We tend to think that happiness is the result of the right circumstances or external factors. If I just have a little more money, or live in this place or that, or arrange the right sort of pleasures, or be with just the right people, then I will be happy.
Of course, this doesn’t really work; it’s a little lie we tell ourselves to excuse our greed and excessiveness. It’s also at the heart of most marketing and sales pitches.
Deep down we know better. We know that happiness is an “inside job.” We know people who have much yet are unhappy; we know others who have little and are nonetheless happy.
It is often the same with what irritates and vexes us. An insight from the desert fathers reminds us of our own role in becoming irritated by others. It is paraphrased by Augustine Wetta in his book Humility Rules:
If you are upset when someone insults you, don’t put the blame on him. You were a pile of dry leaves; he was just the breeze that blew you over (From Abba Dorotheos of Gaza).
Yes, much of the pain from insult, misunderstanding, and irritation originates from within, not from without. If someone can “push my buttons,” I should consider why I have buttons out there for others to push? That is my part of the problem.
While it is true that others should not insult me, it is also true that many of us are too easily offended. In these times of strident opinions and identity politics we have become thin-skinned; we often lack the humility to have a sense of humor about ourselves. Like dry leaves we are easily “blown away” by the merest look or remark.
We do well to look within for deepest causes of our anger and hurt. The winds of insult and injustice will surely blow; we can do our part by endeavoring to be more substantial than a pile of dry leaves.
Let’s ponder a significant yet often overlooked text from Hebrews, which describes our most basic and primal fear. Our inordinate fear of what people think of us is rooted in an even deeper fear, one which is at the very core of our being. The Hebrews text both names it and describes it as being the source of our bondage. In order to unlock the secret of the text, I want to suggest to you an interpretation that will allow its powerful diagnosis to have a wider and deeper effect.
Consider, then, this text from Hebrews:
Since the children have flesh and blood, [Jesus] too shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil— and free those who all their lives were held in slavery by their fear of death (Heb 2:14-15).
Now this passage is clear enough that the origin of our bondage to sin is the devil. But it also teaches that the devil’s hold on us is the fear of death. This is what he exploits in order to keep us in bondage.
When I explore this teaching with people I find that it is difficult for many to understand it at first. For many, especially the young, death is almost a theoretical concept. It is not something that they fear on a conscious level. This is especially so today, when medicine has so successfully pushed back the boundaries. Every now and then something may shake us out of our complacency (perhaps a brush with death), but as a general rule the fear of death is not something that dominates our thoughts. So then what is meant by the fear of death and how does it hold us in bondage?
Well, what if we were to replace the word “death” with “diminishment”? To be sure, this is an adaption of the text (the Greek text (φόβῳ θανάτου – phobo thanatou) is accurately translated as “fear of death”). But it can help us to see what the text is getting at in a wider sense. It doesn’t take long to realize that each diminishment we experience is a kind of “little death.” Diminishments make us feel smaller, less powerful, less glorious.
What are some examples of diminishments we might experience? On one level, a diminishment is anything that makes us feel less adequate than others. Maybe we think others are smarter or more popular. Perhaps we do not feel attractive enough; we’re too tall, too short, too fat, or too thin. Maybe we resent the fact that others are richer or more powerful. Perhaps we wish we were younger, stronger, and more energetic. Maybe we wish we were older, wiser, and more settled. Perhaps we feel diminished because we think others have a better marriage, a nicer home, or better children. Maybe we compare ourselves to a sibling who has done better financially or socially than we have.
Can see how the fear of diminishment (the fear that we don’t compare well to others) sets up a thousand sins? It plugs right into envy and jealousy. Pride comes along for the ride, too, because we seek to compensate for our fear of inadequacy by finding people to whom we feel superior. We thus indulge our pride or seek to build up our ego in unhealthy ways. Perhaps we run to the cosmetic surgeon or torture ourselves with unhealthy diets. Perhaps we ignore our own gifts and try to be someone we really aren’t. Perhaps we spend money we don’t have trying to impress others so that we feel less inadequate.
And think of the countless sins we commit trying to be popular and to fit in. Young people (and older ones, too) give in to peer pressure and sometimes do terrible things. Young people will join gangs, use drugs, skip school, have sex before marriage, pierce and tattoo their bodies, use foul language, etc. Adults also have many of these things on their list. All of these things are done in a quest to be popular and to fit in. This desire to fit in is all about not wanting to feel diminished. And diminishment is about the fear of death, because every experience of diminishment is like a small death.
