Msgr. Charles Pope, Author at Community in Mission

September 7, 2016September 7, 2016

Where Does Our Sense of the Eternal Come from in a Finite World?

A common reading at the funeral Mass is this powerful one from the Book of Ecclesiastes:

I have considered the task that God has appointed for the sons of men to be busied about. He has made everything appropriate to its time, and has put the timeless into their hearts, without man’s ever discovering, from beginning to end, the work which God has done (Eccl 3:10-11).

Somewhere in our hearts is something that the world cannot, and did not, give us. This passage calls it “the timeless.” We also refer to it as eternity or even infinity.

But where did this concept come from? The world is finite. Time here is serial. Things have a beginning, a middle, and an end. We do not experience anything of the timeless. Rather, everything is governed by the steady ticking of the clock. Every verb we use is time-based. Everything is rooted in chronological time. Yet somehow we can grasp the timeless. Yes, we do know it.

The experience of “forever” does not exist in this world, but it is still there our minds and hearts. There is no way to travel through time here in this world. Yet instinctively we know that somehow we can. Science fiction and fantasy novels often feature going back to the past or into the future. The world could not teach us this because we are locked in the present and have never actually travelled in time. Somehow, though, we know that we can do it.

The word “eternity” comes from the Greek word “aeon,” which means “the fullness of time.” It is not just a long time; it is all time: past, present, and future all at once. If you look at a clock you’ll notice that at the center dot, 10 AM, 2 PM, and 6 PM are all the same, even though 10 AM is in the past, 2 PM is now, and 6 PM is in the future. This is aeon, eternity, the fullness of time; this is timelessness.

From whence did we get such a concept? The world cannot give it, for the world does not have it. Nothing can give what it does not have. The world is finite, limited, and time-bound—not timeless. It cannot, therefore, give what is infinite or “timeless.” If we have such a notion it must come from outside time or in the fullness of time, something that contains the full sweep of time all at once. But what is outside time?

September 6, 2016September 6, 2016

On Kindness to Animals and Why It Is an Important Virtue to Cultivate

We live in times when excess is common. There is an old Latin saying Abusus non tollit usum (abuse does not take away the use).

This certainly applies to our treatment of animals. There are some extremists who would equate the dignity of animals with that of humans, failing to understand that human abilities are exceptional and unique due to the capacities of our soul, made in the image of God. Others think it immoral for us to make use of animals as beasts of burden or for necessary food. Still others think that animal companions can replace healthy human relationships (rather than merely augment them).

But whatever the extremes and errors of our time, our animals do have important roles in helping us to become more human. St. Thomas Aquinas set forth the paradoxical notion that animals can help us to be more humane and more human:

Blood was forbidden, both in order to avoid cruelty, that they might abhor the shedding of human blood, as stated above (3, ad 8) … For the same reason they were forbidden to eat animals that had been suffocated or strangled: because the blood of these animals would not be separated from the body: or because this form of death is very painful to the victim; and the Lord wished to withdraw them from cruelty even in regard to irrational animals, so as to be less inclined to be cruel to other men, through being used to be kind to beasts (Summa Theologica, I, IIae, 102, art 6, ad 1).

St. Thomas links the avoidance of excessive cruelty to animals with a greater respect and gentleness for human life. As any psychotherapist or exorcist will tell you, the penchant for cruelty to human beings in sadists and murderers often began (usually in childhood) with cruelty to animals. Further, kindness to animals can help augment kindness to fellow human beings.

While distinct from animals, we share many bodily similarities including sensitivity to pain and suffering. It is a grave defect of character to be insensitive to the suffering of sentient creatures, animal or human. It is a not a far journey from relishing inflicting pain on animals to enjoying doing the same to human beings.

On a more positive note, as we learn to be patient and gentle with animals (especially pets), we can acquire the skills to be patient and gentle with our fellow humans. Admittedly, though, human beings are far more complicated and far less innocent than animals, whose behavior we can easily excuse.

This also helps debunk a demand for equivalence that sometimes emerges. The usual complaint goes something like this: “You’re kinder to your dog than you are to me!” Perhaps on some level this may be true, but our relationship to our pets is different because we reasonably expect less from them. They do not have rational souls and cannot be expected to behave justly or reasonably. But fellow human beings need more correction and must answer to a higher set of standards. Thus we are reasonably harder on them, given the nature of our relationship with them and what is rightly expected of them. Correction of a human person who may one day merit Heaven or Hell is more important for him than it is for an animal, which has no such consequences attached to its actions. So, it makes sense that we are harder on one another and expect more than we do from our animals.

That said, learning to express patience and kindness to an animal does help us to learn the language of kindness and gentleness that can, and often should, be granted to fellow human beings. It helps to awaken and train a tenderness in us.

In the Summa Theologica, St. Thomas also comments on the prohibition of boiling a kid goat in the milk of its mother:

Although the kid that is slain has no perception of the manner in which its flesh is cooked, yet it would seem to savor of heartlessness if the [mother’s] milk, which was intended for the nourishment of her offspring, were served up on the same dish (Summa Theologica I, IIae, 106 art. 5 ad 4).

Although Thomas does state other reasons for the prohibition (e.g., that it is the practice of the pagans), the avoidance of cruelty is stressed.

Pointless cruelty is never a good thing to allow in the human person, even if it is (only) directed toward lower forms of life. It is too easily transferred to the way we regard and treat one another.

Kindness to animals, therefore, is an important virtue to cultivate. We need not embrace excesses such that we fail to make proper use of animals as God intended (to assist us and even to be food for us). Neither must we bestow rights on them that have no corresponding duties or presuppose qualities they do not have. But pointless cruelty to animals that does not recognize their status as sentient beings harms not only them but us as well.

The paradox, then, is this: Our humanity is partially nurtured by our treatment of and experience with animals, both wild and tame. Kindness to animals, even if a virtue subject to excessive and even bizarre applications today, remains an important virtue for us.

The picture at the upper right is of my cat, Jewel (a.k.a. Jewel the Kidda, L’il Girl, and The Queen of Sheba).

September 5, 2016

Fraternal Correction, the Neglected Virtue

In the first reading from today’s Mass (Tuesday of the 23rd Week), St. Paul is practically livid that the Corinthians have not sought to correct and discipline an erring brother who is indulging in illicit sexual union. He orders them to act immediately, lest the brother be lost on the day of judgment.

Today, when things are arguably as bad or worse than in the first century, St. Paul’s anger might will flair at the silence of the Church—the clergy and the laity—in the face of public sin and error.

Indeed, one of the most forgotten virtues and obligations we have is the duty to correct the sinner; it is one of the Spiritual Works of Mercy. In his Summa Theologica, St. Thomas Aquinas describes it as an act of charity

[F]raternal correction properly so called, is directed to the amendment of the sinner. Now to do away with anyone’s evil is the same as to procure his good: and to procure a person’s good is an act of charity, whereby we wish and do our friend well (Summa Theologica II, IIae, 33.1).

The world and the Devil have largely succeeded in shaming Christians from doing this essential work. When we call attention to someone’s sin or wrongdoing, we are said to be “judging” him or her. In a culture in which “tolerance” is one of the only virtues left, to “judge” is to commit a capital offense. “How dare you do such a thing?” the world protests. “Who are you to judge others?”

To be clear, there are some judgments that are forbidden us. For example, we cannot assess that we are better or worse than someone else before God. Neither can we always understand the ultimate culpability or inner intentions of another person as though we were God. Scripture says regarding judgments such as these: Not as man sees does God see, because man sees the appearance but the LORD looks into the heart (1 Sam 16:7). Further, we are instructed that we cannot make the judgment of condemnation. That is to say, we do not have the power or knowledge to condemn someone to Hell. God alone is judge in this sense. The same Scriptures also caution us against being unnecessarily harsh or punitive: Be merciful, just as your Father is merciful. Stop judging and you will not be judged. Stop condemning and you will not be condemned. Forgive and you will be forgiven. … For the measure with which you measure will in return be measured out to you (Luke 6:36-38). So in this text from Luke’s Gospel, “to judge” means to condemn or be unmerciful, to be unreasonably harsh.

Another text that is often used by the world to forbid making “judgments” is from the Gospel of Matthew:

Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, “Let me take the speck out of your eye,” when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye (Matt 7:1-5).

But pay careful attention to what this text is actually saying. First, as we have already seen the Luke’s Gospel, the word “judge” here is understood to mean to be unnecessarily harsh and punitive or condemning; the second verse makes this clear. To paraphrase verse two colloquially, “If you lower the boom on others, you will have the boom lowered on you. If you throw the book at others, it will be thrown at you.” Further, the parable that follows does not say that you shouldn’t correct sinners; it says that you should get right with God yourself and then you will see clearly enough to properly correct your brother.

Over and over again, Scripture tells us to correct the sinner. Far from forbidding fraternal correction, the Scriptures command and commend it. Here are some of those texts, along with a little of my own commentary in red:

Jesus said, “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. Truly, I say to you, whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Matt 18:15-18). Jesus instructs us to speak to a sinning brother and summon him to repentance. If the matter is serious, and private rebuke does not work, others who are trustworthy should be summoned to the task. Finally, the Church should be informed. If he will not listen even to the Church, then he should be excommunicated (treated as a tax collector or Gentile). Hence in serious matters, excommunication should be considered as a kind of medicine that will inform the sinner of the gravity of the matter. Sadly, this “medicine” is seldom used today, even though Jesus clearly prescribes it (at least in serious matters).
It is actually reported that there is immorality among you, and of a kind that is not found even among pagans; for a man is living with his father’s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you. For though absent in body I am present in spirit, and as if present, I have already pronounced judgment in the name of the Lord Jesus on the man who has done such a thing. When you are assembled, and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus. Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. … I wrote to you in my letter not to associate with immoral men; not at all meaning the immoral of this world, or the greedy and robbers, or idolaters, since then you would need to go out of the world. But rather I wrote to you not to associate with anyone who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber not even to eat with such a one. For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge? God judges those outside. “Drive out the wicked person from among you” (1 Cor 5). The Holy Spirit, speaking through Paul, commands that we “judge” the evildoer. In this case the matter is clearly serious (incest). Notice how the text says that the man should be excommunicated (handed over to Satan). Here, too, the purpose is medicinal. It is hoped that Satan will beat him up enough that he will come to his senses and repent before the day of judgment. It is also medicinal in the sense that the community is protected from bad example, scandal, and the presence of evil. The text also requires us to be able to size people up. There are immoral and unrepentant people with whom it is harmful for us to associate. We are instructed to discern this and not to keep friendly company with people who can mislead us or tempt us to sin. This requires a judgment on our part. Yes, some judgements are required of us.
Brethren, if a man is overtaken in any sin, you who are spiritual should recall him in a spirit of gentleness. Look to yourself, lest you too be tempted. Bear one another’s burdens, and so fulfil the law of Christ (Gal 6:1-2). We are called to note when a person has been overtaken in sin and to correct him, but to do so in a spirit of gentleness. Otherwise, we may sin in the very process of correcting the sinner! Being prideful or unnecessarily harsh in our words is not the way to correct. The instruction is to be humble and gentle, but clear. It also seems that patience is called for, because we must bear the burdens of one another’s sin. We do this in two ways: First, we accept the fact that others have imperfections and faults that trouble us; and second, we bear the obligation to help others know their sin and of repent of it.
My brethren, if any one among you wanders from the truth and someone brings him back, let him know that whoever brings back a sinner from the error of his way will save his soul from death and will cover a multitude of sins (James 5:19). The text is ambiguous as to whose soul is actually saved, but it seems that both the corrected and the corrector are beneficiaries of well-executed fraternal correction.
You shall not hate your brother in your heart: You shall in any case rebuke your neighbor, and not suffer sin upon him (Lev 19:17). This text tells us that refusing to correct a sinning neighbor is actually a form of hatred. Instead, we are instructed to love our neighbors by not wanting sin to overtake them.
If anyone refuses to obey what we say in this letter, note that man, and have nothing to do with him, that he may be ashamed. Do not look on him as an enemy, but warn him as a brother (2 Thess 3:14). Notice again that the medicine of rebuke—even to the point of refusing fellowship (in more serious matters)—is commanded. But note, too, that even a sinner does not lose his dignity; he is still to be regarded as a brother, not an enemy. A similar text says, We instruct you, brethren, in the name of our Lord Jesus Christ, to shun any brother who walks in a disorderly way and not according to the tradition they received from us (2 Thess 3:6).
Let the word of Christ dwell in you richly, teach and admonish one another in all wisdom (Col 3:16). To admonish means to warn. If the Word of Christ is rich within us, we will warn when that becomes necessary. A similar text says, All scripture is inspired by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work (2 Tim 3:16). Reproof and correction are thus part of what is necessary to equip us for every good work.
And we exhort you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with them all (1 Thess 5:14). Fraternal correction is described here as admonishing, encouraging, and helping. We are also exhorted to patience in these works.

There are many more examples, but by now you get the point: Fraternal correction is prescribed and commanded by Scripture. We must resist the shame that the world tries to inflict on us by saying (simplistically) that we are “judging” people. Not all judgment is forbidden; some judgment is commanded. Correction of the sinner is both charitable and virtuous.

It is possible to correct a sinner poorly or even sinfully, but if we are to have any shame at all about proper fraternal correction, it should be that we have so severely failed in our duty to correct. Because of our failure in this regard, the world is much more sinful, coarse, and undisciplined. Too many people today are out-of-control, undisciplined, and even incorrigible. Too many are locked in sin and have never been properly corrected. The world is less pleasant, charitable, and teachable because of this; it is also more sinful and in greater bondage. To fail to correct is to fail in charity and mercy; it is to fail to be virtuous and to fail in calling others to virtue. We are all impoverished by our failure to correct the sinner.

He who winks at a fault causes trouble; but he who frankly reproves promotes peace (Proverbs 10:10).

A path to life is his who heeds admonition; but he who disregards reproof goes go astray (Proverbs 10:17).

September 4, 2016September 3, 2016

Teachings on Human Labor from the Catechism

Today is Labor Day in the United States. With this in mind, I thought it would be good to reflect on some teachings about human labor that are given in the Catechism of the Catholic Church. The text from the catechism is shown in italics, while my commentary is in red.

Human labor precedes original sin and hence is not an imposition due to sin but part of our original dignity. God places [Man] in the garden. There he lives “to till it and keep it.” Work is not yet a burden, but rather the collaboration of man and woman with God in perfecting the visible creation (CCC # 378). Our dignity is that we are to work with God to perfect creation. Adam and Eve were told by God to fill the earth and subdue it (Gen 1:28). Radical environmentalists often set aside any notion that we are to help to perfect creation, presenting a far more negative portrait of humanity’s interaction with the environment. While it is true that we have not always done well in treating the environment, it is wrong to think of the created world as being better off without humanity’s presence. It is our dignity to work with God in perfecting nature. Note, too, the characterization of work as not burdensome prior to sin. Man and woman did have work to do, but it was not experienced as a burden. Only after original sin did work come to be experienced in this way: Eve will bring forth her children in pain and Adam will only be able to get his food by the “sweat of his brow” (Gen 3:16, 19).
Human work is a duty and prolongs the work of creation. Human work proceeds directly from persons created in the image of God and called to prolong the work of creation by subduing the earth, both with and for one another. Hence work is a duty: “If anyone will not work, let him not eat” [2 Thess 3:10]. Work honors the Creator’s gifts and the talents received from him (CCC 2427). See again the emphasis on our dignity as collaborators with God in the work of creation and in perfecting what God has begun! As to the particulars of work, not everyone can work in the same way. Age and/or handicap may limit a person’s ability to do manual labor. Further, specific talents and state in life tend to focus a person’s work in specific areas. But all are called to work. Even the bedridden can pray and offer their sufferings for the good of others.
Work can be sanctifying and redemptive. [Work] can also be redemptive. By enduring the hardship of work in union with Jesus, the carpenter of Nazareth and the one crucified on Calvary, man collaborates in a certain fashion with the Son of God in his redemptive work. He shows himself to be a disciple of Christ by carrying the cross, daily, in the work he is called to accomplish. Work can be a means of sanctification and a way of animating earthly realities with the Spirit of Christ (CCC 2427). … In his mercy God has not forsaken sinful man. The punishments consequent upon sin, “pain in childbearing” and toil “in the sweat of your brow,” also embody remedies that limit the damaging effects of sin (CCC # 1609). Sin has brought upon us many weaknesses and selfish tendencies. Work can serve as a remedy by strengthening us to be disciplines, to labor for the common good, and to cooperate with others in achieving good ends.
Work is an acceptable sacrifice to God. [The] laity, dedicated as they are to Christ and anointed by the Holy Spirit, are marvelously called and prepared so that even richer fruits of the Spirit maybe produced in them. For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit—indeed even the hardships of life if patiently born—all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most fittingly be offered to the Father along with the body of the Lord (CCC # 901).
To work is to participate in the common good. Participation [in the common good] is achieved first of all by taking charge of the areas for which one assumes personal responsibility: by the care taken for the education of his family, by conscientious work, and so forth, man participates in the good of others and of society (CCC # 1914). We work not just to benefit ourselves but also to contribute to the good of everyone. We do this first by caring for our own needs to the extent possible (and thus not burdening others unnecessarily with our care). We also contribute to the common good by supplying our talent and work in such a way as to contribute to the overall availability of goods and services in the economy and community. We supply human talent and the fruits of our works to others. In addition, from our own resources we purchase the goods and services of others. Hence to work is to participate in the common good.

The key word seems to be “dignity.” Human work proceeds from our dignity as collaborators with God in perfecting and completing the work of creation. All can and should work in the ways that are possible for them, not merely because each of us has a duty, but also because it proceeds from our dignity. Happy Labor Day!

September 3, 2016September 3, 2016

Four Depictions of Discipleship – A Homily for the 23rd Sunday of the Year

In today’s Gospel Jesus defines four Demands of discipleship. We can look at them one by one.

I. The CONTEXT of the discipleship. The text says that large crowds were following Jesus and so he turned to address them. Just about any time you find a mention of a large crowd fasten your seat belts and prepare for a hard teaching. Jesus didn’t trust the big crowds who were often out for the goodies. They were looking for miracles, multiplied and free bread, physical healings and a fiery sermon.

So upon sensing a large crowd the texts says, rather provocatively, that Jesus turned to address them. He then gives a series of “hard sayings” which seem almost designed to thin the ranks and to distinguish true disciples from the “lip service” crowd.

We will see in a moment what he says. But let’s take a moment and examine other incidents where the gospels demonstrate Jesus’ tendency to distrust big crowds:

Matt 7:13 Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few.
Matt 22:14 For many are called, but few are chosen.
Luke 6:26 Woe to you, when all men speak well of you, for so their fathers did to the false prophets.

There is also the tendency in the gospels for the mentioning of a large crowd to be followed by a “hard saying:”

Matt 19: 1-6 When Jesus had finished saying these things, he left Galilee and went into the region of Judea to the other side of the Jordan. Large crowds followed him, and he healed them there. Some Pharisees came to him to test him. They asked, “Is it lawful for a man to divorce his wife for any and every reason?” “Haven’t you read,” he replied, “that at the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’? So they are no longer two, but one. Therefore what God has joined together, let man not separate.” (cf also Mark 10)
Luke 11:29 As the crowds increased, Jesus said, “This is a wicked generation. It asks for a miraculous sign, but none will be given it except the sign of Jonah.
Luke 14:26-27 (Today’s Gospel) Large crowds were traveling with Jesus, and turning to them he said: “If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters—yes, even his own life—he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple.
John 6: 2 and a great crowd of people followed him because they saw the miraculous signs he had performed on the sick….and He said to them, I am the living bread come down from heaven…..the crowds murmured.

So, the CONTEXT of discipleship is not usually with the crowd. Though many are called, indeed all are called, only few make the cut and become true disciples. There is a kind of remnant theology at work here, to be sure. But it is a common pattern that Jesus thins the ranks and distinguishes the many who are called from the few who are chosen.

This is a fact not only in the Scriptures but it also remains true that the Lord has often had to prune his Church. Even now we are seeing a large falling away, a kind of pruning as large numbers depart who are not able to take the “hard sayings” of Jesus and the Scriptures about sexuality, forgiveness, love of one’s enemies, heroic charity and generosity, and so forth. The CONTEXT of discipleship is with the few, rather than the many.

This insight about the context not usually being the crowd is also important, because there are many today who have a mentality that argues that the Church should “get with the times,” that the Church should listen to the people, and give them what they want, that the Church should reflect the views of the faithful. But this is not the job of the Church. The role of the Church is not to reflect the views of its members as if it were some political party. Rather, the role of the Church is to reflect the views of its Founder, Jesus Christ who handed on his teachings through the apostles and evangelists. More often than not, these teachings will not be in simple lockstep with what the crowd says, what is popular, or what is current.

The context of discipleship is often at odds with the great crowds and this we see, when Jesus turns on them. The first reading today reminds us: For the deliberations of mortals are timid, and unsure are our plans. For the corruptible body burdens the soul and the earthen shelter weighs down the mind that has many concerns. And scarce do we guess the things on earth, and what is within our grasp we find with difficulty (Wisdom 9:13-16)

II. The CENTRALITY of the discipleship. Jesus indicates that we can prefer or love no one more than him if we are going to be his disciples. This extends even to our family relationships: If anyone comes to me without hating his father and mother, wife and children, brothers and sisters, and even his own life, he cannot be my disciple.

Now “hate” here does mean that we are to have contempt for others or nourish unrighteous anger toward them. What we are dealing with here is a Jewish idiom. The Hebrew language, for some reason, has very few comparative words such as: more, less, greater, fewer, and so forth. Hence in ancient Hebrew if one were to prefer vanilla ice cream to chocolate one would often say, “I love vanilla but hate chocolate.” But what “hate” means here in context is that I “prefer” vanilla, not that I literally hate chocolate.

So, what Jesus means is that we cannot prefer anyone or anything to Him. He’s first, he’s number one. Jesus says, I must have absolute priority over the closest human relationships in your life.

If there’s anyone in your life that can talk you out of obeying God, forget ‘em! Anyone who keeps you away from God has too much power. Anyone who can keep you from your Christian walk has too much power. Anyone who can pull you into unrighteousness has too much power.

So if the boss instructs us to do something immoral – sorry boss. If the accountant or lawyers advise saving money by paying unjust wages or cutting necessary benefits – sorry boys. A boyfriend pressures his girl friend to have sex – sorry dear. Peers pressure to use drugs or abuse alcohol, skip school, or steal – sorry buddies. A spouse calls his or her mate away from teaching the children the ways of faith. – sorry honey. A child pressures a parent to that which is unwise or wrong. – sorry child of mine.

So, do you get it? No one is to have priority of Jesus Christ and what he teaches. The word “hate” here may not be literal but on second thought, if Jesus really does have priority in our life it may cause some to say, “You’re so devoted to him, I think you hate me!”

We need to attend to this since too many of our human relationships cause us to sinfully compromise our walk with Jesus. Some people have too much power, a power that belongs to the Lord.

III. The CROSS of discipleship. Jesus says, Whoever does not carry his own cross and come after me cannot be my disciple. So if we want to be a disciple we must be willing to carry the cross.

Now the cross comes in many forms, but in the end, to be a disciple does not mean we are in any way exempt from the troubles and trials of this world. Jesus indicates that we will be hated by the word (cf Jn 15:20), persecuted and sorely tempted by this world. But if we hold out, victory will be ours.

It is a simple rule: No cross, No crown. There are some who want to preach a prosperity gospel. There are others who demand a gospel stripped of its moral imperatives. Still others demand an updated faith that tickles their ears and affirms their aberrant behavior.

But Jesus points to the Cross, not to torture us, but because it is the only way to glory. In the world ye shall have tribulation: but be of good cheer; I have overcome the world (John 16:33). Now, for a little while you may have to suffer various trials…(1 Peter 1:6). And this wisdom is already evident, when we consider that even in this world, all of what we most value, Family, talents, career, achievements, all came at the cost of sacrifice. Sacrifices bring blessings. Jesus is not into pain for its own sake, but because sacrifice brings blessings.

IV. The COST of discipleship – And thus Jesus continues: Which of you wishing to construct a tower does not first sit down and calculate the cost to see if there is enough for its completion? Otherwise, after laying the foundation and finding himself unable to finish the work the onlookers should laugh at him and say, ‘This one began to build but did not have the resources to finish.’ Or what king marching into battle would not first sit down and decide whether with ten thousand troops he can successfully oppose another king advancing upon him with twenty thousand troops? But if not, while he is still far away, he will send a delegation to ask for peace terms. In the same way, anyone of you who does not renounce all his possessions cannot be my disciple.

Jesus asks us to count the cost of what he is teaching here. Discipleship is costly. Jesus gives the image of someone building a tower or of a king going to battle. But, truth be told, these examples are distant from us. So Jesus brings it home and says to us: anyone of you who does not renounce all his possessions cannot be my disciple.

The Greek word ἀποτάσσω (apotasso) translated here as “renounce” also means, “to say farewell.” And the Lord is reminding us that heaven costs everything. Ultimately we must say farewell to everyone and everything we consider precious here in order to inherit heaven. This of course is not something that waits merely for death.

At one level, we give back everything to God as we go, little by little. We have all given back loved ones. Perhaps too we have given back youthful figures, strength, good health, and so forth. Ultimately we will give it all back.

But at another level the Lord is clear to say here that we must be willing to part with anything that hinders discipleship now, not later. The fact is that many things attach us to this world and make discipleship difficult. Are we willing to de-clutter our life, simplify and get more focused on being disciples? Or will we go on setting down roots here and amassing a worldly kingdom?

What’s it going to be, the world or the Kingdom? Count the cost. See what it really means to be a disciple and what it cost, then decide. In the end, heaven costs everything. But you’re going to lose it all anyway. It is a wise man who gives away what he cannot keep to gain what he could never buy.

What Jesus is looking for are disciples who, having counted the cost and realistically assessed it, are ready, nonetheless, to be his disciples. Tag-alongs, lip service Christians, fair weather folks, need not apply. So today Jesus is looking at a big crowd and teaches in a way that is meant to distinguish true disciples from the “lip service” disciples. We are asked to ponder in which category we most truthfully belong.

September 2, 2016September 2, 2016

A Powerful and Humorous Look at Vanity in a Commercial

Most people associate the word “vanity” with an excessive concern or pride in one’s appearance or sometimes in one’s qualities. But at its root, vanity refers to emptiness. To say that someone is vain is to say that it he or she is empty or largely lacking in meaning, depth, or substance.

It makes sense that people get worked up about externals when there isn’t much happening on the inside. And thus it makes sense that we connect emptiness (vanity) with excessive show.

There are many expressions that enshrine this connection:

All form and no substance
That Texan is all hat and no cattle
All bark and no bite
All booster and no payload
All foam and no beer
All sizzle and no steak
All talk and no action

The Wisdom Tradition in the Bible, especially the Book of Ecclesiastes, speaks of vanity at great length. In it, the word is usually used to refer to the ultimate futility of what this world offers because the world itself is ultimately empty and vacuous.

Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun (Eccl 2:11).
He who loves money will not be satisfied with money, nor he who loves wealth with his income; this also is vanity (Eccl 5:10).

The world, which so mesmerizes our senses, shows itself ultimately to be empty of power or any lasting substance.

We have here no lasting city (Heb 13:14).
As for man, his days are like grass: or as the flower of the field. Behold, he flourishes. But the wind blows and he is gone; and his place never sees him again (Ps 103:15-16).

These notions of vanity came to mind when I saw this admittedly very funny commercial. It shows a man concerned only with his appearance. Actually, he’s even more vain than that: it’s how he smells that concerns him (this is an Old Spice commercial, after all). He is so vapid, so vain, that he thinks that even if he doesn’t look good, well at least he smells like someone who looks good!

As he moves through the scenes of the commercial he becomes increasingly devoid of substance (literally!).

Symbolically, we can see him as the vain person who goes through life carelessly, paying no attention to the way in which the world, the desires of the flesh, and the devil strike at and eat away at him. But he doesn’t worry about that because at least he smells like someone who looks good! His only real substance is to be lighter than air, a whiff. It is form over substance, impression over reality. It is empty show; it is vanity on steroids.

Here is a humorous look at vanity, a vanity so extreme that it goes beyond appearance and extends into the vapid, vacuous, and vaporous vanity of merely wanting to smell like someone who looks good. It is a remarkable portrait of the empty show that vanity ultimately is. Enjoy!

September 1, 2016September 1, 2016

A Reflection on the Mystery of Art as a Capacity of the Human Soul

I can neither draw nor paint and have always marveled at how some can take an empty canvas and bring it to life with form, color, depth, and shadow. Little by little, from the painter’s brush and soul, a picture emerges. So, too, with sculpting: with each blow of the sculptor’s tools, a block of marble becomes the form of a human being.

Some years ago, there was a show on PBS called “The Joy of Painting,” featuring Bob Ross. Over the course of half an hour, Mr. Ross would paint a picture, describing what he was doing as he went. And though I watched that show almost every week for a number of years, observing what he did and listening to him describe his techniques, I never ceased to be amazed by the mystery on display. How did he do it? Yes, he explained his methods, but there was some deeper mystery at work: a power of the soul, a gift. He claimed that we all have it, but I am more inclined to think some have it as a special gift.

Michelangelo once said, “Every block of stone has a statue inside it and it is the task of the sculptor to discover it.” He also said, “I saw the angel in the marble and carved until I set him free.”

But how does he see it? How does he set it free? Indeed, another great mystery and faculty of the human soul of some.

As with music, the arts of painting and sculpting seem to be unique capacities of the human soul. Animals neither draw nor sculpt; they do not even appreciate art. It is a special gift to the human person to be captivated by beauty; it is also a gift that beauty, once seen and experienced, can emerge from the soul in expressive praise. There are special glories and a unique gifts given only to the human person, mysterious gifts to be sure. It is all caught up in our desire for what is good, true, and beautiful; it is caught up in our soul’s ultimate longing for God.

Perhaps Michelangelo should have the last word: “Every beauty which is seen here by persons of perception resembles more than anything else that celestial source from which we all are come.”

Here’s a video of “performance painter” David Garibaldi at work; watch for the surprise ending:

Here’s a video from an episode of Bob Ross’s “The Joy of Painting” show. In this brief clip he teaches us how to paint a mountain (and does a little philosophizing as well):

And finally this video shows the remarkable transformation of a block of marble into the image of a human face:

August 31, 2016August 31, 2016

What Is Your Biggest Distraction? No Need to Look Very Far!

We usually think of distractions as coming from the world around us, but is that really the most common source? Consider the following parable, drawn from the stories of the early Desert Fathers and from monastic experience:

Sometimes there would be a rush of noisy visitors and the silence of the monastery would be shattered. This would upset the disciples; not the Master, who seemed just as content with the noise as with the silence. To his protesting disciples he said one day, “Silence is not the absence of sound, but the absence of self.”

The fact is, our greatest distraction is usually our very self. Peter Kreeft has observed, “God made eyes to see everything but themselves” (Practical Theology, p. 223). And while we sometimes must “look” inward to examine our conscience or to know our inner self, what God most often wants us to see and focus on is outside and above us. Look to the beauty of creation, the wonder of others, the magnificence of God. These are not distractions; they are often exactly what God is trying to say to us, what He is revealing to us.

We are called to a kind of ecstasy in which we look outward and upward. The English word “ecstasy” comes from the Greek ekstasis (ek- (out) + histanai (to place or stand)), which means “standing outside yourself.”

Yes, looking outward and upward is the key. St. Thomas Aquinas makes an interesting observation regarding Mary’s astonishment at the greeting of the angel: “To a humble mind nothing is more astonishing than to hear its own excellence” (ST III, q. 30, art 3). Humility is self-forgetful and looks more to God’s glory, on vivid display outward and above.

St. Augustine described one of the essential problems of the human person as being incurvatus in se (turned in on himself). In doing so, a whole host of distractions assail us and we begin to think or say,

I’m bored.
I’m tired.
What will I do next?
What do people think of me?
Do I fit in?
Am I attractive enough?
Have I “made it”?
What does this or that have to do with me?
What have you done for me lately?
When will it be my turn?
What about me?
Why are people upsetting me? What gives them that right?

Yes, distractions like these (and myriad variations on them) swim through our mind when we are turned inward. Most of them are rooted in pride and its ugly cousin, vainglory.

But as the opening parable from the desert fathers teaches, it is the absence of self that brings true focus and serenity. Indeed, I am a witness of this, for my freest, most joyful, and most focused moments have come when I was most forgetful of myself.

Perhaps it was watching a movie that gripped my attention and drew me outside of myself and into the plot and the lives of the characters, even if only fictional.
Perhaps it was being powerfully aware of the presence of others and listening carefully to what they said.
Perhaps it was being in the company of close friends, where I was less concerned with seeking approval and could just relax in the moment and enjoy what was happening.
Perhaps it was a moment of deep appreciation of the natural world, when I walked through a field and was captured by “the color purple” and deeply moved by the beauty of God’s creation (some philosophers call this “aesthetic arrest”).
Perhaps it was a moment of deep and contemplative prayer when, by God’s gift, I forgot about myself and was drawn deeply into the experience of Him.

In moments like these, God takes us (who are so easily turned inward) and turns us outward and upward. The myriad distractions that come from self-preoccupation are hushed for a time, and forgetting our very self, we are almost wholly present to others, to creation, and to God. The noisy din of anxious self-concern quiets and our world opens upward and outward.

The Psalms often speak of God placing us in a spacious place (e.g., 18:19; 31:8; 119:45): You have set my feet in a spacious place, O Lord (Ps 31:8). There is nothing tinier and more cramped than being turned in on oneself.

Ask the Lord to set your feet in the wide spaces, to open you outward and upward. The worst distractions are not the noises outside us, but rather the ones within us, noises that come from being too preoccupied with ourselves. The silence that we most crave is not found in the absence of sound, but in the absence of self-preoccupation.