Author: Msgr. Charles Pope

The Fourth Sunday of Easter is traditionally called Good Shepherd Sunday, for the readings focus on how our risen Lord Jesus is our shepherd, who leads us to eternal life. But of course the flip side of the Lord being our shepherd, is that we are His sheep.  We sometimes miss the humor of the Lord calling us sheep.  The Lord could have said that we are strong and swift as horses, beautiful as gazelles, or brave as lions. But instead, he said we are like sheep. I guess I’ve been called worse, but it’s a little humbling and embarrassing, really. And yet sheep are worthwhile animals and they have a certain quality that makes them pretty smart, as we shall see. Are you smarter than a sheep? Well, let’s look and see how we stack up as we look at this gospel in three stages.

I. The Situation of the Sheep – In this Gospel the Lord is speaking to Pharisees and seeking almost to reassure them that he is not like other false shepherds—false messiahs who have led many astray in recent years. Jesus says, Amen, amen, I say to you, whoever does not enter a sheepfold through the gate but climbs over elsewhere is a thief and a robber. …All who came before me are thieves and robbers, but the sheep did not listen to them. …A thief comes only to steal and slaughter and destroy.

The times in which Jesus lived were times of great social unrest and political turmoil. There were heightened expectations of a coming messiah who would liberate Israel from its Roman and Herodian oppressors. Given the climate of the times, most had emphasized the role of the messiah as a political and economic liberator who would come, wage war, and then triumphantly reestablish the Davidic Monarchy in all its worldly glory.

Josephus, a Jewish historian of the time, may have exaggerated (but only a little) when he spoke of 10,000 insurrections in the years leading up to the Jewish War with the Romans (66–70 AD). But even as early as Jesus’ lifetime there had been many conflicts and bloody uprisings led by numerous false messiahs. It is most likely these whom Jesus calls “thieves and robbers.” It is also the likely explanation for Jesus’ resistance to being called Messiah, except in very specific circumstances (Matt 16:16,20; Mk 8:30; Mk 14:62).

Jesus also warned that after he ascended, false messiahs would continue to plague the land:

For false Christs and false prophets will appear and perform great signs and miracles to deceive even the elect—if that were possible. See, I have told you ahead of time. “So if anyone tells you, ‘There he is, out in the desert,’ do not go out; or, ‘Here he is, in the inner rooms,’ do not believe it (Matt 24:24-26).

Ultimately these false Christs did arise and mislead many, and the results were horrible. Josephus says that 1.2 million Jewish people lost their lives during the Jewish War with the Romans.

So here is the situation of the sheep. Jesus speaks of the dangers of false messiahs and false saviors, and He denounces them unambiguously as thieves and robbers. We too live in a world in which many erroneous philosophies, false messiahs, and “saviors” seek to claim our loyalties and engage us in their error.

Perhaps it is the false claims of materialism, a theory which says that the right combination of wealth and power can bring meaning and happiness. And sadly many of the “prosperity Gospel” preachers expound this by their silence on the cross and sin.

Perhaps it is the error of secularism, which exalts the state and the culture and puts their importance above that of God. Many in the Church and in the Protestant denominations (both clergy and lay) follow false shepherds and call others to do so. They seek to align their faith more closely with their politics, instead of adjusting their politics to agree with their faith; they show more allegiance to their “party” than to the Faith; they do not address the errors associated with their political point of view; they are more likely to see their political leaders as shepherds than they are to view their bishops or priests in that way. Many also follow the false shepherds of our culture and look there for moral leadership rather than to God, the Scriptures, or the Church. If Miley Cyrus says it, it must be so. But if the Church says something, there is anger and protest. Yes, false messiahs are all around us in the secular culture, and sadly, many Catholics and Christians follow them like sheep to the slaughter.

Perhaps it is the arrogance of modern times, which claims a special enlightenment over previous eras (such as the biblical era) which were “less enlightened and tolerant.” Here too, many false shepherds in the clothing of trendy preachers and theologians have sought to engage God’s people in the sort of arrogance that thinks we moderns have “come of age” and may safely ignore the wisdom of the past as expressed in the Scriptures and in sacred Tradition.

Perhaps it is the promiscuity of this age, which claims sexual liberty for itself but never counts the cost in terms of broken lives, broken families, STDs, AIDS, high divorce rates, teenage pregnancy, abortion, and so on. Sadly, many so-called preachers and supposedly Christian denominations now bless homosexual unions and ordain clergy who are practicing the homosexual “lifestyle.” Many also support abortion and contraception, and speak little or nothing about premarital sex (fornication).

Yes the sheep are still afflicted, and false philosophies and messiahs abound. Jesus calls those false saviors thieves and marauders (robbers) because they want to steal from us what the Lord has given, and harm us by leading us astray. Their wish is ultimately to slaughter and destroy.

Do not be misled by the soft focus of these wolves in sheep’s clothing, by their message of “tolerance” and humanitarian concern. A simple look at the death toll in the 20th century from such ideologies shows the actual wolf lurking behind these foolish and evil trends that have misled the flock.

And as for these false shepherds, remember this: not one of them ever died for you. Only Jesus did that.

