling. Sadly, if good things do not fill empty spaces, then evil things will. This seems to be at the heart of the Lord’s warning.

A second issue is the translation of the word “kekosmēmenon.” Does “ordered,” or “put in order” really capture what the word is trying to convey? Most of us hear the word “order” and think of either physical or moral order.

However, the Greek lexicon defines the root of kekosmēmenon, kosméō, as “to beautify, having the right arrangement (sequence) by ordering; to adorn, make compellingly attractive, very appealing (inviting, awesomely gorgeous).” Kosméō is also the root of the English word “cosmetics,” which are things that adorn or “order” the face.

Thus, the “order” described in this passage is one related to beauty. Hence, the translation “ornate” may better capture what is meant by this word than either “clean” or “orderly.” So, as we read this parable we should consider that the description of the house as “swept and clean” may lack the subtlety of the Greek words. While we should be wary of etymological fallacy, the original root meaning (kosméō = cosmetic = ornate, rather than merely “ordered”) ought not to be wholly forgotten.

With these in mind, let’s consider the richer possibility that the Lord describes the “house” (an image for the soul) in three ways:

Empty

This is the key description that some ancient manuscripts omit, yet it is the main problem. An empty house is a vulnerable house. An empty house, devoid of human presence, can no longer repel threats or repair damage. More significantly, from the standpoint of grace, an empty house, devoid of the presence of God, is a vacuum ready to be filled with demons and with every form of human sin, pride, and confusion.

Empty buildings are vulnerable, open to attack by termites, extreme weather, mold, and rodents. Just as an uncultivated field goes to weed, so an unattended house slides into decline and decay. So, too, goes the empty human soul, a soul devoid of the presence of God, of gratitude to Him, and of openness to His satisfying presence.

Yes, here is the spiritual lesson: let the Lord and the good things of the Kingdom of God fill every void, every empty space! Emptiness is too easily filled with evil things.

Consider a man who gives up alcohol for Lent. He does well by ending a lawful pleasure and making greater room for God, but what if God, or something of God, does not fill the space? Often something of the devil, or something of the flesh, will fill it. Perhaps the man will think, “I am approved because I, by my own power, have given this up.” Sadly, though, this thought shows that pride has filled the empty space rather than God. The man’s new state is worse than it was before he gave up the lawful pleasure!

Swept

It is good if a person has, by God’s grace, been able to sweep sin from his life, but praise be to the Lord, not to the man or woman! Otherwise, this is an open door for pride. Perhaps the sinner who succeeds in a Lenten observance will say, “Look what I have done! I am approved and am better than others who are less committed!” In this way, grace is snatched by Satan. The house (soul), swept and in good order, must also be filled with humble gratitude to God. Thus, the Lord warns of a house that is “swept” but empty of humility and gratitude.

Ornate

While some translate this as “ordered,” given the context, “ornate” would be a better rendering. We are warned to beware of vanity and also of esteeming beauty more than charity. The warning is for those who, though they appreciate beauty, become smug and disdainful of all others who do not share their aesthetic preferences.

A connoisseur of fine wine may scoff at people who enjoy wine sold in a box (“cow”), or White Zinfandel, or heaven forbid beer! In this way, an appreciation for the finer things (like wine) becomes pride and leads to the last state of the man being worse than the first.

The appreciation of beauty has its place, but if it cancels charity, the last state of the man is worse than the first.

One may appreciate the beauty of the Latin Mass, but if love for the aesthetic causes one to scorn a priest who forgets to bow at the Gloria Patri or who wears gothic vestments instead of the preferred Roman fiddlebacks, then the love of beauty (a good thing) destroys charity (a better thing).

Thus, there is here a warning to religiously observant (a good thing) people that we can allow our lives to be all swept and clean but empty; or worse, to be filled with scorn and pride.

Watch out! The devil can use even our piety to ensnare us in his seven-fold bondage. Do you engage in some active purifications? If so, you do well, but be sure that the space opened, all swept and ordered, is filled with God, with humility, and with gratitude. Otherwise, it will too easily be filled with seven ugly demons and sins: pride, greed, lust, anger, gluttony, envy, and sloth. These are the seven demon friends that accompany a once-cast-out demon.

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Labor Day Reflection: We Need One Another to Survive

Labor Day makes me mindful of our interconnectedness; we need one another in order to survive. Consider how we are each called to contribute as well as how we benefit from the labor of others:

Even that simple can of corn you pull from the grocery store shelf has thousands of people standing behind it: from those who stock the shelves to the truckers who transport the product to the store; from the regional warehouse workers to the rail operators who supply the warehouse; from the farmers and harvesters to the granary workers. Then there are others such as those who supply fertilizers that aid in growth and those who developed innumerable agricultural technologies over the years. People also labored to build the roads and rails over which the products travel. Others supply fuel for the trucks, combines, and locomotives. Coal miners work hard to supply the electricity needed all along the way. Still others in banking and business take risks and supply the funds to run agricultural, transportation, and food distribution businesses and networks. The list of people who have worked so that you and I can buy that can of corn at the store is almost endless.

Thanks be to God for human labor; we help each other to survive!

