Author: Msgr. Charles Pope

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Our Strengths Are Often Our Struggles

emoticonsOne of the things that I have learned about myself, and humans in general, is that our strengths are very closely related to our struggles. Some people are very passionate; this makes them dedicated and driven to make a difference. But it also makes them prone to anger or depression. Their passion in one area (e.g., truth, justice) can cause difficulties with passions in other areas such as sexuality, food, or drink. Passionate people can inspire others and are often great leaders. But they also run the risk of crashing and burning, whether emotionally or morally.

At the other end of the spectrum, consider those who are very relaxed and steady emotionally. They are thoughtful, thinking and acting deliberately. They are calm under pressure, not easily excited. They make good diplomats; they are the sort to bring conflicting parties together. But such people may often struggle to maintain integrity. Sometimes they make too many compromises and forget that there are things that are worth being angry about, worth fighting for. If a person never gets worked up, it could be because he doesn’t care enough about important issues. There’s a saying that the opposite of love isn’t hate; it’s indifference.

This is part of what makes human beings complex and fascinating. There is a certain tipping point at which a virtue becomes a vice either by excess or defect. St. Thomas Aquinas said, In medio stat virtus (Virtue stands in the middle).
And thus in our example here of the passion of anger, the virtue to be sought is meekness. Aristotle defined meekness as the proper middle ground between too much anger and not enough.

The unusual commercial below shows an example of underwhelming joy. It is humorously portrayed in a perfectly deadpan way. But like anger, joy indicates a zeal for what is good, true, and beautiful (even if the subject is just shoes). It is certainly a virtue to be emotionally balanced, avoiding silliness and frivolity. But the strength of a stable and balanced personality can too easily become indifference about things that are important and should bring joy.

Think of someone you love. I’ll bet the thing you like most about him or her is often the very thing that frustrates you the most. Now think about yourself. What are your strengths? Are they not in fact closely related to the areas in which you struggle the most?

Enjoy this humorous commercial. In his subdued joy, is he exhibiting admirable control or is his heart dull? Is this virtue (balance) or is it a defect?

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The Meanest Thing Jesus Ever Said

10-coinsThe Gospel from Wednesday’s Mass (Wed. of the 33rd Week – Luke 19:11-27) is known as the “Parable of the Ten Gold Coins.” It has an ending so shocking that, when I read it at Mass some years ago, a young child said audibly to her mother, “Wow, that’s mean!”

I’d like to look at it and ponder its shocking ending.

Today’s parable is like Matthew’s “Parable of the Talents,” but with some significant differences. In today’s parable, ten people each receive one gold coin. We only hear the reports of three of them (as in the Matthean account): two who show a profit and one who shows none.

Another difference is the interweaving of another parable (let’s call it the “Parable of the Rejected King”) within the story. Here is a shortened version, including the shocking ending:

A nobleman went off to a distant country to obtain the kingship for himself and then to return. His fellow citizens, however, despised him and sent a delegation after him to announce, “We do not want this man to be our king.” But when he returned after obtaining the kingship … [he said] “Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me” (Luke 19:12,14, 27-28).

In analyzing a text like this I must say that I was disappointed at the silence of most commentaries with respect to this ending. The shocking phrase “slay them before me” goes largely unremarked.

The Church Fathers seem to say little about it. I was, however, able to find two references in St. Thomas Aquinas’s Catena Aurea. St. Augustine said of this verse, Whereby He describes the ungodliness of the Jews who refused to be converted to Him. Theophilus wrote, Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army.

Hence both Fathers take the verse at face value, even declaring it historically fulfilled in the destruction of Jerusalem in 70 A.D. Josephus indicated in his work that 1.2 million Jews were killed in that dreadful war.

Historically fulfilled or not, Jesus’s triumphal and vengeful tone still puzzles me. If this verse does refer to the destruction of 70 A.D., then how do we account for Jesus’s tone here when just a few verses later He wept over Jerusalem?

As Jesus approached Jerusalem and saw the city, he wept over it and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you” (Lk 19:41-44).

Certainly a variety of emotions can sweep over even the God-man Jesus, but let me also suggest some other contextual and cultural considerations that frame Jesus’s startling and “mean” words (Now as for those enemies of mine who did not want me as their king, bring them here and slay them before me).

1. Jesus was speaking in the prophetic tradition – Prophets often spoke this way, using startling and often biting imagery and characterizations. Though many today try to “tame” Jesus, the real Jesus spoke vividly, in the prophetic tradition. He often used shocking and paradoxical images. He spoke bluntly, as prophets do, calling his hostile interlocutors hypocrites, vipers, children of the devil, whitewashed tombs, evil, foolish, blind guides, and sons of those who murdered the prophets. He warned them that they would be sentenced to Hell unless they repented; He laid them out for their inconsistency and hardness of heart. This is the way prophets speak.

In speaking in this “mean” way, Jesus was firmly in the tradition of the prophets, who spoke similarly. Thus, in understanding these harsh words of Jesus’s, we cannot overlook the prophetic context. His words, which seem to us to be angry and even vengeful, were expected in the prophetic tradition from which He spoke; they were intentionally shocking. Their purpose was to provoke a response.

Prophets used hyperbole and shock to convey and frame their call to repentance. And while we ought not to simply dismiss Jesus’s words as exaggeration, we should not fail to see them in the traditional context of prophetic speech.

Hence Jesus’s words were not evidence of vengeance in His heart, but rather a prophecy directed at those who refused to repent: they will die in their sins. Indeed, their refusal to reconcile with God and their neighbors (in this case the Romans) led to a terrible war during which they were slain.

2. The Jewish culture and language often used hyperbole – Even beyond the prophetic tradition, the ancient Jews often used all-or-nothing language in their speech. Although I am no Hebrew scholar, I have been taught that the Hebrew language contains far fewer comparative words (e.g., more, less, greatest, fewest) than does English (and many other languages). If an ancient Jew were asked if he liked chocolate or vanilla ice cream more, he might reply, “I like chocolate and I hate vanilla.” By this he really meant “I like chocolate more than I like vanilla.” When Jesus said elsewhere that we must love Him and hate our parents, spouse, and children (e.g., Lk 14:26), He did not mean that we should hate them vengefully. Rather, this was a Jewish way of saying that we must love Him more.

This background explains the ancient Jewish tendency to use hyperbole. It is not that they did not comprehend nuances; they just did not speak in that manner, instead allowing the context to supply that “hate” did not mean literal hate.

This linguistic background helps to explain how the more extremist elements of prophetic language take shape.

We ought to be careful, however, not to simply dismiss things as hyperbole. We who speak English may love that our language allows for greater nuance, but sometimes we are so nuanced in our speech that we say very little. At some point we must say either yes or no; we must be with God or against Him. In the end (even if Purgatory intervenes) there is only Heaven or Hell.

The ancient Jewish way of speaking in a rather all-or-nothing manner was not primitive per se. It has a refreshing and honest way of insisting that we decide for or against God, that we decide what is right and just.

Thus, though Jesus’s words were harsh they did make an important point. For either we choose God and live, or we choose sin and die spiritually. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord (Romans 6:23).

3. Jesus was speaking to hardened sinners – The audience here is important as well. As Jesus drew near to Jerusalem, He was entering hostile territory. The sinners and unbelievers He encountered were very rigid and had hardened their hearts against Him. Hence, Jesus’s words must be understood as strong medicine.

One can imagine a doctor saying to a stubborn patient, “If you don’t change your ways, you’ll die soon and I’ll see you at your funeral.” While some may consider this to be poor “bedside manner,” there are some patients for whom such language is both necessary and appropriate.

Because Jesus was dealing with hardened sinners, He spoke bluntly. They were headed for death and Hell and He told them so.

Perhaps we, who live in these “dainty” times, who are so easily offended and so afraid of giving offense, could learn from such an approach. There are some who need to hear from priests, parents, and others, “If you do not change your ways, I do not see how you can avoid being sentenced to Hell.”

4. A final thought—a theory really—that some have advanced – According to this theory, Jesus was referring to an actual historical incident and using it to disabuse His listeners of their fond thoughts of a new king. After the death of Herod the Great, his son Archelaus went to Rome to request the title of king. A group of Jews also appeared before Caesar Augustus, opposing Archelaus’s request. Although not given the title of king, Archelaus was made ruler over Judea and Samaria; he later had those Jews who opposed him killed.

Kings are often despots – Because many Jews thought that the Messiah (when he came) would be a king, some were hoping that Jesus was traveling to Jerusalem in order to take up the role of an earthly king. According to this theory, because the people were pining for a king, Jesus used this fearsome parable as a reminder that earthly kings are usually despotic. Jesus was thus trying to disabuse them of the idea that He or anyone else should be their earthly king.

While this theory has a lot to recommend it, especially historical precedent, it seems unlikely that the Gospel text would use such an historically localized event to make the point. Jesus was not just speaking to the people of that time and place; He is also speaking to us. Even if this explanation has partial historical context, the meaning needs to be extended beyond one ancient incident.

Well, there you have it. I am interested in your thoughts. Because the commentaries I consulted seemed rather silent on this, I am hoping that some of you have read commentaries worth sharing. Likewise, perhaps you know of some other quotes of the Fathers that I was unable to find.

Is Jesus being mean here? No. Is He being blunt and painfully clear? Yes. And frankly, some of us need it. In these thin-skinned times we may bristle at such talk, but that’s our problem. Honesty and a clear diagnosis are far more important than our precious feelings.

Here is a video depicting Jesus in prophetic mode—no compromises.

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A Funeral Sermon Designed to Teach on the Last Things and Inspire Prayer

funeral-homilyIn Monday’s post, I discussed some of the more common problems with funerals; it provides background for the homily I summarize in today’s post. In it, I tried to teach on what I think are the central themes that should be emphasized in Christian funerals. I do not necessarily preach every word you see here at every funeral, but I do address these basic themes.

The homily I typically give at funerals is broken into three main parts:

  1. Praise of the divine goodness of God – At every liturgy, funerals included, the first and primary work is the praise and worship of Almighty God, who has been good to us and through faith has saved us. It is appropriate for us to render praise and thanks for the gifts that the deceased received from God and to properly acknowledge, with respect, some aspects of his or her life.
  2. Prayers for the deceased – Too often, on account of universalism (the notion that all men are saved), prayers for the deceased (and for the dead in general) are often neglected; the dead are inappropriately assumed to have been “promoted” to Heaven immediately upon death.
  3. Preparation for death – Many people today are not properly preparing for death; they do not live as though they must one day render an account to God and are destined to be judged under the law of freedom.

No homily I have ever preached has been perfect and neither was this one. It merely represents my own meager attempt to teach more fully on the many truths regarding death, judgment, Heaven, and Hell that are too often neglected in funeral masses today.

I preached the following sermon on Nov. 11, 2013, at the Funeral Mass for James Cade. The audio recording is a little more than twenty minutes long. The following is a rough transcription:

Introduction – Joan, Robert, Joseph, and all who are here for our brother James: I first of all share with you my condolences at his passing. I know that he had a battle with cancer. I know how he fought to live. He certainly wanted to see his son’s (Joseph’s) wedding, and thanks be to God, that took place. And I know all that Robert said to me about the great love for all of you, unto the very end … and the kiss goodbye. It was a beautiful sign of his love for you (Joan) and his family.

I. Praise of Divine Goodness – We come to gather in this church today, and the first thing I hope you came to do is to praise the Lord, to worship God. I think sometimes when we come to a funeral our first instinct is to think, I’ve come to pay my respects (to James); I’ve come to honor and support the family. And that’s all good and beautiful. But our first instinct in walking into God’s House should always be to worship, to give glory, to praise, and to give thanksgiving to God, who is the giver of every good and perfect gift.

There’s a lot to be grateful for, yes, even at a funeral. All of you have in your minds some things that James Cade gave to you: gifts, words of encouragement, support, even the gift of life. You all have memories and you’re grateful! But remember, as Scripture says, Every good and perfect gift, comes from above, comes from the Father of Lights, in whom there is no variableness, neither shadow of turning (James 1:17).

I certainly know that this country owes a debt of gratitude to our brother James, who served for over twenty years in the United States Air Force. We need to remember that those who serve in the military are peacemakers. Scripture says, Blessed are the peacemakers, for they shall be called the sons of God (Matt 5:9). Because, you see, they put their lives on the line to make those who would disturb the peace or would rob us of justice think twice. In so doing, they preserve the peace. Scripture also says, Greater love hath no man than he would lay down his life for his friends (Jn 15:13). All those who serve in the military, including our brother James, put their lives on the line so that you and I can live in greater security, freedom, and peace. Those in our military don’t just protect this country; they go all over the world (and I know, not without some controversy). They go there; they obey their orders; and they take care of the people in each region.

And so all of us bring with us blessings from and memories of James: all that he was to us, to this country, to his community. We remember his life of service overseas and at home, his love for God, his love for family, his more than forty years of faithful marriage. And oh, what an important witness that is today!

I know we all bring with us many great memories, many thoughts of gratitude for our brother, for all that he was and is for us.

But I also hope you will remember that whatever James had to offer, he received from God. So we are here today to say thank you, Lord. We worship you, we praise you, and we thank you. You are the giver of every good and perfect gift. It all comes from you! Everything our brother James was, came from you. Thank you, Father. We love you, we worship you, and we praise you through your Son, Jesus.

We thank you, Jesus, for dying for our brother. The greatest truth I have to say to you all today about our brother James is not about any good work of his. It is simply this: Jesus Christ loves our brother, died for him, and went to Heaven to prepare a place for him. As Jesus said to Martha in today’s Gospel, and to us here today, Your brother will rise. … I am the Resurrection and the Life, and whoever believes in me (and our brother James believed in Him) will rise!”

And so we’ve gathered today to praise the Lord.

Even our brother James’s sufferings at the end of his life are something for which we should praise and thank God. The same is true of any sufferings that you are enduring. In the Second Letter to the Corinthians, St. Paul said, Therefore, we not discouraged. Although our outer self (our body) is wasting away, our inner self is being renewed, day by day. For this momentary affliction is producing fro us a weight of glory beyond all compare (2 Cor 4:16-17). Even at the end of James’s life, as he suffered with cancer and the effects of surgery, I tell you that his suffering was a gift, though in a strange package!

Scripture says, in Romans 8:28, All things work together for good, to them that love and trust the Lord and are called according to his purposes. Notice it says, ALL things, not just the good things…but even the difficult and the painful things work for our glory, if we give them to God, as our brother did. I say this to you again, whatever sufferings he endured, they produced glory. Again, St. Paul says, This momentary afflicting is producing a weight of glory beyond compare.

And so if you brought any suffering with you into this Church today, remember that the devil wants you to be discouraged. You just tell him, “I’m encouraged! I’m going to praise the Lord anyway! Because whatever I am going through, it’s producing a glory for me far greater than any suffering I must endure. I’m not discouraged; I’m encouraged. Because whatever I’m going through, it’s productive!”

So today, I hope and pray that you came to praise the Lord. Every good and perfect gift comes from Him! And we’ve come to praise Him.

II. Prayers for the Deceased – I also hope that you came today to pray for our bother, James. A lot of times in Christian funerals today we skip a step. Very often when someone passes away we hear statements that he is “in Heaven now,” or “in a better place.” We need to be careful not to miss a step.

The Bible does not teach that you die and go straight to Heaven. Rather, it says that there’s a little “pit stop” first. The book of Hebrews says, It is appointed to us to die once, and thereafter the judgment (Hebrews 9:27). Similarly, St. Paul said, We must all appear before the judgment seat of Christ and render an account for what we have done, whether good, or evil, and receive recompense or punishment for what we have done (2 Cor 5:10).

All of us need to remember that when someone dies, his first destination is the great judgment seat of Christ. And brothers and sisters, that is worth praying about! I’m not planning to die today, but if I do, would you please pray for me? Because when I go to judgment, I go to render an account. I am a believer. I love Jesus Christ and I know that He loves me and that He died for me. But I need to go and have an honest conversation with the Lord. And I would ask you to pray for me. I know, then, that our brother James both wants and needs our prayers, because he has gone to that judgment seat.

What is the judgment in question for a believer? Does not the Lord say, If you believe I will raise you up on the last day? So what, then, is this judgment?

It is based on a promise the Lord made to our brother James and to all of us at our baptism. It is at the end of the 5th chapter of Matthew’s Gospel: You must be perfect as the Heavenly father is perfect (Matt 5:48). Hmm … Has anyone been able to do that yet? Me neither!

Although it may sound like a threat, it’s not a threat; it’s a promise. The Lord says that when He has fully accomplished His work in you, when His grace has had its full effect, you will be perfect. And not just humanly perfect, but with a Godly perfection!

The Lord said to St. Catherine of Siena, “Catherine, if you were ever to see a soul up here with Me in glory and perfected, you’d fall down and worship, because you’d think that you were looking at Me.” Do you understand? That is our dignity. One day we will share a perfection that is the perfection of God Himself.

If I were to die today, I would go to the Lord knowing that perfection isn’t done yet, that there are still a few things to be accomplished; I’m sure that the Lord would show me some things that still needed to be completed.

The judgment in question for our brother James is this: “James, is my work in you accomplished?” St. Paul wrote to the Philippians, May God who has begun a good work in you bring it to completion (Phil 1:6).

The judgment in question for each of us will be this: Is the Lord’s work in you complete? What remains to be done? The Lord will say, “Now I will bring it to completion.” How exactly the Lord does that, I can’t say. Does it happen quickly? Does it take time? I don’t even know if there is such a thing as time after we die.

All I know is that we are commissioned by the Church and by Sacred Scripture to pray for those who have died, to lift them up in prayer. We ought to pray for the dead as they go to the judgment seat. There they have that conversation with Christ. Whatever is incomplete must be completed. For Jesus, who loves us, will leave nothing incomplete. He will accomplish the promises He gave to our brother James, and make him perfect. And for our part, we give him to Jesus and say, Jesus, we love our brother James and we entrust him now to your care.

And this isn’t just about our sins. Honestly, is there anyone here who isn’t carrying baggage with us that we know we can’t take to Heaven? I’m not just talking about sins; I’m also talking about heartaches, hurts, and regrets we might be carrying. We can’t take those things to Heaven or else it wouldn’t be Heaven! There is a beautiful line in the Book of Revelation that says of Jesus regarding death, He will wipe every tear from their eyes (cf Rev 21:4). This is part of what we call in the Catholic Tradition the process of purgation. The Lord wipes the tears from our eyes: sorrows, regrets, rough edges of our personality, the effects of sin that still cling to us. The Lord takes good care of it all. He wipes the tears and purifies us with holy fire.

Now whatever James brought to the judgment seat, if he had any tears still in his eyes, that’s between him and Jesus. But we pray and we say thank you, Jesus. Thank you, Lord. We give you back our brother, whom you gave to us. We give him back to you with love and prayers. We call upon your mercy and judgment and ask you to bring to completion anything that was incomplete. We do this, knowing by faith that You are rich in mercy. And so we have hope and confidence as we make that prayer.

III. Preparation for Death – I want to say one final thing today. I asked you to make sure that you came to this Church to praise the Lord and pray for our brother James. I am also going to ask you to pray for yourself, and to ask you this: Are you prepared?

Now please know that I say this at every funeral. I call it my “Come to Jesus talk.” I do it because I often meet people at funerals that I never meet anywhere else. I don’t know everyone’s walk and where they are in it.

I want to use this opportunity to tell you this powerful truth. Our brother is teaching us even now; the Lord is teaching us. I’m not going to dress it up in any way. I’m just going to say it, plain and simple:

You are going to die. Yes, you are going to die. And you don’t get to say when. You might be thinking, I’m planning to live a good number of years more, preacher; I’ve got it all figured out. Listen, I can’t promise you the next beat of your heart! I did check before Mass and the roof is in pretty good condition, so it probably won’t crash in during the funeral, but really, I can’t promise you anything. I can’t promise you that you’ll live to see the end of this day. Sometimes we say, “I’ll take care of that tomorrow.” But tomorrow isn’t promised.

I hope and pray that each one of you has given your life to Jesus, that you’re repenting of your sins, that you’re serious about preparing for your own death and your appointment at the judgment seat of Christ.

And even if you don’t need to hear what I am saying, there are others here who do. There are just too many people today who are not serious about their spiritual walk. They’re running around as if life is just some big game. They’re not thinking about their destiny to appear before the judgment seat. They’re not praying. They’re not reading Scripture. They’re not growing in their faith. They’re are not going to Mass on Sundays. And many of them are stubbornly locked in very serious and unrepentant mortal sin. They are not going to be ready! I pray that is not true of anyone here, but if it is, I simply say, Turn to Jesus. Repent. Give Him your life.

Pray every day. Some folks tell me that it’s hard to pray, or that they don’t know how to pray. Well do you know what you’re doing when you say that? You’re already praying! But don’t tell me, tell God. If that’s where you’ve got to begin with your prayer, say to Him: “Lord, I don’t like to pray. I struggle to pray. Prayer is boring.” Tell Him whatever you need to tell Him. Prayer isn’t reading words that somebody else wrote that you don’t mean. Prayer is talking to the Lord and telling Him what’s going on in your life. Prayer is paying attention to God.

I hope that you read Scripture every day and study the teachings of the Church. Brothers and sisters, there is too much stinking thinking out there for us to believe that our minds will be anything but polluted if we don’t cleanse them every day with God’s Word and the teachings of the Faith. Some folks say its hard to understand Scripture. But there are so many aids available: “My Daily Bread,” “Magnificat” magazine. Some folks even get the Word sent to their cell phones each day along with some commentary. You say, “I can’t figure all that out.” Well, then, get a fifth grader to help you set it up! But somehow, get with God’s Word every day. After all, we seem to be able to find time for everything else.

I also say to you, get to Church every Sunday. I hope that you all have a church that is home to you. I hope that each one of you is in God’s house every Sunday. God is worthy of our praise. For us not to praise Him displays an egregious lack of gratitude. But also, we need to come to God’s house so that we can be instructed and then fed with the Body and the Blood of the Lord. Jesus says, If you do not eat my flesh and drink my blood, you have no life in you (Jn 6:53). Some people say, “Oh, I watch the Mass on TV.” But you can’t get Holy Communion through the television. And you can’t get real fellowship. If you don’t have a church you call home, please find a parish and go to Mass there. Receive Communion every Sunday, provided that you are in a state of grace. God put it in the Ten Commandments: Remember to keep holy the Sabbath. He knows that we need it!

If you are aware of any serious or unrepented mortal sin in your life, I beg of you, repent and call on the Lord’s mercy. Some folks tell me, “I’m in such a mess that I don’t know how to get out of it.” Go to the Lord and talk to Him about it. Say, “Help me, Lord!” But please, do not go on calling “good,” or “no big deal” what God calls sin! The Lord says, No one who calls on me will I ever reject (Jn 6:37).

Too many people today say, “I will not be told what to do. I will not be told what is right and wrong.” The one thing that God can’t really save us from is that kind of pride, because with it we don’t want to be forgiven. And so again I say to you, be urgent about it. I hope that no one here today needs to hear this, but then tell someone who does.

No one loves you more than does Jesus Christ, and yet no one warned about judgment and Hell more than He did. Many people today are dismissive about judgment and Hell. They say, “Jesus would never do that.” But Jesus told us over and over again that there will be a judgment, and it’s not so much about what He decides, but what we decide through the way we live our life. Jesus says this: Here is the judgment in question, that the Light has come into the world, but many prefer the darkness, because their deeds are sinful (Jn 3:18). So there is a judgment coming. The Lord warns us in parable after parable. I simply ask you to be ready.

I know that many of you are solid and strong in your faith. Thanks be to God for that. That is His gift. But if anyone here needs to hear this message, please listen! As an ambassador for Christ I cry out, be reconciled with God!

Summation – So today, we’ve come together first of all to praise the Lord. Thank you, Lord, for our brother, James Cade. Thank you for all he did. Thank you for all he was and still is. Thank you, Lord. We praise you. You are the giver of every good and perfect gift.

We also pray for our brother: Receive him now, Lord. Receive him into your mercy. If there are any struggles or sins he brought with him to the judgment seat, purify him, Lord. Cleanse him of that; wipe every tear from his eyes. We give him to you, Jesus. We know you’ll be good to him because he had faith in you.

And to ourselves, we say it’s time to get ready. I’m going to die and I don’t get to say when. Do I need to repent? Do I need to pray? Do I need to prepare more? Do I need to be more serious? Please, Lord, help me to get ready.

The greatest way to honor our brother James is to imitate his example and get ready to meet Jesus. The very last food that James received was the Eucharist. In the Catholic Tradition, this is called the viaticum, which means “I (the Lord) am with you on your way (via tecum).” Our brother did not leave this world on his own; he went with his guardian angel. But Jesus led him with that viaticum. He led James across the valley of the shadow of death with His rod and staff to give him courage. James went with the prayers of Mary and all the angels and saints, to be led toward paradise. The Lord has had that honest conversation of judgment with him.

And now we simply say, thank you, Lord. Thank you for your love for our brother, James. Take good care of him now, Lord. We pray for him, and we ourselves keep watch over our own souls. Amen.

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Love of the World Fuels the Fear of Death – A Meditation on a Teaching of St. Cyprian

112414As November winds down and Advent still looms, the traditional meditation we make on the four last things (death, judgment, Heaven, and Hell) is still operative. A classic writing by St. Cyprian comes to mind. It is a meditation on the fundamental human struggle to be free of undue attachment to this world and to have God (and the things waiting for us in Heaven) as our highest priority.

In this meditation, St. Cyprian has in mind the Book of James and the Epistle of St. John. Yes, surely these dramatic texts are present in his mind as he writes. Hence, before pondering St. Cyprian, it may be good to reference these forceful and uncompromising texts:

You adulterous people, don’t you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God … Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded (James 4:4,8).

The Lord Jesus, of course, had first said,

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 (Matt 6:24).

And St. John also adds,

Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For everything in the world–the cravings of sinful man, the lust of his eyes and the boasting of what he has and does–comes not from the Father but from the world. The world and its desires pass away, but the man who does the will of God lives forever (1 John 2:15-17).

Nothing is perhaps so difficult to imagine, especially for us moderns, as being wholly free of the enticements of the world. These texts, so adamant and uncompromising, shock us by their sweeping condemnation of “the world.” For who can really say that he has no love for the world?

We may, however, be able to find temporary refuge in some distinctions. The adulterous love of attachment and the preference for the world over its creator is certainly to be condemned. Yet surely the love for what is good, true, and beautiful in the world is proper. St. Paul speaks of those things “which God created to be received with thanksgiving by those who believe and who know the truth. For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, because it is consecrated by the word of God and prayer” (1 Tim 4:3-5).

However, our distinction, though proper, cannot provide most of us with full cover, since we also know that the adulterous love of this world is still aplenty in our soul, however much noble love we also have. And the lust of the world is more than willing to sacrifice the good, the true, and the beautiful (not to mention God himself) for baser pleasures.

Only God can free us. And while some are gifted to achieve remarkable poverty of spirit long before departing this world, most of us are not ultimately freed from the lust of this world until God uses the dying process itself to free us. Slowly we die to this world as we see our skills, strength, and looks begin to fade as we age. And as old age sets in, we say farewell to friends, perhaps a spouse, and maybe the home we owned. Our eyesight, hearing, and general health begin to suffer many and lasting assaults; complications begin to set in.

For those who are faithful (and I have made this journey with many an older parishioner as well as some family members), it begins to become clear that what matters most is no longer here in this world, that our true treasure is in Heaven and with God. A gentle longing for what is above grows. For those who are faithful, slowly the lust of this world dies as we let God do His work.

Yet too many, even of those who believe, resist this work of God. While a natural fear of death is to be expected, too many live in open denial of and resistance to what is inevitably coming. Our many medicines and creature comforts help maintain the illusion that we can hold on to this world, and some people try to tighten their grip on it. A natural fear of death is supplanted by a grasping, clinging fear, rooted in a lack of faith and little desire for God.

And this is where we pick up with St. Cyprian:

How unreasonable it is to pray that God’s will be done, and then not promptly obey it when he calls us from this world!

Instead we struggle and resist [death] like self-willed slaves and are brought into the Lord’s presence with sorrow and lamentation, not freely consenting to our departure, but constrained by necessity.

And yet we expect to be rewarded with heavenly honors by him to whom we come against our will! Why then do we pray for the kingdom of heaven to come if this earthly bondage pleases us? What is the point of praying so often for its early arrival if we should rather serve the devil here, than reign with Christ.

The world hates Christians, so why give your love to it instead of following Christ, who loves you and has redeemed you?

John is most urgent in his epistle when he tells us not to love the world by yielding to sensual desires. Never give your love to the world, he warns, or to anything in it. A man cannot love the Father and love the world at the same time. All that the world offers is the lust of the flesh, the lust of the eyes and earthly ambition. The world and its allurements will pass away, but the man who has done the will of God shall live for ever.

Our part, my dear brothers, is to be single-minded, firm in faith, and steadfast in courage, ready for God’s will, whatever it may be.

Banish the fear of death and think of the eternal life that follows. That will show people that we really live our faith.

We ought never to forget, beloved, that we have renounced the world. We are living here now as aliens and only for a time. When the day of our homecoming puts an end to our exile, frees us from the bonds of the world, and restores us to paradise and to a kingdom, we should welcome it.

What man, stationed in a foreign land, would not want to return to his own country as soon as possible? Well, we look upon paradise as our country, and a great crowd of our loved ones awaits us there, a countless throng of parents, brothers and children longs for us to join them. Assured though they are of their own salvation, they are still concerned about ours. What joy both for them and for us to see one another and embrace! O the delight of that heavenly kingdom where there is no fear of death! O the supreme and endless bliss of everlasting life!

There is the glorious band of apostles, there, the exultant assembly of prophets, there, the innumerable host of martyrs, crowned for their glorious victory in combat and in death. There, in triumph, are the virgins who subdued their passions by the strength of continence. There the merciful are rewarded, those who fulfilled the demands of justice by providing for the poor. In obedience to the Lord’s command, they turned their earthly patrimony into heavenly treasure.

My dear brothers, let all our longing be to join them as soon as we may. May God see our desire, may Christ see this resolve that springs from faith, for he will give the rewards of his love more abundantly to those who have longed for him more fervently (Treatise on Mortality: Cap 18:24, 26: CSEL 3, 308, 312-314).

Amen.

As November ends but Advent begins, remember the four last things: death, judgment, Heaven, and Hell. Prepare to meet God eagerly; run toward Him with joy and confidence, calling on Him who made you for Himself. Death will surely come. Why not let it find you joyful, victorious, and confident—eager to go and meet God?

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Funeral Foibles – Problems in the Celebration of Catholic Funerals

blog11-14In this month of All Souls, it is good to reflect on funerals. It concerns me that very few people today seem to understand the real purpose of a funeral. The way in which we conduct ourselves at funerals, the manner of preaching at funerals, and other visible attitudes expressed at funerals not only teach poorly, but are often a countersign of biblical and Church teaching on death, judgment, Heaven, and Hell.

There are many problems, both sociological, and liturgical, that combine to create an environment that not only obscures Catholic teaching on death, but often outright contradicts it.

In today’s post, I would like to lay out what I think are some of the issues that surround typical funerals today. I do not claim that every family or parish exhibits all or even any of these problems, only that they are common.

1. There is basic confusion about the purpose of a funeral. Many people arrive at the parish to plan a funeral, presuming that the funeral should be all about “Uncle Joe,” who he was, what he liked, etc. This leads to a series of requests, some of them inappropriate. For example,

  1. Uncle Joe’s favorite song was My Way, so we want a soloist to sing it at the funeral.
  2. Uncle Joe had three favorite nieces who would each like to speak after Communion to say “a few words” about what a great uncle he was.
  3. Uncle Joe was a big football fan; he never missed a game. So we’d like to have flowers in the team colors and a football displayed on a table near the altar. We received a letter from the team’s front office and we’d like to have it read in tribute after Communion (after the nieces).
  4. Father, in your sermon please remember to mention Joe’s great concern for such-and-such cause. Oh, and don’t forget to mention that he was a founding member here at St. Esmerelda’s and was the president of the parish men’s club.

Well, you get the point. Of course none of this is the real purpose of a funeral at all. Like any celebration of the Sacred Liturgy, the Funeral Mass is primarily for the worship of God, the proclamation of the Gospel, and the celebration of the paschal mystery. Secondarily, the Mass is offered for the repose of the soul the deceased, inviting prayer for the judgment he faces and for his ultimate and happy repose after any necessary purification.

The sacred liturgy exists to glorify God, not man; to praise the Lord, not Uncle Joe. No matter how great a guy Uncle Joe was, he doesn’t stand a chance if not for Jesus and lots of grace and mercy. Uncle Joe needs prayer more than he needs praise. Whatever gifts he did have were from God. God should be thanked and praised for them.

Too many funerals focus on man, not God. Too many funerals focus on human achievements rather than the need for grace, mercy, and gratitude for all that has been received.

As a practical matter, in my parish we do not allow relatives or friends to speak during the Funeral Mass. If someone wants to say a few words, it is done before Mass starts. Once the Funeral Mass begins, though, it is the Mass and only the Mass.

2. A step is skipped at most funerals. Upon the death of a loved one there is often the instant declaration that “He’s in Heaven now.” Sometimes it’s worded a little differently: “She’s in a better place” or “He’s gone home.”

Of course such statements are grossly presumptive and in making such declarations, people attempt to sit in the judgment seat that belongs only to Jesus. If I were to say, “Uncle Joe is in Hell now,” people would be justifiably angry and accuse me of being “judgmental.” But of course those who say “Uncle Joe is in Heaven now” are doing the very same thing.

Further, Scripture doesn’t teach that people, even believers, die and go straight to Heaven. No, there is little “pit stop” first, an appointment to keep. Scripture says,

  1. It is appointed for man to die once, and after that comes judgment (Hebrews 9:27).
  2. For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil (2 Cor 5:10).
  3. Always speak and act as those who are going to be judged under the law of liberty (James 2:13).

Thus instant promotion of the deceased to the realm of Heaven is inappropriate. Instead, we should give them to the Lord with our prayers, asking for a merciful and kindly judgment, and that any necessary purification be accomplished soon. The prayers for, and comments about, the deceased can include gratitude for their life and the gifts they brought. But we should never to fail to mention that the deceased goes to judgment and that we should pray for them, more than praise them.

3. Purgatory and the concept of purification after death are rarely mentioned at funerals, but should be. Purgatory is the likely destination of most of the dead, for at least some purification after death.

The whole point of praying for the dead is Purgatory! If the dead are in Heaven, then they don’t need our prayers. Sadly, if they are in Hell, they can’t use them either. It is those in Purgatory who both need and can use our prayers.

Jesus said, You must be perfect as the Heavenly Father is perfect (Mat 5:41). This is a promise, not a threat. And St. Paul said, May God who has begun a good work in you bring it to completion (Phil 1:16).

Most of us know that we are not perfect and that God’s work in us in not complete. If we were to die today, God would still have some work to do in us. Purgatory just makes sense; clergy ought not to be so hesitant to preach it clearly, particularly at funerals. We are not just here to pray for the family; we are here to pray for the deceased because he or she has gone to judgment. Even if the judgment isn’t for Hell (thanks be to God), there is almost certainly some finishing work needed, some purgation; our prayers make a difference in this regard.

4. The immediate family should not be the only object of concern and ministry at a funeral. While every priest and deacon who preaches is aware that a funeral is a sensitive moment for the family, he cannot minister only to them. Present at most funerals (in great abundance, frankly) are many who are unchurched and need to be called to Jesus. Often some of these people are in the immediately family of the deceased.

Clergy should not let this opportunity pass. The only time many of us see a lot of these people is at funerals. Waiting for “another time” to call them to repentance and to follow Jesus should not be an option. They are here now and must be called now.

At the Funeral Mass we clergy should seek to minister not only to the immediate family, but to all in attendance who are in varying states of spiritual health or disease.

Pastoral experience tells me that the overwhelming majority of attendees at funerals are in grave spiritual condition. Most of them are not serious about their spiritual life. They are not praying; they are not reading Scripture. They are not attending Mass or going to any service on Sundays. Many are in very serious and unrepentant mortal sin.

To have that many lost souls at a funeral and to say nothing at all to them about the need to repent and call on Jesus, is downright malpractice on the part of the clergy. Whether they like it or not, priests are watchmen for the house of Israel. They must go on ahead of the Judge to summon people to repentance and saving faith.

This can be and should be done at funerals. It is possible to do so with loving conviction and a passionate cry.

I have done this for many years at funerals and have almost never received complaints. On the contrary—I have received many expressions of gratitude from people who are desperate for their wayward relatives to hear such a message. I have also joyfully received back into the practice of the faith a number of people as a result of such preaching.

We must minster to everyone at funerals. They are moments that are pregnant with meaning and possibilities. They are evangelical opportunities.

It is generally agreed that things are out of balance at most Catholic funerals. Our silence about important matters such as judgment, Purgatory, and proper preparation for death makes a good deal of what we do unintelligible. Why are we offering Mass? Why do many of our prayers ask for mercy and beseech the Lord to received our deceased loved one into Heaven? If it’s all certain and perhaps even a done deal (e.g., Joe is already “in a better place”) why do we do any of this at all?

The priest should surely speak with confidence about the love and mercy of God, assuring the family in this regard, especially if the deceased had faith. The Lord Jesus loves sinners and died for us. Surely He will have mercy on those who seek it.

But God’s mercy cannot be preached without reference to human freedom and choice. Neither can judgment be understood without reference to the promise of perfection and the need for it before we can enter Heaven. Regarding Heaven, Scripture says, Nothing impure will ever enter it (Rev 21:27). The denizens of Heaven are described as the spirits of the righteous made perfect (Heb 12:23). And we are admonished, Strive for peace with everyone, and for the holiness without which no one will see the Lord (Heb 12:14).

All of these notions must balance and frame our discussion of mercy and the confident hope that we can give our loved ones back to God.

But too many Catholic funerals lack this balance. This lack is on the part of both the families, who often speak of salvation without reference to judgement, grace, or mercy; and the clergy, who often fail to preach in a way that sets forth a clear teaching on death, judgment, Heaven, (Purgatory), and Hell.

On Wednesday I will post a sermon typical of what I preach at funerals. If I do say so myself, it tries to articulate all of these themes.

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Avoiding Extremes – A Post-Election Reflection

In the aftermath of the recent election I have noticed a tendency toward extremes. I’d like to point them out and counsel something of a via media.

There is no doubt that we have been through a difficult and painful election cycle. There were many strong, acidic, and even hateful things said by the candidates and their supporters; the knives were surely out. Even within the parties there were strong differences. It is clear that we are a very divided land.

And thus there are very different reactions to the results. Sadly, at least among the most vocal, two extremes are apparent. Some see catastrophe while others think that all of our country’s problems will be solved. Some demonize; others canonize. Neither extreme is helpful or accurate.

To those who see catastrophe and those who see utopia, I would point out that this is not the first political earthquake in the United States nor will it be the last. But we did not elect an autocrat; we elected a president. And like others before him, he is going to have to deal with our political process within a divided land. He will encounter resistance and will be forced to negotiate and compromise; the founding fathers deliberately designed it this way. Previous elections considered as great upheavals (e.g., the election of Ronald Reagan in 1980 and the 1994 shift to a Republican majority in the House of Representatives) did bring about change, but not overly dramatic change. Whatever the campaign rhetoric of the candidates, political reality tends to temper the results.

To those who would canonize the President-elect or any political leader, or who would see him as “God’s choice,” I say, beware. Some people can become inordinately devoted to a candidate, so much so that they seem to believe that he or she can usher in the Kingdom of God! Every leader is flawed, some more deeply than others. Frankly, Donald Trump is a hard man to categorize—politically or otherwise. Mr. Trump’s campaign promises are in accord with the Church’s position on abortion and religious liberty, but he is not with us on other key matters such as euthanasia, immigration, and likely LBGTQ-related issues. I’m sure that we will have to deal with his administration and Congress on an issue-by-issue basis. That a candidate is right on certain important issues does not mean that we should be unquestioning of his views on others. When we grow too devoted to a candidate, reflection often shuts down and we don’t issue the challenges we should. This is true with respect to political parties as well. No party perfectly reflects Catholic teaching; Catholics in both parties have many reasons to challenge their candidates and the parties with which they are affiliated. And yet there is only marginal evidence that such challenges take place. Mr. Trump is not aligned with the Church on some important issues. Even those who support him and are pleased with the outcome of this election should be prepared to issue challenges. I will be publishing an article at the National Catholic Register with more detail in this regard.

To those who would demonize our next president, I admonish that no Christian should succumb to the temptation to use the sort of vitriolic language we saw during the campaign, both from the candidates themselves and their respective supporters. There are legitimate concerns about the character and behavior of the President-elect as well as his stated views and policies, but comparing him to Hitler or using demonic terms to attack the man and/or his family is lamentable. Neither should the language and behavior at some of the anti-Trump rallies over the last few days infect our own speech and conduct. The scriptural stance from St. Paul regarding our leaders is clear: I urge that petitions, prayers, intercessions, and thanksgiving be offered on behalf of all men for kings and all those in authority, so that we may lead tranquil and quiet lives in all godliness and dignity. This is good and pleasing in the sight of God our Savior (1 Tim 1:1-3). And remember—when St. Paul wrote this, Nero was Caesar! When it comes to Mr. Trump, we ought to skip the invective and start the prayers.

Finally, with all this outward focus on the federal election cycle, it is time to rebalance our priorities. For most Americans, Washington is a world far away. Perhaps now is the time to devote more attention to the things and people closer to home. We ought to tend more the vineyard of our own soul. The problems and sins of the world are not isolated to Washington; they exist in our own souls, too. We should focus more on our families and communities and seek to improve them; Washington should not get all of our attention. Washington is not irrelevant, but neither is it all-important. It is time to find the proper balance.

These are just a few of my thoughts as a pastor. Avoid the extremes and find a via media, a middle way.

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Our Journey Through a Passing World – A Homily for the 33rd Sunday of the Year

nov12-blogDuring the month of November, the Church has us ponder the Four Last Things: death, judgment, Heaven, and Hell. As the golden gown of autumn gives way to the lifeless look of winter, we are encouraged to see that our lives are on a trajectory that leads to autumn and then to the winter of death. But those who have faith know that this passage to death ultimately leads to glory. Scripture says, And the world passes away, and the lust of it; but he who does the will of God abides forever (1 John 2:17).

In today’s Gospel, the Lord Jesus gives us a kind of road map of life and calls us to be sober about the passing and perilous nature of this world.

There is an historical context in which our Lord speaks. There were political rumblings in Israel in the early 30s AD that would eventually lead to war. Hatred of the Romans was growing among the Jews. The Zealot party and other factions were gaining power. In today’s Gospel, Jesus prophesies that war will come and lead to Jerusalem’s ultimate destruction; everything that the people know will pass away. By the summer of 66 AD, a three-and-a-half-year war was underway that resulted in the complete destruction of Jerusalem and the death of 1.2 million Jews. Josephus recorded the war in great detail in his work The Jewish War.

That is what this text meant historically. But we also need to understand what it means for us today. So let’s look at the text from that perspective. Today’s Gospel can be seen in three major sections.

I. Portrait of Passing Things – While some people were speaking about how the temple was adorned with costly stones and votive offerings, Jesus said, “All that you see here—the days will come when there will not be left a stone upon another stone that will not be thrown down.” Then they asked him, “Teacher, when will this happen? And what sign will there be when all these things are about to happen?” Notice how they admire the temple and its beauty. But the Lord reminds them that although it is glorious now, it will all be destroyed. We, too, must understand that whatever glory we see or experience in this world will not last; in the end it will all pass away.

The Temple is a symbol of passing things. Just as it was once in splendor and now is gone, so everything we see today will pass. This is a sober truth that we must come to accept, difficult though it may be. Other Scriptures also remind us of this truth: The world as we know it is passing away (1 Cor 7:29). And the world passes away, and the lust of it; but he who does the will of God abides forever (1 John 2:17). This world is passing and we, too, will pass from it one day.

Note, however, that for them as well as for us, although one world ends, another begins. The Old Testament, Old Covenant, and ritual order of the Temple was ending, but the New Testament age of the Church was beginning. It was already breaking forth even as the old was coming to an end.

And so we should not lament the end of this world or even our own death. A newer, greater world—that of Heaven—awaits those who are faithful. In fact, through the liturgy and the sacraments, that new world is already breaking forth for those who partake of it.

II. Points of Passage to Promised Things – Having been informed that all things will pass, the disciples ask for signs that will precede the coming end. We can learn from what Jesus teaches them and apply it to our own lives today.

Jesus warns them of four perils on the passage to the promised land of the New Testament age of the Church. We, too, will experience dangers in our journey to the promised land of Heaven.

A. False Messiahs – “See that you not be deceived, for many will come in my name, saying, ‘I am he,’ and ‘The time has come.’ Do not follow them!” If you want Jesus Christ to be the Lord of your life, then you’ve got to get rid of false messiahs.

Too many people give greater authority in their life to people and worldly things than they do to Jesus Christ and His teachings. We submit our lives to all sorts of fads, fashions, philosophies, and people in hopes that we will be happy.

Perhaps it is someone in power whom we admire, or someone in the media whom we allow to influence us inordinately. Perhaps it is political positions that we allow to trump the Scriptures and the teachings of the Church. Perhaps it is just our personal convictions or ideas that we allow to overrule God’s teachings.

A false messiah is anything or anyone other than Jesus Christ telling you how to organize your life. Before Christ can reign unambiguously in your life, false powers and influences have to go.

Too many people look only to science, popular culture, economics, medicine, education, politics, and the like for guidance; they have been deceived.

It is not that we can’t use these things at all, but they are not a replacement for the Messiah. None of these things or people died for you. Only Jesus did that.

The power to save you is not in the statehouse, the courthouse, or the White House—it is in the saving blood, of the Lamb, our Lord Jesus Christ.

B. Fierce Militarism – “When you hear of wars and insurrections, do not be terrified; for such things must happen first, but it will not immediately be the end.” Then he said to them, “Nation will rise against nation, and kingdom against kingdom.” A war was looming for those ancient people.

We, too, are in a war, a battle. Before Christ can reign unambiguously within you, the false powers in you must be defeated. But they will not go without a fight. The world, the flesh, and the devil can be expected to wage a fierce battle in order to keep their power.

Are you in a battle? You should be! Too many Christians have lost the sense of battle. Scripture says, Resist the devil and he will flee from you (James 4:7). Yet not only do too many people not resist him, they welcome him! Scripture also says, Stand therefore, having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the equipment of the gospel of peace; besides all these, taking the shield of faith, with which you can quench all the flaming darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God (Eph 6:14).

An old hymn says, I’ve seen lightning flashing, and hear the thunder roll, I’ve felt sin-breakers dashing, which tried to conquer my soul; I’ve heard the voice of my savior, he bid me still to fight on. He promised never to leave me never to leave me alone.

On our way to the promised land of Heaven, we will encounter necessary battles: battles for what is right, battles against sin, battles for proper priorities.

C. Far-flung Marvels – “There will be powerful earthquakes, famines, and plagues from place to place; and awesome sights and mighty signs will come from the sky.” In the time of Jesus and the era just preceding the war, there were in fact many earthquakes, droughts, and even heavenly signs. Historians of the time wrote of a comet and strange views of what we know today as the Aurora Borealis.

But what of us? What are the earthquakes of our life? Earthquakes involve the shaking of the ground, the shaking of that which seems most stable to us. What is the foundation of your life?

For most of us, the foundations of this world are things like money, politics, friends, family, and our own skills. All of these things are shaken in life and all of them will eventually fail. Our talents and abilities fade as we age. Friends and family members move away, fail us, and eventually die. Political power and worldly access ultimately fails. Haven’t we all experienced our world shaken, our soul famished, the plagues of sin infecting our world and ourselves?

Furthermore, haven’t stars grown cold, meteors fallen from the sky, the sun been hidden from our eyes from time to time? Has not our world at times been “turned upside down”? Maybe it was the sudden death of a loved one, the loss of a job, or a diagnosis of cancer.

This is why God must be our ultimate foundation, the star by which we navigate. If Jesus is not our foundation, then something else is. Without God as our foundation, we cannot last. The foundations of this world will all ultimately crumble. Christ must be our sure foundation.

D. Fearful Malice – “Before all this happens, however, they will seize and persecute you, they will hand you over to the synagogues and to prisons, and they will have you led before kings and governors because of my name. It will lead to your giving testimony. Remember, you are not to prepare your defense beforehand, for I myself shall give you a wisdom in speaking that all your adversaries will be powerless to resist or refute. You will even be handed over by parents, brothers, relatives, and friends and they will put some of you to death. You will be hated by all because of my name, but not a hair on your head will be destroyed.” The early Christians were greatly persecuted. Most of us in the Christian West have had less to suffer, more difficult days may well be ahead as the secular West grows increasingly hostile to traditional Christianity.

Persecution, however, is an expected part of the Christian journey to the promised land of Heaven. Even if we are not “handed over,” many of us today are not taken seriously, are written off, or are called names even by our friends and family.

Christ tells us not to worry about such things because they are part of the normal Christian life. Even if some of us eventually lose our life for the faith, the Lord promises that not a hair of our head will be harmed. That is, our souls will be saved. The world can only harm our body; it cannot harm our soul unless we allow it to do so.

III. Prescription for the Passage to Promised Things – “By your perseverance you will secure your lives.” We must always journey on and not lose faith or lose heart. There is glory waiting for us if we persevere.

Scripture says, But he who endures to the end will be saved (Mat 10:22). “For yet a little while, and the coming one shall come and shall not tarry; but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.” We are not of those who shrink back and are destroyed, but of those who have faith and keep their souls (Heb 10:37).

An old spiritual says, “Hold on just a little while longer; everything’s gonna be all right.”

In this regard, the end of the Book of Daniel also seems pertinent: [Daniel asked the Archangel Gabriel], “My lord, what will the outcome of all this be?” He replied, “Go your way, Daniel, because the words are rolled up and sealed until the time of the end. Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand. … As for you, go your way till the end. You will die, yet at the end of the days you will rise to receive your reward” (Daniel 12:8-10, 13).

Yes, on our journey through this passing world it is necessary to persevere unto the end. If we do not, greater woes will come. If we do, there will be glory for us on the other side.

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A Glimpse of Our Common Enemy, As Seen in a Commercial

The commercial below is a good illustration of a description of reality supplied by St. Paul.

Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the higher realms (Ephesians 6:10-12).

As the video opens we see a man and woman approaching each other, each surrounded by cartoonlike demons. I call them demons because although they appear to be “cute” they are nothing of the sort. Like the biblical “wolves in sheep’s clothing,” they are influencing the two humans in the video in a hidden but very real way. Demons surely do this to all of us, tempting us to sin and seeking to influence our thoughts and actions. The two people in the commercial seem oblivious to the presence of these creatures, just as we are often unaware of the demons who seek to influence us.

When they meet, the man and woman confront each other with hostility. St. Paul would remind us that they ought to set aside their petty “turf war” and realize that they are being manipulated by dark forces from higher realms.

But they do not do so; much as we often do, they begin to fight.

In a moment of revelation, though, they both see their common enemy and join forces against him. There’s an old saying, “Warring brothers reconcile when there is a maniac at the door.”

As St. Paul says, our battle is not so much against one another, but against powers and dark forces from higher realms. Would that we could all see this more clearly.

Scripture is a prophetic declaration of reality; it tells us what is really happening. Enjoy this brief depiction of an archetypal biblical teaching. Even if the commercial’s creators did not intend to convey this understanding, the eyes of faith can see it.

https://youtu.be/uIFHLYtP7pM