There is a war we must wage in our mind. Indeed, the mind is the central battlefield of our Christian journey. The mind is where we “live,” where we are alone with our thoughts and with God; it is where we think, deliberate, and decide. Our “thought life” determines our ultimate destiny:
Sow a thought, reap a deed. Sow a deed, reap a habit. Sow a habit, reap a character. Sow a character, reap a destiny.
It all begins in the mind. If you can get a person to think in a certain way, you can control his feelings, decisions, and ultimately his destiny. The world and the devil seek access to our minds. They try to influence us, to sow seeds of sin, doubt, and confusion. In addition, our own flesh seems to like being deceived. Too easily we are like those who, as St. Paul says, will not tolerate sound doctrine, but with itching ears will gather around themselves teachers to suit their own desires (2 Tim 4:3).
We must engage in this battle both for ourselves and those whom we love, especially today when the distracting influences of the world are so numerous and so cunning. There is much in the writings of St. Paul to give us encouragement in this battle. Consider these passages:
We tear down arguments, and every presumption set up against the knowledge of God; and we take captive every thought to make it obedient to Christ (2 Cor 10:4-5).
Every thought should be subject to the standard of the Gospel: is this it in conformity with what God teaches or not? If it is not, it is to be taken captive and either excluded or made pure in reference to Christ.
Is this what we do? Too often it is not! Instead, we tolerate error, darkness, impurity, foolishness, and outright blasphemy. Rather than rendering it captive, we allow it free access to our innermost mind and heart. Through movies, music, the Internet, and all sorts of media, we expose ourselves to what is base, boorish, uncharitable, unchaste, violent, dysfunctional, and just plain evil. Not everything in the world is evil or base but, as St. Paul says in Thessalonians, Test everything. Hold fast to what is good. Abstain from every form of evil (1 Thess 5:21-22).
When ideas or any content fails this test, we ought to arrest it and hold it captive. Too often we tolerate or even welcome it. We have too little sense of the battle for our mind and we are easily deceived, carried off by any foolish, unchaste, or ungodly thing. Pay attention, fellow Christians; we are at war and the battleground is our mind.
So, I tell you this, and testify to it in the Lord: You must no longer walk as the Gentiles do, in the futility of their minds. They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. Having lost all sense of shame, they have given themselves over to sensuality for the practice of every kind of impurity, with a craving for more. But this is not the way you came to know Christ. Surely you heard of Him and were taught in Him in keeping with the truth that is in Jesus. You were taught to put off your former way of life, your old self, which is being corrupted by its deceitful desires; to be renewed in the spirit of your minds; and to put on the new self, created to be like God in true righteousness and holiness. Therefore, each of you must put off falsehood and speak truthfully to his neighbor, for we are members of one another (Eph 4:17-45).
We are so easily mesmerized by the world, seeing its ways as sophisticated, classy, and cultural—but this is a deception. St. Paul (with the Holy Spirit) speaks of these things and describes those who promote them as lost in futility, desensitized to evil, as having darkened minds and hardened hearts. We are summoned to separate ourselves from all that and be renewed in our minds and washed in the truth. In other words, do not admire the glamorized evils of this world or by its often-foolish priorities and futile pursuits.
Do not be conformed to this world, but be transformed by the renewing of your mind. Then you will be able to discern what is the good, pleasing, and perfect will of God (Rom 12:2).
There is no safer place in the world than inside the will of God. Our goal is to be transformed into the image of God, not conformed to a doomed and passing world. Our goal is to be sober and to discern the will of God in all things. This alone will bring us satisfaction and salvation. Only by the clear discernment of the will of God can we know the way home.
Are you on the battlefield with the Lord? Where is your mind right now? Be attentive to the battle for your mind. Jesus Christ is the same yesterday and today and forever. Do not be carried away by all kinds of strange teachings (Heb 13:8-9).
In the Sunday Gospel, Jesus cuts right through the modern Western tendency to place love in opposition with law, and law in opposition with joy. Jesus joins all three concepts and summons us to a new attitude.
I. Connections– Jesus says, As the Father loves me, so I also love you. Remain in my love. If you keep my commandments, you will remain in my love, just as I have kept my Father’s commandments and remain in his love. I have told you this so that my joy may be in you and your joy might be complete.
