Author: Msgr. Charles Pope

In another show of selective tolerance from those who support the “gay” agenda, President Barack Obama on Monday gave employment protection to “gay” and “transgender” workers in the federal government after being convinced by advocates of what they called the “irrefutable rightness of your cause.” However the “tolerance” of the administration does not give religious organizations any exceptions in terms of considering sexual orientation or gender identity. While Churches are able to hire ministers as they see fit (based on a 9-0 Supreme court decision against this administration, which sought to require churches to hire practicing gays even in ordained ministerial positions), there is little leeway given in the new executive order to permit churches to determine prudentially the employment of openly practicing “gay” employees.

One might argue that excluding homosexually-oriented people from working as, say, janitors or cafeteria contractors in a Catholic setting is unjust discrimination. And in this the Catechism does affirm that unjust discrimination against those of homosexual orientation is to be excluded. However, there are many other positions that, while not explicitly “ministerial” (i.e., requiring no ordination), are integral to the ministerial stance of the Church (e.g., catechists, pastoral associates, etc.) Letting the courts and the administration determine who should be included in the definition of the category “minister” is intrusive, a violation of religious liberty, and intolerant of those who hold a moral stance on homosexual activity long attested to in the Judeo-Christian heritage and unambiguously in our sacred texts.  

But, welcome to “tolerance” as defined by secular radicals. In their lexicon, “tolerance” is “your right to agree with me.” “Live and let live” means, “you have the right to live only where I say.” “Bigotry” applies only those speaking out against the classes they say are oppressed. “Phobes” (as in homophobes) applies only to those who oppose their  agenda. “Hate” only exists against the classes they say are “protected” and that they have defined as oppressed. It is never possible for religious or social conservatives to be the object of hate since hate only comes from social conservatives.

Yes, welcome to the tolerant utopia founded by proponents of gay sex, gay “marriage,” and other social inventions.

Pope Benedict spoke frequently of the “tyranny of relativism.” Essentially this means that when a culture decides there is no fundamental basis of truth (whether from Scripture or Natural Law), the result is that there is no real basis for discussion or resolution of issues. Thus, who “wins the day” is based not on reason but on who shouts the loudest and/or who has the most power, money, or political influence.

The way forward in a relativistic world is not to appeal to reason by reference to Natural Law (in philosophy), or to constitutional principles (in political discourse), or to Scripture and Tradition (in theology). Rather, the way forward is to gain power and to implement an agenda that binds.

Farewell to reason rooted in agreed upon principles; hello to tyranny rooted simply in opinion and power.

Revolutions that ride in on the train of “freedom” more frequently usher in a reign of terror, as those who claimed to be oppressed and repressed take up their new power and then, themselves, turn to oppression, suppression, and repression of any whom they thought, or think, to be on the wrong side of the issue.

Expect more of this “tolerance” from social radicals. The tyranny of relativism has ushered in a very poisonous and dangerous climate, which has little room for any true discussion or tolerance. And remember, what social radicals mean by tolerance has nothing to do with tolerating you  if you do not belong to a class or group favored by them.

It will require greater and greater courage from those of us who still think of truth as something higher than ourselves. And if you think that an exaggeration, just try to point to Natural Law, the Constitution, or (gadzooks) Scripture and brace yourself for the immediate scorn that will be heaped upon you.

There are some among the Catholic right who will argue that we should never have accepted Government money in the first place. Fine. But there is a long history to the rise of Catholic Charities as a federally funded provider of social services. Frankly, we were one of the best providers, and the government recognized this by partnering with us. The poor were the ones who benefited. And now, as Catholic Charities is increasingly marginalized and excluded from receiving federal funds, it will be the poor who suffer most. It should trouble liberals and even conservatives just a bit that the “rights” of homosexuals are trumping the service of the poor by what is arguably the best and most efficient of social service agencies.

Call it “tolerance” if you wish, but at least admit it is selective tolerance.

A heavy post needs a little levity. Enjoy this video from a Christian humorist.

In my life, I have learned that music is powerful beyond words and often does what words alone can never do.

Historically, when my soul was asleep morally, it was music that called me back. Although I joined the church choir in order to meet girls, it was through the music that the Lord showed me a deeper desire in my heart for goodness, beauty, and truth—indeed my desire for God Himself. The music awoke my sleeping soul to God.

More recently, and in a particular way, music often awakens my soul to the deeper meaning of Sacred Scripture. I have often heard or read a certain Scripture passage that had only a marginal impact on me. But then the choir takes it up in song and it is pressed into my heart like never before, such that I can never forget it. Through the music, my heart and soul are awakened to a deeper meaning of a text.

With humility I have also learned that though I may preach boldly, it is often the choir’s sung response that makes the thought catch fire. I have learned to link what I preach to what is sung and work carefully with the choir and musicians. For while the spoken word may inform and even energize, the sung word strikes even deeper, engraving the word not only in the mind, but touching the deepest parts of the heart.

There is an old saying,

Bach gave us God’s Word, Mozart gave us God’s laughter, Beethoven gave us God’s fire. God gave us music that we might pray without words. — quote from outside a German opera house

Scripture says that the Lord puts music in our hearts and that many, by it, will be summoned to faith. The Lord set my feet on a rock and gave me a firm place to stand. He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the LORD (Psalm 40:3-4).

Yes, music can often reach where mere words cannot.

In the remarkable video below, there is a older man, Henry,  who, likely due to a seizure or other age-related factors, had largely turned inward. In fact his very posture illustrates well St. Augustine’s remarkable diagnosis of our problem: curvatus in se (turned in on himself).

Henry’s daughter remembers a lively vivacious man who quite literally danced through life and had such a joie de vivre. But in the last ten years he had shut down and turned inward.

Then came the miracle, a miracle in something ordinary yet mystical: music. Wait until you see how it awakens Henry! Quite an astonishing difference. Yes, suddenly there came the discovery by the staff of the nursing home and Henry’s daughter that there was still someone “alive” inside Henry’s aging body. Alive indeed, the human soul still deeply touched by the good, the true, and the beautiful.

Henry says that when he hears music, “I feel loved … the Lord came to me and made me a holy man … so he gave me these sounds.”

It’s the old Henry, the real Henry, alive and joyful. Where mere word’s fail, music speaks. Where therapy struggles, music soars.

I am mindful of an older woman I used to visit, Ms. Lorena; she died some years back at age 104. And when I’d visit, there wasn’t much she or I could say. But suddenly, gently, I’d start singing one of those old hymns, “Hmm … by and by … yes, we’ll understand it better by and by.” And Ms. Lorena would light up and join in. She’d sit up straight and be young again.

An old spiritual says, Over my head, I hear music in the air, there must be a God somewhere. Yes, Mr. Henry knows. Yes, Ms. Lorena knows. There IS a God somewhere! And when words alone fail, He still calls through music.

Enjoy this powerful video.

We live in difficult times for the Church, and from many sectors the very legitimate cry for reform goes up frequently. Beyond the sexual abuse scandal there are also deep concerns regarding the uncertain trumpet of Catholic preaching, lukewarm and nominal Catholics, an overall lack of discipline among Catholics, and a lack of disciplining by the bishops and clergy of those Catholics (lay and clergy) who cause scandal. In a way the list is quite long and has been well discussed on this blog, which is overall sympathetic to the need for reform and greater zeal in the Church.

But today’s Gospel issues a caution against becoming overzealous in the attempt to root out sin and sinners from the Church. It is the memorable Parable of the Wheat and Tares. The Lord’s warning to the farmhands who wanted to tear out the weeds was that they might harm the wheat as well. “Wait,” says the Lord, “Leave it to me. There will come a day of reckoning, but it is not now; wait till the harvest.”