II. The Shepherd of the Sheep – Having rejected false shepherds, Jesus now goes on to describe himself as the true Shepherd:

But whoever enters through the gate is the shepherd of the sheep. The gatekeeper opens it for him, and the sheep hear his voice, as the shepherd calls his own sheep by name and leads them out. When he has driven out all his own, he walks ahead of them, and the sheep follow him, because they recognize his voice. But they will not follow a stranger; they will run away from him, because they do not recognize the voice of strangers.“

Now this passage tells us not only of the true Shepherd, but also of his true sheep. For the true Shepherd is sent by the Father who is the gatekeeper and has opened the way for the Son, and True Shepherd. The Father has confirmed the Son both by signs and wonders, and by the fulfillment of prophesies in abundance.

And of the true sheep the Lord says that they not only recognize His voice, but also that they will run from a stranger because they do not recognize his voice.

In sheep herding areas, flocks belonging to different shepherds are often brought together in fenced-off areas for the night, especially in the cooler months. And one may wonder how shepherds can tell which sheep belong to which shepherd. Ultimately the sheep sort themselves out. For in the morning a shepherd will go to the gate and summon, with a chant-like call, his sheep. Those that recognize his voice will run to him; those that do not will recoil in fear. Now that’s actually pretty smart! Sheep may not know how to go to the moon and back, but they DO know their master’s voice.

And so the question for us is, “Are we smarter than sheep?” Sheep have the remarkable quality of knowing their master’s voice, and of instinctively fearing any other voice and fleeing from it.

In this matter, it would seem that sheep are smarter than are most of us. For we do not flee voices contrary to Christ. Instead we draw close and say, “Tell me more.” In fact we spend a lot of time and pay a lot of money to listen to other voices. We spend large amounts of money to buy televisions so that the enemy’s voice can influence us and our children. We spend huge amounts of time with TV, radio, and the Internet. And we can be drawn so easily to the enemy’s voice.

And not only do we NOT flee it, we feast on it. And instead of rejecting it, we turn and rebuke the voice of God, and put His Word on trial instead of putting the world on trial.

The goal for us is to be more wary, like sheep, and to recognize only one voice: that of the Lord speaking though his Church, and then to flee every other voice.

Are you smarter than a sheep? You decide.

III. The Salvation of the Sheep – The text says, Amen, amen, I say to you, I am the gate for the sheep. I am the gate. Whoever enters through me will be saved, and will come in and go out and find pasture. …I came so that they might have life and have it more abundantly.

Here then is the description of the Christian life: acceptance, access, and abundance.

• Acceptance – The text says we must enter through the gate, and the gate is Christ. We are invited to accept the offer of being baptized into Christ Jesus. In today’s first reading (from Acts), Peter and the other apostles are asked by the repentant and chastened crowd: “What are we to do, my brothers?” Peter said to them, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. …“Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand persons were added that day. Yes we are invited to enter through the gate, to be baptized into Christ Jesus, for He is the gate and the way to the Father.
• Access – In accepting baptism, we enter through the gate and now have access to the wide and green pastures. Jesus describes this entry as being saved. Now we tend to think of salvation rather abstractly, almost as if we were now in some new legal category, having gone from being guilty to having the charges dismissed. But this represents only a very limited understanding of salvation. The Greek word σωθήσεται (sothesetai) more fully means to be “safe, rescued,” delivered out of danger and into safety. The word in the New Testament is  used principally to refer to God rescuing believers from the penalty and power of sin—and bringing them into His safety and grace. So, being saved is more than just changing legal categories; it is new life! It is power over sin; it is being kept safe from the poison of sin and its terrible enslaving effects. Salvation is also related to the concept of health (salus = health and well being). Hence for the believer who accepts Christ’s offer, there is now access to the protected pasture; there is the supply or provision of grazing land as well. For the Lord feeds his faithful and brings them strength. Yes, there is access to God’s many gifts.
• Abundance – The Lord concludes by saying that He came in order that we might have life more abundantly. And here is the fundamental purpose of all He did: that we might live more abundantly. Abundant life is really the root of what is meant by eternal life. For eternal does not refer merely to the length of life, but even more, to the fullness of life. And while we will not enjoy this completely until Heaven, it DOES begin now. We, through Christ our good shepherd, become gradually, more fully alive. Although I am over fifty years old, and my body in some physical sense is less alive than it used to be, my soul is more alive than ever! I have more joy, more confidence, more peace, and more contentment. I struggle less with many sins and have a greater capacity to love and to forgive. The Lord has granted this by giving me access to His pasture and His grace, and feeding me there. I am more abundantly alive at fifty-three than I ever was at twenty-three. Yes, the Lord came that we might have life more abundantly—I am a witness of this. Eternal life has already begun in me and is growing day by day.

So, are you smarter than a sheep? Then run to Jesus. Flee every other voice. Enter the sheepfold and let Him give you life.

This song says, “I said I wasn’t gonna tell nobody, but I couldn’t keep it to myself what the Lord has done for me. …And then I started walkin’, started talkin’, started singin’, started shoutin’ O what the Lord has done for me.” Enjoy an old gospel classic.

