Author: Msgr. Charles Pope

Today’s Gospel at daily Mass (Friday of the 21^st Week of the Year) features one of the many parables in which Jesus paints a picture of the great drama of human life. We are caught up in a great and cosmic battle and must choose sides; there are only two armies and no third way is given. Sadly, most have lost any sense of this, despite the battle lines being more clearly drawn than ever.

Most casual readers of the Bible tend to view the parables as merely interesting, entertaining stories. They are indeed interesting and entertaining, but they are deadly serious as well; they powerfully portray the drama of human life, the need to make decisions, and the consequences of those decisions. The parables carry weighty messages and substantial warnings. Do not misconstrue their creative, pithy, memorable qualities as signs of superficial teaching.

Some of Jesus’ starkest warnings come in the form of parables. In them, the drama of human life in the valley of decision (Joel 3:14) is vividly proclaimed. Indeed, the parables are mostly about the drama and decisions of human life and the stance we take in the cosmic battle that rages around us. Our decisions point to our destiny. Of Jesus’ 37 parables, 20 are ones that remind us of the drama of our lives in the valley of decision and warn us of the consequences of our choices, choices that can bring blessing or curse, rise or ruin, salvation or condemnation. Let’s review some of them, in order of increasing intensity:

1. The rich fool (Luke 12:16–21): This is a parable of a rich man who hoards the surplus yielded by a bountiful harvest rather than being generous with it. God calls him a fool and claims his life that very night. In this parable Jesus warns us of the foolishness of living for passing, worldly things, and cautions that total loss is coming for those who are not rich in what matters to God.
2. The wise and the foolish builders (Matthew 7:24–7; Luke 6:46–49): This is the conclusion of the Sermon on the Mount, and in it the Lord describes the dramatic difference between those who follow His teachings and those who do not. Those who heed His Word are like those who build their houses on solid rock and are thus able to endure the storms that come. But the foolish, who do not heed His Word, are like those who build their houses on sand. For them, the result is total loss and destruction when the storm of judgment comes.
3. The parable of the sower (Matthew 13:3–9; Mark 4:3–9; Luke 8:5–8): Though God sows the seed of His Word abundantly, some of it falls on the path where it is consumed by birds. Other seed falls among thorns, which choke it off. Still other seed falls on rocky soil and withers due to the lack of roots. This is a dramatic warning to those who harden their hearts to God’s Word or who allow the soil of their heart to be thinned or choked off by the world. The warning is this: you will not bear the necessary fruit. Some seed, however, does fall on rich soil and it yields an abundant harvest. There is a dramatic difference in the results, and it is rooted in the disposition of our hearts.
4. The parable of the wheat and tares (Matthew 13:24–30): God’s field of wheat is over-sown by the weeds of Satan. (This is a dramatic description of the two armies in this world.) Angry field hands propose pulling up the weeds, but the owner cautions that doing so might harm the wheat. He instructs them to allow the wheat and weeds to grow together until the harvest. There is a harvest, at which time the wheat will be gathered in but the weeds will be thrown into the fire. So there is a day of judgment, though not yet. Although the drama must still unfold, the final verdict will ultimately be rendered.
5. The barren fig tree (Luke 13:6–9): This is a parable about patience. In it, extra time is given to an unfruitful fig tree. But the day of judgment is set, and if fruit is not found on the tree on that day, it will be cut down. This is the drama of our life: if we do not manifest the fruit of righteousness we will be removed from the Lord’s field.
6. The dragnet (Matthew 13:47 –50): The kingdom of God (the Church) is compared to a dragnet, which captures all sorts of things. The drama unfolds when the net is hauled ashore and there comes the judgment. Only what is good is retained; that which is unclean and worthless is cast aside.
7. The parable of the counting of the cost (Luke 14:28–33): In this parable, Jesus warns that discipleship is costly and that some are not able or willing to finish once started. He uses the images of a building begun without the resources necessary to finish it, and of a king going to war knowing he is greatly outnumbered. Similarly, some will set off to be disciples but later realize that they do not have the resources or willingness to continue. Thus the Lord sets forth in this parable that discipleship is costly and that the warfare is real. The implication of this is that some are willing to accept the cost while others are not. The road to salvation is narrow and few find it. The narrow way is the way of the cross. Many turn back from it, preferring the wide road that ultimately leads to destruction.
8. The unforgiving servant (Matt 18:23-35): A man who owes a huge debt to the king has it forgiven, but then refuses to forgive the much smaller debt of a fellow servant. The king then calls the man back and applies the same unforgiving standard to him that he used on his confrere. Thus the measure we measure out to others will be measured back to us. Merciless is the judgment on one who has shown no mercy. And further, if we do not forgive the sins of others, neither will we find forgiveness from the Father. The choice to forgive and show mercy is a dramatic and crucial decision for us, one that will affect our final judgment in a powerful way!
9. The prodigal son (Luke 15): A sinful son returns to and is reconciled with his father. But in a dramatic twist, the “obedient” son becomes bitter and refuses to enter his father’s house. Even more dramatically, the parable ends without us knowing whether or not the obedient son ever entered. This is because you are that son and you must decide for yourself if you will enter the Father’s house on His terms or stay outside, brooding that God doesn’t do everything on your terms.
10. The dishonest steward (Lk 16:1-13): An unscrupulous steward has been discovered embezzling funds. In the end, though, Jesus praises his craftiness even though it is wrong. The point being made is that most sinners are far more dedicated to their world than Christians are to the Kingdom. This parable is another example showing that too many are simply not willing to fight for and with the Kingdom, and are thus lost as much through apathy as through wickedness.
11. The rich man and Lazarus (Lk 16:19-31): In this parable, a rich man who has been insensitive to the poor ends up in Hell. Through this we are taught that such insensitivity is a damnable sin. In the great drama of his life, the rich man preferred to be wealthy in the world rather than to store up treasure for himself in Heaven. So hardened is his heart that even though he is now in torment in Hell, he does not ask to come to Heaven, but rather that Lazarus be dispatched to Hell to bring him water. In this, the rich man shows that he has not changed; he still looks down on Lazarus and prefers creature comforts to God and His kingdom. His heart is dramatically hardened, and so can ours be if we let sin, neglect, and insensitivity go unchecked.
12. The wicked vineyard workers (Mat 21:33-41): The owner of a vineyard sends representatives to collect his share of the produce, but the wicked workers beat some and kill others. Finally, they kill the owner’s son. Next the owner comes and submits them to a bad end. In the drama of this world, there are many who reject God’s call for a share in their hearts; they beat or even kill those who prophetically call them to give God glory and to live holy lives. In rejecting His appointed prophets, they also reject Christ and will come to a bad end!
13. The great banquet (Matt 22:1-14; Lk 14:15-24): A king holds a wedding feast for his son, but the invited guests are too involved in worldly affairs to bother coming even to so great an event. The king grows angry and burns their town. He then goes off to invite others until the banquet is filled. But there is one in attendance who refuses to wear the provided wedding attire. For this, he is thrown into the outer darkness. Through this parable we are taught that while many are called, few are chosen. Our decision to accept or reject God’s invitation is critical. Either we accept it and enter the feast or else a fiery end is in store for us. Even those of us who accept must wear the robe of righteousness that God provides us or else risk being cast into the outer darkness. Our decisions are dramatic and they determine our destiny!
14. The wise and the foolish virgins (Mat 25:1-13): Ten bridesmaids await the groom’s arrival. Five were wise and carried extra oil; five were foolish and thus unprepared when the groom arrived. The wedding went on without the foolish bridesmaids and when they finally returned, the groom said to them, “Depart from me; I know you not.” This parable depicts the drama of our lives. We must live in readiness. The oil of our holiness must always be replenished and kept ready by prayer, the sacraments, Scripture, and fellowship with the Church (Acts 2:42). Judgment day is coming! Keep your lamps trimmed and burning!
15. The sheep and the goats (Mat 25:31-46): In a scene of the great judgment, the Lord welcomes the righteous sheep on his right to the glory of Heaven, but consigns the wicked goats on His left to the fires of Hell. While the passage emphasizes the corporal works of mercy and indicates that to neglect them is a damnable sin, the passage should not be taken to mean these will be the only matters adjudicated. But again, note how dramatic our decisions in life are, including how we choose to care for the poor and needy!

The Lord repeatedly sets before us the great drama of human life and decision. Our choices matter and they build to a fundamental, final destiny. Thoughts beget deeds, deeds beget habits, habits beget character, and character begets destiny. This is the drama and dignity of our life.

Though consistently preached by Jesus in the parables and in countless other texts, this theme is rarely mentioned in preaching today. We preachers must change this if we are to authentically announce the Gospel. For those who hear and heed the message, blessings await. For those who stubbornly refuse or sinfully neglect the message, doom awaits. This is the drama of every human life.

Here are two final passages from Jesus. The first contains a warning, the second, a blessing.

Jesus said, “Take heed, watch and pray; for you do not know when the time will come. It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to be on the watch. Watch therefore—for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or in the morning— lest he come suddenly and find you asleep. And what I say to you I say to all: Watch” (Mk 13:33-37).

Therefore, you also must be ready; for the Son of man is coming at an hour you do not expect. Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? Blessed is that servant whom his master when he comes will find so doing (Mat 24:44-47).

Last Saturday (20^th Week of the Year) featured a Gospel in which the Lord cautions us on the use and collection of titles. Speaking of the religious authorities of His day, Jesus lamented,

They love places of honor at banquets, seats of honor in synagogues, greetings in marketplaces, and the salutation ‘Rabbi.’ As for you, do not be called ‘Rabbi.’ You have but one teacher, and you are all brothers. Call no one on earth your father; you have but one Father in heaven. Do not be called ‘Master’; you have but one master, the Christ. The greatest among you must be your servant. Whoever exalts himself will be humbled; but whoever humbles himself will be exalted (Mat 23:6-12).

Jesus is not trying to banish words from our vocabulary. Neither is He dismissive of all titles. Elsewhere Jesus says, You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am (John 13:13). To reduce these Gospels to a dismissal of the use of titles is to miss the point. The deeper points are the need for humility and the understanding that titles are a summons to serve.

In another Gospel (Luke 9), after a dispute arose among the Apostles about who was the greatest, Jesus placed a child in their midst and said, in effect, “Here is the greatest. Now be sure to honor this greatest one with service and care.” Jesus also seems to imply that this is how the Father sees all of us.

It really is a simple lesson, so simple that we usually miss it entirely: For all our coveted titles, honors, and distinctions, our greatest title is “Beloved Child of God.”

Understanding our status as a child is the true picture of greatness, not being a “big cheese.” To be humble and to understand the dignity of humility is what God calls great.

We Catholics (and especially we Catholic clergy) love our distinctions and honorifics: Your Excellency, Your Eminence, Your Grace, Your Holiness, Pontifex Maximus, Reverend, Very Reverend, Right Reverend, Reverend Father, etc. You name it, we’ve got it!

Lay people have their titles too: Worthy Grand Knight, Past Grand Knight, Prefect, Chairman, etc.

When I was Dean, my own full title was this mouthful: The Very Reverend Monsignor Charles Evans Pope, M. Div., M.A. And you might want to add “Big Mouth Blogger,” too!

Do you want to know what God calls me? “Carlitos” (Little Charlie). Regardless of the “exalted” status I attain, to God I am just a little boy whom He dares not let out of His sight lest I run into trouble. Whatever my titles (and I am grateful for every bit of graciousness extended to me), I am no more baptized than any other Christian, and my greatest title is “Child of God.”

The Pope has authority, is deserving of our respect, and rightly has titles accorded him. But he is no more baptized that you or I. Before God, we are accorded this highest and equal dignity: God’s chosen ones, holy and beloved (cf Col 3:19). We are just his little children. This is our greatest dignity, our greatest title.

Why, you may ask, do I say, “little children”? Because Jesus did—and not just in this Gospel, but elsewhere as well. There is a tender moment when, after His resurrection, the Lord Jesus stood on the shore of the Sea of Galilee and called out to grown men, “Little children, have you caught anything?” The Greek word used is Παιδία (padia) meaning little children or infants. And while this diminutive is surely used affectionately, there is little doubt that this is how God likely sees us.

We easily forget our beloved status before God and engage in debates about our relative (lesser) status here in this world. We get argue about who is the greatest, who gets to do what, and who gets which honors. We debate the rules surrounding roles: why women can’t be priests, who is the head of the household, and what leadership positions are open to whom.

Setting aside our greatest dignity, we focus on lesser distinctions.

To be sure there are distinctions and offices, some of them from God. Scripture says,

And God has placed in the church first of all apostles, second prophets, third teachers, then miracles, then gifts of healing, of helping, of guidance, and of different kinds of tongues. Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing? Do all speak in tongues? Do all interpret? Now eagerly desire the greater gifts (1 Cor 12:28-31).

But note that any distinctions, even those from God Himself, do not affect our dignity, because that is something we all have by baptism. Before any other title, role, or honor, our greatest title and dignity is “Child of God and member of the Body of Christ.”

Regarding our dignity, Scripture says,

So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. Here there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise (Gal 3:26-29).

St. Paul is not denying distinctions. Of course there is male and female. But distinctions do not overrule our common and fundamental dignity as children of God.

Do we really understand this? Too often, we do not. And thus in an instant we’re back into debates about who is greatest, who gets to do what, and who is in charge.

St. Augustine beautifully underscored how distinctions do not affect dignity when he said, “For you I am a bishop, with you I am a Christian.” To my own parishioners I have sometimes built on this quote and said, “For you I am a pastor, with you I am your brother, from you I am your son.”

Distinctions should not be confused with dignity. Our greatest dignity and title is something we share, something given to us by God not by man: “Child of God.” It’s your greatest title. This is a simple teaching by Jesus that is often overlooked.

I will conclude with a humorous story:

One day a powerful and influential Cardinal Archbishop of a large city was in Jerusalem strolling with his priest secretary in the market. He came upon a vendor who cried out, “You, sir! Come here and I’ll give you a fair deal!” The secretary, annoyed at the vendor’s use of the lesser title “sir” said to him, “Do you know who this is?” “No,” replied the vendor. The priest said, “This is His Eminence Cardinal Archbishop so-and-so.” “Really?” answered the vendor, “Well, I’ll still give you a fair deal!”

Our distinctions do not affect our fundamental dignity.

Here is how God sees us:

We are currently reading from St. Paul’s Second Letter to the Thessalonians in daily Mass, and given the focus of on the “end times,” it might be good to review certain basic Catholic teachings on this matter, the theology of which is called eschatology.

The Catholic approach to the end times is different from that in certain (but not all) Protestant circles, especially the Evangelicals, who have a strong and often vivid preoccupation with signs of the Second Coming of Christ. Many of the notions that are expressed there are either erroneous or extreme. Some of these notions are rooted in a misunderstanding of the various genres of Scripture; others are caused by reading certain Scriptures in isolation from the wider context of the whole of Scripture; and some are rooted in reading one text while disregarding others that balance it.

The Catholic approach to eschatology is perhaps less thrilling and provocative. It does not generate movie series like “Left Behind” or cause people to sell their houses and gather on hillsides waiting for the announced end. It is more methodical and seeks to balance a lot of notions that often hold certain truths in tension with one another.

What I offer here I do not propose to call a complete eschatology, only a sketch of basic principles rooted in the Catechism of the Catholic Church.

While we cannot know the exact time of His coming, there are things that both remind us of and signal His approach—if we have eyes to see them. These signs give indications only. The presence of such texts cannot be seen to overrule that He will come “on a sudden” and that many will be caught unawares.

Here are some notes from the Catechism (in black, the Blue and Red texts are my additions/comments).

1. Soon and Sudden – Since the Ascension, Christ’s coming in glory has been imminent (Rev 22:20), even though “it is not for you to know times or seasons which the Father has fixed by his own authority”(Acts 1:7). This eschatological coming could be accomplished at any moment, even if both it and the final trial that will precede it are “delayed” (Mat 24:44; 1 Thess 5:2; 2 Thess 2:3-12) (CCC # 673).

Of all the points the Catechism makes, this one sets the tone of balance that must be maintained. On the one hand Christ says that He is coming soon and that His coming could be both sudden and without warning, but this truth must be held in tension with other truths that set forth certain things that must be accomplished and certain signs that must appear before then. And these things are not easily or quickly accomplished.

2. Suspended – The glorious Messiah’s coming is suspended at every moment of history until his recognition by “all Israel” (Romans 11:20-26; Mat 23:39), for “a hardening has come upon part of Israel” in their “unbelief” (Romans 11:20-26) toward Jesus. St. Peter says to the Jews of Jerusalem after Pentecost: “Repent therefore, and turn again, that your sins may be blotted out, that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus, whom heaven must receive until the time for establishing all that God spoke by the mouth of his holy prophets from of old. (Acts 3:19-21)” St. Paul echoes him: “For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?” (Rom 11:15) The “full inclusion” of the Jews in the Messiah’s salvation, in the wake of “the full number of the Gentiles” (Rom 11:12), will enable the People of God to achieve “the measure of the stature of the fullness of Christ”, in which “God may be all in all” (Eph 4:13; 1 Cor 15:27-28) (CCC # 674).

This going forth of the Gospel to all the nations and the acceptance of Christ by the Jews would seem to be matters that would take some time.

Has the Gospel really reached all the nations? Have the full number of Gentiles come in and are they serving God and repenting in sufficient numbers? Perhaps so, one might argue. There are very few places in the world where there is no Christian presence, and yet on a planet of seven billion people less than a third are Christian. And what is meant by the “full number” of Gentiles? That number is hidden from us and can surely be debated.

Has the “hardening” that has come upon the Israel been lifted? This, too, is debatable. Despite certain movements of “Messianic Jews,” it does not seem that the hardening that has come on Israel has been lifted in any wide sort of way or that Jesus has been recognized by “all Israel.”

3. Suffering and Sedition– Before Christ’s second coming, the Church must pass through a final trial that will shake the faith of many believers (Luke 18:8; Mt 24:12). The persecution that accompanies her pilgrimage on earth will unveil the “mystery of iniquity” in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth. The supreme religious deception is that of the Antichrist, a pseudo-messianism by which man glorifies himself in place of God and of his Messiah come in the flesh (2 Thess 2:4-12; 1 Thess 5:2-3;  1 Jn 2:18-22) (CCC # 675).

Clearly, many of these troubles have afflicted the Church in every age. There has always been persecution. Many have fallen away—most into schism, some into unbelief. There have also been times when the love of many has grown cold.

Clearly these are severe problems and they have grown to envelop most of the world today. Only God knows when these signs will be present in a definitive rather than merely prefigurative way.

4. Secular Utopianism Rejected – The Antichrist’s deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgment. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, especially the “intrinsically perverse” political form of a secular messianism (CCC # 676).

Many in human history, and especially in modern times, have advanced the notion that a secular utopia can be ushered in by human effort and by submitting to a government or worldly power or a charismatic figure.

Many repressive regimes and movements (often led by powerful or charismatic leaders) of the last century claimed the power to usher in such a utopia. The sad legacy of the 20th century shows how tragic and bloody such attempts have been.

The Church also rejects religious forms of this idea, which hold that prior to the Second Coming of Christ a period of a thousand years is set aside during which Christ will reign on earth or during which the Church will somehow attain a total victory prior to His Second Coming.

5. Second Coming follows a final unleashing of evil – The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection (Rev 19:1-9). The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God’s victory over the final unleashing of evil, which will cause his Bride to come down from heaven (Rev 13:1ff; Rev 20:7-9; Rev 21:2-4). God’s triumph over the revolt of evil will take the form of the Last Judgment after the final cosmic upheaval of this passing world (CCC # 677).

A final and intense unleashing is envisaged by Scripture and the Church, and this cosmic conflict will usher in the great triumph and the Last Judgment. This unleashing of the full power of the Devil in the very end is mysterious and difficult to understand, but it is clearly set forth in Scripture—perhaps as a final test for the Church, perhaps as a definitive demonstration of the power of God.

Balance! Please note that while we may wish to focus on just one or two of the points above, each of the five points must be held in balance. In one sense all of these signs have been present in the Church’s history, yet not in the definitive and final sense.

Thus, while these are signs that do in fact signal, accompany, and usher in the last things, exactly when and how they come together in a definitive sense cannot be known by us. If we could know, then Christ’s clear words that He will come at an hour we do not expect (cf Mat 24:44) and that no one knows the day or hour (cf Matt 24:36) would be violated.

The key point is that we must hold all five principles in balance and must accept the tension of knowing the signs but not the definitive timing.

Most errors in eschatology proceed from a lack of balance and a failure to appreciate that the final age in which we live is steeped in mysteries and meanings known fully only by God. Time itself is mysterious as are the deeper meanings of events and human history. The Lord, while giving us a framework that reminds us of His coming and signals us in a merciful way to remember, has insisted that it is not for us to know the time or season fixed by the Father, let alone the day and hour.

Humility, prayerful vigilance, readiness through obedience and the gift of holiness, along with an eager, longing heart for the Kingdom in all its glory, represent our best posture.

The Catholic approach may not be the stuff of movies or bestsellers, but it is the balanced and trusting faith to which we are summoned.

He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus. The grace of our Lord Jesus be with you all. Amen (Rev 22:20-21).