This does not mean that we are never to take notice of sin or never to rebuke a sinner. There is need for discipline in the Church and other texts call for it (see below). But today’s Gospel is meant to warn against a scouring that is too thorough, or a puritanical clean sweep that overrules God’s patience and seeks to turn the Church from a hospital for sinners into a germ-free (and hence people-free) zone.

We are going to need to depend on a lot of patience and mercy from God if any of us are to stand a chance. Summoning the wrath of God to come on (other) sinners, as some do, may destroy them as well. We all have a journey to make from being an “ain’t” to being a saint.

So let’s allow today’s Gospel to give us some guidance in finding the right balance between the summons to reform and the summons to patience. The guidance comes in four steps.

I. WAKE UP – The text says, Jesus proposed another parable to the crowds, saying: “The kingdom of heaven may be likened to a man who sowed good seed in his field. While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off.”

Notice in this text that everyone was sleeping when the enemy sowed weeds. There is a great mystery as to why God allows Satan to sow the seeds in the first place. But there is far less mystery as to why Satan has been so successful in our times. The weeds are numerous and are vigorously growing. And part of the reason is that we in the Church have been sleeping while Satan has been steadily sowing his weeds among us.

Now don’t just blame the Church leadership (though we share plenty of the blame). But the fact is that too many in the whole Church have been in a moral sleep. Too many Catholics will watch anything, listen to anything, and expose themselves to anything. We just “go with the flow,” and live unreflective, sleepy lives. We also allow our children to be exposed to almost anything. Too many parents have little knowledge of what their children are watching and listening to, where they are surfing on the Internet, who their friends are, etc. We hardly think of God or His plan for our lives, and collectively, we have priorities that are more worldly than spiritual. We are not awake and wary of sin and its incursions; we are not outraged; we take little action other than to shrug; we seem to be more concerned with fitting in than in living as a sign of contradiction to the world’s ways.

Church leadership, too, has been inwardly focused. While the culture was melting down beginning in the late 1960s, we were tuning guitars, moving the furniture in the sanctuaries, having debates about Church authority, engaging in gender wars, and having seemingly endless internal squabbles about every facet of Church life. I do not deny that there were right and wrong answers in these debates and that rebellious trends had to be addressed, but while all this was going on Satan was sowing seeds and we lost the culture.

We are just now emerging from 50 years in a cocoon to find a world gone mad. And we who lead the Church (clergy and lay) have to admit that this happened on our watch.

It is long past time to wake up to the reality that Satan has been working while we’ve been bickering and singing songs to ourselves.

And lots of hollering, and blaming one side of the Church or the other, and faulting this kind of liturgy or that is not very helpful because the focus is still inward.

It’s time to wake up and go out. There is work to be done in reclaiming the culture for Christ and in re-proposing the Gospel to a world that has lost it.

Step one in finding a balance between the need for reform and the need for patience is to wake up.

II. WISE UP – The text says, When the crop grew and bore fruit, the weeds appeared as well. The slaves of the householder came to him and said, “Master, did you not sow good seed in your field? Where have the weeds come from?” He answered, “An enemy has done this.”

Part of the sobriety we have to regain is to understand that we have an enemy who hates us—Satan. He is responsible for much of the spiritual, moral, and even physical ruin we see around us. We have too long been dismissive of his presence, as though he were a fairy tale. While we cannot blame everything on him, for we connive with him and also suffer weakness of the flesh and the bad influence of the world, Satan is real; he is an enemy and he hates you. He also hates your children; he hates the Church; he hates anything and anyone that is holy or even on the path to holiness.

We have to wise up and ask the Lord for an anointing. We need not utterly fear the devil, but we need to understand that he is at work. We need to learn and know his moves, designs, tactics, and tools. And, having recognized him, we need the grace to rebuke him at every turn.

