The commercial below is humorous, albeit preposterous. Here is the scenario: the earth has stopped rotating on its axis and “scientists” say that if everyone runs in the same direction we can restart the rotation, much like hamsters running in an exercise wheel.
Of course, as the standard disaster movie format requires, the news anchor both explains everything to us and gives us our orders from the scientists. In the end, mankind triumphs; crisis averted; roll credits. (Oh, and don’t forget to buy Nike shoes).
It’s rather amusing and pokes fun at the predictable disaster movie recipe.
There is a point to ponder in this standard disaster movie plot. Peter Kreeft once said, “When a maniac is at the door, feuding brothers reconcile.” Many disaster movies use this insight and present us with some sort of universal threat, some outside enemy that threatens all of mankind. Suddenly, partisan politics disappear; nations stop fighting one another and unite to solve the shared problem or repulse the common enemy.
But of course this is the reality. Every human person does have a common enemy: Satan. St. Paul writes,
For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the high realms (Eph 6:12).
In other words, our real battle is not against one another, but against Satan and his demonic army. Sadly, this truest of battles is hidden from most, who instead focus their attention on other, lesser ones.
What will God need to do to refocus our attention? Let’s hope it’s something less than a worldwide disaster! Something tells me that we are so distracted and divided these days that nothing short of the catastrophic will get our attention. Oremus.
As we explore the cardinal virtue of justice, it is helpful to follow the schema of St. Thomas Aquinas in the Summa Theologiae (II, IIae, qq. 57-122), where he treats it expansively. Because I am summarizing a large amount of material here, I have not included references for each specific point below. Please allow the previous citation of the Summa to serve for the entire post.
The cardinal virtue of justice enables us to render to others what is due to them on a consistent basis. Justice seeks to observe the rights of all. While it is sometimes easy render to others what is their due, at other times it is difficult; these are the situations in which justice shows itself as residing in the will. In particular, justice seeks the good of others. Temperance and fortitude are internally focused, as they are directed to the appetites and passions of the soul. In contrast, justice is more of an external virtue because it is directed to others. Justice seeks proportionality, such that each person has what is his part, share, portion, or due. Justice seeks to render to each what he should have.
As we have noted before, “every virtue observes or consists of the mean” (omnis virtusin medio consistit). Virtue is the middle ground between excess and defect. Justice is no exception. There are two fundamental vices opposed to justice:
Injustice is the defect. This is obviously the exact opposite of justice; it strikes against both the common good and the good of individuals. It fails to render to others what is their due. It possesses or withholds unlawfully or unreasonably. Injustice in small matters can be a venial sin; in more significant matters it becomes a mortal sin. One may be unjust intentionally (which increases one’s culpability) or through ignorance or in a moment of passion (which lessens one’s guilt). If one habitually and knowingly acts with injustice, he bears the mark of an unjust person.
Judgment is the excess. Judgment in this context refers to what we call “rash judgment” or “harsh judgment” today. There are, of course, judgments that we should and must make, such as between right and wrong. There are some whose occupations require them to pass judgment; there is no problem with this provided such judgments are conducted with justice.
There are certain judgments, however, that involve an overreaching, wherein we seek to establish justice by excess. For example, out of too much zeal for justice we may rush to judgment without sufficient information; this is rash judgment. Further, in our zeal for justice we may at times render judgments or inflict punishments on others that are overly harsh. At still other times we may pass judgments that are not ours to make. This is usurped judgment, wherein we take justice into our own hands unreasonably and possibly illegally.
Anger is a common response to witnessing injustice. Sometimes out of this anger we sinfully overreach. It is this “excess” of zeal for justice that the true cardinal virtue of justice seeks to moderate.
Thus, justice as a virtue stands in the middle between injustice and rash or harsh judgment. It regulates our tendencies toward those extremes.
Just as the seven deadly sins have related sins which spring from them (which St. Thomas calls “daughters”), the virtues have what St. Thomas calls “parts.” These parts are different aspects of the virtue that help us to describe it or recognize it in action.
Commutative Justice – This is justice that between persons; it looks to the exchange of goods in due proportion and with a significant degree of exactness. For example, if I agree to pay you $50 for some good or service, then I owe you $50 when the work is complete. If I pay less or if you demand more, there is injustice.
Distributive Justice – This is justice exercised by the community (e.g., government, Church, religious order) toward its individual members. This type of justice looks to the bestowal of goods rather than their exchange. It is rooted in proportionality of merits or needs. Thus, some with greater merit are rightly honored more highly; those who truly need more are given more.
Restitution– This is the restoration of balance or equality that is due. For example, if I possess something I should not, I must return it, or something of equal/greater value, to the owner. If I have damaged something, I must compensate the owner for the damage. If I have harmed someone’s reputation by false accusation, I must set the record straight. Sometimes acts of restitution are required of more than one person. If multiple people benefitted from something that was stolen, they must all take part in the restitution (though perhaps to various degrees); if several people were harmed, they must all be compensated. All who cooperate in evil must join in making restitution. St. Thomas lists many ways in which one may cooperate in evil or unjust acts: counsel, command, consent, flattery, receiving, partaking, silence, or refusing to intervene or denounce when it was possible.
Religion– It is interesting that St. Thomas includes religion as one of the parts of justice. Most of us think of religion under the heading of faith, which is one of the three theological virtues. Religion, by contrast, is among the moral virtues and is a part of justice because we owe God a great deal. We owe Him a debt of honor, worship, gratitude for He has given us: life and every good thing. Many people today have forgotten this, thinking of religion as essentially for their own good, as something to serve, console, and benefit them. Indeed, there is great benefit to religious observance, but first and foremost, religion is an act or virtue required of us in justice. We are to render to God what is rightly His. St. Thomas enumerates some of the following things we owe in justice to God: devotion, prayer, sacrifices, oblations, tithes, and in some cases vows and oaths.
Piety– This disposes us to show due honor, deference, and respect to those who have bestowed benefits on us and/or have a place of excellence in our life. Clearly piety is due to God, but it is also due to parents, family members, teachers, and leaders of the Church and government. It is due in justice because from God and our parents comes our very life, and from the others listed come the things that make for and supply our life.
Observance– This is a respect we have for those with special dignity among us. This form of reverence is due in justice on account of the excellence of those with dignity; excellence ought to be praised. It is related to veneration or dulia (reverence accorded to saints/angels).
Obedience – This is conforming our behavior to the lawful command of a superior. We owe God absolute obedience. Human superiors are to be obeyed within the sphere of their authority and when what they command is not contrary to God’s law or our duties toward Him. Obedience is a requirement of justice on account of the common good and our obligation to preserve order and charity. Obedience to just civil law is also required of us under justice.
Gratitude– We owe God thanks for all things. We also owe a debt of gratitude to all who bestow benefits upon us. Gratitude should be expressed in words and deeds. In enumerating our debt of gratitude we should take into account especially the disposition of the giver, not merely the size of the gift.
Truthfulness– We ought to speak the truth to others; we owe them the truth. This moral virtue does not require us to tell all that we know, but others deserve to hear the truth from us rather than a lie.
Liberality– Even though liberality refers to giving more than what is strictly due, it is allied with justice because it is related to the proper use of money and the universal destination of goods (wherein God gives all the goods of this world to all the people of this world). Thus excess wealth is rightly shared not only in charity but in justice. If I have excess, to some degree some of it belongs to the poor.
Equity (or Epikeia) – This helps to interpret the mind of the lawmaker in order to best apply the law in particular circumstances. Because laws are most often written in a general way, applying them to specific situations serves justice.
Yes, justice is a many-splendored thing; it is rightly numbered among the cardinal virtues. The word “cardinal” is derived from the Latin cardo/cardin, meaning hinge. Many of the other virtues swing upon the hinges of justice. Rendering to others what is due is sometimes complex and/or difficult, but it is always necessary. Injustice, particularly accumulated over a long period of time, often breeds anger and even contempt; From such things violence and war emerge.
In exploring the cardinal virtue of fortitude, it is helpful to follow the schema of St. Thomas Aquinas in the Summa Theologiae (II, IIae, qq. 123-140), where he treats it expansively. Because I am summarizing a large amount of material here, I have not included references for each specific point below. Please allow the previous citation of the Summa to serve for the entire post.
Not only is fortitude a cardinal virtue, it is also one of the seven gifts of the Holy Spirit. The gift of the Holy Spirit, of course, elevates this natural virtue to something greater and more directly rooted in faith and in God. In today’s article, we will consider fortitude as a cardinal virtue and therefore ponder it primarily as a natural and human virtue.
The cardinal virtue of fortitude enables us to withstand even great difficulties that hinder us from attaining our true goal. A chief feature of fortitude is being able to see an act or decision through to the end despite obstacles. It is not merely being brave in the face of danger or sallying forth into battle; it is also being steadfast in the face of difficulties and enduring without sadness or loss of faith.
In its strictest and loftiest sense, fortitude is the virtue that enables us to face the danger of death; in this sense it is at the root of martyrdom. However, fortitude is operative at every level short of mortal danger as well. By it one endures in order to overcome not merely physical dangers, but spiritual ones as well, which are enemies of our soul and impediments to our salvation. Therefore, the chief and most common act of fortitude is enduring in order to see a thing through despite obstacles, hardships, persecution, and any number of other difficulties.
As we have noted before, “every virtue observes or consists of the mean” (omnis virtusin medio consistit). Virtue is the middle ground between excess and defect. Fortitude is no exception. There are two vices opposed to fortitude:
Timidity or cowardice is the defect. While there are proper fears which teach us to shun or flee what we ought, timidity or cowardice leads us to avoid what virtue requires of us. It is especially serious when such fear leads us or makes us willing to violate divine law in order to avoid what we fear. As a defect of fortitude, timidity makes us indisposed to endure hardships or difficulties and influences us to give up easily or to refuse to do what is reasonably required of us.
Insensibility to fear or foolhardiness is the excess. As noted, there are some things we should reasonably fear and avoid. Insensibility or foolhardiness causes us to rush into danger when not required. As a result, this excess amounts to a form of stupidity, pride, impulsiveness, and/or presumption.
Thus, fortitude as a virtue stands in the middle between cowardice and foolhardiness. It regulates our tendencies to these extremes.
Just as the seven deadly sins have related sins which spring from them (which St. Thomas calls “daughters”), the virtues have what St. Thomas calls “parts.” These parts are different aspects of the virtue that help us to describe it or recognize it in action.
Magnanimity– This word literally means “large-minded” and it refers to pondering great things such that we are inspired to yearn for or pursue them. Magnanimity helps us to comprehend with our mind things that are great, honorable, virtuous, and worthwhile. By it we he lay hold of a kind of vision for our goals; we are inspired to reach for them and are willing to endure difficulties and obstacles to attain them.
Magnificence– This word literally means doing great things. With magnanimity we consider great, virtuous, and honorable things to pursue; with magnificence we set about accomplishing them, overcoming difficulties and being willing to make sacrifices to do so.
Patience– This helps us to resist giving way to sadness and to bear up under the difficulties of life with a certain equanimity or steadiness of soul. By it, we do not give way easily to excessive sadness or anger. Patience helps us to endure painful or difficult things without weakening in our faith or in our commitment to the truth and the pursuit of our spiritual goals.
Perseverance – This helps us to pursue good purposes steadily in spite of difficulties, delays, fatigue, and the common temptation to eventual indifference if results are not quickly forthcoming. Many worthy goals take a long time, even generations, to accomplish. Perseverance keeps us steadfast.
Fortitude is rightly numbered among the cardinal virtues. The word “cardinal” is derived from the Latin cardo/cardin, meaning hinge. Many of the other virtues swing upon the hinges of fortitude.
Fortitude is more than mere bravery. It is a beautiful virtue that considers great things, enduring difficulties to attain to them, but doing so via the middle path, avoiding both cowardice and foolhardiness.
In exploring the cardinal virtue of temperance, it is helpful to follow the schema of St. Thomas Aquinas in the Summa Theologiae (II, IIae, qq. 141-170), where he treats it expansively. Because I am summarizing a large amount of material here, I have not included references for each specific point below. Please allow the previous citation of the Summa to serve for the entire post.
Temperance, in its broad sense as a general virtue, disposes us to act in moderation and do what is ordinate or measured. In one sense, temperance is a part of every virtue because “every virtue observes or consists of the mean” (omnis virtusin medio consistit). Virtue is the middle ground between excess and defect, as St. Thomas often notes in the Summa.
In a more specific sense, though, we usually restrict the cardinal virtue of temperance to the virtue that helps us to moderate our appetite for tactile and bodily delights, specifically food, drink, and sexual activity. The senses of taste and touch are especially involved and only to a lesser degree those of sight and hearing, insofar as they present to our intellect the food, drink, or sexual things that must be moderated. Temperance not only controls our pursuit of pleasurable goods; it also helps to curb our distress when we lack them.
As a virtue, temperance stands in the middle of defect and excess:
Insensibility is the defect. It involves an unreasonable rejection of the pleasures associated with preserving our life. Because food, drink, and sexual activity are necessary for our survival either as individuals or as a race, God has associated pleasures with them to assist us in not neglecting them. Rejecting the pleasures associated with them to the extent that they harm our well-being is what is meant by insensibility. Unhealthy fasting would be an example of this.
There are some among us who perpetually abstain from sexual pleasure through virginity and celibacy. This is not to be confused with insensibility because it is not necessary for every person to engage in sexual activity for the human race to survive.
Intemperance is the excess. As the literal opposite of temperance, it consists in the immoderate indulgence of taste and touch through excessive and unreasonable indulgence in food, or drink, or sex. St. Thomas reminds us that intemperance is the most disgraceful of the vices because it indulges those pleasures that man has in common with animals. It also plays a powerful role in dimming the light of our reason (we noted this in our discussion of lust last week).
Just as the seven deadly sins have related sins that spring from them (St. Thomas calls them “daughters”), the virtues have what St. Thomas calls “parts.” These parts are different aspects of the virtue that help us to describe it or see it in action.
Shamefacedness– This is a passion whereby one recoils from what is disgraceful because of the shame resulting from the consequences of sin. People feel this and fear this most in the face of those they know. One way of avoiding this is to live virtuously. Sadly, some are unashamed not so much due to a lack of virtue but because they are so accustomed to sin that they have lost the normal shame it should bring. Healthy shame should make us recoil from deserved reproach, humiliation, or the loss of our good reputation. In this way it can assist us in moderating or tempering our sinful desires.
Decorousness(decency) – This is a love of the beauty that virtue brings. Because temperance repels what is most unbecoming in us, namely the indulgence of our lower (or animal-like) desires, it helps us in being decent and possessing that which is beautiful in us, which decorousness desires.
Abstinence– This refers to refraining from some lawful pleasure or thing entirely or for a specific period of time. It must be ordinate, however, lest it become insensitivity. Because temperance helps us to moderate and have authority over matters of taste and touch, abstinence is a species or subset of temperance.
Fasting – his refers to refraining from food for a specific timeframe. The same observations and distinctions apply as for abstinence.
Sobriety– This is the reasonable, moderate use of intoxicating beverages. To be sober indicates a clear mind, rather than one distorted by excessive drink. St. Thomas observes that moderation may need to vary from individual to individual. There are some who do not tolerate alcohol well and may need to refrain entirely. For most, however, drinking in moderation is what is meant by sobriety.
Chastity– This refers to the virtue by which we “chasten” or rebuke concupiscence. We curb or hold it in control based on our state in life.
Virginity– This is the perpetual refraining from the use or pleasures of sexual activity. Sex is a necessary and essential good for the propagation of the human race, and though required for people in general, it is not necessary that everyone engage in it. Those who vow themselves to virginity do so in order to be more wholly devoted to the spiritual life.
Continence – This refers to the general controlling or resisting of lustful desires. It regulates the sexual desires and thereby moderates them.
St. Thomas also notes that certain virtues, though not technically parts of temperance, are aligned with it. These would include virtues such as clemency, meekness, modesty, and studiousness. Clemency and meekness moderate punishment and anger. Modesty observes the “mode” and regulates things such as decorum in clothing, posture, and movement. Studiousness moderates the spiritual appetite for knowledge, permitting it to be neither too weak nor too exclusive in opposition to other goods. It also moderates the tendency toward excessive curiosity, which is the intemperate seeking of knowledge that is not for us to know, is useless, or is the cause of pride.
Finally, St. Thomas notes that the 9th and 10th Commandments forbidding us to covet are directed at temperance. This is because coveting is excessively or inappropriately desiring that which is not ours or is not for us to have. The virtue of temperance greatly assists in the battle to refrain from covetousness.
Temperance is rightly numbered among the cardinal virtues. The word “cardinal” is derived from the Latin cardo/cardin, meaning hinge. Many of the other virtues swing upon the hinges of temperance.
Temperance is a beautiful virtue that rejoices in pleasures by moderating their use and preventing our slavery to them. Pleasure is best enjoyed in freedom.
Last week we considered the seven deadly sins; this week we begin a series on the virtues. Traditionally, there are seven Christian virtues: the cardinal virtues of prudence, justice, temperance, and fortitude, and the theological virtues of faith, hope, and charity. There are also seven virtues (some of which are also in the previous list) that are specifically directed against the seven deadly sins. I will begin today with a consideration of the cardinal virtue of prudence.
Prudence is often misunderstood as merely caution or hesitance in taking action. While prudence sometimes dictates caution, and hasty action is seldom prudent, there are times when it is prudent to act quickly. Having a lengthy discussion about the best way to put out a house fire before acting would not be prudent. This is sometimes the case in less obviously urgent matters as well. For example, it would not be prudent to hesitate in stemming the influence of an erroneous teaching that might confuse or scandalize the faithful. Sometimes a carefully planned and gradual response is best, but at other times a quick denunciation of the error is in order. Prudence is the virtue that sees the best way and commands the will to execute that approach.
Let us consider more fully what prudence is by reviewing the teaching of St. Thomas Aquinas in the Summa Theologiae (II, IIae 47). The following is my meager attempt at a summary. Read St. Thomas directly if you seek further clarification.
St. Thomas states,It belongs to prudence chiefly to direct something to a right end; and this is not done aright unless both the end be good, and the means good and suitable (II, IIae 49.7, respondeo). So prudence is the knowledge of how to act or conduct one’s life rightly, what to avoid or seek in the concrete and particular situations that make up our daily life. While prudence belongs to the intellect—because it so fundamentally guides the will—it also has the quality of a moral virtue. Prudence does not so much determine what is right and what is wrong as it regulates the means to make that assessment. In effect, prudence discovers what is good by taking counsel, judging what is discovered, and then commanding the will to execute what we ought to choose.
Because prudence is a virtue rather than merely an ability, it is oriented to what is good and morally upright. If perchance one were to speak (incorrectly) of prudence that was oriented toward what is sinful or evil, we should instead refer to it properly as craftiness or cunning.
Finally, although prudence can exist as a natural virtue, the Christian tradition usually speaks of it in a way that is also charged by supernatural grace and informed by the Wisdom of God.
Prudence is fundamental enough that we may and ought to speak of it as having parts, which St. Thomas calls quasi-integral parts. This is because none of the parts replaces prudence as a whole or alone describes it; rather, together all the parts make prudence what it is. St. Thomas enumerates eight of these parts in the Summa (II, IIae 49):
Memory – In the context of prudence, this refers to the recollection of what has been discovered, through experience, to be true in the majority of cases.
Understanding – Rather than the kind of understanding we attribute to the intellect’s ability to synthesize or comprehend, in the context of prudence this refers to a kind of grasp or right estimation of situations and what should be done.
Docility – This refers to the ability and willingness to be taught, especially by our elders and those with greater experience. None of us can personally know and experience all possible scenarios and matters for decision. Stubbornly opinionated people are almost never prudent because they are not open to being taught or to considering that their experience and prudential judgment can be assisted and augmented by teaching from others.
Shrewdness – This is the ability to estimate rapidly what is suitable and proper in a given circumstance. While docility looks to considering the experiences of others, shrewdness is an aptitude for acquiring a right estimation of what is to be done. Shrewdness here is not understood in its pejorative sense, wherein it refers to cunning or craftiness, but rather as it refers to the gift of being able to come quickly to a proper estimation of the good.
Reason – In the context of prudence, reason means not so much logical analysis as the right use of our mind, wherein we properly equip it and then use its faculties in a way that is adept yet humble. Because prudence involves accepting counsel and then sizing up a particular situation, it is necessary that one be able to reason well. Prudence belongs to the intellect and so reason both serves and is a part of prudence.
Foresight – This is the ability to see something distant, particularly to envision how future contingencies (or consequences) bear upon what should be done now.
Circumspection – This refers to the ability to compare the proposed course of action in the current situation and consider how other things and people would be affected.
Caution– Falsehood is often found along with truth, and evil is mixed with good; sober care (caution) must be exercised in order to grasp the true and good while avoiding the evil. In addition, prudence requires caution to avoid the potential evil of doing nothing.
Thus we have reflected a bit on prudence, one of the four cardinal virtues. Continue to ask God for a healthy prudence, for frequently we err not in determining what is good but on the best way to accomplish that good. Prudence opens doors and keeps us on course toward that which is truly good. While at times prudence points to bold action, at others it counsels steady perseverance so that we attain the good without setting loose that which is inordinate or evil. Indeed, Lord save us from being “do-gooders” who lack prudence and may thereby set loose more evil than we seek to end!
Sunday at St. Matthew’s Cathedral, with hundreds of invited married couples, Cardinal Donald Wuerl presented the Archdiocese of Washington’s pastoral plan to more fully implement Pope Francis’ apostolic exhortation, Amoris Laetitia. The complete text of the plan is available here and additional resources can be found on this website: adw.org/amorislaetitia.
The purpose of the pastoral plan is to achieve the overarching goal of Amoris Laetitia, which is to strengthen marriage and family. It emphasizes effective marriage preparation, support for married couples, marriage enrichment, and assistance for couples struggling in their marriages. The plan speaks to teaching the faithful more effectively on the Sacrament of Holy Matrimony, the need for conscience formation, and the overall need for formation in the Gospel. There are also helpful sections directed toward working with people in irregular situations so as to address their problems and keep them close to the heart of Christ and the Church. The Tribunal processes of the Archdiocese remain as they have been in the past for the proper resolution of marriage cases.
Before an in-depth discussion of the plan, a short aside is in order: While nearly all of the commentary on Amoris Laetitia has focused one or two narrow matters pertaining to a couple of footnotes or to Chapter 8, almost to the point of ignoring the rest, the pastoral plan correctly understands that the exhortation is much, much broader in scope. It is this larger part to which the Cardinal’s plan is devoted, while also attesting that there is no change in Church teaching.
What this plan is about is formation in the Lord’s teaching and grace as well as setting an ever-stronger foundation for marriage and family. Cardinal Wuerl notes in his own blog, The parish has a central role in making clear the Gospel vision for marriage and family life. Indeed, this must be our crucial work going forward, both as an Archdiocese and in our individual parishes.
I would like to reflect on this solid, pastoral plan, by reflecting on it in three ways: A Gospel Picture, A Growing Problem, a Going Plan.
A Gospel Picture – In the fourth chapter of the Gospel of John, Jesus sees a woman of Samaria coming to a well to draw water. As the Lord who created her, He has always known her and loved her. Before He ever formed her in her mother’s womb He knew her (see Jer. 1:5) and knew everything she would ever do. Indeed, every one of her days was written in His book before one of them ever came to be (see Psalm 139). Yes, He knows her and loves her.
The woman is not named because she may well be you or someone you know. Yes, her story is our story.
The woman comes to the well thirsty. She may be an outcast since she comes alone and at a time of day when others would not be there. Whatever her pain, whatever her sins, whatever shortcomings may have caused her to be outcast and alone, Jesus seeks her. There’s an old hymn that says, “He looked beyond my fault and saw my need.”
In daring fashion, Jesus, a man, speaks to a woman in public. This was not done in those days. He also reaches across racial and ethnic divides, appealing to their shared thirst. In her own pain and fear she at first scoffs that a Jewish man would speak to her, a Samaritan and a woman. In His patience and mercy Jesus does not give up. Slowly, even tenderly, He draws her to a deeper encounter and helps her discover her true thirst.
At a critical moment she says, Sir, give me this water, so that I may not be thirsty. Here is the moment for which Jesus longed and thirsted: her assent, her response in faith, however nascent. Her assent opens the first door to the living waters Jesus wants to give.
There is an obstacle, though
“Go call your husband and come back.”
The woman answered and said to him,
“I do not have a husband.”
Jesus answered her,
“You are right in saying, ‘I do not have a husband.’
For you have had five husbands,
and the one you have now is not your husband.
What you have said is true.”
Note that there is no rejection in Jesus’ tone, but neither does He ignore her marital situation or wave it off as if it were of no account. Like a good physician, He sees this as likely at the heart of much of her pain and her difficulty in discovering her truer thirst. Something here needs healing, needs to be addressed, so that the living waters can flow and satisfy.
How exactly Jesus dealt with her situation is not clear. Whatever happened was between them. Remember that the Gospel accounts often present in a focused way what for us usually takes much longer. For example, Jesus healed lepers in a moment and cast out demons by a mere command. In contrast, our healing and the casting out of our demons takes time and an ongoing encounter with the Lord through His Body, the Church.
In this Gospel then we see a picture of what the Church has always done and must continue to do. Whatever our hurts and whatever our histories, the Church—the living, active presence of Jesus Christ in the world—must continue to seek those who thirst and draw them to Christ, the source of the true water for which they really thirst. Some bring struggles with sin, addiction, weakness, and other afflictions. All of us are sinners who need ongoing healing. We often seek love try to satisfy our thirsts in the wrong ways and in the wrong places. The role of the Church is not to dismiss sin and struggles as if they were of no account, but to help the faithful, through God’s graces, to work through struggles and overcome obstacles so that the healing waters can flow.
A Growing Problem – It is no secret that marriage and the family are in crisis. (See some sobering statistics here: Marriage Troubles.)
The culture is increasingly poisonous to marriage and family: secularism, materialism, the sexual revolution, mobility and rootlessness, the demise of the extended family, the need for two incomes, suffocating college debt, promiscuity, movies that emphasize dysfunction rather than virtue, pornography, ideological colonization, and individualism.
The biblical vision of marriage, family, and sexuality has been significantly eroded in the minds and consciences of many people today. This is true in our parishes as well. The Church cannot remain aloof or disinterested in the walking wounded, who greatly resemble the woman at the well. In his blog, Cardinal Wuerl beautifully notes,
So many people think that if their own lives look more like the woman at the well than the Holy Family that there may not be a place in the Church for them. That is simply not true.
As Jesus looked to the woman of Samaria with love and sought to draw her to the living water of the Spirit, so the Church looks to us with love and seeks to more deeply immerse us in the living waters of Holy Spirit and the Lord’s truth, which alone will set us free.
Simply wishing people well or welcoming them without providing real, substantive help is not enough. Jesus did not brush aside the woman’s painful marital past at the well. He raised the issue with her and (albeit in a hidden way). He ministered to her in a way that allowed her to leave her water jar (a symbol of her reliance on the world) and run joyfully to summon others to Jesus.
The Church, as Christ’s active presence in this world, can do no less—hence the Cardinal’s pastoral plan.
A Going Plan – The Pastoral Plan of the Archdiocese of Washington is a combination of pastoral practices and the assembling of resources to help parishes and individuals form and care for one another in today’s world. The Cardinal sets forth “the need for more adequate catechesis and formation, not only of engaged and married couples and their children, but also priests, deacons, seminarians, consecrated religious, catechists, teachers, social workers, medical professionals and other pastoral workers.”
The Cardinal also speaks to the need for the proper formation of conscience through patient and careful teaching by the Church and careful listening and discernment by the faithful.
There are some people today who (often with erroneous consciences) uphold objective sin as if it were part of the Christian ideal or who want to propose something other than what the Church teaches. They should in no way presume to teach or preach this to others. The Church must patiently and clearly help them, and everyone, to listen once more to the Gospel message and its call to conversion.
The Church must consistently seek more effective ways to reach people, especially in this age of secularism and detachment from traditional Christian and biblical terms and vision. We cannot simply presume that others share our premises or understand our terms and distinctions. The Cardinal notes, “The act of accompaniment includes fidelity to the teaching as well as awareness of how the teaching is being received or even able to be perceived.”
The Cardinal exhorts pastors: “The underlying moral principle which should inform both that personal discernment and the priest’s ministry is that a person whose situation in life is objectively contrary to moral teaching can still love and grow in the faith, he or she can still take steps in the right direction and benefit from God’s mercy and grace while receiving the assistance of the Church.”
Our job is to assist in the ongoing formation of conscience with respectful, patient, and clear counsel.
Remember that the Church has long reached out to people in invalid marriages through the Tribunal and annulment process. The Church and your local pastor stand ready to assist you if you are currently in a marriage not recognized by the Church. It is often possible to resolve the obstacles that stand in the way of the living water of the sacraments. Please seek advice from your parish or the Archdiocese. An annulment is not a “Catholic divorce.” It is rooted in Jesus’ very words. There is no room to detail all of that in this post, but I have written in more depth on the subject here: What is an annulment?
The pastoral plan then goes on to exhort parishes and parishioners with practical advice. The Cardinal addresses pastors, parish leaders, parish staff, catechists, youth, engaged couples, newly married couples, young adults, young families, older couples, and families in special circumstances (e.g., military families, interfaith and ecumenical families).
The plan concludes with references to dozens of practical resources and programs in the areas of formation, marriage preparation, marriage enrichment, and help for those in troubled marriages.
Some may wonder whether a plan such as this will simply be announced with great fanfare only to end up on the shelf. I would point out that Cardinal Wuerl and the Archdiocese of Washington have a well-established record of following through on pastoral plans. Our Synod, conducted in 2014, has been carefully implemented and has resulted in many structural changes and ongoing initiatives that were sought by the members of the Synod. The Cardinal’s recent pastoral on racism has resulted in a standing committee to shepherd its implementation.
I am convinced that this pastoral plan will also bear much fruit through consistent and persistent action, ongoing review, and accountability. There is much to do—marriage and the family need our focused attention. It is our mission and goal to root the world once again in God’s beautiful vision. It will take time and great effort from all in the Church. We must pray and we must act. The pastoral plan can unite and focus our efforts. May God’s grace and blessing be upon us.
The first reading this Sunday (Year B) contains the Ten Commandments and thereby communicates a brief but sweeping summary of the Christian and biblical moral vision. Too often, there is a tendency to reduce the Christian moral vision to a set of rules. It is sad that many people today resent the Church for her “rules” because of this reductionist notion. Every group or activity has rules. If you join a bowling league there are rules; if you drive on the highway there are rules. There are rules at work; there are rules at the grocery store. Languages have rules. Whenever people interact, rules are necessary.
However, to see the Christian moral vision or the Ten Commandments simply as “rules” is to miss the point entirely. The goal of the commandments is not so much to enforce obedience as to open us to what God can do for us. They seek not so much to compel us as to conform us to the image of the transformed and glorious humanity that Christ died to give us.
The Ten Commandments do not merely prescribe; they describe the transformed human person. They are expressed in imperative form not to order us about, but rather to convey the power that comes from God’s Word. The same God who commands, “Let there be light” (and thus there is light) also says, “Be holy” and thus conveys to us the power to actually become holy if we will accept His transformative work. He thus commands to create in us the very holiness He announces.
If we would but see the commandments as promises, as power, as prolepsis, many would be far less resentful and far more joyful in what the Lord offers. Let’s consider aspects of the Ten Commandments that may help us come to a richer understanding of the Christian and biblical moral vision. They describe the life Jesus died to give us, a wholly transformed and increasingly glorified life, as we see sins put to death and every kind of virtue come alive.
The First Commandment
I, the LORD, am your God, who brought you out of the land of Egypt, that place of slavery. You shall not have other gods besides me. You shall not carve idols for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth; you shall not bow down before them or worship them.
In this first commandment is the promise that we experience increasing love of God above all things, above all people, and above life in this world.
We were made to know God and to have our life centered on Him. This is what properly orders and orients us. Whenever we value any person or thing above God, our life quickly becomes disordered and miserable. If we live for money, power, sex, possessions, popularity, or anything other than God, we are not happy.
God promises us an increasingly well-ordered heart, one that loves Him and His heavenly kingdom above all earthly things. He promises us freedom from the shackles of this world—which seeks to claim us, divide our hearts, and misdirect our life from its true goal.
In this commandment, the Lord seeks to heal our duplicitous and adulterous hearts and to order us to the “one thing necessary,” which is to know and love God above all things. What a blessing, what a promise it is to have our petulant, divided, wounded hearts made whole and directed to God! So much serenity comes from being focused on the One, who is God—and He can do this for us.
The Second Commandment
You shall not take the name of the LORD, your God, in vain.
In this commandment, the Lord promises a heart with which to love Him. To revere God’s name is to have a deep love for Him, a deep sense of wonder and awe. It is also to have experienced God’s tender and abiding love for us. With this gift to love God comes a heart that is sensitive and open to every gift He wants to give us.
When we love God we keep his ways—not because we have to but because we want to. To fear His name is to revere Him, to love Him, to have deep gratitude to Him, and to be docile and open to His every word. We love God’s name because we love Him.
God can give us this gift to love Him in a deep and abiding way. He promises it in this commandment.
The Third Commandment
Remember to keep holy the sabbath day. Six days you may labor and do all your work, but the seventh day is the sabbath of the LORD, your God.
In this commandment, the Lord promises us a joyful sense of resting in Him and of allowing Him to minister to us.
Many people today consider attending Mass a duty, but to those who are transformed by God and abide in His love, it is the greatest privilege of their lives. What a joy it is to go and be with God and among His people, to hear the joyful shout, and to praise Him whom we love! What a privilege it is to be taught by God and fed with His Body and Blood, to be strengthened for every good work!
As the Lord begins to transform our heart, we start to look forward to the greatest day of the week: Sunday. We joyfully anticipate being with our Lord, hearing His voice, and having deep communion with Him and all the angels and saints.
Yes, God can give us a heart for worship, a desire to praise, a hunger for His Word and for the Body, Blood, Soul, and Divinity of Jesus. No more is Mass a tedious ritual; it is a transformative reality. God promises this and can do it for us.
The Fourth Commandment
Honor your father and your mother, that you may have a long life in the land which the LORD, your God, is giving you.
This is a promise by God to give us a deep love for our parents, elders, and lawful authority, and an openness to the wisdom of those who have preceded us. He promises to cool our pride and the rebelliousness that closes us off from the blessings of reverence for the wisdom of elders.
One of the chief problems in the modern age is disrespect for elders. Even those who are not perfect (and none are) have important things to teach us. I probably learned as much from my parents’ struggles as from their strengths.
Without reverence and respect, there can be no teaching, no handing on of wisdom and knowledge. We live in times that are largely cut off from the past; we tend to be dismissive of previous generations.
Because of our pride, there has emerged a hermeneutic of discontinuity, of disconnectedness from the past. We do a lot of foolish things today; we seem to lack the wisdom that was common in the past. In this commandment, the Lord promises us a heart that is docile (i.e., open to instruction), a heart that reveres and listens to the wisdom of elders, lawful authority, and past generations.
The Lord wants to unlock for us the collected wisdom of thousands of years of experience. He taught our ancestors and guided them over and through many trials, difficulties, victories, and joys. In this commandment, the Lord promises to quell the rebelliousness and pride that lock us down and turn us inward on ourselves.
The Fifth Commandment
You shall not kill.
In this commandment, the Lord promises to subdue the anger, hate, resentfulness, and vengefulness that eat away at us and unleash terrible destruction.
The Lord describes a transformed person, one who has authority over his anger and is able to love even his enemies, one who is able to forgive and maintain serenity even under trial. He describes a person who loves and respects life, a person who works to build up life in others rather than tearing it down.
He describes a person who reverences the sacredness of every human life and sees in it the hand and the love of God.
God describes here one who is joyful in this life, ecstatic over the prospect of eternal life, and eager to share life and love with others both here and in the life to come. What a gift it is simply to love others! God can do this for us.
The Sixth Commandment
You shall not commit adultery.
The Lord promises to quell the often unruly passions of lust. He declares that the transformed human person has authority over his or her sexuality. The Lord also offers us a joyful reverence for marriage and the sacredness of human life.
Too many people today are slaves to sexuality through addiction to pornography. Many struggle with fornication, masturbation, and adultery. Participation in homosexual acts is also a terrible problem today. The consequences of all the sexual bondage of our times are high: STDs, AIDS, abortion, teenage pregnancy, high divorce rates, single motherhood (absent fatherhood). All of this takes a huge toll on children who are raised amidst this confusion and lack of proper family foundations.
God wants to set us free. He wants to subdue our lust, to give us authority over our sexuality, and to bring us to sexual maturity.
The transformed human person God describes here reverences the gift of sexuality and knows its purpose and place. God can give us pure hearts and minds and He promises it in this commandment.
The Seventh Commandment
You shall not steal.
In this commandment, the Lord wants to instill in us a gratitude for what we have, to overcome our greed, and to cool our fear. Some steal out of fear that they do not have enough. Others do so on account of greed; they are not satisfied with what they have.
God also wants to give us a love for the poor and a desire to share our excess with them. If I have two coats, one of them belongs to the poor. To withhold my excess from the poor unreasonably is a form of theft.
The transformed human person God describes is generous, grateful, and increasingly free of the fear that makes him hoard. God promises us a new and generous heart. He who commands it is He who will accomplish it.
The Eighth Commandment
You shall not bear false witness against your neighbor.
God promises a great love for the truth and respect for the reputation of others. In a way, there is nothing more precious in human terms than our reputation, for by it all other doors are opened.
The transformed human person loves others and is eager to point out their gifts. He is not interested in sharing or hearing unnecessary information about others; he says only the good things and only those that people really need to hear.
The transformed person speaks the truth in love. He has a well-trained tongue and speaks only to glorify God. His conversation is always full of grace, seasoned with salt (Col 4:6). God, who commands this, is the same God who can and will do this for us.
The Ninth and Tenth Commandments
You shall not covet your neighbor’s house.
You shall not covet your neighbor’s wife, nor his male or female slave, nor his ox or ass, nor anything else that belongs to him.
Here the Lord wants to quell the fires of greed within us. Greed is the insatiable desire for more. When it takes off, we are miserable—never having enough, always wanting more, always thinking we need more.
The Lord wants to set us free from the aching desire to possess what another has.
He wants to give us a heart that is increasingly focused upon and satisfied with the good things waiting for us in Heaven. Once again, the Lord describes the transformed human person as one freed from enslaving passions. God can do this for us.
Do you see how different this understanding is from merely seeing the Christian and biblical moral vision as rules? They are not rules; they are releases. They are not hoops to jump through; they are hopes that inspire.
In the Gospel today, Jesus cleanses the Temple, saying that they have turned it into a marketplace. But you are the Temple of God, and the danger is that you sell yourself short by accepting mediocrity. We sell our souls to the world, the flesh, and the devil, accepting in exchange false and empty promises.
The Lord enters the temple of our souls and seeks to drive out every huckster who seeks to buy us out. Jesus has already paid the price of our redemption. Our totally transformed life, the life described in the Ten Commandments and the moral vision of the Scriptures, is the life that Christ died to give us. Don’t settle for anything less!
Humility is often discovered in little ways. Misplacing my keys is a frequent method for me. I’ve got my plans in mind; I consider myself well-prepared for meeting I’m attending; now it’s time to go. Uh oh, where the heck are my keys?
Mr. Cool as a Cucumber is now all hot and bothered, frantically rooting around for the missing keys. My staff has learned to keep one eye on me and the other on my keys!
I thought about this as I watched the commercial below. In it, a starship is under attack. The brash, unruffled captain walks bravely to his ship, ready to save the day. But then . . . well, see for yourself.
The commercial below is humorous, albeit preposterous. Here is the scenario: the earth has stopped rotating on its axis and “scientists” say that if everyone runs in the same direction we can restart the rotation, much like hamsters running in an exercise wheel.