Advertisers also know how to exploit the fear of death/diminishment in marketing their products. I remember studying this topic in business school at George Mason University. The logic goes something like this: You’re not pretty enough, happy enough, adequate enough, or comfortable enough; you don’t look young enough; you have some chronic illness (depression, asthma, diabetes)—but just buy our product and you will be; you won’t be so pathetic, incomplete, and, basically, diminished. If you drink this beer you’ll be happy, have good times, and friends will surround you. If you use this toothpaste, soap, or cosmetic product, you’ll be surrounded by beautiful people and sex will be more available to you. If you drive this car people will turn their heads and be impressed with you. The message is that you don’t measure up now (you’re diminished) but our product will get you there! Just buy it and you’ll be happier, healthier, and more alive.
Perhaps you can see how all this appeals to greed, pride, materialism, worldliness, and puts forth the lie that these things will actually solve our problems (they will not). In fact, appeals like this actually increase our fear of diminishment and death because they feed the notion that we have to measure up to all these false and/or unrealistic standards.
It is my hope that you can see how very deep this drive is and how it enslaves us in countless ways.
This demon (fear of death, of diminishment) has to be named. Once named and brought to the light, we must learn its moves and begin to rebuke it in the name of Jesus. As we start to recognize the thought patterns emerging from this most primal of fears, we can gradually, by God’s grace, replace this distorted thinking with proper, sober, and humble thinking—thinking rooted in God’s love for us and the availability of His grace and mercy.
The text from Hebrews above is very clear to say that this deep and highly negative drive is an essential way in which Satan keeps us in bondage. The same text says that Jesus Christ died to save us and free us from this bondage. Allow the Lord to give you a penetrating and sober vision of this deep drive, this deep fear of diminishment and death. Allow the light of God’s grace and His Word to both expose and heal this deepest of wounds.
This video pokes fun at our fad-centered culture, which is always trying to make us feel inadequate.
The first reading from last Sunday’s Mass features an excerpt from St. Peter’s first sermon. The contents of the sermon are very similar to others recorded in the Acts of the Apostles by Saints Paul and Stephen. What is interesting is that these ancient sermons break almost every rule (written and unwritten) of modern preaching! Consider the clip from yesterday and not the areas highlighted in red:
Peter said to the people: “The God of Abraham, the God of Isaac, and the God of Jacob,
the God of our fathers, has glorified his servant Jesus, whom you handed over and denied in Pilate’s presence when he had decided to release him. You denied the Holy and Righteous One and you asked that a murderer be released to you. The author of life you put to death, but God raised him from the dead; of this we are witnesses.
Now I know, brothers,
that you acted out of ignorance, just as your leaders did; but God has thus brought to fulfillment
what he had announced beforehand
through the mouth of all the prophets,
that his Christ would suffer. Repent, therefore, and be converted, that your sins may be wiped away.” (Acts 3:13-19)
Apparently, St. Peter never got the memo that no invective is ever to be used, that it is a bad idea to use “you” instead of “we” and “us,” that suggesting people are ignorant or even acting in ignorance is insensitive and demeaning, that instead of telling people to repent of their sins and be converted they should be affirmed and welcomed. Peter accuses them of unjustly handing over one who was holy and righteous and preferring a murderer to Him. They were too dull or ignorant to accept rather than deny the Lord’s testimony; they put to death the very author of life.
St. Stephen does something similar:
You stiff-necked people with uncircumcised hearts and ears! You always resist the Holy Spirit, just as your fathers did. Which of the prophets did your fathers fail to persecute? They even killed those who foretold the coming of the Righteous One. And now you are His betrayers and murderers— you who have received the Law ordained by angels yet have not kept it (Acts 7:51-53).
Jesus spared His listeners little when describing their sinful drives:
The Jewish people gathered in the Temple area said to Jesus, “We are not illegitimate children,” they declared. “Our only Father is God Himself.” Jesus said to them, “If God were your Father, you would love Me, for I have come here from God. I have not come on My own, but He sent Me. … You belong to your father, the devil, and you want to carry out his desires. He was a murderer from the beginning, refusing to uphold the truth …. The One who glorifies Me is My Father, of whom you say, ‘He is our God.’ You do not know Him, but I know Him. If I said I did not know Him, I would be a liar like you. But I do know Him, and I keep His word” (John 8:40ff).
Yikes! Such fire-breathing preachers would never pass modern preaching class let alone be ordained in a modern seminary setting. Yet Peter’s sermon drew 3,000 converts and Stephen, though stoned for what he said, snared (or at least prepared) a pretty important convert: Saul of Tarsus. Jesus of course has had billions of converts!
There is an old preacher’s joke that says, “Peter preached one sermon and got 3,000 converts. I have preached 3,000 sermons and have not gotten one convert.” These ancient sermons and evangelizing tactics might not be in line modern notions, but they produced abundant fruit.
To be sure, cultural norms should not be wholly ignored. We live in times where “sensitivity” is insisted upon. Although I would argue that we have become far too thin-skinned, simply defying the current cultural norms may not be a great strategy in the short term.
In the long run, good preaching should mold culture and cultural expectations. We who would preach should have a role in reintroducing the biblical concepts that are often lost today. We need to reacquaint people with truths and realities. We must bring back words that have been lost: death, judgment, Hell, sin (venial and mortal), repentance, conversion, accountability, and consequences. We must move from mere abstractions and generalities and speak clearly to the moral issues of our day: abortion, physician-assisted suicide, fornication, adultery, homosexual acts, pornography, greed, unforgiveness, envy, deceit, and malice.
In my own experience, people are at first surprised—even shocked—to hear of these things again after a long absence, but they adjust quickly. Many are even glad to hear clarity from the pulpit again. Speaking to sin is the bad news that points to the good news and renders it even better. If we don’t know the bad news, the good news is no news.
The kerygma (preaching content and style) of the early Church is often overanalyzed. Its basic message is quite simple:
“You’ve got it bad and that ain’t good, but there’s a doctor in the house and His name is Jesus. He is the longed-for Messiah and Lord. If you will admit your need and invite Him into your life through faith and the sacraments, He will go to work and save you from the mess you are and the mess you have made!”
The earliest sermons honestly, even colorfully, laid out our miserable state. Even we who like to think we’re “good people” do some foolish and sinful things. We can be obtuse; we can have the wrong priorities. We can be just plain mean at the drop of a hat. We do have it bad, and deep down we know this and that it “ain’t good.” In that state, the mercy of the Lord can seem glorious and the medicine of word and sacrament can be precious.
Yes, the ancient sermons break all the modern rules. Perhaps you notice, though, that they were at the helm of a growing Church, and in contrast, we are suffering steady erosion. Despite our claims to be relevant, sensitive, and welcoming, we fail to connect with people and keep them. Many do not find our message compelling, relevant, or helpful. Maybe the ancients knew something that we have forgotten: “If you don’t know the bad news, the good news is no news.”
One of the strong traditions of Scripture is of the great reversal that will one day come for many. I have often been sobered by it when I consider how blessed I have been in this life. I have also been consoled by it when I struggle to understand why some people in this world seem to suffer so much more that I do, or others do.
Life seems a very uneven proposition if we only look at this side of the equation. Only God sees the whole picture, but to some extent, he has revealed that those who have suffered much in this life will be more than rewarded in the life to come and that there will be a great reversal.
The theme of the great reversal is most fully developed in the New Testament where the understanding of the life to come is also most developed. Consider the following texts:
But many who are first will be last, and the last will be first (Matt 19:30, Mark 10:31).
He has cast down the mighty from their thrones but lifted up the lowly. The hungry he has filled with good things; but the rich he has sent away empty (Lk 1:52-53).
Abraham replied [to the rich man], “My child, remember that you received what was good during your lifetime while Lazarus likewise received what was bad; but now he is comforted here, whereas you are tormented …” (Luke 16:25).
Blessed are you who are now hungry, for you will be satisfied. Blessed are you who are now weeping, for you will laugh. Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man. Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way. But woe to you who are rich, for you have received your consolation. But woe to you who are filled now, for you will be hungry. Woe to you who laugh now, for you will grieve and weep. Woe to you when all speak well of you, for their ancestors treated the false prophets in this way (Luke 6:21-26).
Much will be required of the person entrusted with much, and still more will be demanded of the person entrusted with more (Luke 12:48).
I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us (Rom 8:18).
For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison, as we look not to what is seen but to what is unseen; for what is seen is transitory, but what is unseen is eternal (2 Cor 4:17-18).
There are other examples, and I invite you to add to this list. But, for now, let these suffice. As I have said, I am both challenged and consoled by these texts.
I am consoled because I have suffered and experienced setbacks in this life, as I’m sure have you. But the Lord promises that if these are endured with faith, they ultimately lead to profit, not loss. And while much of this benefit may wait until Heaven, sufferings endured with faith are like treasure stored up in Heaven. First the cross, but then the crown. Hallelujah!
I am also consoled on behalf of others. I know many people who have suffered far more than seems fair. They have experienced loss after loss: lost health, lost jobs, lost homes, lost family members. My humanity recoils at this and I often cry to God on the behalf of these people who seem to suffer so much more than others. Why, O Lord?
But I am also challenged. I am certainly among those who are first. What does this say for me in the great reversal that is coming upon this world? My health is good; I enjoy bountiful blessings. I am more blessed that I deserve. I live in the richest and most powerful country in the world. My needs are largely provided for. I am here in my temperature-controlled room with plenty of time to write and to ponder things. I live far above mere subsistence level. I am surely among the first, the rich. Even the poorest in this country are blessed compared to many in other parts of the world.
Where shall I be when the first trumpet sounds, when the great reversal sets in?
Not everything is as it appears. We crave wealth, power, and access, considering those to be blessings. We want to be first. But God warns that it may well be a curse:
Those who want to be rich are falling into temptation and into a trap and into many foolish and harmful desires, which plunge them into ruin and destruction. For the love of money is the root of all evils, and some people in their desire for it have strayed from the faith and have pierced themselves with many pains (1 Tim 6:9-10).
Even though we are familiar with texts like this we still want to be rich, on top, first. We are very obtuse!
And so I am challenged. I am not, however, defeated or fatalistic. God has not utterly forsaken those who are first. He has left us a way. He has given us instruction on how to avoid the “curse” of our wealth and good fortune: use our position as “first” in order to bless others; place our many gifts at the service of the human family. A few texts come to mind:
I tell you, make friends for yourselves with deceitful wealth, so that when it fails, they [likely the poor whom we befriended] will welcome you into eternal dwellings (Luke 16:9).
Tell the rich in the present age not to be proud and not to rely on so uncertain a thing as wealth but rather on God, who richly provides us with all things for our enjoyment. Tell them to do good, to be rich in good works, to be generous, ready to share, thus accumulating as treasure a good foundation for the future, so as to win the life that is true life (1 Tim 6:17-19).
And so it is that the Lord instructs those who are cursed to be first to store up our true treasure in Heaven (Matt 6:19). Of course we do not store up our treasure in Heaven by sending it up in a balloon or rocket! Rather, we store it up by generously dispensing it to the poor and needy. We may do this through a simple gift. Perhaps we provide jobs and economic opportunity for others. Maybe we share our knowledge, talents, or time. In doing such things, perhaps our curse of being among the first will be overcome.
The great reversal is coming! Where will I be when the first trumpet sounds?
This Chant of the Funeral Mass refers to the great reversal but prays that the deceased will be found with Lazarus, who once was poor. The text says, In paradisum deducant te Angeli; in tuo adventu suscipiant te martyres, et perducant te in civitatem sanctam Ierusalem. Chorus angelorum te suscipiat, et cum Lazaro quondam paupere æternam habeas requiem. (May the angels lead you to paradise and at your coming may the martyrs receive you and may they lead you into the Holy City Jerusalem. May a choir of Angels receive you and with Lazarus who once was poor, may you have eternal rest.)
This Sunday’s Gospel speaks to the necessity of becoming witnesses of Jesus’ resurrection Jesus. It begins with the necessary foundation of the Church’s proclamation: The Lord has risen indeed, and he has appeared to Simon! (Luke 24:34) This solemn declaration forms the doctrinal certitude of the resurrection. On this foundation of the truth, the personal witness of every Catholic must be built. In this gospel we see how the Lord confirms His resurrection through the teaching authority of the Church, confirms the apostles in its truth, clarifies their faith, and then commissions them to be witnesses. Let’s see how the Lord does this.
I. The Certainty of the Resurrection– And [the disciples from Emmaus] rose that same hour and returned to Jerusalem. And they found the eleven and those who were with them gathered together, saying, “The Lord has risen indeed, and he has appeared to Simon!” Then they told what had happened on the road, and how he was known to them in the breaking of the bread.
In the early hours of the first Easter Sunday, the news began to circulate that Jesus was alive and had been seen. These reports were at first disbelieved or at least doubted by the apostles. They dismissed reports from both women and men. Several women, including Mary Magdalene, had seen Jesus alive. St. John had seen the empty tomb and had “believed.” And though Luke does not mention it here, Mark records that when the disciples returning from Emmaus first sent word they had seen Jesus, they too were at first disbelieved (Mk 16:13).
As we pick up the story that evening, there is a sudden change, a declaration by the apostles that the Lord has truly risen!
What causes this change? After the early evening report from the disciples returning from Emmaus, Peter slipped away, perhaps for a walk. According to both Paul (1 Cor 15:5) and Luke (Lk 24:34), the risen Lord then appeared to Peter privately, prior to making Himself known to any of the other apostles. Peter reports Jesus’ appearance to the others and it is at this point that the resurrection moves from being doubted to being the official declaration of the community, the Church. The official declaration is worded as follows: The Lord has truly risen, and he has appeared to Simon!” (Luke 24:34)
Did the women’s and the laymen’s declarations mean nothing? Of course not. Indeed, the Lord later upbraids the apostles for being so reluctant to accept the testimony of the others (Mk 16:14). He calls them “hard of heart” for this reluctance, especially given that He had said He would rise on the third day. Even to this day the Lord often presents apparitions of Mary, the saints, or Himself to the faithful. The clergy must carefully discern such actions, not quickly believing or disbelieving them. However, no apparition or devotion (e.g., the Divine Mercy Chaplet) can become official teaching of the Universal Church until the Church, in union with Peter’s successor, rules it worthy of belief.
This is even more the case with a dogma like the resurrection. It becomes an official teaching when proclaimed so by Peter and his successors. Pope Benedict, writing as Joseph Ratzinger, sees an ecclesiological dimension to Peter’s special role in causing the resurrection to go from being merely attested to being “true indeed.”
… This indication of names [Cephas and then the Twelve], … reveals the very foundation of the Church’s faith. On the one hand “the Twelve” remain the actual foundation stone of the Church, the permanent point of reference. On the other hand, the special task given to Peter is underlined here. … Peter’s special witnessing role is confirmation of his commission to be the rock on which the Church is built. … So, the resurrection account flows naturally into ecclesiology. … and it shapes the nascent Church [Jesus of Nazareth Vol 2., pp. 259-260].
So, the resurrection is now officially declared by the Church; it is certain and true. Faith is a way of knowing. Our faith in the Church as stated in the Creed (I believe in one, holy, catholic, and apostolic Church) leads us to the certain knowledge of the resurrection by the Church’s dogmatic declaration: The Lord has truly risen, and he has appeared to Simon!” (Luke 24:34)
However, even though the faith is a communal and official declaration of the Church through the College of Apostles with Peter as its head, it cannot remain simply this. Faith must reach every member on a personal level. It is not enough for us to say, “Peter says …,” or “The Church says …,” or “Scripture says …,” or “My mother says …” We must also be able to add our own voice to the witness of the Church. We must be able to say, “Jesus is risen; it is true! What the Church has always taught, I, too, have experienced. All her teachings and doctrines, all that the Lord has taught and revealed is true because in the laboratory of my own life I have tested them and found them to be true!”
Thus, we must stay with these disciples in their journey to experience the proclamation of the Church: “The Lord has truly risen, and he has appeared to Simon!”
II. The Contact with the Resurrection – While they were still speaking about this, he stood in their midst and said to them, “Peace be with you.” But they were startled and terrified and thought that they were seeing a ghost.
The truth, if we will lay hold of it, is consoling and freeing. Jesus, in the truth of His resurrected glory, stands before them and says, “Shalom,” peace. While the truth does liberate and bring peace, a journey is usually necessary to realize and accept this. Before we can receive the gift of truth, we must often accept the conflict that it introduces into our life.
As we all know, the truth can startle and even upset; it can break conventions and challenge what we know and think. The apostles are at first startled. It is one thing to hear and accept that the Lord is risen, that He has appeared to Peter, but it is another thing to be personally confronted with the truth.
It is one thing for them to believe with the Church and say, “The Lord is truly risen, and he has appeared to Simon!” But it is another for them to personally experience this. It breaks through everything they have ever known. Their belief is no longer abstract; it is no longer merely communal. Now they are personally in contact with the reality of it.
So, too, for us on our journey to deeper faith. It is a faith declared by the Church, but a faith that we must come to know and experience personally. Thanks be to God that the Lord is willing to help us to do so. For He does not simply shatter our notions. Rather, He helps us to “connect the dots” between His truth and what we already know.
III. The Clarification of the Resurrection – Then he said to them, “Why are you troubled? And why do questions arise in your hearts? Look at my hands and my feet, that it is I myself. Touch me and see, because a ghost does not have flesh and bones as you can see I have.” And as he said this, he showed them his hands and his feet. While they were still incredulous for joy and were amazed, he asked them, “Have you anything here to eat?” They gave him a piece of baked fish; he took it and ate it in front of them. He said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the law of Moses and in the prophets and psalms must be fulfilled.” Then he opened their minds to understand the Scriptures.
The truth can often startle us; it can challenge what we know and think. For this reason, some avoid it or resist it, at least initially.
But the Lord, in His mercy, often sends us assurances. He helps us to “connect the dots” between what challenges us and what we already know, between what is new and what is ancient and attested to. Truth has a unity; greater truths build on lesser ones. God prepares us in stages for the full truth. Jesus once said to the apostles, I have many more things to say to you, but you cannot bear them now. But when He, the Spirit of truth, comes, He will guide you into all the truth (Jn 16:12-13).
Thus, in this Gospel the Lord sets forth a kind of continuity and clarification for them. Through various methods He shows them that though gloriously risen and transformed, He who stands before them now is also the same Jesus who walked with them days before. He shows them His hands and side to indicate that He was indeed the one they saw crucified. He bids them to touch Him and see that He is not a ghost. He eats to console them and to show them that He still has fellowship with them among the living; He is no shimmering apparition from another realm. Finally, He opens their minds to the understanding of Scripture, so that they may know that all that happened is not some radical break with or tearing up of God’s plan. Rather, it is a fulfillment of all that was written, all that was prophesied.
What seems new and different is in fact in line with, in continuity with, all that has gone before. This is the new Passover that opens the way to the true, more glorious and eternal Promised Land of Heaven. This is not failure; it is fulfillment. This is not rejection of the Old Covenant; it is the ratification of it and the transposition of it to a higher and more glorious level than ever before. Moses gave them manna, but Jesus gives Himself as the true bread from Heaven. Moses gave them water, but Jesus changed water into wine and wine into His saving blood. The blood of the Passover lamb staved off a death that would come later, but the Blood of the True Lamb cancels the second death of Hell.
This is clarification. Jesus is helping them to “connect the dots” between what they have known and this startling new reality: that He has overcome torture and death. It is really He, though as the resurrection accounts indicate, He is transformed. He has not merely taken up His former life; He has elevated it to a new and mysterious level. He has a humanity that is not only risen from the dead, but is glorified. His Lordship and glory shows through as never before. He can appear and disappear at will and is able, it would seem, to alter his appearance.
So here is a truth to which we must journey: Jesus is not a mere Rabbi or ethical teacher from the ancient world; He is the Lord. He is our brother and yet also our Lord. He raised our humanity from the dead but glorified it as well. He lives at a new level, and we who are baptized into His death also rise with Him to a new and higher life (Rom 6:4). Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come (2 Cor 5:17).
In our journey to what is new, the Lord does not destroy what is behind, what He has done. He takes it up, fulfills it, and elevates it. His truth builds, and while what is new challenges us, it does not destroy or cancel our reason or what we have already come to know as true (if in fact it was true).
It is for us to cooperate with His grace and personally lay hold of the truth declared by the Church. The Lord does this in a way that respects our intellect and our sense of the faith. In this way our conflicts are gradually overcome. Our faith is deepened and though communal, also becomes more personal. Now we are ready to become witnesses to the Church’s unchanging declaration, “The Lord is risen indeed, and he has appeared to Simon!” and to every other teaching that flows from this.
IV. Commissioning of the Resurrection– And he said to them, “Thus it is written that the Christ would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. You are witnesses of these things.”
What is a witness? Well, it is not someone who merely repeats what others have seen and heard; it is one who testifies to what he himself has seen and heard. The apostles, having contacted personally the certain truth of the resurrection proclaimed by the Church and having had it clarified for them, are now ready to go forth as witnesses. Bishops, priests, deacons, catechists, and parents must move beyond merely repeating formulas, precious and necessary thought they are (please, do not go out and invent your own religion!). That Jesus is risen from the dead is certain and true because the Church solemnly proclaims it: “He is risen indeed, and he has appeared to Simon!”
Next must come that moment when we allow the Lord to stand before us and affirm what He proclaims through the Church. Having this contact, we must allow Him to clarify it and then commission us to go forth as His witnesses. As witnesses, we can and must say, “The Church says that He is risen. The Scriptures say that He is risen. And I say to you that He is risen.” You are witnesses of these things.
The commercial below reminds me of the fact that the Eucharist is our necessary food for the journey; it is the food of wayfarers. In John chapter 6, Jesus teaches that the miraculous manna described in Exodus and Numbers was the food that sustained the ancient Jews in the desert and strengthened them bodily for their journey to the Promised Land. While most of them did not make it to the Promised Land because of their unbelief, their children did. The manna was the food that fed them for that long journey.
Jesus then says that He is now the living bread come down from Heaven for us:
I am the bread of life. Your fathers ate the manna in the wilderness, yet they died. This is the bread that comes down from heaven, so that anyone may eat of it and not die. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And this bread, which I will give for the life of the world, is My flesh (Jn 6:48-51).
If for some strange reason the ancient Jews had refused to eat the manna given them, they would have died of hunger in the desert. So, too, for us. If we do not receive Holy Communion, we will not have the strength to make it to the Promised Land of Heaven:
Truly, truly, I tell you, unless you eat the flesh and drink the blood of the Son of Man, you have no life in you. Whoever eats My flesh and drinks My blood has eternal life, and I will raise him up at the last day (Jn 6:53-54).
So, the Eucharist is our true and necessary food to sustain us. Without it we are starving ourselves and do not have strength for the journey. Even if God has other ways to feed those who cannot reasonably know of or receive the Eucharist, that is no excuse for those of us who know better.
In the commercial below, a young man eats his oatmeal while staring dreamily out the window. Astride his bicycle and seeing a steep mountain before him, he feels strengthened for the journey, an epic journey. For us, the mountain is Heaven and the epic journey is the drama of our life through the hills and valleys of this world. We are wayfarers and our food is the Eucharist.
I recently received these two questions on creation:
Q: I wonder if God has not finished creating the world, that we are still in the sixth day of creation. Then God will rest.
Perhaps we can begin by distinguishing macroevolution from microevolution and Natural Law from natural variations within that law. Microevolution refers to developmental changes within a species or small category of organisms that occur over a relatively short period of time. For example, humans can live more or fewer years, be taller or shorter. Macroevolution refers to major changes that occur over very long periods of time. For instance, the introduction of entirely new species, genera, families, or orders that are entirely independent of what currently exists. In our times we have not seen this. According to fossil records, certain species have come and gone rather suddenly (by geological standards). Even in those cases, though, one could argue that none of the new species introduced anything that violated the norms of Natural Law; rather, they were built upon it.
Within the species homo sapiens there is observable variety: tall, short, slender, plump, dark-complexioned, light-complexioned, straight-haired, wavy-haired. These are naturally occurring variations within the species. Similarly, the earth goes through cycles of warmth and cold, stormy and calm, quaking and serene. These are also natural variations, not the creation of something new, not the creation of something out of nothing.
Scripture says, Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done (Genesis 2:1-2).
Thus, although your comment is understandable it is theologically questionable. God is finished; whatever evolves does so in relationship to what already is. Scientists may disagree about certain details but would for the most part agree that creation (understood as the sum of what is, obeying certain norms of Natural Law) is stable and completed.
To extend the argument even further (using New Testament language), we are not on the sixth day of creation or even the seventh. We are on the eighth day of creation, during which God renews and promises perfection to all He has made. This perfection will be complete at the great Second Coming of Our Lord.
Q: I’ve heard that with the sin of the first parents, sickness and death entered the world and that nature was in perfect harmony prior to that. But scientific findings indicate that whole species came and went prior to mankind. Comments?
In paradise, Adam and Eve possessed preternatural gifts such as immortality and freedom from suffering. It does not follow, however, that all creation possessed these gifts. For example, Adam and Eve were given to eat of all the fruits of all the trees except one. Thus, even in Eden, some living things “died” so as to sustain others. Further, the Garden of Eden seems to have been a certain location on the earth, not necessarily its entirety.
So, the cycle of living and dying is not excluded by the biblical narrative. From this perspective, paradise can be viewed as a kind of “place apart” from the rest of creation (in which the cycle of life and death is part of the Natural Law God established). Creation did receive additional curses due to the sin of Adam (see Gen 3:17), but these curses likely refer more to the hostility of the climate and the difficulty of man’s relationship to it than to the cycle of death and life.
Creation, though cursed now, will receive greater blessings than first received when Christ comes again (see Romans 8:19ff).
It is worthwhile to look back at a text that was read on Saturday (Saturday of the Octave of Easter). It is from Acts and sets forth a picture of courage and holy boldness that is too little evident in many Catholics. Let’s look at the passage and then reflect on four qualities that the Apostles Peter and John manifest.
Now when [the Sanhedrin] saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus. But seeing the man who was healed standing beside them, they had nothing to say in opposition. But when they had commanded them to leave the council, they conferred with one another, saying, “What shall we do with these men? For that a notable sign has been performed through them is evident to all the inhabitants of Jerusalem, and we cannot deny it. But in order that it may spread no further among the people, let us warn them to speak no more to anyone in this name.” So they called them and charged them not to speak or teach at all in the name of Jesus. But Peter and John answered them, “Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard.” And when they had further threatened them, they let them go, finding no way to punish them, because of the people, for all were praising God for what had happened (Acts 4:13-21).
Their Authority – The text opens with a reference to the “boldness” of Peter and John to the fact that the religious authorities are “astonished.” How could such uneducated and common men speak and act this way?
The Greek word translated here as “boldness” is Παρρησία (parresía or parrhēsía) from pás, “all” + rhēsis, meaning “a proverb or statement quoted with resolve.” In other words, parresía means to speak with confidence and exhibit strong resolve; it means to speak plainly, publicly, or boldly. It is from the root rhēsis that the term rhetoric comes. Rhetoric is the art of effective or persuasive speaking and in its more technical sense usually requires training in logic and poise.
Thus, the boldness described in this passage shows the transformation that that the resurrection and Pentecost have effected. Prior to Pentecost, the Apostles, though often zealous and willing to make sacrifices to follow Jesus, were also slow to understand and often confused. Beginning with Easter Sunday (e.g., Luke 24:32,45) and most likely throughout the forty days before ascending, the Lord instructed and formed the Apostles in the Gospel. It would take Pentecost, however, to fully quicken their minds and confirm their hearts. Jesus had said, I still have much to tell you, but you cannot yet bear to hear it. However, when the Spirit of truth comes, He will guide you into all truth (Jn 16:12-13). Elsewhere, He added, All this I have spoken to you while I am still with you. But the Advocate, the Holy Spirit, whom the Father will send in My name, will teach you all things and will remind you of everything I have told you (John 14:25-26).
Prior to Pentecost, the Apostles and disciples gathered in fear, behind locked doors. Afterwards, though, they go about with the boldness described here. The religious leaders are “astonished” and marvel that such common and unlearned men can have such a sweeping command of their topic, and such serene courage. Peter and John have healed a man who had been lame for forty years, a man they knew was lame and had seen in the temple. The religious leaders cannot explain it; further, the usual threats do not seem to have the desired effect on them.
Yes, Peter and John are bold, confident, and unafraid.They are manifesting the gift that the Lord promised when he said,On account of My name, they will deliver you to the synagogues and prisons, and they will bring you before kings and governors. This will be your opportunity to serve as witnesses. So make up your mind not to worry beforehand how to defend yourselves. For I will give you speech and wisdom that none of your adversaries will be able to resist or contradict (Luke 21:12-15).
Such a change in these men, especially Peter! It is clear that the Lord has gifted them just as He promised. Their boldness is God’s grace. May that grace reach Church leaders today, both clergy and lay. Holy boldness such as this is needed more than ever.
Their Association – The text says that the Sanhedrin recognized that they had been with Jesus. What a magnificent line. While this may have meant they recalled that these men had accompanied Jesus, for the reader the expression has far more depth. Peter and John, by their transformed lives, are manifesting that they have been with Jesus. They are showing forth the fruit of a life-changing, transformative relationship with Jesus Christ. Yes, these men have been with Jesus; it is obvious!
How about you and me? Would someone be able to look at us and conclude that we have been with Jesus? Is this not a description of what should be the normal Christian life? Is your association with Jesus Christ obvious to others? It ought to be.
It is, of course, a sad reality that most Christians are content to hide out or to blend in with the culture. They are undercover Christians, secret-agent saints, and frozen chosen. There’s no real fire to attract attention, no bold proclamations or visible signs of spiritual life. Few would ever conclude that they had been with Jesus.
Where are we on the light spectrum? Is the Light of Christ in us visible (Mat 5:14)? Do we bear the brand marks of Jesus (Gal 6:17)? Do we love our enemies (Mat 5:44)? Do we shine like the stars in the midst of a twisted and depraved generation (Phil 2:15)?
Their Arresting Ability – Although Saints Peter and John have been arrested, they have, in effect, turned the tables and arrested the Sanhedrin. As remarked above, Peter and John do not seem cowed by the usual threats and their arguments are not easily set aside, for they speak with sincerity and authority. Further, the crowds are amazed and the leaders themselves cannot explain how a man, known by them to have been lame for forty years, now walks and even dances!
They don’t really know what to do. They are arrested by the winsome and courageous witness before them.
True holiness can have this effect, at least in certain conditions. St. Teresa of Calcutta was like this. Though many did not share her faith, even enemies of the faith admired her. This was not because she was a people pleaser; in fact, just the opposite. She had a boldness to scold even the most powerful, but a love that could not be denied. Her reflection of the glory of Christ arrested one and all.
This is perhaps one of the rarest gifts of all, yet still one to seek, so that at least some in every age have a holiness and a goodness that is arresting in its purity.
Their Assertiveness – To be appropriately assertive is to get one’s needs met without trampling others. And what is the greatest need of any saint? To proclaim Christ and Him crucified and risen. Thus, when Peter and John are warned to stop proclaiming the name of Jesus, they assert their need and right to continue doing so. However, they do so without disrespecting the leaders before them. They do not shout, “We won’t listen to you!” They do not personally disrespect them at all. Rather, they commend themselves to the conscience of these leaders as a way of respectfully declining a command they cannot follow:
Whether it is right in the sight of God to listen to you rather than to God, you must judge, for we cannot but speak of what we have seen and heard.
In other words, they say, “Brothers, Elders, would you not agree that a man must obey God before obeying any man? Do what you must do. Make your judgments. But we must obey the Lord and speak of Jesus until our last breath.”
They are respectful but clear. They assert themselves and their mission but do not attack and trample the reputations or lawful authority of those in the community or state. They cannot cooperate in an evil directive, but they do not attack or stage an attempted overthrow of power. They stand before their opponents and look them in the eye. They will not flee or yield to fear, but neither will they become like them in arrogance and unrighteous demands.
This is a good model for us who are entering into increasingly difficult days, in which the pressures made upon us by the culture and the government may require that we refuse to cooperate with evil demands. Our goal is not to humiliate and overcome our opponents, but to convert them; and if not them then the culture around us. As St. Paul says, We do not use deception, neither do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God (2 Cor 4:2).
So here is a model for us and a set of challenges. We are to manifest a bold and sincere confidence in the Gospel we proclaim, because we have met Jesus and are being transformed into His likeness. Indeed, we should ask and strive for that rare holiness that is arresting in its purity but also assertively announces Christ Jesus without compromise or hypocrisy.
We tend to think that happiness is the result of the right circumstances or external factors. If I just have a little more money, or live in this place or that, or arrange the right sort of pleasures, or be with just the right people, then I will be happy.