As today is Labor Day in the United States, it seems good to reflect on some teachings about human labor from the Catechism of the Catholic Church (CCC). In the list below, the text from the catechism is italicized while my comments appear in plain red text.

1. Human labor precedes Original Sin and hence is not an imposition due to sin but rather part of our original dignity.

God places [Man] in the garden. There he lives “to till it and keep it.” Work is not yet a burden, but rather the collaboration of man and woman with God in perfecting the visible creation (CCC #378).

Note that our dignity is that we are to work with God to perfect creation. Adam and Eve were told by God to fill the earth and subdue it (Gen 1:28). Radical environmentalism often presents a far more negative view of humanity’s interaction with the environment. While we have not always done well in treating the environment, it is wrong to think of the created world as better without humanity’s presence. Rather, it is our dignity to work with God in perfecting nature. Note also the description of work as not burdensome prior to the advent of sin. Man and woman did have work to do, but it was not experienced as a burden. Only after Original Sin did work come to be perceived in this way: Eve would bring forth her children in pain and Adam would only get his food by the “sweat of his brow” (Gen 3:16, 19).

2. Human work is a duty and prolongs the work of creation.

Human work proceeds directly from persons created in the image of God and called to prolong the work of creation by subduing the earth, both with and for one another. Hence work is a duty: “If anyone will not work, let him not eat” [2 Thess 3:10]. Work honors the Creator’s gifts and the talents received from him (CCC #2427).

See again the emphasis on our dignity as collaborators with God in the work of creation and in perfecting what God has begun! Not everyone can work in the same way. Age and handicap may limit a person’s ability to perform manual labor. Further, talents and state in life tend to focus one’s work in specific areas. All, however, are called to work in some way. Even the bedridden can pray and offer their suffering for the good of others.

3. Work can be sanctifying and redemptive.

[Work] can also be redemptive. By enduring the hardship of work in union with Jesus, the carpenter of Nazareth and the one crucified on Calvary, man collaborates in a certain fashion with the Son of God in his redemptive work. He shows himself to be a disciple of Christ by carrying the cross, daily, in the work he is called to accomplish. Work can be a means of sanctification and a way of animating earthly realities with the Spirit of Christ (CCC #2427).

In his mercy God has not forsaken sinful man. The punishments consequent upon sin, “pain in childbearing” and toil “in the sweat of your brow,” also embody remedies that limit the damaging effects of sin (CCC # 1609).

Sin has brought upon us many weaknesses and selfish tendencies. Work can serve as a remedy through which we are strengthened unto discipline, contribution to the common good, and cooperation with others in attaining good ends.

4. Work is an acceptable sacrifice to God.

[The] laity, dedicated as they are to Christ and anointed by the Holy Spirit, are marvelously called and prepared so that even richer fruits of the Spirit maybe produced in them. For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit—indeed even the hardships of life if patiently borne—all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most fittingly be offered to the Father along with the body of the Lord (CCC # 901).

5. To work is to participate in the common good.

Participation [in the common good] is achieved first of all by taking charge of the areas for which one assumes personal responsibility: by the care taken for the education of his family, by conscientious work, and so forth, man participates in the good of others and of society (CCC # 1914).

We work not only to benefit ourselves but also to contribute to the good of others and society in general. We do this first by caring for our own needs to the extent possible, thus not burdening others unnecessarily. We also contribute to the common good by supplying our talent and work in such a way as to contribute to the overall availability of goods and services in the community. We supply our human talent and the fruits of our labor to others, while at the same time purchasing the goods and services of others.

The key word seems to be “dignity.” Human work proceeds from our dignity as collaborators with God in perfecting and completing the work of creation. Everyone can work and should do so in the ways possible for him or her, not merely out of a sense of duty but also because it is the essence of dignity.

To return to our opening theme, here are some lyrics from the song “I Need You to Survive”:

I need you, you need me.
…
It is God’s will that every need be supplied.
You are important to me, I need you to survive.

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The Love of the Law and the Law of Love – A Homily for the 22nd Sunday of the Year

This Sunday’s readings teach a proper understanding of God’s Law and its relationship to our hearts. The readings go a long way toward addressing the false dichotomy that many set up between love and the Law, as though the two were opposed; they are not. If we love God, we want what He wants and love what He loves. The Law describes well what God wants and loves. Indeed, the Law is letting love have its way.

God is Love and His Law (no matter how averse we are to “rules”) is ultimately an expression of His love. In all the readings today, God asks—even commands—that we let love have its way. Let’s look at four teachings on the relationship of Law to God, who is love.

I. The PROTECTION of the Law – Note that the text from today’s first reading frames the Law and the obedient hearing of it in terms of a promise of God, seeing the Law as a doorway to the loving blessings and promises of God. The text says, Moses said to the people: “Now, Israel, hear the statutes and decrees which I am teaching you to observe, that you may live, and may enter in and take possession of the land which the LORD, the God of your fathers, is giving you.”

So, the Law comes with a promise. It is the basis of life and the doorway to the further blessings of the land. Many today see God’s Law as prison walls, as a limitation on our freedom to “do as we please.” The walls are not prison walls; they are defending ones.

Every ancient city had walls, not to imprison its citizens but to protect them from the enemy. Within the walls there was security and the promise of protection. Outside the walls lurked danger; there was no promise of safety there.

It is like this with God’s Laws. For those who keep them, they are a great source of protection; they also contain the promise of ultimate victory. Outside these protective walls there is every danger and there is no promise of victory.

In his famous book Orthodoxy, G.K. Chesterton wrote,

Catholic doctrine and discipline may be walls; but they are the walls of a playground …. We might fancy some children playing on the flat grassy top of some tall island in the sea. So long as there was a wall round the cliff’s edge they could fling themselves into every frantic game and make the place the noisiest of nurseries. But the walls were knocked down, leaving the naked peril of the precipice. They did not fall over; but when their friends returned to them they were all huddled in terror in the center of the island; and their song had ceased [1].

God didn’t give the Law to take away our fun, but that we might find life and happiness. The devil is a liar; he tells us that we’ll be happier if we sin, that God is limiting our freedom by hemming us in with His Law. Sin does not make us free. Jesus says, Truly, truly, I say to you, everyone who commits sin is a slave to sin (John 8:34). Indeed, how much suffering and pain would vanish if we all just kept the commandments? Most of our wounds are self-inflicted, by insisting on journeying outside the walls of God’s loving and protecting commandments.

Moses reminds us that our decision for or against the Law brings either blessing or curse:

See, I set before you today life and prosperity, death and destruction. For I command you today to love the LORD your God, to walk in his ways, and to keep his commands, decrees and laws; then you will live and increase, and the LORD your God will bless you in the land you are entering to possess. But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, I declare to you this day that you will certainly be destroyed. You will not live long in the land you are crossing the Jordan to enter and possess. This day I call heaven and earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life, and he will give you many years in the land he swore to give to your fathers, Abraham, Isaac and Jacob (Deut 30:15-20).

II. The PRECISION of the Law – Regarding the Law of God, Moses says, In your observance of the commandments of the LORD, your God, which I enjoin upon you, you shall not add to what I command you nor subtract from it.

We might liken Law to a set of directions to a destination. If you give me directions to get to your house, I am probably not going to get there if I only follow half of them. The compliance must be complete to bring me to the right place. Similarly, we are directed the follow the Law of God wholly. Scripture says,

  • Instruct me O Lord, in the way of your statutes, that I may exactly observe them (Ps 119:33).
  • I intend in my heart to fulfill your statutes always to the letter. I have no love for half-hearted men, my love is for your law (Ps 119:112-113).
  • For whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it (James 2:10).

Here we must see God as a healer who is exacting and precise not for His sake but for ours. Imagine a man with two broken legs who goes to the doctor. The doctor says, “We’re going to aim for 50% here. I’ll set one leg but leave the other one broken. Don’t worry about the broken leg; that’s why God gave you two!” We would surely hold such a doctor in contempt. God, who is our healer, points to full health, not partial or crippled health.

When Jesus says, You, therefore, must be perfect, as your heavenly Father is perfect (Matt 5:48), He is indicating the kind of healing He offers. St. Paul adds, [God who] began a good work in you will carry it on to completion until the day of Christ Jesus (Phil 1:6).

Thus, the precision of the Law is taught to indicate the healing power of God’s Law with grace.

III. The PRIORITY of the Law – In today’s gospel, Jesus rebukes the Scribes and Pharisees, saying, “[You] teach as doctrines human precepts. You disregard God’s commandment but cling to human tradition.”

Now, as then, many people set aside the priority of God’s Law in favor of human thinking. Politics has become a pernicious influence in this regard. Many Catholics of both parties are more passionate about their political views than about God’s teachings as revealed through Scripture and Church teaching. If there is a conflict between what God teaches and the political party’s view, guess which gives way and which gets unquestioning allegiance?

Be it questions of abortion, immigration, or same-sex “marriage,” all too easily Catholics will turn a deaf ear to what God teaches. They never rebuke their own political party when correction is needed, and even cheer as their political leaders champion positions contrary to God’s Law. Too many Catholics place political priorities, popularity, human traditions, and human agendas over God’s Law.

The Lord Jesus goes on to say, Well did Isaiah prophesy about you hypocrites, as it is written: This people honors me with their lips, but their hearts are far from me; in vain do they worship me. In Mark’s Gospel Jesus says, [You] make void the word of God through your tradition which you hand on. And many such things you do (Mk 7:13).

Be very careful. The pernicious effects of partisan political thinking, worldviews, and mere cultural preferences have caused too many Catholics to cease to be the leaven, the prophetic voice they are supposed to be in this world. All political parties, most worldviews, and many cultural trends need purification. A Catholic must be a Catholic before he is a Democrat, a Republican, or a Libertarian; before he is a fan of a celebrity; before he raves about the latest trends. None of these things typically stand blameless before God, and the unquestioning, unqualified, and silent allegiance from Catholics and other Christians toward such worldly things is a huge problem. We are too easily compromised and have often elevated human teachings and movements above God’s Law.

To all of this, the Lord gives rebuke and reminds us that His Law must the standard by which everything else is judged. A Christian should see everything by the light of God’s Law, exposing error and evil, approving goodness and truth wherever they are found. Nothing has priority over what God teaches.

In the end it is a question of what and whom we love more: God and His Law or this world and its ways of sin and compromise.

IV. The PLACE of the Law – The Lord goes on to indicate that our fundamental problem can be that the Law of God is not in our heart. He warns that the heart, as the locus of human decision and action, must be the place of His Law for us. The Lord says, Hear me, all of you, and understand. Nothing that enters one from outside can defile that person; but the things that come out from within are what defile. From within people, from their hearts, come evil thoughts, unchastity, theft, murder, adultery, greed, malice, deceit, licentiousness, envy, blasphemy, arrogance, folly. All these evils come from within and they defile.

Hence, we need to have God’s Law in our heart. It is not enough to have a cursory and intellectual awareness of His Law; it must drop the foot or so from our intellect to our heart.

What is the human heart? While there are ambiguities in the biblical text distinguishing mind and heart, this much is clear: the heart is the deepest part of the human person, the place where we are alone with our thoughts and deliberations. The heart is the place where we discern, ponder, and ultimately decide. The heart is “where we live.” It is in this deepest part of us that the Law of God must find a home.

Jesus makes it clear that it is from the heart of the individual that come the behaviors that determine our character and our destiny. It is here that the Law of God must find a home. It will only find a deep home in the heart through prayer and meditation; through the careful, persistent, and thoughtful reading of God’s revealed truth, coupled with gratitude and love of God.

It is no mistake that the summary of God’s Law is simply, “Love the Lord your God with all your heart and your neighbor as your very self.” It is only love that unlocks the door of our heart. In loving God, we begin to love what and whom He loves. To love God is to love His Law. Scripture says,

  • My soul is consumed with longing for your laws at all times (Ps 119:20).
  • Your statutes are my delight; they are my counselors (Ps 119:24 24).
  • The law from your mouth is more precious to me than thousands of pieces of silver and gold (Ps 119:72).
  • For I love your commands more than gold, however fine (Ps 119:127).
  • I open my mouth and sigh, longing for your commands (Ps 119:131).

Yes, in the end, the Law comes from love, the God of love, who is Love. Thus, it is love that unlocks the Law. It is love that makes us realize that the Law is a gift of God’s love. He gives us His law to protect us, to guide us, and to heal us. Therefore, He asks us to make His Law our wholehearted priority.

https://youtu.be/WRwu0IITh3M

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Humility and Our Hidden Faults, as Seen in a Commercial

The video below humorously illustrates a biblical principle about our hidden faults. Indeed, we all have sins and behaviors that are obvious to others but of which we are unaware. In addition, we have even deeper faults of which no one is aware except God Himself, who sees our innermost heart. Consider some of the following passages from Scripture:

  • By [your ordinances] your servant warned; in keeping them there is great reward. But who can discern his errors? From my hidden faults acquit me, O Lord. Keep your servant also from willful sins; may they not rule over me (Psalm 19:11-13).
  • You have set our iniquities before you, our secret sins in the light of your presence (Psalm 90:8).
  • For God will bring every deed into judgment, including every hidden thing, whether it is good or evil (Eccl 12:14).
  • Mind you, I have nothing on my conscience, but I do not stand thereby acquitted. It is the Lord who judges me. (1 Cor 4:4).
  • The sins of some men are conspicuous, going before them to judgment, but the sins of others appear only later (1 Tim 5:24).
  • Call no man happy before he dies, for by how he ends, a man is known (Sirach 11:28).

Although some of our sins are obvious to us and we should rightly work to correct them, lest we sin through pride we ought always to recall that we also have sins and faults that are hidden from us. Others may see them or perhaps they are only known to God.

At the end of the day we’re all going to need a lot of grace and mercy!

Enjoy this commercial that illustrates this well, and enjoy a little humor during this otherwise difficult time of Church introspection.

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Exorcism’s Ultimate Power Is the Word of God and the Prayer of the Church

St. Michael, Castel Sant’Angelo

The following essay is a companion essay to another post I wrote on deliverance: God is More Powerful than Satan.

When thinking of deliverance and exorcism there is a tendency to imagine that they involve wresting demons from their place through the menacing use of sacramentals (e.g., crosses, holy water, relics) and a battle of personalities between priest and demon. All of these are commonly and rightly used in both formal exorcism and many types of deliverance prayers.

However, the truest power of exorcism is as a ministry of the Word and a battle for the mind. At the heart of the formal Rite of Exorcism are the officially sanctioned prayers of the Church along with selected Scriptures. These remind the demons of the authority of God, shine the light of truth on what they have become in their fallen state, and underscore to them that they have already lost.

Consider one of the most common images of exorcism and the battle against Satan: St. Michael the Archangel. He holds a sword, ready to deliver the death blow as he stands over the fallen demon. Of course, St. Michael doesn’t wield a real sword. A sword cannot harm a spiritual being. Angels and demons are real persons, but as spiritual beings are not affected by physical attacks. The sword that St. Michael wields is the sword of the truth of God’s Word, of which Scripture says,

  • For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It is able to judge the thoughts and intentions of the heart. Nothing in all creation is hidden from God’s sight; everything is uncovered and exposed before the eyes of Him to whom we must give account … (Hebrews 4:12-13).
  • And from [the Lord’s] mouth proceeds a sharp sword with which to strike down the nations, and He will rule them with an iron scepter. He treads the winepress of the fury of the wrath of God, the Almighty (Rev 19:15).
  • But the beast was captured, and with him the false prophet who had performed signs on his behalf, by which he deceived those who had the mark of the beast and worshiped its image. Both of them were thrown alive into the fiery lake of burning sulfur. And the rest were killed with the sword that proceeded from the mouth of the One seated on the horse (Rev 19:20-21).
  • To the angel of the church in Pergamum write: These are the words of the One who holds the sharp, double-edged sword …. Some of you also hold to the teaching of the Nicolaitans. Therefore repent! Otherwise I will come to you shortly and wage war against them with the sword of My mouth Rev 2:2, 15-16).
  • Take the helmet of salvation and the sword of the Spirit, which is the word of God. (Eph 6:17).

The sword of St. Michael, the sword of truth, scatters lies and falsehood as light scatters darkness. The clash between angels and demons is a battle of thought, of truth versus falsehood. The ancient battle in which Lucifer fell like lightning from the sky (Lk 10:18) is often imagined as a war between angels and demons wielding swords and clubs, but it was a war of ideas: the Word of God’s truth against the lies of Lucifer. By the sword of the Spirit, which is the Word of God, St. Michael and the angels won.

It is ultimately the same in exorcism, deliverance, and every other battle we wage against evil in our life (e.g., temptation).

Consider Satan’s efforts to tempt Jesus in the desert. Jesus battled Satan thought for thought; He rejected every lie and temptation with the sword of the Spirit, the Word of God.

In the Rite of Exorcism, the words are to have prominence. Ideally, every exorcism has two priests, one of whom continuously reads the rite while the other uses sacramentals and briefly engages the demons to gain necessary information (e.g., names, how they entered, when they will leave) and tries to find weak points. While the use of sacramentals such as holy water, the touch of a stole, or relics torment the demons, most every exorcist agrees that the truest power of the rite are the approved words of the prayers. In fact, sometimes demons show exaggerated pain in response to lesser things so as to distract from the reading of the rite.

The words of the rite have the effect of shining the light of truth on demons and reminding them of their ultimate destiny. All of this is painful to the demons. Some of the following things, rooted in Scripture, are said to the demons:

  • The Lord has defeated the demons in numerous ways and given them the ultimate defeat that seals their fate at the cross. Jesus withstood Satan in the desert, overcame him in the garden, defeated him on the cross, and bore off his trophies in Sheol to the Kingdom of Heaven. They are also reminded of other embarrassing incidents such as when they begged to be driven into swine and ran in a panic over the bluff into the water. In effect, they are told that they have lost and are losers here, too.
  • The demons are told that the possessed person has turned to the Church for help, rejecting them and any legal claims they ever had; the possessed person is a redeemed son or daughter of God, made in His image, and is a temple of the Holy Spirit.
  • The demons are told of their future: a fiery Gehenna where the worm dies not, and the fire is never extinguished. Indeed, the longer they delay their departure the worse their punishment will be. They are commanded to tremble in fear before the Lord. They are reminded that their place is in solitude and their abode is in the nest of serpents; they are told to get down and crawl with them.
  • The demons are reminded of the power of the Lord Jesus and that they must ultimately confess that He is Lord and ruler over them. They are commanded to fear Him and admit their ultimate powerlessness before Him. They are asked, “Why, then, do you stand and resist, knowing as you must that Christ the Lord brings your plans to nothing?”
  • The demons are reminded that they were once glorious and beautiful angels but are now fallen and ugly. They are named in the rite as abominable creatures, profligate dragons, horrible monsters, scourges, seducers, full of lies and cunning, foes of virtue, persecutors of the innocent, begetters of death, robbers of life, corrupters of justice, the root of all evil and vice, seducers of men, betrayers of nations, instigators of envy, fonts of avarice, fomenters of discord, authors of pain and sorrow, accursed murderers, sources of lechery, instigators of sacrilege, models of vileness, promoters of heresies, and inventors of every obscenity.
  • Ultimately, the demons are commanded to depart, to flee and give way to God in the power of Jesus’ Name.

All these words and many more shine the light of truth on the demons and cause them pain. It is the Word, the prayer of the Church, that ultimately defeats the father of lies. Of him, Jesus said,

He was a murderer from the beginning, refusing to uphold the truth, because there is no truth in him. When he lies, he speaks his native language, because he is a liar and the father of lies (Jn 8:44).

This teaching on exorcism is an important lesson for all of us. The truest battleground for all of us is our mind; the battle is one of thoughts. We will either dwell in God’s truth and study His Word or be lost in Satan’s lies. We must learn to fight every temptation with the sword of God’s Word. We must test every thought we have to see if it conforms to God’s Word. We must decide either to believe in God or in Satan. The sword of God’s Word can drive out every temptation, fear, sorrow, and depression. The more we grow in God’s Word the less authority and influence Satan can have in our lives.

This is why exorcism sometimes takes time: it is ultimately a journey in faith and trust. It requires that the possessed take more and more seriously the truth that God is more powerful than Satan and then live out of that truth. If we let it in, light scatters darkness. If we accept it, truth defeats lies. Jesus is the Light and the Truth, and by these the Way to deliverance.

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He Will Come Like a Thief to Take Back What Is His

One of the more interesting and surprising images the Lord used for Himself was “thief.” There is an example of the reading for Wednesday of the 21st week of the year. I’ll comment more on this specific passage in a moment, but first here are some other texts in which He used this imagery:

  • But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch and would not have let his house be broken into. So you also must be ready, because the Son of Man will come at an hour when you do not expect him (Matt 24:33; Lk 12:39).
  • Remember, then, what you received and heard. Keep it, and repent. If you will not wake up, I will come like a thief, and you will not know at what hour I will come against you (Rev 3:3).
  • “Behold, I am coming like a thief! Blessed is the one who stays awake, keeping his garments on, that he may not go about naked and be seen exposed” (Rev 16:15).

St. Peter also used the image of a thief, but perhaps out of reverence for Christ he applied it more to the Day of Judgment.

  • But the day of the Lord will come like a thief, and then the heavens will pass away with a roar, and the heavenly bodies will be burned up and dissolved, and the earth and the works that are done on it will be exposed. (2 Peter 3:10).

In today’s first reading, which we will discuss in more detail, St. Paul used a similar image.

  • Now, brothers and sisters, about times and dates we do not need to write to you, for you know very well that the day of the Lord will come like a thief in the night. While people are saying, “Peace and safety,” destruction will come on them suddenly, as labor pains on a pregnant woman, and they will not escape. But you, brothers and sisters, are not in darkness so that this day should surprise you like a thief … let us be sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet. For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ (1 Thess 5:1-4; 8-9).

It is provocative and even shocking that Lord would compare Himself to a thief. Let’s consider some of the implications.

1. By this image the Lord turns the tables. Thievery suggests unjust possession. In this sense, the Lord is clearly not a thief; rather, He is using a simile. He says that He is like a thief, not that He is a thief. Indeed, how can the owner of all things unjustly possess what is already His?

The impact and indictment of the reference is on us, not on the Lord. That He would seem to any of us to be like a thief is indicative of our injustice, not His. Too easily we forget that the things we call our own are God’s and God’s alone. We are stewards, not owners. When the Lord comes to take what is rightfully His—and has always been His—we should be grateful to hand it back with interest (see the Parable of the Talents). To those who have forgotten that they are mere stewards, the Lord will seem to come to steal from them. They will see His coming as a threat because He will put an end to their schemes and worldly wealth.

Because they wrongly see these things as theirs, they will see Him as a thief—or worse, a robber. In the Parable of the Vineyard (Matthew 21:30ff) the Lord says that they will beat His prophets and even kill His Son. The injustice and crime are theirs. God cannot steal what He already owns. The vineyard was His and He rightly sought His portion of its proceeds. Murderously, they sought to withhold what they thought was theirs but in fact was not.

The Lord’s ways are justice and truth. God will take back all that is His. We will pay for what we have stolen through greed, injustice, selfishness, lust, and gluttony. To those who forget that He is the true owner of the vineyard, He may appear to be like a thief, but it is really we who are thieves. We will cry “Thief!” but the Lord will simply reply, “You are the man; it is you who have said it” (see 2 Sam 12:7; Matt 26:64).

2. By this image the Lord speaks to the hidden quality of His presence to some. In using the image of a thief (Κλέπτης (kleptes) in Greek) the Lord speaks of a stealthy, hidden presence. Thieves do their work in hiding or when we are unaware. A robber, on the other hand, confronts you, taking what he wants with violence while you can only watch helplessly.

The word thief here is indicative of the Lord’s hidden presence. The Lord is not a thief, but He seems like one to those who are forgetful of His presence. Don’t fool yourself into thinking that He is not in the house of your life; He sees and knows everything.

3. By this image the Lord puts to the lie the illusion of our own hiddenness. Thieves work in hiding. Many people who sin and misuse what the Lord owns often forget that nothing is hidden from God. Thus they meet the definition of a thief because they attempt to take or misuse secretly what is not theirs to begin with.

God may seem hidden and distant, but He is not. He sees everything, knows everything, and is reckoning everything. Every “hidden” deed of ours is written in the book. An ancient hymn says,

Lo the Book exactly worded
Wherein all has been recorded
Thence shall judgment be awarded.

When the Judge his seat attaineth
And each hidden deed arraigneth
Nothing unavenged remaineth (Dies Irae).

God is watching, and He is closer to you than you are to yourself.

4. By this image the Lord exhorts us to remember and to be ready. A break-in at my rectory motivated me and the staff to become more careful and vigilant, but why should the loss of passing goods cause us more concern than the certain arrival of the Lord, the true owner of all things? Although He may seem to come like a thief, He is not a thief. The real questions I should be asking myself are these: Am I a thief? Have I used what God owns in ways that are against His will or that displease Him? If so, He will come when I least expect it and take what I wrongfully think is mine. I may think Him a thief, but He is not. As true owner, He cannot unjustly possess what is already His.

We had better think about this now because the Lord is already in the house and His presence will be disclosed at any moment. Are you ready? Are you watching? Be vigilant. The Judge stands at the gate, but He has the key, not you.

Is He a thief? No. Are you a thief? Am I?

Epilogue: When Jesus was praying in the Garden of Gethsemane, Judas, who was a thief (see John 12:6), led a band of brigands to arrest Him. Stepping forward, Jesus turned the tables on them and said, “Have you come out as against a robber, with swords and clubs to capture me?” (Mk 14:48) Yes, He turned the tables on them and on the temple leaders who sponsored them. They saw Jesus as a usurper, as one who came to steal their priesthood and leadership. He was no thief, no robber. He was the great High Priest, the One who came to fulfill everything that they were supposed to be preaching. It was they who sought to kill Him and unjustly take the vineyard for themselves. To thieves, robbers, and murderers, Jesus was like a thief, but He was not. They were thieves—and even worse, robbers and murderers.

When Jesus says that He may be coming like a thief, be careful; the Lord will come to take back what is His.

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The Probability of You Existing at All Is Unbelievably Low

I was alerted to a fascinating article by Ali Binazir, who sets forth mathematically the probably that each of us exists. It turns out that when taking into account the astonishing number of possibilities of parents meeting, grandparents meeting before them, and so on going back generations, and then adding the vast number of sperm and ova in possible combinations over decades of the marital act in all those generations, the odds of me existing just as I do are about 1 in 102,685,000. That’s a number so huge it hurts to think about it.

To say that we are contingent beings is a vast understatement. To say that someone or something is contingent is to say that the existence of same is not inevitable but rather can only come about based on a number of previous things being true in a chain of being or causality. I would not exist if my parents had not existed and then met. Further, they would not have existed if their parents had not existed and met, and so on. Thus, my existence depends on a vast number of “meetings” going just right; if they hadn’t I would never have been born.

Consider some of the contingencies and requirements for your existence as set forth by Mr. Binazir. Some of the numbers are approximations, but generally they are on the conservative side. I am only publishing a small number of his musings, but you can read his full article here: What Are the Chances of You Being Born?.

The following analysis, paraphrased at some points, is taken directly from Mr. Binazir’s article:

The probability of father meeting mother is 1 in 20,000. The chances of them talking to one another is 1 in 10. The chances of that turning into another meeting is about 1 in 10. The chances of that turning into a long-term relationship is about 1 in 10. The chances of that lasting long enough to result in offspring is 1 in 2.

  • So, the combined probability is already only about 1 in 40 million.

Now let’s get down to some of the biological details: each sperm and each egg is genetically unique because of the process of meiosis; you are the result of the fusion of one particular egg with one particular sperm. A fertile woman has about 100,000 viable eggs while a man will produce about 12 trillion sperm over the course of his reproductive lifetime.

  • Let’s say a third of those (4 trillion or 4 x 1012) are relevant to our calculation, since the sperm created after your mother hits menopause don’t count. So, the probability of that one sperm with half your name on it fertilizing that one egg with the other half of your name on it is 1 in (100,000) (4 x 1012) = 1 in 4 x 1017, or 1 in 400 quadrillion.

However, your existence presupposes another supremely unlikely chain of events. Namely, that every one of your ancestors lived to reproductive age, going back about 150,000 generations to the origin of man.

  • So, the chance of your particular chain of ancestors having remained unbroken for all that time would be 1 in 2150,000, which is about 1 in 1045,000.

Remember the sperm-meeting-egg argument for the creation of you, since each gamete is unique? The right sperm also had to meet the right egg to create your grandparents; otherwise they’d be different people and so would their children, who would then have had children who were similar to you but not quite you. This is also true of your grandparents’ parents, and their parents, and so on back to the beginning of human time. That means that in every step of your lineage, the exact the right sperm had to fertilize the exact right egg such that you would ultimately be created.

  • To account for all 150,000 generations, we raise 400 quadrillion to the 150,000th power yielding 102,640,000. The probability is thus about 1 in 102,640,000.

To complete the analysis: (102,640,000) (1045,000) (40,000,000) = 4 x 102,685,007 ≈ 102,685,000.

Thus, the probability of your existing at all is about 1 in 102,685,000.

You may quibble with some of the Binazir’s assumptions above. I would certainly add in (sadly) that there is the possibility of abortion or miscarriage, but even a simple analysis yields an astonishingly small probability.

One of my brothers made his own calculation regarding one of Binazir’s assumptions and came up with a figure that would make the probability of existence even smaller:

My numbers are more simplistic, but assuming 100,000 eggs/woman & 12 trillion sperm/man creates 1.2 x 10^18 combinations for every man/woman pairing (i.e., significantly more combinations than the 400 trillion or 4 x 10^14 mentioned in the article). If you assume there are 3 billion women and 3 billion men alive today, that means 3 x 10^14 eggs and 3.6 x 10^22 sperm are currently on the planet, for a total of 1.1 x 10^37 possible pairings. If you assume the current population is 1% of the history of humanity, the total number of combinations increases to 1.1 x 10^39.

Not only are you and I contingent, we are highly improbable! Yet here we are. Mirabile visu (Wondrous to behold)!

Theologically, of course, we are no accident; we do not exist by happenstance. God has always known us, intended us, loved us, and planned for us. Scripture says,

  • Before I formed you in the womb I knew you (Jer 1:5).
  • Come, you who are blessed by my Father; take your inheritance, in the kingdom prepared for you since the creation of the world (Matt 25:34).
  • For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well. My frame was not hidden from you when I was made in the secret place. Your eyes saw my unformed body. All the days ordained for me were written in your book before one of them came to be (Psalm 139:13-16).

Yes, you’re here all right, and math can barely account for your existence, so tiny are the odds; but God has overseen every detail and knew you long before you were born. In fact, He has been preparing a place for each of us in the kingdom, from before the creation of the world. Not only has He always known us; he has known everything each of us would do, for every one of our days has been written in His book before one of them ever came to be.

The great mystery of our existence stretches back in time into the very heart and mind of God who has always known and loved us, has prepared for us and made a way for us. You are wonderfully and fearfully made, and God has done a marvelous thing. You’re not just one in a million, you’re one in a 102,685,000.

This video makes a moving point, but it attributes our existence to luck. You are not here by luck; you are here by the grace and will of God.

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St. Augustine on Suffering as a Medicine

The feast of St. Augustine this Tuesday provides us yet another opportunity to learn from him. We can ponder his teaching on suffering and its role in preserving us from something far worse.

When asked, most people identify their most serious problems as those related to their physical health or their finances; family and career are also often mentioned.

Frankly, our biggest problem is pride and all the sins that flow from it. Nothing is more serious than our sins, which can destroy us forever. Worldly problems are temporary. They can make life unpleasant or at worst kill us, but then we get to go home and meet God if we are faithful.

Therefore, to God, our most serious problem is our sin. This is well-illustrated in the Gospels, when a paralyzed man was presented to Jesus: Jesus looked at him and said, “Your sins are forgiven.” Yes, Jesus looked at a paralyzed man and saw his sin as his most serious problem and the one to be dealt with first.

We don’t think like this even when taught that we should.

Because pride and the sins that flow from it are so serious, we do well to ponder how God permits suffering in our life so as to keep us from becoming too prideful. To God, it is better that we suffer some here, learn humility, and be saved, than to remain prideful and go to Hell.

I have received gifts and blessings, but if it weren’t for some suffering and humiliation in my life, I’d be so proud I’d go right to Hell. There’s just something about suffering that can keep us humble and continually calling on God.

St. Augustine reflects on this in what is considered his greatest work, The City of God. It was occasioned by the decline of the Roman Empire and the sacking of the city of Rome by the Barbarians under Alaric in 410 A.D. Augustine wrote the work to ponder how a once-mighty empire had fallen into such decay.

There were of course many sufferings inflicted on the citizens of Rome by the Barbarians. “Sackings” are not pleasant. Some people were killed, many women were raped, grave damage was inflicted on the city, and much personal property was damaged and/or taken.

In chapter 28 of Book 1 of the City of God, Augustine ponders why God would have allowed such suffering, especially to the Christians of that city, and in particular to the Christian women of virtue who were raped.

At times, his reflections seem almost unsympathetic, but in effect St. Augustine points to humiliation and suffering as a strong but necessary medicine for pride, which is far worse than any of the ills suffered to remedy it.

St. Augustine begins by disclaiming any ability to offer a complete explanation for suffering:

If you ask me why they [the Barbarians] were allowed the liberty of committing these sins, the answer is that the providence of the Creator and Ruler of the world transcends human reckoning, and that “incomprehensible are his judgments … unsearchable his ways.

Augustine then adds (somewhat boldly) to those in Rome who suffered,

Nevertheless, carefully scrutinize your own souls and see whether you were not unduly puffed up about your virtue.

He then ponders,

They [those who suffered] may possibly have in them some latent weakness which could have swollen to overwhelming pride had they escaped this humiliation…. So violence snatched something away from them lest prosperity should endanger them.

He goes on to conclude,

But they learned humility …. And were delivered from a pride that had already overtaken them … a pride that threatened them.

What of us who have suffered? We ought not to exclude the possibility, even the likelihood, that such suffering is permitted by God in order to humble us and keep us from the far worse of pride.

We must also conclude that when God allows suffering for this purpose He also gives grace to help us avoid extreme anger or despair. St. Augustine concludes his reflection in this way:

God would never have permitted these evils if they could destroy in his saints that purity of soul which he had bestowed on them and delights to see in them.

Reflections such as these do not generally please modern ears. We do not usually like the notion that God permits suffering for some greater good. Too easily we call Him unfair and harsh for doing such a thing. We prefer to think of Him as a doting grandfather rather than the disciplining Father described in Hebrews 12:4ff.

Our dismissal of suffering as a medicine is largely because we fail to see just how serious a sin pride is. We are dismissive of the tremendous toll that sin takes on us and the extreme danger that it causes in our hearts. Hence, we reject any medicine at all, let alone any strong one. However, God will not spare us merely to please us if in so doing He would lose us.

Suffering is complex and mysterious. That God permits it cannot be explained easily, but as St. Augustine makes clear, we ought not to overlook its salutary effect through the humility it engenders.

That, in and of itself, is a very good thing; for pride is our worst enemy.

This song, translated from the Latin, says,

Sadness and anxiety
have overtaken my inmost being.
My heart is made sorrowful in mourning,
my eyes are become dim.
Woe is me, for I have sinned.

But you, Lord,
who does not forsake
those who hope in you,
comfort and help me
for your holy name’s sake,
and have mercy on me.