The video below presents a scenario to which we can all relate. There is a biker who touches a car at each stoplight; as the clip progresses we see the driver become increasingly annoyed. I’ll leave the humorous end to your viewing pleasure. But as you view it, don’t tell me you don’t get annoyed by the biker; maybe you even want to shout at him, “Don’t touch my stuff!” And don’t tell me you don’t react with glee at the end of the commercial.

But why do we get so annoyed at seemingly harmless things like this? Is there some ancient territorial instinct in us? Is it a kind of animal instinct such as we see in dogs and cats, or in wild animals, or in birds?

Psychologists call these sorts of things “boundary violations.” But merely naming something does not explain it. It would seem that “rational” creatures like us would be able to conclude that there is no harm caused by a small boundary violation such as we see in this video. But the instinct to be annoyed remains strong.

Jesus addressed this territorial tendency on a few occasions:

1. Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop, because he was not one of us.” “Do not stop him,” Jesus said. “For no one who does a miracle in my name can in the next moment say anything bad about me, for whoever is not against us is for us. (Mark 9:38-40)
2. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coat as well. If anyone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you. (Mat 5:38-41)
3. Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. (Luke 6:30)

And thus the Lord counsels a kind of detachment from things, honors, and territorial matters. Certainly some defense against bodily harm or grand theft has its place, but the Lord seems to have in mind here those smaller things about which we can become so touchy and irritated. The Lord counsels a sort of generous spirit, less egotism, less obsession with what is mine, and freedom from the peevish mentality that brings us to say things such as, “Keep your grubby hands off it…you can’t have it…that’s mine…that’s my favorite pew, why are you sitting there…”

At any rate “enjoy” the video and ponder the mystery of how easily we are provoked and how uptight we can get. And then ask yourself, “Why?”

The video below is, well, a very poor example of Eucharistic Adoration. I suppose the most charitable thing that we can say is that it’s good to see Catholics rejoicing and happy. However, as with most things, there is a proper time and place for the particular sort of rejoicing seen here, but this is not one of those times.

In Eucharistic Adoration, the fundamental focus is Jesus himself. The norms generally indicate

Exposition of the holy eucharist, either in a ciborium or in a monstrance, leads us to acknowledge Christ’s marvelous presence in the sacrament and invites us to the spiritual union with him that culminates in sacramental communion. Therefore it is a strong encouragement toward the worship owed to Christ in spirit and in truth.

In such exposition care must be taken that everything clearly brings out the meaning of eucharistic worship in its correlation with the Mass. There must be nothing about the appointments used for exposition that could in any way obscure Christ’s intention of instituting the eucharist above all to be near us to feed, to heal, and to comfort us (CDW. Eucharistiae Sacramentum, 82).

It is also interesting to note that the word “monstrance” (the large and usually golden sunburst in which the Host is placed in order to be seen) comes from the Latin verb monstrare,  meaning “to show.” Hence one of the main points is to see the Lord, to see the Sacred Host.

The word “adoration” also bespeaks a very personal, intimate relationship between the believer and the Lord. As Pope Benedict noted in the encyclical Deus Caritas Est, the word adoration bespeaks a sort of kiss (ad (to) + oro (the mouth). Etymologically then, adoration paints a picture of a kiss on the lips. It thus bespeaks intimacy.

So the key concepts in Eucharistic Adoration are visibility and intimacy.

Another interesting historical fact is that until recently, when preaching took place during Eucharistic Adoration (say during the Forty Hours’ Devotion), the Sacred Host was veiled while the preaching took place. The thought was that when Jesus was so visibly present in the Sacred Eucharist, it would be irreverent to turn our attention elsewhere, in this case toward a preacher. And while this practice is no longer required, it is still widely followed, and it emphasizes reverence and the kind of instinct that our focus should be wholly on the Lord when He is exposed for adoration.

Unfortunately, all these principles seem set aside in the video below. As our Lord is placed in the monstrance, dancers and waving, gesticulating clergy vie for attention. Meanwhile, seemingly no attention at all is upon the Sacred Host. The altar servers seem to have a hard time getting through to bring incense, and though they finally do, the celebrant seems to have no interest in reverencing the sacred host with the incense, as is properly done.

Whatever the focus is supposed to be in this rather chaotic scene, it is clearly not on Jesus.

I do not wish to speak uncharitably of anyone in this video (and ask that you do not either). It does not seem to me that anyone is being intentionally irreverent. But liturgical sensibilities are clearly poor, and the actions are inappropriate to the setting. None of what is taking place here fits the purpose, meaning, or focus of Eucharistic Adoration.

Charismatic forms of worship, while not preferred by everyone, do have a place in the Church. But even those who appreciate such forms of worship will surely admit that this is not the proper context for charismatic worship of this sort. Time and purpose are important governing principles for Liturgy.

None of this is to insist that there be tomb-like silence during the entirety of Eucharistic Adoration. Here too the norms generally state,

One thing that is common to every human person is the reality of temptation. At times we may wonder why God permits it. Why does he allow mortal and spiritual dangers to afflict us? Could he not by word of command prevent every temptation that afflicts us? And if he can, why does he not? Is he just setting us up for a fall?

Of course there are many mysterious dimensions to God’s will, to what he prevents and what he does not, to what he permits and what he does not. However, there are some explanations that can be advanced that at least partially answer the mysterious presence of temptation.

On the one hand, temptation is a necessary result of there being choice. God has willed that some of his creatures (angels and men), should be free in order that they might love. God seeks sons and daughters, not inanimate objects, animals, or slaves. He wants sons and daughters who love him freely. Love presupposes freedom. Our “Yes” only has meaning if we have the capacity to say “No.” So freedom presupposes choices.

Temptation emerges from the “no” side of the equation. It is among the characteristics of sinful choices that they contain something appealing to us. Now it does not pertain to us to be drawn to that which is wholly unappealing. Thus, there is something in sin that at least partially appeals,  otherwise it would not really seem to us as being a choice at all.

So temptation, in a certain sense, is necessary if choices are to exist, and freedom is to be real. God permits temptation as a necessary condition for freedom and choice.

Beyond this we can consider that God never permits something troublesome except that a greater good will come from it. Hence, it is perhaps striking but true to recognize that there are some good things that come from temptation. Let’s consider some of them.

1. Temptation can teach humility. Origin says in his commentary on prayer, Temptation has its usefulness. … It teaches us to know ourselves in such a way that we discover the fullness of our misery, and it leads us to give thanks for the benefits conferred upon us (De Oratione, 29).

If we have any conscience at all, nothing can humble us more than temptation. Through it we realize how easily we can be tempted, how easily we can be drawn away, how easily we stray! We are like sitting ducks. We live by the mercy of God! Were it not for His grace how much more sinful and lost we would be!

Just thinking about temptation for a moment shows how crazy we are! Even when we know how harmful things are for us, we still desire them! We’re a hundred pounds overweight and yet we still want four doughnuts for breakfast. We know the harm of illicit sexual activities but still lust burns away within us! We know we are headed for bankruptcy yet we can’t seem to stop spending! Yes, we are more than half-crazy. We think we know so much; we think we are so smart, and yet we are drawn to do the stupidest things. So often the slightest breeze of temptation can knock us over.

If we are honest with ourselves, we realize that our temptation shows how miserably weak, pitiful, and poor we are. All we can do is cry to God for help, and pray that he will build virtue in our life, slowly but surely. Help us Lord, save us from ourselves and our foolish desires!

Yes, temptation can make us very humble.

2. Temptation also discloses our hearts. We often like to think highly of ourselves and tell ourselves how much we love God and so forth. But temptation has a way of disclosing the more honest truth. Yes, we love God—but not nearly enough.

Frankly, temptation discloses that our hearts are very divided. The ugly truth is, if we’re not careful, we have many lovers. The book of James says it plainly, Adulterers! Do you not know that a friend of the world is an enemy to God? (James: 4:4)

Yes, we have many lovers. One moment we sing of our love for God, but truth be told,  temptations remind us that we are also very enamored of the world and its passing glories. Yes we love God, but oh how we also love our little trinkets, love our sinful pleasures, love our opinions, love our anger (and we feel so right as it courses through us)! And yes we say, “Lord how beautiful your dwelling places,” and then lust cries out “Yet how much more beautiful are things on the Internet late at night.”

So, whatever your temptations are, they tend to disclose the heart! And if we are honest, we must realize that all the little lies we tell ourselves like, “I’m basically a good person,” have to yield to a more honest assessment as our hearts are disclosed by temptation. Truthfully, we’re all a very mixed bag; our hearts are easily duplicitous, divided, obtuse, and just plain sinful. Yes we love God, but we also lust after and pine for many inappropriate people and things. Yes we are grateful to God and know how good he’s been to us, but so easily we retreat in fear and become stingy and unforgiving.

Temptation teaches. Certain things tempt us more than others. Why is this? Learn from what tempts you as to the true condition of your heart. Some things don’t tempt us as much as they used to, thanks be to God! Why is this? And how has God accomplished it?

Yes, one advantage of temptation, is that it discloses the heart. Here too, if we’re smart, we will run to God and fall to our knees saying, “Help me Lord; save me; have mercy on me and keep me by your grace!

3. Temptation can teach us of the oppressiveness of sin and Satan. Although there are aspects of temptation that seem pleasurable to us (otherwise it would not be temptation), temptation is also a crushing burden (for anyone who has a conscience—and we all do).

Nothing teaches us more about the oppressiveness of the world, the flesh, and the devil than temptation. Temptation is like a weight that we have to carry about. It is like hammer blows or loud overwhelming noise. Satan, the world, and the flesh oppress us, annoy us, pick at us, and with unrelenting pressure seek to destroy us. Temptation is intrusive, burdensome, and just plain annoying. Temptation is filled with lies, half-truths, empty promises, and fleeting pleasures. At the end of the day, it offers nothing but a train wreck and all the disaster that sin brings.

If we will but take a moment and reflect, it is not hard to see how true all of this is. Temptation discloses just how awful, annoying, and just plain irritating Satan is.

How this contrasts with the gentle, unobtrusive, whispering voice of God, who respects our freedom! God seldom, if ever, shouts or gets in our face and pressures us; He does not lie to us.

Temptation discloses how awful and oppressive the world, the flesh, and the devil ultimately are.

4. Temptation can strengthen us. An old hymn says, Yield not to temptation, for yielding is sin, each victory will help you, some other to win.

The Greek word for temptation can also be translated “test.” And the tests and challenges of life can strengthen us if we engage them properly. Standing down one threat encourages us to meet the next one with greater strength and wisdom. In weightlifting and athletics, training brings improvement. Lifting ten pounds strengthens us to lift twenty. Walking one mile prepares us to walk two.

Fighting temptation, while at times wearying, also strengthens us to win more readily in the future. Scripture says, Resist the devil and he will flee (James 4:7). Therefore, God permits some temptations in order that they might strengthen us for even greater wins.

5. Temptation can show forth the genuineness of our faith. Scripture says, You may for the time have to suffer the distress of many trials. But this is so that your faith, which is more precious than fire tried gold, may by its genuineness, lead to praise, honor, and glory when Christ Jesus appears (1 Peter 1:6-7). Yes, coming through a world of temptations with our faith still intact shows the genuineness of that faith. It is a faith that has been tested and tried, but that has endured.

Here is real faith! In the world of temptation, in a world of many possible “Nos,” our “Yes” stands forth ever more gloriously. We said “Yes” when it was hard to say “Yes”!

So temptation, properly endured and overcome, shows forth the glory and genuineness of our faith.

Yes temptation is mysterious, but it has its place. And by God’s grace, it even brings benefits!

Most of us take it for granted that Satan hates us. But why does he hate us? That question recently came up in my Our Sunday Visitor column. It is a very different kind of writing than I do here, in that it requires me to provide very brief answers. But I’m sure you sometimes appreciate brevity on the blog! Thus consider a brief post today on a mysterious question:

Q: In the sermon the other day, the priest said Satan hates us. It occurred to me to ask, why does Satan hate me, what did I ever do to him? – John Smoot, Bayonne NJ.

A: To be sure, there are very deep mysteries involved in the motives for Satan’s hatred. We struggle to understand our own human psyches, let alone trying to understand the psyche of a fallen angelic person.

However, an important clue to Satan’s hatred is contained in the third temptation he makes to Jesus in the desert. Showing Jesus all the kingdoms of the world he says, “All these I will give you, if you will but fall down and worship me” (Matthew 4:10).

Here we see the curtain pulled back, and we glimpse for a moment the kind of inner torment that dominates Satan. He seems desperate to be adored. He cannot bear that he is a creature and that there is another, other than himself (God), who is ever to be adored.

Thus in his colossal pride Satan hates, first of all, God. And by extension, he hates everyone and everything that manifests the glory of God. Even more, he hates those who seek to adore God rather than him. In his venomous pride, Satan seeks to destroy the Church, which declares the glory of God and reminds us that God alone is to be adored. Surely he hates and seeks to destroy those who even try to adore God, and who do not accord him, Satan, the worship and pride of place for which he ravenously hungers.

Hence, as the text from the temptation in the desert suggests, Satan is tormented by pride, and his torment is filled with deep hatred for all who worship God and all who draw others to the worship of the one, true God.

For blog readers I might also suggest several sources on demonology that I have found helpful:

An Interview with an Exorcist by Fr. Jose Antonio Fortea
The Devil you Don’t Know By Fr. Louis Cameli
The Deceiver – Our Daily Struggle with Satan by Fr. Livio Fanzaga

This video is criticized by some for being a bit too light-hearted, but it does a very good job of showing the subtleties of Satan’s work.

The Church is often perceived (unfairly) by what we are against, more so than what we are for. But saying to “No” to one thing is usually just another way of saying “Yes” to another. Sadly, most miss the important point and get stuck on what is denied, rather than consider what is affirmed. It is this way with the divorce question. Today, let’s look at what is affirmed.

We pondered yesterday how Jesus sets forth Divine Law and forbids divorce and remarriage. That much is rather clear. But what is Jesus setting forth more positively? Is it enough simply to say Jesus that forbids divorce and therefore so does the Church? It is not. Jesus actually paints a powerful portrait of love, fidelity, and the capacity of the human heart for tender, forgiving love. In this positive light, let us consider the teaching of Jesus, using Matthew 19 as our source.

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?” “Have you not 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 cling to his wife, and the two will become one flesh’ ? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” “Why then,” they asked, “did Moses command that a man give his wife a certificate of divorce and send her away?” Jesus replied, “Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning. I tell you that anyone who divorces his wife, except for sexual immorality, and marries another woman commits adultery.” (Matthew 19:3-9)

I do not intend here to provide a line-by-line commentary of this passage, but rather to draw from it some fundamental gifts that the Lord highlights. For, more than forbidding divorce, the Lord is painting a picture of the human person, transformed by His grace, loving his wife tenderly and preserving union with her. Divorce is from the reign of sin; faithful, loving marriage is the fruit of the new life of grace fully embraced. These are not abstract gifts the Lord offers; they are real and true gifts that He died to give us. Let us consider the “positive” teachings that are set forth in the forbidding of divorce and remarriage.

1. A New Heart – Note that the Lord teaches these men of old that Moses permitted them to divorce their wives because their hearts were hard. Here Jesus taps into an old Rabbinic interpretation wherein Moses reasoned that if he were to require that marriage were “until death do them part,” the men of his time might well arrange the death of their wives in order to be free. Thus he reluctantly permitted the lesser evil of divorce to prevent the great evil of uxoricide (the killing of one’s wife).

Now this bespeaks a very hard heart. Jesus traces the problem of divorce to hard, mean, and unforgiving hearts, and these come from sin.

Jesus also says that at the beginning it was not this way. The “beginning” refers to God’s original plan for marriage in the Garden before Adam and Eve sinned (Gen 1 & 2). Prior to sin, their marriage was described poetically but idyllically. Adam speaks tenderly of Eve as “bone of my bone and flesh of my flesh” and also thereby expresses his unity with her. That they are naked but do not know it speaks to a relationship devoid of lust and exploitation. It also speaks to a marriage wherein nothing is hidden; there are no coverups, no masks, and no fear of ridicule; there is openness, communication, trust, assurance, and comfort in the presence of each other.

This was marriage “in the beginning” before the long reign of sin. It is a portrait of tender love, and a relaxed, joyful, and grateful acceptance of the other as from the hand of God.  Here are two hearts, alive and open, tender and accepting.

But no sooner do they sin than their marriage is affected. The coverup begins as fig leaves are sewn together. The trust gives way to fear as important aspects of the other are covered, hidden from ridicule, exploitation, and abuse. There are now things with which they will not trust each other. Adam now speaks to God of Eve as “that woman you put here with me.” Here is distance, anger, and bitterness. Eve is told by God that though she will depend on and desire her husband, he will lord it over her and she will suffer the abuse of power.

Here is a sad portrait of how marriage suffered in the reign of sin.

But Jesus announces a great return! Now, on account of the healing He effects by dying and rising for us to new life, God’s original plan for marriage is again available. We can return to the way things were “in the beginning.” Our hearts, hardened by sin, can be healed by His grace. It is now possible for spouses to love each other with tender hearts freed from the hardness of sin. Through grace, the Lord Jesus can make it for couples more and more the way it was for Adam and Eve before the Fall. With new minds and hearts, husband and wife are now equipped to forgive, to trust, to cherish, and to love with great tenderness. Why would such spouses want to divorce at all?

Thus in forbidding divorce, the Lord Jesus paints a picture of transformed human beings and summons us to the new life he died to give us. It is a magnificent pictures of hearts set free to love and to abide in that love with tenderness and deep affection.

2. The Capacity to Cling – In quoting Genesis, the Lord says that a man “clings to his wife.” The Greek word used is κολληθήσεται (kollēthēsetai) which means (more literally) “to stick like glue,” to bond, cleave, adhere, be joined or connected, etc. This is strong language in the Greek. It bespeaks a man who works hard to preserve love with his wife, who says to her in effect, “Honey, if you ever leave me, I’m going with you!” And while the text speaks to the man as head of the home, it surely also refers to a wife who does the same.

And why do they do this? Because they want to! They love each other and cannot dream of being apart. Here too are tender hearts full of love, and love seeks union with the beloved. Here too is a work of God available to us on account of the new life Jesus died to give us. Here is the positive picture of hearts no longer hardened by sin, but set free to love and to seek union joyfully.

3. Become what you are! Jesus says they are no longer two, but one flesh. They are this because God has made them so, and what God has joined no one can separate.

We are never more content than when we are what we have been made to be. And here Jesus says to every truly married husband and wife, “I joined you. I have made you one. You are no longer two; you are one. Now allow me to deepen your experience of this as the years go by. Become what you are by my grace! You will never be more happy than when you become what you are. There will be growing pains, but never forget who you are, and allow me to accomplish this miracle of unity for you. It will complete you and sanctify you.”

4. The Fruit of Love – Elsewhere the Lord also commands the fruit of love when He says, “Be fruitful and multiply” (Genesis 1:22) And thus husbands and wives are called to celebrate and rejoice in their mutual love with great intimacy and joy, and in the context of that marital joy, rejoice to see their love bear fruit in their children. They can say to each other, “See how we love each other. These children are the fruit of our love.”

And thus we see in the commands of marriage that the couple is to cling, to reject divorce, and to bear the fruit of children. These are the promises of God and the glorious vision of lives transformed by grace. For God does not command what he does not empower. In Jesus’ every command is presumed the grace to accomplish it abundantly.

In upholding the Divine Law of Jesus against divorce, the Church is not merely enforcing “rules,” she is pointing to the magnificent portrait of the human being transformed by the grace of Jesus Christ. She is saying, “There is the life that Jesus died to give you. Now go lay hold of it!”

Here is a video I put together back in 2009 to commemorate my parents’ 50th Wedding Anniversary. They had both passed away by that time, but it still had to be celebrated. I will not say that they had an easy marriage. There were struggles and tragedies. But through the years, my parents came to be what they always were: one. And when my mother died suddenly and tragically my Father wondered how he could go on living when half of him was gone. He died less than two years later. The two had become one flesh. This commemorates his sorrow at her passing.

In today’s gospel we encounter two discouraged and broken men making their way to Emmaus. The text describes them as “downcast.” That is to say, their eyes are cast to the ground; their heads are hung low. Their Lord and Messiah has been killed—the one they had thought would finally liberate Israel. Yes, it is true that some women claimed he was alive, but these disciples have discredited those reports and are now leaving Jerusalem. It is late in the afternoon; the sun is sinking low.

The men cannot see or understand God’s plan. They cannot “see” that he must be alive, just as they were told. They are quite blind to the glorious things that have already happened, just hours before. Their eyes are cast downward. And in this they are much like us, who also struggle to see and understand that we have already won the victory. Too easily we are discouraged, our eyes cast downward in depression rather than upward in faith.

In effect, if you are prepared to “see” it, the Lord will celebrate Holy Mass with them. In the context of the sacred meal we call the Mass, he will open their eyes and they will recognize him; they will see glory and new life.

These men are also heading in the wrong direction. They need to be reoriented by the Lord. They need to turn around and go back to the Liturgical East, back to Jerusalem, back toward the resurrection, back to the light, away from the setting sun to the West where they are currently headed.

The Lord will open their eyes and reorient them with the repast we have come to know as the Holy Mass. Through this celebration, he will open their eyes and reorient them. He will, in the words of today’s Psalm, “Show them the path of life.”

Note that the whole Gospel, not just the last part, is in the form of a Mass. There is a gathering, a penitential rite, a Liturgy of the Word, Intercessory prayers, a Liturgy of the Eucharist, and an Ite Missa est. And in this manner of a whole Mass, they have their eyes opened to Him and to glory; the Lord reorients them, turning them around in the right direction. So too for us who attend Mass, if we are faithful.

Let’s look at this Mass and see how the Lord uses it to accomplish these ends.

Stage One: Gathering Rite – The curtain rises on this Mass with two disciples having gathered together on a journey: Now that very day two of them were going to a village seven miles from Jerusalem called Emmaus (Lk 24:13). We have already discussed above that they were in the midst of a serious struggle and are downcast. We only know one of them by name: Cleopas. Who is the other? If you are prepared to accept it, the other is you. So they (this means you; this means me) have gathered. This is what we do as the preliminary act of every Mass. We who are pilgrims on a journey come together.

It so happens for these two disciples that Jesus joins them: And it happened that while they were conversing and debating, Jesus himself drew near and walked with them (Luke 24:15). The text goes on to inform us that they did not yet recognize Jesus.

The Lord walks with us too. For us who gather at Mass, it is essential to acknowledge by faith that when we gather together, the Lord Jesus is with us. Scripture says, For where two or three are gathered in my name, there am I among them (Matt 18:20). It is a fact for many of us too, that Jesus, though present, is unrecognized! Yet he is no less among us than he was present to these two disciples who fail to recognize him.

Liturgically, we acknowledge the presence of the Lord at the beginning of the Mass in two ways. First, as the priest processes down the aisle the congregation sings a hymn of praise. It is not “Fr. Jones” they praise, it is Jesus (whom “Fr. Jones” represents) that they praise. Once at the Chair, the celebrant (who is really Christ) says, “The Lord be with you.” And he thereby announces the presence of Christ among us as promised by the Scriptures.

The Mass has begun; our two disciples are gathered, and the Lord is with them. So too for us at every Mass. The two disciples still struggle to see the Lord; they struggle to experience new life and to recognize that the victory has already been won. And so too do some of us who gather for Mass. But the simple fact that these disciples (we) are gathered is already the beginning of the solution. Mass has begun; help is on the way!

Stage Two: Penitential Rite – The two disciples seem troubled and the Lord inquires of them the source of their distress: What are you discussing as you walk along? (Lk 24:17) In effect, the Lord invites them to speak with him about what is troubling them. It may also be a gentle rebuke from the Lord that the two of them are walking away from Jerusalem, away from the site of the resurrection.

Clearly their sorrow and distress are governing their behavior. Even though they have already heard evidence of his resurrection (cf 24:22-24), they seem hopeless and have turned away from this good news. As we have noted, the text describes them as “downcast.” (24:17)

Thus the Lord engages them in a kind of gentle penitential rite and wants to engage them on their negativity.

So too for us at Mass. The penitential rite is a moment when the celebrant (who is really Christ) invites us to lay down our burdens and sins before the Lord, who alone can heal us. For we too often enter the presence of God looking downcast and carrying many burdens and sins. We too, like these disciples, may be walking in wrongful directions. And so the Lord says to us in effect, “What are thinking about and doing as you walk along? Where are you going with your life?

The Lord asks them, and us, to articulate our struggles. This calling to mind of our struggles in the penitential rite is a first step toward healing and the recovery of sight.

And thus we see again, in this story about two disciples on the road to Emmaus, the Mass that is so familiar to us.

Stage Three: Liturgy of the Word – In response to their concerns and struggles, the Lord breaks open the Word of God—the Scriptures. The text says, Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the scriptures (Luke 24:27).

Notice that not only does the Lord refer to Scripture, he interprets it for them. Hence there is not just the reading of the Word, there is a homily as well: an explanation of the Scripture and the application of it to the struggles these men have. The homily must have been a good one too, for later the disciples remark: Were not our hearts burning (within us) while he spoke to us on the way and opened the scriptures to us? (Luke 24:32)

And so too for us at Mass. Regardless of what struggles we may have brought to the Mass, the Lord bids us to listen to His Word as the Scriptures are proclaimed. Then the homilist (who is really Christ) interprets and applies the Word to our life. It is true that the Lord works through a weak human agent (the priest or deacon), but God can write straight with crooked lines. As long as the homilist is orthodox, it is Christ who speaks. Pray for your homilist to be an obedient and useful instrument for Christ at the homily.

Notice too, that although the disciples do not yet fully see, their downcast attitude has been abated. Their hearts are now on fire. Pray God, too, for us who come to Mass Sunday after Sunday and hear from God how victory is already ours in Christ Jesus. God reminds us, through successive Sundays and through passages that repeat every three years, that though the cross is part of our life, the resurrection surely is too. And we are carrying our crosses to an eternal Easter victory. If we are faithful in listening to God’s Word, hope and joy build within our hearts and we come, through being transformed by Christ in the Liturgy, to be men and women of hope and confidence.

Stage Four: Intercessory Prayers – After the homily, we usually make requests of Christ. We do this based on the hope, that His Word provides us, that He lives, He loves us, and He is able. And so it is that these two disciples make a request of Christ: Stay with us, for it is nearly evening and the day is almost over. (Luke 24:29)

Is this not what we also say in so many words? “Stay with us Lord, for it is sometimes dark in our lives and the shadows are growing long. Stay with us Lord and with those we love so that we will not be alone in the dark. In our darkest hours, be to us a light O Lord—a light that never fades away.”

And indeed it is already getting brighter, for we are already more than halfway through the Mass!

Stage Five: Liturgy of the Eucharist – Christ does stay with them. And then come the lines that no Catholic could miss: And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them (Luke 24:30). Yes, it is the Mass to be sure. All the basic actions of the Eucharist are there: he took, blessed, broke, and gave. It is the same activity as took place at the Last Supper and occurs at every Mass. Later, the two disciples will refer back to this moment as the breaking of the bread (Luke 24:35), a clear biblical reference to the Holy Eucharist.

And so the words of the Mass come immediately to mind: “While they were at supper He took the bread, and gave you thanks and praise. He broke the bread, gave it to his disciples and said, take this all of you and eat it: this is my Body which will be given up for you.”

A fascinating thing happens though: With that, their eyes were opened and they recognized him, but he vanished from their sight (Luke 24:31).

Note that it is the very act of consecration that opens their eyes. Is this not what Holy Communion is to do for us? Are we not to learn to recognize Christ by the very mysteries we celebrate? Are we not to Taste and See?

The Liturgy and the Sacraments are not merely rituals; they are encounters with Jesus Christ. Through our repeated celebration of the holy mysteries, our eyes are increasingly opened if we are faithful. We learn to see and hear Christ in the Liturgy, to experience His ministry to us.

The fact that Jesus vanishes from their sight teaches us that he is no longer seen by the eyes of the flesh, but by the eyes of faith, the eyes of the heart. So though he is gone from our earthly, fleshly, carnal sight, he is now to be seen in the Sacrament of the Altar, and experienced in the Liturgy and other Sacraments. The Mass has reached its pinnacle for these two disciples and for us: they/we have tasted and now see.

Consider these two men (and us) who began this Gospel quite downcast. Now their hearts are on fire and they see. The Lord has celebrated Mass to get them to this point. And so too for us, the Lord celebrates Mass to set our hearts on fire and to open our eyes to glory. We need to taste in order to see. Ponder these verses from Psalm 34:

I sought the Lord, and he answered me; he delivered me from all my fears. Those who look to him are radiant; their faces are never covered with shame. This poor man called, and the Lord heard him; he saved him out of all his troubles. …Taste and see that the Lord is good; blessed is the man who takes refuge in him (Psalm 34:4-8).

Yes, blessed are we if we taste faithfully in order to see, every Sunday at Mass.

Stage six: Ite Missa est – Not able to contain their joy or hide their experience, the two disciples run seven miles back to Jerusalem to tell their brethren what has happened and how they encountered Jesus in the breaking of the bread. They want to, they have to speak of the Christ they have encountered, what he said and what he did.

How about us? At the end of every Mass, the priest or deacon says, “The Mass is ended; go in peace.” This does NOT mean, “OK, we’re done here; go on home and have a nice day.” What it DOES mean is, “Go now out into the world and bring the Christ you have received to others. Tell them what you have heard and seen here, what you have experienced. Share the joy and hope that this Liturgy gives with others.”

Did you notice part of the word MISSion in the word disMISSal? You are being commissioned—sent on a mission to announce Christ to others.

The Lucan text we are reviewing says of these two disciples, So they set out at once and returned to Jerusalem where they found gathered together the eleven and those with them…Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread (Lk 24:33,35). Note that they have turned around now and are heading in the right direction: back to the Liturgical East, back to the light, back to the resurrection, back from the West and the darkness.

How about us? Does our Mass finish as well, as enthusiastically? Can you tell others that you have come to Christ in “the breaking of the bread,” in the Mass?

So Jesus has used the Mass to draw the disciples from gloom to glory, from downcast to delighted, from darkness to light, from disorientation to orientation. It was the Mass; do you “see” it there? It is the Mass. What else could it be?