Note how the Lord joins the three concepts of love, law, and joy. This is precisely the opposite of what Western culture does. The best that Western culture will admit of law is that it is a necessary evil; more routinely it is viewed as an unloving imposition by the powerful on the weak, the hierarchy on the laity, the (evil, oppressive, pharisaical) Church on decent people.
Whereas the modern world disconnects law from love, Jesus links them.How do we both experience and show love? Jesus says that we do so by keeping His commandments. He sets forth a vision whereby we, having experienced God’s love, desire and rejoice in His commands. We also show love to the Lord through this very obedience and joyful adherence to His commands. This loving obedience goes even further by setting forth an abundant joy through the very keeping of those commands.
Again, this is completely contrary to modern notions. According to the modern world, a “loving” God has few or no rules. He merely affirms, encourages, accepts, and includes—or so goes the thinking.
The real Jesus is far more complex. He is surely loving, especially of sinners. He encourages, includes the outcast, and so forth, but He also speaks of sin and rebukes it. He embraces the sinner but directs him to “Sin no more.” He sets forth a demanding moral vision even as He shows mercy. In this Gospel, Jesus joins love and the law, saying that the law brings joy. They are not opposed. It is not an either/or, but a both/and. Jesus was not just the “affirmer in chief” who went about saying nothing but pleasant things. In fact, He often held many contrary ideas in tension and balance.
Christianity is a paradoxical religion because the Jew of Nazareth is a paradoxical character. No figure in history or fiction contains as many multitudes as the New Testament’s Jesus. He’s a celibate ascetic who enjoys dining with publicans and changing water into wine at weddings. He’s an apocalyptic prophet one moment, a [careful and] wise ethicist the next. … He promises to set [spouses against one another and] parents against children, and then disallows divorce; he consorts with prostitutes while denouncing even lustful thoughts. … He can be egalitarian and hierarchical, gentle and impatient, extraordinarily charitable and extraordinarily judgmental. He sets impossible standards and then forgives the worst of sinners. He blesses the peacemakers and then promises that he’s brought not peace but the sword. He’s superhuman one moment; the next he’s weeping.
Douthat goes on to conclude:
The boast of Christian orthodoxy, as codified by the councils of the early Church and expounded in the Creeds, has always been its fidelity to the whole of Jesus. … [Where heresy says which one] Both, says orthodoxy…. The goal of the great heresies, on the other hand, has often been to extract from the tensions of the gospel narratives a more consistent, streamlined, and noncontradictory Jesus.
The main point is that Jesus, who is love, does not hesitate to teach on many moral topics and to warn sinners of judgment. He both personally and through his inspired apostles speaks with clarity about anger, greed, malice, neglect of the poor, divorce, fornication, adultery, impure thoughts, homosexual acts, lack of faith, revenge, dishonesty, the sin of human respect, false and worldly priorities, and countless other matters.
In the Sunday Gospel, not only does Jesus link love to the keeping of the commandments, but also says that the keeping of the commandments leads to joy.
Of this, I am a witness. God’s law gives joy to my heart. As a priest, I live as a celibate, like Jesus, and my life is very fulfilling. I have been faithful to my celibate commitment without fail. I have not strayed from proper boundaries. I do not view pornography. I am not in any way sexually active. In all this I am not repressed; I am not sad or lonely. My life is joyful; I am fulfilled and see my celibacy as a gift. To those who cannot marry, whether because they are homosexual, too young, or have not met the right person, I say that God can and still does bless you. Living celibately can be fulfilling and joyful for those who are temporarily and/or permanently called to it.
The Church cannot and will not affirm or call good what God calls sin, whether it is greed, violence, or (more controversially) homosexual acts or illicit heterosexual acts. In so doing we are not being any more unloving, repressed, or sad than Jesus—and He is none of these things. Neither can we affirm any other acts or attitudes that the Bible calls sinful. These things are all taught in love and they bring joy to those who will accept them.
The Lord is no liar, and He promises that love, His commandments, and joy are all interrelated. I am a witness that this is true.
II. The Core – The Lord says, This is my commandment, Love one another as I have loved you. While it is true that the Church and all of us as individuals must speak the truth, we must speak it in love. We are not out to win an argument, to overpower, or merely to criticize. Our goal is to love. It is not helpful, and quite likely harmful, to correct people whom we do not first love.
Hence the Lord’s command to love one another is at the core of any preaching or teaching task. There are many today who declare that they do not experience love from the Church, only “denunciation.” It is difficult for the Church to convey our love to a large number of people, to a nation, or to a culture. To the degree that we have failed to love or to convey that love, we must repent and strive even harder both to love and to express that love.
That said, the mere fact that we announce God’s law and summon others to it does not make us unloving. As we have seen above, Jesus links these concepts. There is no doubt that some will take offense no matter what we say or how we say it, but the fact that others are angry or hurt does not necessarily mean that we have done or said something wrong. Jesus, who was sinless, offended many and was a sign of contradiction both then and now.
As for the Church, we must never fail to ask for a deepening love for all, even for those who hate us, misunderstand us, or misrepresent us. The core of Jesus’ teaching is this: “Love one another.”
Jesus goes so far as to say that we must be willing to endure martyrdom in order to speak the truth to others. He says, No one has greater love than this, to lay down one’s life for one’s friends. Are we willing to endure hatred? Are we willing to be spat upon and mocked? Are we willing to be called hateful, bigoted, homophobic, backward, repressed, intolerant, and so forth? Jesus was willing because He had the kind of love to stay in the conversation even when many (though not all) hated Him. What are you willing to bear to proclaim the truth in love?
III. Camaraderie – Jesus also links friendship to the knowledge of His law. He says, You are my friends if you do what I command you. I no longer call you slaves, because a slave does not know what his master is doing. I have called you friends, because I have told you everything I have heard from my Father.
Here is another connection Jesus makes that the modern world rarely does. The world thinks of rules, laws, and commandments in terms of slavery and subservience. Jesus, however links these to friendship. A friend knows what his friend is about and gladly seeks to understand and support him. Scripture says, Happy are we, O Israel, for what pleases God is known to us (Baruch 4:4).
True friendship means seeking to know and understand one’s friend and to accomplish what is important to him. Many today call themselves friends of Jesus but give Him little more than lip service. A true friend of Jesus is delighted to know His will and to accomplish it.
IV. Call – Jesus says, It was not you who chose me, but I who chose you and appointed you to go and bear fruit that will remain, so that whatever you ask the Father in my name he may give you. This I command you: love one another. In these final lines, we are reminded that the Lord, who has chosen us, can and will equip us to live His law, to bear fruit in the keeping of the commandments, and to be someone whom the Father can trust with blessings.
To be rebellious and resentful is to be untrustworthy of further blessings, but here again the Lord stresses that the keeping of the commandments is linked to love and to further blessings.
The commandments bring joy; they are rooted in love and bring blessings. Do we really believe this? Or will we accept the worldly thinking that places these in opposition with each other: love and law, law and joy, and law and friendship? The choice is ours. As for me, I am already a witness that the law is love, joy, and friendship. How about you?
This song rejoices in the Light of Jesus, the clear Sun (Son) of Righteousness, who shows the way to the Father:
One of the questions I have asked God is, “Why does it always take so long to build something up while it only seems to take moment to tear it down or destroy it?”
Destruction is always so much easier than construction. Decades, centuries, even a millennium of building a culture (e.g., Christendom) seems to have vanished overnight.
All I get from God is, “Never mind, just keep working.” It would seem that God finds value in the work, not just in the results. Even so, my question (my frustration, actually) remains. However, I will do what He asks and keep on teaching, building, and working.
The following commercial speaks humorously to my concern. Months of mathematical analysis is destroyed in a moment by a tuned-out man who does not recognize the beauty or value of what he erases.
Thursday’s feast of Saints Philip and James, like that for almost all the apostles, contains passages from Psalm 19. This has always intrigued me because this psalm is not a reference to human preaching or witness at all, but rather a reference to the wordless witness of creation.
The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge. There is no speech, nor are there words, whose voice is not heard. Their voice goes out through all the earth, and their words to the end of the world (Psalm 19:2-3; 4-5).
While it is true that the voice of the apostles has gone out to all the earth, that is not what this psalm is really about. There is a kind of daring and glorious transposition of meaning. The witness through the words of the apostles is joined to the wordless witness of creation. Why? Well, are not the apostles—indeed all humans—part of creation? And if the lower parts of creation proclaim the glory of God, do not we as well?
Here, then, is a beautiful reminder of the two books of revelation: Scripture and Creation. It is also a reminder that we are part of that creation. Creation is revelation, as St. Paul reminds us:
For God’s invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made (Romans 1:20).
Yes, the whole universe shouts, “Order! Consistency! Intelligibility!” Our bodies and all the delicately functioning systems on this planet echo back this refrain. While I do not ask scientists (as scientists) to affirm the biblical and Christian God, the existence of consistent order in the universe is obvious and serves as the basis of the whole scientific method.
If things were truly random, scientists could not propose theories, test results, or verify them; repeated experiments would not turn out similar results. The scientific method presupposes order and consistency within a verifiable range. Thus, while scientists need not draw conclusions as to how this order came about, it is wholly inappropriate for them to be dismissive of believers who conclude from this order that someone must have ordered it so.
Yes, what a glorious and magnificent thing creation is! To this believer, it loudly proclaims the existence of God, who made it.
The beautiful hymn “The Spacious Firmament on High,” which I have seldom heard in Catholic parishes, takes up the voice of creation—especially that part of creation we call the heavens or the sky. It is based on Psalm 19, and to me it is a minor masterpiece of English poetry. It was written by Joseph Addison in 1712.
The hymn was written before skeptical agnosticism and hostility to the very notion (let alone existence) of God had taken deep root in our culture. It also comes from a more sober time, when it was accepted as obvious that creation is ordered and therefore ordered by someone in a purposeful and intelligent manner. We believers call that “someone” God.
Consider the beautiful words of this song and its reasoned conclusion that creation shouts the existence of its Creator.
The spacious firmament on high, with all the blue ethereal sky, and spangled heavens, a shining frame, their great Original proclaim. The unwearied sun from day to day does his Creator’s power display; and publishes to every land the work of an almighty hand.
Soon as the evening shades prevail, the moon takes up the wondrous tale, and nightly to the listening earth repeats the story of her birth: whilst all the stars that round her burn, and all the planets in their turn, confirm the tidings, as they roll and spread the truth from pole to pole.
What though in solemn silence all move round the dark terrestrial ball? What though no real voice nor sound amid their radiant orbs be found? In reason’s ear they all rejoice, and utter forth a glorious voice; forever singing as they shine, “The hand that made us is divine.”
One of the more perplexing claims of the growing number of agnostics and atheists among us is that there is no evidence of an intelligent creator of the universe. Clearly, the created universe manifests intelligibility and order from the farthest reaches of outer space down to our small planet and further down into the “inner space” of cells, atoms, and molecules. Science affirms the existence of a creator by uncovering the inner order and intelligibility of created things. Strangely, though, this age of science seems to be fostering an increasing denial of that evidence.
Indeed, creation is a veritable symphony of billions of notes working together in an extraordinary harmony that seems to shout, “I was composed and carefully thought out; my master composer is also the great conductor of my symphony, so painstakingly laid out.”
That the created world is intelligible is the very basis of the sciences. The world manifests meaning that we can discover and it moves along in predictable ways; it does not randomly change from one thing to the next from one moment to the next. Because there is order and intelligibility, a scientist can predict, propose, and test theories, and can replicate results. Without order and intelligibility there could be no scientific method.
Yet many of these same scientists who use this scientific method deny the very Intelligence who provides the intelligibility that their science presumes. If the created world is intelligible, then clearly an intelligence imposed this intelligibility upon it. That the created world manifests order demonstrates that someone so ordered it.
If all of this intricate order had happened just by accident at one moment in time, it would then require something to maintain that order and keep it from breaking down the very next instant into something completely different—yet this does not happen. Reality does not suddenly and randomly mutate into something else. It follows predictable laws; changes are orderly and exhibit continuity with what went before. Order is present not just at one point in time; rather, it is sustained over time and becomes demonstrably more organized as complex life forms develop. Clearly, creation tends toward a certain end in an orderly and progressive way.
That there is order and intelligibility to the created world is demonstrably true and denying this would seem to be the reaction of a madman. The universe shouts out, “I was planned and carefully executed; I have been intricately designed by an intelligent cause moving me in an intelligible direction!”
I would understand if physical scientists were to say that they are not equipped to opine on who or what this intelligence is. Indeed, the physical sciences are notequipped to measure the metaphysical. For so many scientists to claim the ability to deny that there is an intelligence (whom we believers call God) is for them to step outside of their field of expertise—unreasonably so.
The claim that there is no God is not a scientific one; it is philosophical in nature. Those who maintain that there is only the physical and not the metaphysical are actually making a metaphysical claim. They refute their own assertion in the very act of declaring it! The contention that physical science wholly explains all of reality is not one that can be demonstrated scientifically. The claim is proven false the very moment it is declared.
Many will say that there is no evidence of God’s existence because He cannot be seen under a microscope or through a telescope. But of course God is not a physical being; He does not register on our scales. He cannot be physically measured any more than can justice, mercy, beauty, or any other metaphysical concept. None of these can be seen with the tools of physical science—but they are no less real.
Yes, there is a great deal of evidence of a creator. The entire created world is steeped in intelligibility and order. There is a magnificent interplay between material, efficient, formal, and final causality. By its intelligibility, the created world shouts of the intelligence that made it so. By its order, it sings of the one who so ordered it.
Existence itself provides the answer to the questions: “Why is there something rather than nothing? Why is there anything at all?” The only reasonable answer that can come back from the existing cosmos is this: “I was caused!” Something cannot cause itself any more than you and I can cause ourselves. We, and the entire cosmos, were caused by someone other than ourselves and outside of ourselves. The cosmos says, “Someone outside of me caused me. That is why I exist. That is why anything exists at all.”
We moderns have become obtuse and inwardly focused. If anything, we should be more convinced than ever that God exists, as our sciences have revealed such incredible complexity and intricate order in every layer and at every level of creation. We should be singing of the incredible wisdom of the Creator who has so perfectly ordered every level of His creation. Sadly, though, just the opposite seems to be happening: agnosticism and atheism are growing.
Far too many scientists, who should know better (for there would not be science at all without the intelligibility built into creation), make unfounded denials of God, a pronouncement that is clearly outside their field of expertise. And because so many of us idolize the sciences, we give great weight to the claims of scientists, even when those claims are nonscientific.
Contemplating this tragic turn of events brings to mind a parable told by Venerable Fulton Sheen many decades ago:
Those who refuse to unify the cosmos in terms of Pure Intelligence but content themselves with secondary causes may be likened to an all-wise mouse living in a grand piano who … explained the music by the play of hammers on the strings, the action of which could be seen in his own narrow little world. Scientists catch the tune, but miss the player (Old Errors and New Labels, Fulton J. Sheen 1931, p. 27).
Yes, we have become mousy in our thinking. We prefer to live inside the piano and explain the music of the spheres only internally, never thinking of the great artist outside, who gives and causes the magnificent, understandable, beautiful, and intricate melody we hear.
Sadly, the great debate over the existence of God seems only to grow, even as the evidence of intelligibility, order, and design increases. It is a great debate of mice and men.
A couple of brief thoughts about St. Athanasius whose feast we celebrate today.
I have served in African-American parishes for most of my priesthood and have often wondered why there don’t seem to be any black parishes named for this North-African saint. There are many named for Augustine and Cyprian, both of whom were likely of Berber stock despite hailing from northern Africa. Athanasius, on the other hand, while certainly not a sub-Saharan African, is described as having dark — even blackish — skin. Yet almost no African-American Catholic community claims him. It just seems curious to me. I once wrote to a rather prominent historian who has written on African-American Catholicism to ask why this was so, but I never received a response.
My favorite description of Athanasius comes from The Holy Fire, by Robert Payne, whose writing style I just love. In my opinion he is at his best in describing St. Athanasius. Enjoy this vivid excerpt:
There are times when the dark, heavy syllables of his name fill us with dread. In the history of the early Church no one was ever so implacable, so urgent in his demands upon himself, or so derisive of his enemies. There was something in him of the temper of the modern dogmatic revolutionary: nothing stopped him. The Emperor Julian called him “hardly a man, only a little manikin.” Gregory Nazianzen said he was “angelic in appearance and still more angelic in mind.” In a sense both were speaking the truth.
The small, dauntless man who saved the Church from a profound heresy, staying the disease almost single handed, was as astonishing in his appearance as he was in his courage. He was so small that his enemies called him a dwarf. He had a hook nose, a small mouth, short reddish beard which turned up at the ends in the Egyptian fashion, and his skin was blackish. His eyes were very small, and he walked with a slight stoop, though gracefully as befitted a prince of the Church. He was less than thirty when he was made Bishop of Alexandria. He was a hammer wielded by God against heresy.
There were other Fathers of the Eastern Church who wrote more profoundly or more beautifully, but none wrote with such a sense of authority or were so little plagued with doubts …. He wrote Greek as though those flowing syllables were lead pellets …. His wit was mordant. He did not often employ the weapon of sarcasm, but when he did, no one ever forgot it. When Arius, his great enemy died, he chuckled with glee and wrote off a letter to Serapion giving all the details of Arius’ death, how the heretic had talked wildly in church and was suddenly “compelled by a necessity of nature to withdraw to a privy where he fell, headlong, dying as he lay there.” As for the Arians, Athanasius hated them with too great a fury to give them their proper names. He called them dogs, lions, hares, chameleons, hydras, eels, cuttlefish, gnats, and beetles, and he was always resourceful in making them appear ridiculous …. At least twice Athanasius was threatened with death, and he was five times exiled. He was perfectly capable of riding up to the Emperor and holding the emperor’s horse by the bridle while he argued a thesis.
In the end he had the supreme joy of outliving all his enemies and four great emperors who had stood in his path, and must have known, as he lay dying, that he had preserved the Church …. It was a long triumph of one man against the world—Athanasius contra mundum! (pp. 67-68)
Today’s reading from the Acts of the Apostles tells of the stoning of St. Paul. We do well to ponder the kinds of sufferings the Apostles endured to announce the Gospel and win souls for Christ. In the “softer” Church of the declining West, it is hard for us even to imagine such suffering. How many Catholics today can even bear to rouse themselves to get to an hour-long Mass on Sunday? How many of us clergy will not speak the truth so as to avoid a raised eyebrow?
All but one of the first apostles suffered martyrdom as well as countless other sufferings before their lives were brutally ended. Arguably, 30 of the first 33 popes died as martyrs. Two others died in exile. Only one died in his bed.
We should never fail to thank God for the heroic ministry of the early Christians, clergy and laity alike, who risked everything to believe and to announce the Gospel. Having encountered Christ, they were so transfixed by His truth and His very person that they could not remain silent. Even in the face of persecution and death, the apostles declared, simply and forcefully, we cannot stop speaking about what we have seen and heard (Acts 4:20).
As a tribute to them and to the early Church I present here a catalogue of sorts of St. Paul’s sufferings. We know the most about his trials, but surely many others also suffered. As you read through what Paul endured, remember the many others as well. When discomfited by a mere inconvenience or a minor persecution, consider the price that others paid so that we could know Christ and be saved.
In this first passage, God announced Paul’s sufferings to Ananias:
For he is a chosen vessel of mine to bear My name before Gentiles, kings, and the children of Israel. I will show him how many things he must suffer for My name’s sake (Acts 9:15-16).
Here are some of Paul’s own descriptions of what he endured:
We are perplexed, but not in despair; persecuted, but not forsaken; struck down, but not destroyed — always carrying about in the body the dying of the Lord Jesus, that the life of Jesus also may be manifested in our body. For we who live are always manifesting the death of Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh. So then death is working in us, but life in you (2 Corinthians 4:8-12).
… in labors more abundant, in stripes above measure, in prisons more frequently, in deaths often. From the Jews five times I received forty stripes minus one. Three times I was beaten with rods; once I was stoned; three times I was shipwrecked; a night and a day I have been in the deep; in journeys often, in perils of waters, in perils of robbers, in perils of my own countrymen, in perils of the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; in weariness and toil, in sleeplessness often, in hunger and thirst, in fasting often, in cold and nakedness—besides the other things, what comes upon me daily: my deep concern for all the churches (2 Corinthians 11:23-27).
… in much patience, in tribulations, in needs, in distresses, in stripes, in imprisonments, in tumults, in labors, in sleeplessness, in fasting; by purity, by knowledge, by longsuffering, by kindness, by the Holy Spirit, by sincere love, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold we live; as chastened, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things (2 Corinthians 6:3-20).
Why do I still suffer persecution? [For, if not] the offense of the cross has ceased (Galatians 5:11).
Therefore, I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong (2 Corinthians 12:10).
… my doctrine, my manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra—what persecutions I endured. And out of them all the Lord delivered me. (2 Timothy 3:10-11)
And why do we stand in jeopardy every hour? I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily …. [Indeed] I have fought with beasts at Ephesus (1 Corinthians 15:30-32).
And lest I should be exalted above measure by the abundance of the revelations, a thorn in the flesh was given to me, a messenger of Satan to buffet me, lest I be exalted above measure. Concerning this thing I pleaded with the Lord three times that it might depart from me. And He said to me, “My grace is sufficient for you, for My strength is made perfect in weakness.” Therefore, most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore, I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong (2 Corinthians 12:7-10).
You know that because of physical infirmity I preached the gospel to you at the first … (Galatians 4:13).
From now on let no one trouble me, for I bear in my body the brandmarks of the Lord Jesus (Galatians 6:7).
I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart (Romans 9:1-2).
Demas, in love with this present world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, Titus to Dalmatia. Luke alone is with me …. Tychicus I have sent to Ephesus …. Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds. Beware of him yourself, for he strongly opposed our message. At my first defense [in Jerusalem] no one came to stand by me, but all deserted me. May it not be charged against them! But the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed and all the Gentiles might hear it. So, I was rescued from the lion’s mouth (2 Timothy 4:10-17).
For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have longed for His appearing (2 Timothy 4:6-8).
Lest you think that St. Paul exaggerated in his descriptions, consider the following occurrences documented by St. Luke in the Acts of the Apostles:
Fellow Jews plot to kill him in Damascus, must be lowered in a basket from city walls to escape (Acts 9:23).
Hellenists seek to kill him in Jerusalem, must flee to Caesarea (Acts 9:29).
Paul is persecuted and run out of Antioch in Pisidia (Acts 13:15).
Facing likely arrest and stoning at Iconium, Paul flees to Lystra and Derbe (Acts 14:5).
He is stoned, dragged out of Lystra, and left for dead (Acts 14:19).
Paul is opposed by elders and others in Jerusalem (Acts 15:11).
He is arrested as a disturber of the peace, beaten with rods, and imprisoned at Philippi (Acts 16:23).
Paul is ordered by Roman officials to leave Philippi (Acts 16:39)
Attacked where he lodged in Thessalonica, he must be secreted away to Beroea (Acts 17:5-7, 10).
Paul is forced out of Beroea and must flee to Athens (Acts 17:13-15).
He is mocked in Athens for teaching about the resurrection (Acts 17:32).
Paul is apprehended by fellow Jews and taken before the judgment seat of Gallio in Corinth (Acts 18:12).
He is opposed by the silversmiths in Ephesus, who riot against him (Acts 19:23-41).
Paul is plotted against by the Jews in Greece (Acts 20:3).
He is apprehended by the mob in Jerusalem (Acts 21:27-30).
Paul is arrested and detained by the Romans (Acts 22:24).
He barely escapes being scourged (Acts 22:24-29).
Paul is rescued from the Sanhedrin and Pharisees during their violent uprising in Jerusalem (Acts 23:1-10).
Assassination plots are made against him by fellow Jews, who swear an oath to find and kill him (Acts 23:12-22)
Paul endures a two-year imprisonment in Caesarea (Acts 23:33-27:2).
He is shipwrecked on the island of Malta (Acts 27:41-28:1).
Paul is bitten by a snake (Acts 28:3-5).
He is imprisoned in Rome (Acts 28:16-31).
Paul was executed by decapitation ca. 68 A.D.
Never forget the price that others have paid in order that we may come to saving faith. Each Sunday, remember that the Creed we profess was written in the blood of martyrs.
The movie Paul, Apostle of Christ is a worthy tribute to St. Paul and the suffering of the early Christians:
This post is part of an occasional series on the virtues
At its heart, humility is reverence for the truth about oneself. We are neither to esteem ourselves too highly nor despise ourselves as bereft of God’s gifts. By humility we acknowledge that we depend on God and the gifts of others but also that we are called to accept our gifts and then use them for others. None of us has all the gifts, but together, and from God, we have all the gifts. In acknowledging our own gifts, humility calls us to remember that they are gifts, received from God and supplied or awakened by others. St. Paul says, What do you have that you did not receive? If then you received it, why do you boast as if you did not receive it? (1 Cor 4:7)
Fundamentally, humility bids us to recognize our lowliness and remember our need to be submitted to the gifts and lawful authority of others. The word humility is derived from the Latin humilitas or, as St. Thomas says, from humus, the earth beneath our feet.
Humility as a virtue is the good habit by which a person has a modest estimate of his own worth and submits himself to others, according to reason. St. Thomas says, “… humility is a quality by which a person considering his own defects has a lowly opinion of himself and willingly submits himself to God and to others for God’s sake. … The virtue of humility consists in keeping oneself within one’s own bounds, not reaching out to things above one, and submitting to one’s superior” (Summa Contra Gent., bk. IV, Ch. 55).
Humility does not require us to have no esteem for the gifts and graces that God has granted us. No one should fail to esteem the gifts of God, which are to be valued above all things. St. Paul says that one of the works of the Holy Spirit is That we may know the things that are given us from God (1 Corinthians 2:12). Humility also moves us to esteem the goods in others that we do not possess and to acknowledge defects or sins in our own self that we do not perceive in others. In this sense, saints were able to see their own faults and sins in a clearer light than that which is ordinarily given to persons who are not saints.
Humility is a kind of key that removes pride and makes us able and fit to receive grace. St. James writes, God resists the proud, and gives his grace to the humble (James 4:6).
An additional dimension of humility is the spontaneous embracing of humiliations. This is a practice humility accepts (though not in every case) when it is done for a necessary purpose. It is not humility but folly to embrace any and every humiliation. Doing so may harm good order and divert those gifted in one area to act immoderately in areas beneath or beside what they are best and most fit to do. When virtue calls for a thing to be done, even a very lowly one, it belongs to humility not to shrink from doing it. For example, you should not refuse to perform some lowly service when charity calls upon you to help others.
Humility is a virtue and “every virtue observes or consists of the mean” (omnis virtusin medio consistit). Thus, virtue is the middle ground between excess and defect. Humility is no exception.
The defect of humility is pride, in which we esteem our self too highly and forget our lowliness and need.
These are the excesses of humility:
Too great an obsequiousness, which may serve to pamper the pride in others through flattery or encourage their sins of tyranny, arrogance, and arbitrariness.
Too much abjection of oneself, wherein one disdains the gifts of God. Disdaining one’s gifts is not in service of the truth and dishonors the giver. It may also limit one’s usefulness to others by hiding or limiting what God wants shared and used for others.
Displaced humility – Excess humility may also be derogatory to a man’s office or holy character such that he dishonors both himself and his office. This can dishearten others or fuel irreverence and dishonor to offices or states of life (e.g., the consecrated religious life or the priesthood).
St. Thomas, drawing on St. Gregory and others, lists degrees (or acts) of humility:
To be humble in heart but also to show it in one’s very person, one’s eyes fixed on the ground; one should restrain haughty looks.
To speak few and sensible words and not to be loud of voice; one should not be immoderate in speech.
Not to be easily moved and disposed to laughter; one should check laughter and other signs of senseless or demeaning mirth.
To maintain silence until one is asked; one should not be in a hurry to speak.
To do nothing except as exhorted by the common rule of the monastery or community; in one’s work one should seldom depart from the ordinary way.
To believe and acknowledge oneself a greater sinner than all; in this respect one should ponder first one’s own sinfulness.
To presume oneself insignificant and unprofitable for most purposes; one should deem oneself less than fully capable of great things.
To confess one’s sin; one should experience one’s sinfulness with compunction.
To embrace patience by obeying under difficult and contrary circumstances; one should not be deterred from this on account of the difficulties and hardships that come under obedience.
To subject oneself to a superior; one should regulate one’s own will according to the judgment of a lawful superior.
To avoid excessive delight in fulfilling one’s own desires; one should not insist on one’s own will.
To fear God and to be always mindful of everything that He has commanded.
It’s hard not be moved to the recognition that we in many ways fall short of this virtue.
Because it governs and moderates pride (our chief fault), humility is to be regarded as one of the most needed of virtues. May the Lord grant us humility in the abundance and clarity needed!
There is a war we must wage in our mind. Indeed, the mind is the central battlefield of our Christian journey. The mind is where we “live,” where we are alone with our thoughts and with God; it is where we think, deliberate, and decide. Our “thought life” determines our ultimate destiny:
