Author: Msgr. Charles Pope

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Working for the Kingdom – A Homily for the Third Sunday of Ordinary Time

The readings of “Ordinary Time” (Tempus per annum in Latin) focus on the call to discipleship and the living of the Christian Faith. The readings for today’s Mass are no exception, as they present us with a number of disciplines for disciples. These disciplines free us to serve Christ and His Kingdom joyfully, energetically, and wholeheartedly. We can group these disciplines into three broad areas; discipleship is undefiant, unfettered, and untiring. Let’s consider each area of discipline as reflected in the readings.

I.  Undefiant – The first reading today covers the ministry of the reluctant prophet, Jonah. In today’s reading we hear only the end of the story, but as most of us know, Jonah was not merely reluctant in accepting his mission as a prophet, he was downright defiant. Recall his story:

Refusal – The word of the Lord came to Jonah son of Amittai, “Go to the great city of Nineveh and preach against it …” But Jonah ran away from the Lord and headed for Tarshish (1:1-3). Jonah defiantly runs from God; he refuses the mission.

Running – Nineveh was 550 miles east of Israel. Tarshish was 2500 miles west of Israel. Do you get the picture? Jonah was doing some serious running! Rather than go 550 miles to do God’s will, he was ready to travel 2500 miles to get away from God’s will. It’s always a longer trip when you defy God.

Resistance – As Jonah runs away from God, great storms arise at sea. The storms of defiance rage, but Jonah sleeps—and the storms affect not only him but those who sail with him as well. Yes, our moral decisions do affect others around us despite our egocentric notion that what we do is no one else’s business. Thus, for some of us, there can be great storms that come into our lives. Has it ever occurred to you that some of the storms in your life may be related to a situation in which God said, “This way,” but you defied him and said, “No, that way”? Maybe we all need to wake up and say, “What does this storm mean?”

Return – Swallowed by the great fish, Jonah is brought back to the very place (Joppa) where he sailed away from God. In effect, God says, “Let’s try this all over again.” So Jonah makes ready and goes to Nineveh, according to the LORD’s bidding. Yes, Jonah was smart this time.

The point is that disciples (we) must learn to be undefiant. God wants to “save us some mileage.” Obedience to His will is always easier than disobedience.

Consider, too, how undefiant the Ninevites are as they hear and heed Jonah’s message and notice how this saves them from destruction.

It’s always easier to follow God. I did not say that it’s easy, just that it’s easier. Sin may be more pleasurable and easier in the moment, but it brings a world of difficulties and complications in its wake. If you do not think this is so, just read a newspaper and consider how many of our difficulties are directly tied to our sinful attitudes and choices. The vast majority of this world’s suffering is directly attributable to the rebellious sinfulness of humanity.

The first discipline of discipleship is undefiance. With this discipline we remain teachable and open to God’s wisdom and are thereby spared many difficulties.

II.  Unfettered – To be unfettered means to be unchained, unshackled, free to move about. The second reading today presents a vivid and sober portrait of what being unfettered and detached looks like:

I tell you, brothers and sisters, the time is running out. From now on, let those having wives act as not having them, those weeping as not weeping, those rejoicing as not rejoicing, those buying as not owning, those using the world, as not using it fully. For the world in its present form is passing away (1 Cor 7:29ff).

This passage does not mean that we have no recourse at all to these things and people but rather that we live “as” not having them. In other words, we must seek the gift to realize that nothing in this passing world remains. Nothing here, not even marriage, is the sole reason for our existence or the sole source of meaning for us. God and God alone is the source of meaning and the lasting goal of our life. All else will pass.

For most of us, detachment form this world is the battle, the central struggle we face. Our attachment to this world hinders us from freely following Christ. A couple of passages come to mind:

Jesus, said [to the rich young man], “If you would be perfect, go and sell all that you have, (and you will have treasure in heaven) and then come and follow me.” At that saying his countenance fell, and he went away sorrowful; for he had great possessions. And Jesus looked around and said to his disciples, “How hard it will be for those who have riches to enter the kingdom of God!” And the disciples were amazed at his words. But Jesus said to them again, “Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Mark 10:22 ff).

No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money … So do not worry, saying, “What shall we eat?” or “What shall we drink?” or “What shall we wear?” For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well (Matthew 6:24).

The world has a thousand hooks in us. We are chained and fettered; our freedom to follow Christ is severely compromised.

The battle to be free and unfettered is a process. God can give us this freedom but it requires time and obedience from us. Little by little, God breaks the shackles of this world; all its treasures come to seem as of little value to us. Slowly we come to what St. Paul said:

But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ (Phil 3:7-8).

III.  Untiring – Consider that among Jesus’ first followers were several fishermen. The text of the Gospel today says, Jesus came to Galilee proclaiming the gospel of God: “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.” As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, “Come after me, and I will make you fishers of men.”

Is there some meaning in the fact that fishermen were among His first and most prominent disciples? Perhaps so.

Consider that fishermen have some important qualities that are helpful for discipleship. Fishermen are:

Patient – Fishermen often need to wait for many hours, even days, for a catch. Disciples need patience, as do evangelizers.

Professional – Fishermen need to spend time learning about the types of fish and their behaviors, learning to observe the water and navigate, learning the right time of day and the right season to fish. They need to know the right bait and the proper use of the net. All of these traits are good for disciples and are especially helpful in evangelization, which is “job one” for the disciple. Through growing in practical knowledge we come to know our faith and learn effective ways to be fishers of men.

Purposeful – When fishermen are out fishing they are entirely focused on their endeavor. That’s all they do; everything is centered on the main task. They are single-minded. Disciples surely need more of this attitude. The Book of James says, The double-minded man is unstable in all his ways (James 1:8). St. Paul says, But this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus (Phil 3:13-14). Every disciple needs to be more single-minded.

Pursuing – Note that they simply go to the fish. Too many Catholic parishes merely open the doors and hope that people will come to them—that is not evangelization. The key word for disciples and evangelizers is this: go.

Partnered – Fishermen work in teams. Jesus sends the disciples out, two by two.

Persistent – If fishermen don’t make a catch one day, they’re back out the next. Disciples surely need to persist, both in their own journey and in making disciples of others.

In today’s readings there are a number of disciplines of discipleship. The green vestments of Ordinary Time remind us of growth, both our own and that of the Church. Ultimately, a free heart is a joyful heart. It is a heart that is not easily tired because it is not divided by serving two masters. It is a heart that ungrudgingly serves the Kingdom.

Here is a song that speaks of patient, purposeful, and persistent action on behalf of God’s Kingdom. It is a song that can only come from a heart that is undefiant, unfettered, and untiring; from a heart that says, “I keep so busy workin’ for the Kingdom, I ain’t got time to die!”

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Marching for Life and Acknowledging Those Who Have Died

It is a post Roe world, but still we march. Too many are still unconvinced that life in the womb is precious, a human person and given by God the right  to life. 

One common “moral” standard that many apply today, especially regarding sexual matters, goes something like this: “Two consenting adults should be able do what they please as long as nobody gets hurt.” Of course the sinners who talk like this think that they get to determine whether anyone gets hurt. Generally, their notions are egocentric, mostly considering only themselves, and in addition their conception of what constitutes getting hurt are often misguided.

Today, we march with many who tried to give a voice to the at least 60 million who didn’t just get hurt by the behavior of certain “consenting adults” — they got killed.

Consider the fact that 85 percent of abortions are performed on single women. That means that fornication (premarital sex) is the single largest contributing cause to abortion. Many of these couples went into their dalliances insisting that nobody would get hurt, but the babies they aborted would beg to differ. They were hurt and then they were killed.

The claim that no one is getting hurt is a lie.

Here are some others who are hurt by sexual immorality:

  1. Those who grow up in single parent homes – Thank God they survived at all — most don’t. Their “parents” had sex but didn’t have the commitment or maturity to say, “Now that there’s another life involved we’d better grow up, be less focused on our own happiness, and think of someone else.” Some others made a poor choice for one night or for a brief time and to get married would have made little sense, but the result is that a child is raised without one of his parents (typically the father). Thankfully those babies were not killed, but they are still hurt because they deserved a complete home with a mother and father there to love them.
  2. Our culture, our nation, and the Church – None of these three sectors is as strong if the traditional family is not strong. Fornicators, adulterers, and those engaging in homosexual activity all weaken the family, and the family is the basic foundation of everything. It is hard to find a culture or nation that can survive the loss of family structure and loyalty or the loss of sexual self-control. The “as long as nobody gets hurt” people think that they can go on taking the prerogatives of marriage (e.g., sexual intimacy and parenthood) and not harm the culture. They are wrong; history, common sense, and current statistics show that we are all harmed — exceedingly — by the “as long as nobody gets hurt” crowd. The number of abortions has skyrocketed as has the number of teenage pregnancies and single mothers, while the number of marriages has plummeted. This is not healthy for any culture or for any child raised in such a “culture.”
  3. The “nobody gets hurt” crowd hurt themselves – After enough of their behavior, they often have sexually transmitted diseases, “unwanted” pregnancies, broken hearts, and quite end up feeling used and discarded. They start out claiming that no one is getting hurt; they end up hurt, bitter, diseased, pregnant, post-abortive, alone, and unfulfilled. Did I mention alone? Alone — very alone in terms of support — but bearing many burdens.

Those who claim that “nobody gets hurt” cannot truthfully say that, nor can they give any assurance that no one is getting hurt or will be hurt. How can they possibly know that no one will get hurt? Experience and common sense (which isn’t so common today) indicate otherwise.

Today, we marched for the more than 50 million who were hurt and then killed as well as for the many mothers whose lives are now shattered, who felt “driven” to abort because they were either pressured or alone. Any counselor or Catholic priest will tell you that post-abortion trauma is real. Sadly, the damage is deep and does not go away easily. Abortion is an act of violence perpetrated not only on the baby but also on the mother. Few who come away from this act can honestly describe it as anything other than violent and traumatic.

Many people are getting hurt! Enough of this “Consenting adults should be able to do what they please as long as nobody gets hurt” lie.

And lest we who believe forget, let us remember that Jesus got hurt for what we have done. Every sin ever committed added to His pain and suffering on Calvary.

There is a lot of hurt. Anyone who says otherwise is deceived and the truth is not in him.

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Can We Talk? A Brief List of Annoying Expressions and Verbal Fumbles

100213We all have certain phrases that annoy us; oddities creep into the language that invite comment or could use correction. To that end, I propose below a list of ten annoying and/or misused words and expressions.

Please accept this list in the humorous vein in which it is intended. I am playing the role of an irritated curmudgeon, but it’s just my shtick. Have some fun with me as I complain and then feel free to add to my list.

So, can we talk? He’s my list of annoyances.

1.  “With all due respect …” – This phrase is typically followed by something that isn’t going to respect the recipient at all! When you open an e-mail and it begins, “With all due respect, Mr. Jones, …,” don’t you just wince at what you just know is coming? In a way, the expression is a form of lip service. It’s a way of saying, “I want to dispense with that silly tradition of having to accord you a modicum of respect and get on to what’s really on my mind, namely, that you’re wrong and probably clueless as well.”

2.  Decimate – Today the word has come to mean “to destroy completely.” For example, “Our culture has been decimated by no-fault divorce.” The original meaning, to reduce something by a tenth, has been relegated to a secondary definition in many dictionaries. The word came from the Roman practice in which, after conquering a town that was guilty of some sort of uprising, the Romans would line up all the men of that town in the public square, and kill every tenth one. In effect, the message was, “This is what you get if you mess with us. It’ll be worse next time.” Alas, trying to recover the original meaning of this word may be a lost cause at this point. It may be destined to go the way of other Latin-based words such as “manufacture,” the literal meaning of which is handmade (manu = hand, facere = to make). Today something referred to as manufactured is typically not handmade. There are other English words that seem to have reversed meanings. For example, we drive on parkways and park on driveways.

3.  Service – There is a tendency today to take the noun “service” and turn it into a verb. It is common to hear someone say, “We service our clients.” or, “We serviced fifty people last month.” No! People are served, not serviced. Perhaps you may speak of a car as being serviced, but people are served. It’s hard to know where this manner of speaking came from, but I suspect it crept in from the world of prostitution, where prostitutes often speak of “servicing” their “Johns” (i.e. clients). We do not service people, we serve them; people are not serviced they are served.

4.  Not unlike – This strange expression, in a way, cancels itself out as a double negative. For example, someone may say, “This car is not unlike that one.” If you put a few of those sorts of expressions into a sentence, trying to figure out exactly what the sentence means can make your head explode. In fact, it strains the meaning of the word “sentence,” which refers to a string of words that makes sense. Unless the person misspoke, this seems to just be a fancy way of saying, “This car is like that one.” Try to avoid making heads explode by not using the expression, “not unlike.”

5.  Proactive – This is another strange word that has crept into our vocabulary. How is “proactive” different from active? One might argue that there’s a temporal dimension here: one who is “proactive” is one who is ahead of his time. To be honest, I’m not sure what is meant when someone is called “a proactive person.” I think it is a compliment, in that the person is “ahead of the curve” or something, but it’s just not all that clear to me — but maybe I’m just being reactive.

6.  Utilize – Why not just say “use”? This oddity seems to be waning in usage, and not a moment too soon as far as I’m concerned. I live for the day when we no longer use “utilize” things.

7.  Intellectually dishonest – How is being “intellectually dishonest” different from being just plain dishonest? Is not honesty or dishonesty rooted in the intellect and manifested in speech? I’ve never heard other qualifiers attached; I haven’t heard of physical dishonesty or verbal dishonesty. “You’re being intellectually dishonest” seems to me to be just a highfalutin’ way of saying “You’re being dishonest.”

8.  Dialogue – Why not just say “discussion”? Instead of saying, “I’m having a dialogue with him,” why not just say, “I’m having a discussion with him”? An even more egregious abuse of this word is to “verbify” it: “Let’s dialogue about this problem.” Why not just say, “Let’s discuss this problem?” Even worse is “We’re dialoguing about this issue” instead of “We’re discussing this issue.” Turning nouns into verbs or verb forms generally produces strange results. To quote a classic line from Calvin and Hobbes, “Your verbing is weirding me out.” So, let’s talk; let’s have a discussion, but let’s limit our usage of the noun “dialogue” and certainly avoid using it as a verb or using the strange construction “dialoguing.”

9.  Using “so” as an interjection – I have seen this most often in academic settings. Typically, the word “so” tends to be placed at the beginning of the answer to a question. For example, “What do the data show in relation to this problem?” The response might be, “So … the data seem to indicate that things are going to get worse.” (People sometimes use an interjection as a delaying tactic while feverishly formulating an answer in their head, but that’s not the usage to which I’m objecting.) In this case, though, I’m suspicious that it is emblematic of the relativistic climate that pervades today’s academic settings. The interjection “So …,” expressed gently and slowly, seems rather more designed to make the person seem thoughtful and somehow not arrogantly certain of what he is about to say. So … I don’t want to come off is too nasty, but would you please stop saying “so” all the time?

10.  “Are you suggesting …?” – This is a preamble to a question and is often used by members of the mainstream media to indicate incredulity at an outlandish statement or position. A reporter writing a piece on the Catholic Church might ask me, “Are you suggesting that people who don’t follow the teachings of the Church are in error?” There’s a part of me that wants to answer, “I’m not suggesting anything; I’m saying it outright!” Here, too, the relativistic climate rears its head. People don’t say things or claim things; they “suggest” them. Let me be clear: as one not heavily influenced by relativism, I can say that when I am asked a question, I state an answer. I do not “suggest” an answer—and neither should you, at least when it comes to faith or morals. Do not suggest the faith, say it. Say what you mean and mean what you say, but don’t say it mean.

OK, can we talk? This is my short list; what do you want to add?

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Envy Illustrated

The Deadly Sin of Envy, Hieronymus Bosch (1480)

In the reading at daily Mass for Thursday of the Second Week in Ordinary Time, we encounter an envious Saul. Upon David’s return from slaying Goliath, the women sing a song praising him. Saul should rejoice with all Israel but instead he is resentful and envies David:

Saul was very angry and resentful of the song, for he thought, “They give David ten thousand, but only thousands to me. All that remains for him is the kingship.” And from that day on, Saul looked upon David with a glaring eye. Saul discussed his intention of killing David with his son Jonathan and with all his servants (1 Sam 18:6-9).

Saul’s reaction is way over the top; this is what envy does.

What is envy? Most people use the word today as a synonym for jealousy, but traditionally speaking, they are not the same.

When I am jealous of you, there is something good that you have or are, that I want to have for myself. Jealousy is sinful when one desires something inordinately or unreasonably.

In traditional theology, envy is quite different (cf Summa Thelogica II, IIae 36.1). Envy is sorrow, sadness, or anger at the goodness or excellence of someone else because I take it as lessening my own.

The key difference is that with envy (unlike with jealousy) one does not merely want to possess the good or excellence of another but rather to destroy it.

Notice in the reading above that Saul wants to kill David because he thinks that David’s excellence makes him look less excellent, less great. Saul should rejoice in David’s gifts, for they are gifts to all Israel. David is a fine soldier, which is a blessing to everyone. The proper response to David’s excellence should be to rejoice, to be thankful to God, and where possible, imitate David’s courage and excellence. Instead, Saul sulks. He sees David as stealing the limelight and possibly even the kingdom from him. Envy rears its ugly head when Saul concludes that David must die. The good that is in David must be destroyed.

Envy is diabolical. St. Augustine called envy the diabolical sin (De catechizandis rudibus 4,8:PL 40,315-316) because it seeks to minimize, end, or destroy what is good. Scripture says, By the envy of the Devil death entered the world (Wis 2:24). Seeing the excellence that Adam and Eve (made in the image of God) had and possibly knowing of plans for the incarnation, the Devil envied Adam and Eve. Their glory lessened his — or so he thought — and so he set out to destroy the goodness in them. Envy is ugly and diabolical.

The virtues that cancel envy: The proper response to observing goodness or excellence in others is joy and zeal. We should rejoice that they are blessed because when they are blessed, we are blessed. Further, we should respond with a zeal that seeks to imitate (where possible) their goodness or excellence. Perhaps we can learn from them or from their good example.

Envy is ugly, even when it masquerades as kindness and fairness. For example, the modern tendency to give everyone an award or to not keep score and instead say, “everyone is a winner,” may be rooted in subtle forms of envy cloaked in kindness. Such approaches diminish the truth that some are gifted, some are better than others in certain areas. I will not always be the best nor will I always be the winner. Rather than hide goodness and excellence, we should celebrate it. The proper response to excellence and goodness is joy and zeal.

Saul went to dark places because of his envy; we, too, must beware this deadly sin.

In the story Snow White, the wicked queen envied Snow White, who was “the fairest of them all.” Considering the young girl’s beauty as a threat, the evil queen cast a spell on her to remove her beauty. Envy consumed the evil queen and the satanic-like qualities of this scene well illustrate the darkness of this diabolical sin.

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Kindness Is Not the Same as Love

Many decades ago, C.S. Lewis wrote about the problem of substituting kindness for love:

We [speak] nowadays almost exclusively [of God’s] lovingness …. And by love, in this context, most of us mean kindness—the desire to see others happy …. What would really satisfy us would be a god who said of anything we happened to be doing, “What does it matter as long as they are contented?” We want, in fact, not so much a Father in heaven as a grandfather in Heaven—a senile benevolence who, as they say, liked to see young people enjoying themselves ….

Kindness, as such cares not whether its object becomes good or bad, provided only that it escapes suffering.

[But] As scripture points out, it is bastards who are spoiled: the legitimate sons who are to carry on the family tradition are punished …. With our friends, our lovers and our children we are exacting and would rather see them suffer much than be happy in contemptible and estranging modes.

[Hence] If God is love, He is, by definition, something more than mere kindness …. [And] though he has often rebuked and condemned us, He has never regarded us with contempt. He has paid us the intolerable compliment of loving us, in the deepest, most tragic, most inexorable sense  (The Problem of Pain, Chapter 3).

We do well to ponder that being loving is not the same as being kind. Love should not be reduced to mere kindness, but our reductionist culture has tended to do so. The results have often been problematic. To reflect on this problem, I’d like to use some insights from an article by Peter Kreeft, written some years ago.

Kreeft defines kindness as “sympathy, with the desire to relieve another’s suffering” [Envoy Magazine, Vol 9.3, p. 20]. Kindness is certainly a good thing and has an important place in our relationships. It is evidenced by goodness, charitable behavior, pleasantness, tenderness, and concern for others. According to Aristotle, kindness is an emotion manifesting itself in the desire to help someone in need without expecting anything in return.

However, as Kreeft himself notes, it is a great mistake to equate kindness with love. Kindness is an aspect of love but it is necessarily distinct from it, for it sometimes happens that love, which wills what is best for the other, may deem it best not to remove all suffering. For example, a father may impose punishment on his child out of love.

Kindness generally seeks to alleviate suffering and negativity, but love understands that suffering often has a salvific role. My parents disciplined me out of love. Had they been merely kind to me, I would likely have been spoiled, undisciplined, and ill-prepared for life.

Paradoxically, the more we love, the more we see mere kindness diminish. Consider how kind we can be to strangers. We may sometimes give money to strangers with no or few questions asked, but if our children ask for money we want to know why. And even if we give it to them, we may lecture them about being more responsible with their money. The interaction may be less kind, but it is more loving because it seeks to solve the underlying problem rather than merely relieving the symptom.

The good eclipses the best. Herein lies the danger in reducing love to kindness: In simply seeking to alleviate the suffering of the moment or to give people what they want, many deeper issues go unresolved and can even be worsened.

Welfare has engendered a slavish dependence in some people in our country—and it is not just the urban poor to whom I refer. There are many other entitlements that some feel they cannot do without. There are numerous corporate subsidies as well that fall into this category.

Rather than addressing the root causes of poverty, dependence, or even poor business models, kindness interrupts love’s deeper role and treats only the suffering of the moment. In this sense, the merely good (kindness) replaces the truly best (love). True love gives what is best, not merely what is immediately desired. Kindness too often looks merely to relieve whereas true love looks to heal, something that often involves painful choices.

Further, many false expectations are centered on the exaltation of kindness over love. In our culture, this is manifested in the fact that suffering of any sort is seen as unbearable and even a reason for legal action. It has also led to our insistence on comfort accelerating out of control. The demand for euthanasia flows from this sort of thinking as well.

A final, terrible effect often flows from mistaking mere kindness for love: it disposes many towards atheism. Here I will simply quote Peter Kreeft directly, because he says it so well:

It is painfully obvious that God is not mere kindness, for He does not remove all suffering, though He has the power to do so. Indeed, this very fact—that the God who is omnipotent and can, at any instant, miraculously erase all suffering from the world, deliberately chooses not to do so—is the commonest argument that unbelievers use against him. The number one argument for atheism stems from the confusion between love and kindness [Peter Kreeft, Envoy Magazine, Vol 9.3, p. 20].

Kindness is certainly a positive attribute and surely has its place, but we must carefully distinguish it from love. Exalting kindness over love amounts to a denial of the wisdom of the cross. Kindness focuses on comfort and the alleviation of suffering, which is itself a good thing, but love is a greater thing, for it focuses on healing and wills what is best, not merely granting what is desired. Sadly, however, many prefer temporal relief to healing.

This video tells a beautiful story, one of how kindness is tied to sacrificial love and seeks to bring healing (even at great cost) rather than mere relief.

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Jesus and Bending the Law

In the Gospels we are reading this week at daily Mass we see Jesus coming into conflict with the religious authorities of His day, who accuse Him of violating the law.

  • In Monday’s reading Jesus is accused of not following the fasting rules observed by the Pharisees and the disciples of John the Baptist. Jesus rebuffs them by saying, in effect, that rejoicing with the Lord (the very giver of the law) is a weightier matter than the observance of fasting traditions (Mk 2:18ff).
  • In Tuesday’s reading Jesus is accused of permitting His disciples to violate Sabbath norms (by shelling grain as they walked along). The Lord rebuffs their argument by saying, in effect, that feeding the hungry is a weightier matter than observing a lesser Sabbath norm (Mk 2:23ff).
  • In Wednesday’s reading Jesus is once again accused of violating Sabbath laws by healing a man on the Sabbath. He rebuffs their claims by teaching that works of charity outweigh lesser Sabbath laws.

Perhaps a way of summarizing Jesus’ replies is in the old Latin expression Caritas suprema lex (Charity is the highest law). In other words, laws are meant to regulate our relationships with God and with others. The law is for something and someone, not merely against things.

Indeed, our relationship with God’s law is complex; often we don’t get it right. When it comes to God’s law we cannot forget that it is personal. That is, it is given to us by a loving God who wants to save us. Therefore, it is important to know both the law and the lawgiver, who is God.

In the Deuteronomic code, each law is often followed by this phrase: “I am the Lord.” It is as if the Lord is saying, “This is God talking, the God who saved you, the God who parted the Red Sea for you, the God who led you through the desert and into the Promised Land. I, the one who loves you, am telling you this.” The old rabbis put it this way: When God added to the law the phrase “I am the Lord,” He was saying, “Look, I am the one who fished you out of the mud. Now come over here and listen to me.”

So the law is personal and we must strive to know both the law and the lawgiver. Two errors are to be avoided when it comes to the law:

The first error that we can make is that of “legalism,” which elevates the law to the point of idolatry, such that one is kept “safe” by the law rather than by a saving relationship with God, the lawgiver. In such a system there is little room for understanding the Lord’s intent.

There is also a failure to grasp the often general nature of God’s law, which covers common circumstances but does not address every specific situation perfectly. For example, the obligation to attend Mass is usually binding, but illness or the need to care for the ill can be a valid excuse.

The second error we can make is at the other end of the spectrum: assuming a kind of carte blanche based on the claim that “God is love” and doesn’t really care if we follow the moral law. Never mind that God Himself gave us the moral law. Making this error, some claim that God doesn’t care if they skip Mass, live with their girlfriend, etc. He doesn’t care about that sort of thing because He is a loving God, affirming and merciful, a God who is not uptight the way the Church is. A person with such an attitude dismisses large parts of the moral law based on his own authority and the exaggerated notion that he knows what God wants better than even God’s very own revealed word. Such a person claims that a loving and kind God wouldn’t ask difficult things or rebuke sin. Such a notion confuses true love with mere kindness. While kindness is an aspect of love, so are challenge, rebuke, and even punishment.

Neither error will do. The key is to find a balance such that both the law and the lawgiver are properly respected.

As usual, St. Thomas Aquinas provides great insight. While the context of his remarks is the arena of civil law, the principles he sets forth are applicable to divine and ecclesial law as well. He takes up the question of law and the lawgiver in his Summa Theologica.

St. Thomas considers whether one who is under a law may act apart from the letter of the law.

He answers with a qualified yes and, as always, provides important distinctions and premises. He begins with a helpful quote from St. Hilary of Poitiers, who noted that the limits of written law are subject to the limits of all speech, including in its written form:

Hilary says (De Trin. iv): “The meaning of what is said is according to the motive for saying it: because things are not subject to speech, but speech to things.” Therefore, we should take account of the motive of the lawgiver, rather than [merely] of his very words (Summa Theologica I, IIae, Q 96, art. 6, Sed contra).

St. Thomas goes on to note that laws are intended for the common good and speak to the general or common situations, but we must take into consideration that no lawgiver can envision every possible circumstance.

Now it happens often that the observance of some point of law conduces to the common weal in the majority of instances, and yet, in some cases, is very hurtful. Since then the lawgiver cannot have in view every single case, he shapes the law according to what happens most frequently, by directing his attention to the common good. Wherefore if a case arises wherein the observance of that law would be hurtful to the general welfare, it should not be observed (Ibid, respondeo).

St. Thomas presents the following example:

For instance, suppose that in a besieged city it be an established law that the gates of the city are to be kept closed, this is good for public welfare as a general rule: but, it were to happen that the enemy are in pursuit of certain citizens, who are defenders of the city, it would be a great loss to the city, if the gates were not opened to them: and so in that case the gates ought to be opened, contrary to the letter of the law, in order to maintain the common weal, which the lawgiver had in view.

I’m sure we can all think of more modern examples such as breaking the speed limit to rush someone to the hospital, or jaywalking in order to help someone in trouble. Charity is the highest law and saving life is more important than observing laws that are merely cautionary.

St. Thomas next notes the important point that it is only in urgent cases that the law may be set aside without consultation with lawful authority:

Nevertheless, it must be noted, that if the observance of the law according to the letter does not involve any sudden risk needing instant remedy, it is not competent for everyone to expound what is useful and what is not useful to the state: those alone can do this who are in authority, and who, on account of such like cases, have the power to dispense from the laws.

If, however, the peril be so sudden as not to allow of the delay involved by referring the matter to authority, the mere necessity brings with it a dispensation, since necessity knows no law.

Thus urgency and necessity permit quick dispensations of the law, whereas ordinary situations require us to consult and defer to those to whom jurisprudence and legislation are consigned.

Again, St. Thomas is referring here to what is essentially civil law, but if these truths and distinctions apply to civil law with all its imperfections, how much more so to God’s law! If civil law ought not to be casually set aside without consultation and deference to proper authority, how much more so God’s law.

God has set forth a lawful authority in the Magisterium of the Church, to ponder His revealed law and teachings and to interpret them properly and authoritatively. He has also given the Church the power to bind and loose. What Thomas says regarding civil law (it is not competent for everyone to expound what is useful and what is not useful … those alone can do this who are in authority, and who, on account of such like cases, have the power to dispense from the laws) is also the case with respect to God’s law and Church law. No Catholic (except in urgent moments of grave necessity) should dispense with the moral law on his own. No one is a judge in his own case.

That said, even God’s law needs proper application to particular circumstances. St. Thomas (quoting St. Hilary) noted the following:

The meaning of what is said is according to the motive for saying it, because things are not subject to speech, but speech to things. Therefore, we should take account of the motive of the lawgiver, rather than [merely] of his very words. He also commented, then the lawgiver cannot have in view every single case, he shapes the law according to what happens most frequently, by directing his attention to the common good.

Therefore, the Lord left His Church to apply His word to particular circumstances. Without the remembrance that even God’s law speaks to the general and not to every specific case, the written law, univocally read without any reference to God’s overall will, could be reduced to obtuse absurdities and a hurtful legalism.

So law—especially God’s law—is essential and it usually applies, but there are exceptional circumstances; many laws can and do admit of certain exceptions. St. Thomas traces out for us a good balance to seek between legalism and a sort of autonomy that claims the personal right to be dismissive of the law as one sees fit. Many in the modern world get this balance wrong.

Here is a song that reflects the immature, rebellious attitude toward the law that is common today:

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Where Are You from? A Reflection on Recent Tensions over Immigration, Race, and Ethnicity

A priest friend of mine who immigrated to this country from Jordan back in the 1970s is often asked, “Where are you from?” He humorously answers, “I am from my mother’s womb.”

True enough! There is an even more fundamental answer, rooted in Scripture, which speaks to the origin of every human person: You are from the loving will and heart of God. Before you were ever formed in your mother’s womb, God knew you and thought about you (see Jeremiah 1:5). He set into motion everything necessary to create you. He didn’t just get your parents to meet, but your grandparents and great-grandparents, going all the way back. All of this so that you could exist just as you are. Having thought of you and conceived you in greatest love, He knit you together in your mother’s womb. You were skillfully wrought in that secret place of the womb and you are wonderfully, fearfully made. Every one of your days was written in God’s book before one of them ever came to be (See Psalm 139).

This biblical answer is true of every one of us. Whatever our nationality, ethnicity, or race, our truest origin is from God, from His heart and His loving “yes” to our existence. This means that I am your brother and you are my brother or sister. The Catechism of the Catholic Church has this to say:

Respect for the human person proceeds by way of respect for the principle that “everyone should look upon his neighbor (without any exception) as ‘another self,’ above all bearing in mind his life and the means necessary for living it with dignity.” … [F]ears, prejudices, and attitudes of pride and selfishness … will cease only through the charity that finds in every man a “neighbor,” a brother.

The duty of making oneself a neighbor to others and actively serving them becomes even more urgent when it involves the disadvantaged, in whatever area this may be. “As you did it to one of the least of these my brethren, you did it to me” (CCC # 1931-1932).

This is Catholic and biblical teaching. One day we shall have to account for how we recognized and treated the Lord in others. God is our Father; you are my brother or sister. Christ the Lord is our brother, too, for He joined our human family; He is not ashamed to call us His brethren (Hebrews 2:11). Wherever you’re from in this world, this origin from God is deeper and older than any earthly origin.

Here on this earth, human movement is constant. We emigrate and immigrate, as individuals, families, and groups. Wars, famines, persecution, economic conditions, the desire for freedom, and educational opportunity all play a role in this movement. Although the phrase seems clichéd, we really are a nation of immigrants. Most of us are from somewhere else, often only a couple of generations back.

Catholics bring a significant experience and witness to immigration to the United States. Many came here during a huge wave of immigration that lasted from about 1880 to 1950. When we came in those years, we were often coming from troubled lands and were extremely poor. There was famine in Ireland; economic and political turmoil in Poland, Lithuania, Italy, and parts of Germany. Many came here not knowing English and at first lived in tenements in large cities. With that poverty went many of social problems: crime, drinking, and so forth. The work of those first generations was anything but easy: laboring in coal mines, laying railroad tracks, working in steel mills, tedious work in textile factories mills. The jobs paid poorly and required long hours; they were jobs that no one really wanted. Additional scorn was heaped upon Catholics due to our faith. The Protestant majority of the time was troubled to see the country suddenly teeming with Catholics, whose religion they often scorned and whose loyalty to the United States they doubted. Slowly, that first wave of Catholics took its place and moved up into better paying jobs. They moved into more slowly into positions of political leadership. Yes, Catholics have endured great scorn in this land, both on account of their religious as well as their status as European peasants.

Prior to 1865, most African-Americans in this country had been brought here against their will. They then suffered great disdain and racism at the hands of the very country that brought them here in chains. The many Black Catholics I have known over the years, especially the older ones, remember well the double scorn they felt for being Black and Catholic.

The most recent wave of immigration into our country is largely from the south. Similarly, poverty and/or persecution are often part of what draws them here. Most of them are Catholic, and like so many immigrants before them, they perform essential services and often take jobs that no one else wants. As was the case during the 19th and 20th centuries, there is crime. And yes, some immigrants are successful, and others remain trapped in poverty.

It is alleged that recently our President, in a moment of anger, said some unacceptable, hurtful things. He spoke not only of nations, but implied that certain nations bring us better immigrants than others. I am not so sure that we have the scales to say who is “better.” Man sees the appearance, but God looks into the heart. It is true that people with technical, scientific, or academic knowledge contribute a lot to our country, but it is also true that we need immigrants at every level of the economy. We need those willing to do all sorts of work, and those with all different kinds of practical know-how.

Personally, I am quite happy with the immigrants who have come to the United States in recent decades. I think that they have added a lot to the economy and to the Church. They are hardworking and want to share in the American experience. By the second generation, most of them speak English well. While I cannot countenance those who enter the country illegally, I am perhaps more willing than many to view their illegal entry as stemming from desperation rather than flippant disregard for our laws.

I recognize that immigration reform is needed. It is a complex issue and concerns for border security are legitimate. We cannot take the whole of the world’s poor or be overrun with every refugee crisis, but we also cannot ever forget that these are our brothers and sisters. Whatever dysfunctional countries or economies they come from, remember that many of us came from similar ones. People don’t typically leave an idyllic environment.

I do not know all the possible legal and social solutions, but something of a picture emerges in Catholic parishes of what things could look like. Cardinal Wuerl paints this picture:

The sight from the sanctuary of many a church in our archdiocese offers a glimpse of the face of the world. On almost any Sunday, we can join neighbors and newcomers from varied backgrounds. We take great pride in the coming together for Mass of women and men, young and old, from so many lands, ethnic heritages, and cultural traditions. Often we can point to this unity as a sign of the power of grace to bring people together (The Challenge of Racism).

Indeed, our parishes are ethnically and racially diverse. The rich beauty of diversity in the unity of our faith is manifest everywhere. “Catholic” means “universal” and it could not be more obvious in Washington, D.C (as in many other regions) that Catholics come from everywhere! This diversity is from God Himself, who has not only created the rich tapestry of humankind but also delights to unite us all in His Church.

“Babylon and Egypt I will count among those who know me; Philistia, Tyre, Ethiopia, these will be her children and Zion shall be called ‘Mother’ for all shall be her children.” It is he, the Lord Most High, who gives each his place. In his register of peoples, he writes: “These are her children,” and while they dance they will sing: “In you all find their home” (Psalm 87:1-7).

Dr. Martin Luther King remarked on the role of the Church back in the days of the civil rights movement:

There is a more excellent way, of love and nonviolent protest. I’m grateful to God that, through the Negro church, the dimension of nonviolence entered our struggle. If this philosophy had not emerged, I am convinced that by now many streets of the South would be flowing with floods of blood (Letter from Birmingham jail).

We are currently locked in many fierce debates. Our discourse grows ever more contentious, our language ever coarser. Anger (some of it quite understandable) reaches new levels. In the midst of the ugliness, consider this reminder:

Therefore, each of you must put off falsehood and speak truthfully to his neighbor, for we are members of one another. … Let no unwholesome talk come out of your mouths, but only what is helpful for building up the one in need and bringing grace to those who listen. … Get rid of all bitterness, rage and anger, outcry and slander, along with every form of malice. Be kind and tender-hearted to one another, forgiving each other just as in Christ God forgave you (Eph 4:26-32).

We who are Christians should lead the way in helping to lower the temperature. We are past the boiling point now and we are getting scalded more and more.

Maybe the answer begins in asking this simple question: “Where are you from?” Know the answer to this question theologically and religiously rather than nationally. The truest answer is this: “You are from God and so am I.”

If what I have written angers you, I am sorry. If you think me naïve, I ask you to remember something else about me: I am Charles, your brother.

 

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A Picture of a Prophet – A Homily for the Second Sunday of the Year

The Calling of Samuel, by Joshua Reynolds

The first reading for Sunday Mass speaks to us of the call of Samuel. In examining it, we can see what it is that makes a great prophet. Put more theologically, we can see the ways in which God’s graces form a great prophet.

Samuel was surely one of the most significant prophets of the Old Testament and lived at a critical time, as Israel shifted from the time of the judges to the time of the monarchy. Ultimately, it was he who would see Israel through the difficult time of Saul’s reign and prepare and anoint them for David’s kingship to follow.

What, then, are some of the ways in which God prepares Samuel and every prophet (this means you) for mission? Consider these five.

1.  The CLOSENESS of a great Prophet – In the first reading, we find the young Samuel sleeping in the temple of the Lord. In those days, the temple was not yet in Jerusalem nor was it a permanent building; it was a tent structure in Hebron. Samuel, as one in training for temple duties, is sleeping near the Ark of the Covenant, which carried the presence of God. Thus we see that a great prophet begins and remains so by staying close to the Lord.

We must do the same if we wish to be great prophets to our family and friends. How will parents give prophetic witness to their children if they are distant from the Lord? How will a priest preach with authority and power if he does not stay close to the Lord?

How do we draw close to the Lord? Daily prayer, devout reading of Scripture, frequent confession, weekly reception of Holy Communion, and a spirit of wonder and awe. Ask for these virtues. Stay close to the Lord. Great prophets stay close to the Lord.

2.  The CONSTERNATION of a great Prophet – The first reading depicts Samuel as struggling with some confusion as to what he is hearing and from whom. God is calling, but Samuel doesn’t get it. He struggles to figure out what is happening to him. A look at the call of the great prophets reveals that most of them struggled with their call. Moses felt old, inarticulate, and inadequate. Jeremiah felt too young; Isaiah, too sinful. Amos would have been content to remain a dresser of sycamores. Most of the prophets felt overwhelmed and experienced consternation.

Samuel eventually figures it out who it is that is calling him and begins his journey. He had to listen for a while to do that, however.

How about you? Many of us too would want to run if God made it clear that He had something for us to do. In a way, that is a proper response, for pride is a bad trait. To be troubled, to experience a bit of consternation and anxiety, helps us to remain humble and to keep leaning on the Lord.

What is the Lord asking of you? Perhaps, like Samuel, you struggle to understand at first. Stay close to God and things will eventually become clear.

The great prophets struggled, but that is the point. They struggled with God for an answer and for a vision.

3.  The CONNECTEDNESS of a great Prophet – Notice that Samuel does not discern on his own. He seeks counsel from a wiser man. Although Eli is not a perfect teacher, God does make use of him to help Samuel.

We, too, ought to seek good, strong spiritual influences, friends and clergy, to help us to discern. Scripture says, Seek counsel from every wise man (Tobit 4:18). It is a bad idea to try to discern alone. We should cultivate relationships with wise and spiritual men and women in our journey.

The great prophets were connected to spiritual leaders and teachers. They read and consulted other prophets. God does not just call us to a vertical, private relationship with Him. He also calls us to a horizontal relationship with others. Seek wise counsel—great prophets do.

4.  The CORE of a great Prophet – Samuel is advised by Eli to say to God, Speak, Lord, for your servant is listening. A great prophet listens to God, but God does not always say easy things. He often challenges, but great prophets listen very carefully to Him. They do not try to bury His word; they do not forget what He says. They take what they hear seriously and do not compromise God’s Word.

What about us? It is easy to avoid listening to God or to compromise what we have heard, but great prophets listen carefully to Him by doing these things: reading and studying His word, observing how He speaks through creation and in the events of each day, studying the teachings of the Church, and listening to the small, still voice within carefully and prayerfully.

Do you want to be a great prophet? Then listen.

5.  The CAPABILITY of a great Prophet – We see in Samuel’s life how was gradually transformed into a great prophet of God who never compromised God’s word. The text says, Samuel grew up, and the LORD was with him, not permitting any word of his to be without effect. Because Samuel was close to the Lord, faced his own consternation, was connected to the wise, and had that core virtue of listening, he became a great prophet. The Hebrew text is more literal in saying that God did not let a word of Samuel’s fall to the ground.

Being a great prophet is a work of God. We who would and should be great prophets ourselves ought to heed the way in which God works to make great prophets. Learn from Samuel. Study all the prophets and you will see what God can do.

While most of us wish that our words had greater effect, it is less clear that we want to undertake the process necessary to get there. Ask for the gift. Ask for the gift to stay close to God, to struggle and accept some of the consternation that comes with being a prophet. Seek to be connected to wise counsel. Learn the core value of listening. In this way will God bring about in you a conversion such that none of your words will ever fall to the ground.