Now be careful here. To wise up means to learn and understand Satan’s tactics. But it does not mean to imitate them in retaliation. Upon waking up and wising up, some want to go right to battle—but in worldly types of ways. But the Lord often proposes paradoxical tactics that are rooted in the wisdom of the cross, not the world. Wising up to Satan and his tactics does not often mean to engage in a full frontal assault. Often the Lord counsels humility to battle pride, love (not retaliation) to conquer hate, and accepted weakness to overcome strength.

To wise up means to come to the wisdom of the cross, not the world. As we shall see, the Lord is not nearly as warlike in His response to His enemy as some zealous reformers propose to be. We may be properly zealous for reform and want to usher in change rapidly, but be very careful what wisdom you are appealing to. Scripture says, Do not deceive yourselves. If any one of you thinks he is wise by the standards of this age, he should become a “fool” so that he may become wise. For the wisdom of this world is foolishness in God’s sight (1 Cor 3:19-20).

Step two in a finding a balance between the need for reform and the need for patience is to wise up.

III. WAIT UP – The text says, His slaves said to him, “Do you want us to go and pull them up?” He replied, “No, if you pull up the weeds you might uproot the wheat along with them. Let them grow together until harvest … “

We have already laid the groundwork for the Lord’s rebuke to these overly zealous reformers. Today in the Church we are well aware of the need for reform; so is the Lord. He says, clearly, an enemy has done this. And yet to those who want to go through the Church rooting out every sinner, every ne’er-do-well, every bad theologian (and there are many), and who call for an increasing and severe clampdown by the bishops across the board, the Lord presents a balancing notion.

There is need for discipline in the Church and even for punitive measures from time to time. The Lord himself proposes excommunication in certain instances (e.g., Matt 18:17); St Paul does too (e.g., 1 Cor 5:5). Yet texts such as those need to be balanced by texts such as the Gospel today. Fraternal correction is an essential work of charity (I have written more on that here: Fraternal Correction) but it must be conducted with patience and love.

But the Lord is patient and in today’s Gospel directs us to also to be prepared to wait and to not be overly anxious to pull out weeds lest we harm the wheat. Remarkably, the Lord says, let them grow together. Notice that now is the time to grow; the harvest comes later. In certain (rarer) instances the harm may be so egregious that the Church must act to remove the sinner or to discipline him or her more severely. But there is also a place for waiting and allowing the wheat and tares to grow together. After all, sinners may repent and the Lord wants to give people the time they need to do that. Scripture says, God’s patience is directed to our salvation (2 Peter 3:9).

So while there is sometimes need for strong discipline in the Church, there is also this directive to balance such notions: leave it be; wait; place this in the hands of God; give time for the sinner to repent; keep working and praying for that but do not act precipitously.

We have had many discussion here on the blog about whether and how the bishops should discipline certain Catholic politicians who, by their bad example and reprehensible votes, undermine the Gospel and even cost lives through abortion and euthanasia.

And while I am sympathetic to the need for them to be disciplined; how, when, and who remains a judgment for the Bishop to make. And as we can see, there are certain Scriptures that balance one another. In the end, we cannot simply make a one-size-fits-all norm. There are prudential aspects to the decision and the Lord himself speaks to different situations in different ways.

In today’s Gospel the Lord says we should wait. And generally it is good advice to follow. After all, how do YOU know that you don’t or won’t need more time? Before we ask God to lower the boom on sinners we ought to remember that we are going to need His patience and mercy too. Scripture says, The measure that you measure to others will be measured back to you (Matt 7:2& Luke 6:38). Be very careful before summoning God’s wrath, for who may endure the Day of his coming (Mal 3:2)?

Step three in a finding a balance between the need for reform and the need for patience is to “wait up” and balance zeal with patience.

IV. WASH UP – The text says, Then at harvest time I will say to the harvesters, “First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn.”

So you see there is a harvest and those who have sinned or led others to sin and have not repented are going to have to answer to the Lord for it.

The Lord is no pushover and he does not make light of sin. In telling us to wait, he does not mean to say that judgment will never come. But his general advice is, “Leave it to me.” And to us he says, in effect, “As for you, wash up, get ready, and help others to get ready too. For judgment day is surely coming and every knee will bend to me and everyone will have to render an account.”

That’s it. Wash up! You’re either going to be a saint or an “ain’t.” For now, the wheat and tares grow together. But later the tares and all the weeds will be gathered and cast into the fire.

So here’s the balance: God is patient, but there is a harvest, and by God’s grace we have to get ready for it. To the overly zealous, God says, “Wait.” But to the complacent and sleepy, God says, “Wake up, wise up, and wash up!”

Here is a great exposition of this Gospel from Fr. Francis Martin. Don’t miss it!

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When I was very young, perhaps 10 years old, I took some sailing lessons, and then once again when I was in my early 30s. Sailing involves a kind of “romancing the wind” wherein one observes the wind as it is and then adapts to it, wooing it, learning its moves, its vicissitudes, and its often subtle and changing signs.

Oh, for the great times when the wind was with us! And catching the wind the boat would speed along making a slick sound in the water. Oh, too, for those daring and thrilling times when the spinnaker was put out! The boat would almost strain as the proud winds filled her arcing sail.

But then, too, there were the difficult days when the winds were contrary and the hard work of tacking, beating, and jibing had to be engaged.

Now sailing is an image of receptivity. One cannot control the wind; one must simply take it as it is. Yes, sailing requires the sailor to adjust to what is, to accept, to work with what is given, to live in the world as it is rather than wishing for the world as it ought to be.

The sailor must simply accept the wind’s bidding and blessings, the way in which it would have us go, this way and that, shifting directions somewhat unexpectedly. And the good sailor accepts that a strong breeze can suddenly die down only to stir again shortly thereafter. This is especially the case in the sultry summer days when the prevailing winds are less evident and the strength and direction of the winds can be very local and very subtle.

Yes it is all very mysterious. Indeed Jesus used the wind as an image for mystery when he said to Nicodemus, The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit (Jn 3:8).

And thus the sailor adapting to the wind becomes something of an image for the soul interacting with God. We cannot control God, nor should we try to. Our role is to sense His direction and put out our sails accordingly. We are to “romance the wind” by growing deeper in our love and trust of God. We are to discover the serenity of accepting what is, of following the lead of God, of receiving what is offered rather than seeking to control and manipulate the outcome.

Sometimes the wind of God’s Ruah (His Spirit and breath) is as strong and refreshing as at Pentecost when Scripture says, And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were (Acts 2:4). At other times, God speaks in a whispering breeze: And after the fire came a gentle whisper. When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. Then a voice said to him, “What are you doing here, Elijah?” (1 Kings 19:12-13)

Yes, allow the wind to represent the movements of God’s Spirit, His Ruah, His breath. God is looking for some good sailors who know the subtleties of the movements of the wind and can adjust accordingly.

Now since wind cannot be controlled and must simply be accepted for what it is, many prefer motorboats. How much nicer it is to feel empowered from within and able to resolutely set one’s own course no matter the wind! With a motorboat there is little or no threat of being at the mercy of the wind. There is no need to relate to, or be in relationship with, the wind. No need of “romancing of the wind” here! With a motorboat, there is only the need to drive forward with the powerful motor, following one’s own designs.

Here is control; here is power; here is the boater alone with his own will, dependent on few things and no one. It is one man against the elements.

But motorboats are a mixed blessing: they require a good bit of gas, can be noisy, need maintenance, suffer breakdowns, and can be downright dangerous to people and other things around them.

And here, too, is another image for our soul interacting with God. For there are many who prefer to be under their own power, dependent on no one other than themselves They prefer never having to wait for God or other human beings, acting and operating independently. They would rather not have to sense the direction of the winds, watch for other signs, or consider other factors.

And just as is the case with a motorboat, there are dangers associated with this sort of controlling image of the human person. For indeed such individuals can be noisy, gas-guzzlers, prone to breakdown, and potentially hazardous to people and things around them. For in their perceived power they often truck through life missing its subtleties and causing harm to themselves and others. “Breakdowns” are almost predictable with these sorts of people.

Most people prefer a motorboat. But God is more in the sailboat business. He’s looking for some good souls to sense the breeze of His Spirit, His Ruah, and having sensed that gentle breeze, to hoist their sails and follow where the wind—His Spirit—leads.

Yes, we are invited to be more like sailors following the Spirit’s lead. Yes, like sailors, trusting and yielding to a Godly breeze.

Do you prefer a motorboat or a sailboat? Are you a boater or a sailor?

Here is a remarkable video, not of a sailor at sea, but of a land sailor—a kite flier. Watch the beautiful interaction of this man and the wind as he “romances” it, working with its subtleties and rejoicing in its moves in a sort of great dance.

One of the greatest liturgical shifts in the last 60 years has been in the area of language and the spoken word. The almost complete disappearance of Latin is to be lamented, but the use of the vernacular has arguably produced many positive effects. The augmentation of the Scriptures used has also been notable and helpful. In addition, greater emphasis has been placed on preaching and preparing the clergy to preach well.

Great controversy and debate have accompanied these changes. The earliest debates concentrated on the use of Latin vs. the vernacular. Other debates centered on the nature of the Homily (or was it to be called a sermon?): its length, its content, and whether it should be rooted in the Scripture readings or catechetical themes. Almost everyone agreed that Catholic preaching was rather poor. The most recent debates surrounded a twenty-year struggle in English-speaking lands to get authentic translations of the Latin texts promulgated. All of this emphasis and debate on the texts of the Liturgy may well have been necessary and had good effects.

However, this focus on the texts has tended to reduce the Liturgy to its texts alone. Other areas such as architectural and aesthetic beauty, music, the ars celebrandi (the manner in which the clergy and ministers conduct themselves in the liturgy), and deeper theological understanding and appreciation of the Liturgy have all suffered. To some extent, we have reduced the Mass to the proclamation of a text. To many, it seems to matter little if the building is awful, the music is poor, or the meaning of the Liturgy arcane. Just make sure that the priests and others pronounce the text well, that it is intelligible, that the acoustics are good, and that the Homily is “meaningful.”

Perhaps a quote from Uwe Michael Lang would be helpful here:

The sacred liturgy speaks through a variety of “languages” other than language in the strict sense. [These are] non-verbal symbols which are capable of creating a structure of meanings in which individuals can relate one to another… It is my conviction that these non-linguistic or symbolic expressions of the liturgy are, in fact, more important than language itself.

 This would seem especially pertinent in today’s world where images are omnipresent: on TV, video and computer screens … We live in a culture of images … Today the image tends to make a more lasting impression on people’s minds than the spoken word.

The power of image has long been known in the Church’s liturgical tradition, which has used sacred art and architecture as a medium of expression and communication.

 But, in more recent times [there is] observed a tendency to see liturgy only as text. And to limit participation to speaking roles … It certainly applies to a broad stream of liturgical scholarship that has largely focused on liturgical texts that are contained in written sources from late antiquity and the early Middle Ages … This approach is legitimate, at least to a large extent, because the Church’s public worship is ordered to the official texts she uses for it.

However … it is sometimes forgotten that the liturgy is not simply a series of texts to be read, but rather a series of sacred actions to be done … words, music, and movement, together with other visual, even olfactory elements. (Quoted in Sacred Liturgy: The Proceedings of the International Conference on the Sacred Liturgy 2013, Ignatius Press, pp. 187-189.)

Lang goes on to affirm the preoccupation with texts (developing them, translating them, and giving recognition to them) I note above.

Necessary? Sure. But things have gotten a bit out of balance and it is time to focus more on other aspects of the Liturgy for a while. Even a text translated authentically and well delivered can fall flat in an atmosphere of sloppy liturgy, ugly and uninspiring buildings, and poor music. And thus we do well to spend some time now on visual and other non-verbal aspects.

But here, too, a key error is to be averted. For even if the text and all the non-verbals are in relatively good form, without proper liturgical catechesis for both clergy and the laity, the true meaning of the Sacred Liturgy can still be missed altogether and be reduced simply to an aesthetically pleasing action rather than an act of worship.

For example, almost no one asks at the end of a Mass, “Was God worshiped?” Many other questions and concerns will occur to clergy such as, “Were the lectors good and well trained?”, “Did the Homily go well?”, “Were the servers well trained?”, etc. The laity will often rate the Liturgy on the quality of the Homily, the prevalence of favorite songs, the style of worship, hospitality levels, etc. But almost no one asks the key question, “Was God worshiped?”, or more personally, “Did I worship God.”

Sometimes the honest answer is “No.” People largely went through motions and focused more on themselves and what they were doing, or on others and what they were doing, or on whether they “liked it” or not. God was barely considered at all. He may have been spoken to and referenced, but he was not really worshiped.

And this is why liturgical catechesis is so important today in addition to recovering the fuller range of issues beyond the texts themselves. So thanks be to God for our Sacred Texts. But now it seems time to, while still following them, fix our sights on wider issues such as the critical non-verbal, non-textual aspects of the Liturgy. Above all it is time to rediscover God at the heart of every Liturgy.

I was privileged today to give a talk to some young people, mostly late high school and early college age. Here are some notes from the talk:

I. Faith – The world in which we lives says we are great if we are rich, good looking, popular, powerful, and possess many things. But none of that can save you. You can climb the ladder of success, but if it is leaning against the wrong wall you will climb it and go right over into Hell. And so Jesus says, What does it profit a person to gain the whole world and yet lose his soul? (Mark 8:36) Thus, what makes you great is if you know the Lord. In the end faith is all that matters because faith is the way we respond to God, the way we says yes to him, the way we open the door. Faith is the supernaturally transformed human element that invites and accepts the Lord Jesus, who alone can save us.

Now this first point is so important that if you don’t get it or don’t want to follow it, none of the other points will matter, since you’ll be going to Hell and then who cares about the other three points! But if you will lay hold of it, you will welcome into your life the only one who can save you: Jesus.

Yet faith is not just accepting Jesus one day; it is obeying him every day. For faith is strongly connected to obedience, and thus Jesus says, “Why do you call me Lord, Lord and not do what I tell you?” (Lk 6:46) Or again, “It is not those who cry Lord, Lord who will enter the Kingdom, but only those who do the will of my Father” (Matt 7:21).

Jesus sets forth pretty clearly who is wise and who is a fool when it comes to the central question of faith and to the obedience of faith:

Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash” (Mat 7:24-27).

So look, there’s just nothing more important than your faith and the obedience of faith. The other stuff like land,  possessions, and big hair is just a distraction. Only Jesus Christ can save you. If you grasp this and call to Him you are wise, if not you are a fool and you don’t need to worry about or pay attention to any of the rest of this talk—the exit doors are over there. Enjoy your house with its granite countertops, at least until the next wind or heavy rain comes. And then, well … you’re on your own.

II. Friends – OK, if you’re still with me I’m glad. So let’s talk about a critical issue: friends. Let’s begin with the positive: friends are a real and necessary blessing. Scripture says, 

Two are better than one, because they have a good reward for their toil. For if they fall, one will lift up his fellow; but woe to him who is alone when he falls and has not another to lift him up. And though a man might prevail against one who is alone, two will withstand him. A threefold cord is not quickly broken (Eccles 4:9-12).

Amen! So friends are necessary and good. But, be very careful about the friends you choose! Again, scripture says,

1. I wrote to you in my letter not to associate with immoral men … I wrote to you not to associate with any one 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 (1 Cor 5:9-11).
2. Do not be deceived: “Bad company corrupts good morals.” Come to your right mind, and sin no more. For some have no knowledge of God (1 Cor 15:33).
3. A righteous man is cautious in friendship, but the way of the wicked leads them astray (Prov 12:26).
4. Do not make friends with a hot-tempered man, do not associate with one easily angered, or you may learn his ways and get yourself ensnared (Prov 22:24).

 I cannot tell you how important this dimension of your future is! The friends you choose can raise you or ruin you. I remember my high school years and what happened to people who were ruined by their so-called friends, who led them astray. I’ll admit I got lucky. I just happened to fall in with good friends who helped me make better choices. But don’t you depend on luck. Be deliberate about the friends you choose. Be careful!

You don’t have to be a snob and all “stuck-up” (as we said when I was your age). Be kind and polite to all, but be careful whom you call your close friends. Scripture says,

Let your acquaintances be many, but for advisers choose one out of a thousand. If you want to make a friend, take him on trial, and do not be in a hurry to trust him (Sirach 6:6-7).

III. Family – We may and must choose our friends but we cannot do so with our family. And thus with family there is more complexity. But the general message is clear: we should honor our parents and elders and be open to learning from the generations before us. 

The Bible commands us to keep our family ties strong especially by honoring our parents:

1. Honor your father and your mother, that your days may be long in the land which the LORD your God gives you (Ex 20:12).
2. Hearken to your father who begot you, and do not despise your mother when she is old. The father of the righteous will greatly rejoice; he who begets a wise son will be glad in him. Let your father and mother be glad, let her who bore you rejoice (Prov 23:22-25).

IV. Fervor – An awful lot of success in life just comes down to hard work. Even before the Fall in the Garden, God had work for Adam and Eve to do. Why? Because work builds us and perfects us; it is part of the way we become the man or woman God has made us to be and it is the way we bless each other. Work connects us and helps keep us from being selfish. God doesn’t recommend work just to make us jump through hoops. He summons us to work in order to complete us and perfect us, not just individually but also collectively. 

Scripture says,

1. Hard work always pays off; mere talk puts no bread on the table (Prov 14:23).
2. And we exhort you, brethren, admonish the idlers (1 Thess 5:14).
3. Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from any brother who is living in idleness and not in accord with the tradition that you received from us. For you yourselves know how you ought to imitate us; we were not idle when we were with you, we did not eat any one’s bread without paying, but with toil and labor we worked night and day, that we might not burden any of you. It was not because we have not that right, but to give you in our conduct an example to imitate. For even when we were with you, we gave you this command: If any one will not work, let him not eat. For we hear that some of you are living in idleness, mere busybodies, not doing any work (2 Thess 3:6-12).
4. You lazy fool, look at an ant. Watch it closely; let it teach you a thing or two. Nobody has to tell it what to do. All summer it stores up food; at harvest it stockpiles provisions. So how long are you going to laze around doing nothing? How long before you get out of bed? 10A nap here, a nap there, a day off here, a day off there, sit back, take it easy—do you know what comes next?  Just this: You can look forward to a dirt-poor life, poverty your permanent houseguest! (Prov 6:6-11)
5. The path of lazy people is overgrown with briers; the diligent walk down a smooth road (Prov 15:19).

OK, you get the point. Hard work pays off; laziness is a path to poverty and a disgrace. Learn good work skills. Rest is important but so is work. Too many people today want things for nothing. Life does not work that way. Hard work is part of life in this fallen world. But hard work also brings reward. Laziness brings short-term comfort but long-term hardship. Develop good work habits. God expects it of you and others need it from you.

So here are four fundamentals for a favorable future. God’s word affirms them; experience approves and witnesses to them. What of you? Will you listen and apply or reject and invite ruin?

The Lord loves you and wants what is best for you. But you have choices to make; He will not force your answer. But the guidance is clear enough: faith, friends, family, and fervor. Do this and you will live (cf Lk 10:28). Reject it and there’s a bad moon on the rise: