Msgr. Charles Pope, Author at Community in Mission

February 18, 2014June 2, 2015

Biblical teaching on the use of colorful and harsh language.

In the Gospel from last Sunday, the Lord warns of using uncivil and/or hateful words such as “Raqa” and “fool.” And yet the same Lord Jesus often used very strong language toward some of His opponents, sometimes calling them names such as vipers and hypocrites.

We live in a world that often insists on the use of gentle language and euphemisms. While doing so is not a bad thing, we also tend to manifest a kind of thin-skinned quality and a political correctness that is too fussy about many things, often taking personally what is not meant personally.

What is the overall teaching of Scripture when it comes this sort of colorful language? Are there some limits and ground rules? Let’s take a look.

The word “civility” dates back to the mid-16th century and has an older meaning that referred to one who possessed the quality of having been schooled in the humanities. In academic settings, debate (at least historically) was governed by a tendency to be nuanced, careful, cautious, formal, and trained in rhetoric. Its rules often included referring to one’s opponents with honorary titles (Doctor, Professor, etc.) and euphemisms such as “my worthy opponent.” Hence as the word has entered into common usage, it has come to mean speech or behavior that is polite, courteous, gentle, and measured.

As one might guess, there are a lot of cultural variances in what is considered to be civil. And this insight is very important when we look at the biblical data on what constituted civil discourse. Frankly, the biblical world was far less dainty about discourse than we have become in 21st-century America. The Scriptures, including the New Testament, are filled with vigorous discourse. Jesus, for example, really mixes it up with His opponents—even calling them names. We shall see more of this in a moment. But the Scriptures also counsel charity and warn of unnecessarily angry speech. In the end, a balance of the Scriptural witness to civility must be sought along with an appreciation of the cultural variables at work.

Let’s examine a few of the texts that counsel charity as well as a modern and American notion of civility:

Words from a wise man’s mouth are gracious, but a fool is consumed by his own lips (Eccl 10:12).
The quiet words of the wise are more to be heeded than the shouts of a ruler of fools (Eccles 9:17).
Anyone who says to his brother, ‘Raca’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell (Matt 5:22).
Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen (Eph 4:29).
Fathers, do not provoke your children, lest they become discouraged (Col 3:21).
With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers, this should not be (James 3:9-10).
Everyone should be quick to listen, slow to speak, and slow to become angry (James 1:19).
Let your conversation be always full of grace, seasoned with salt (Col 4:6).
Therefore encourage one another and build each other up (1 Thess 5:11).
But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips (Col 3:8).
Let us therefore make every effort to do what leads to peace and to mutual edification (Rom 14:19).
Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness ( Gal 6:1).
Yet do not regard him as an enemy, but warn him as a brother (2 Thess 3:15).
Now instead, you ought to forgive and comfort [the repentant sinner], so that he will not be overwhelmed by excessive sorrow (2 Cor 2:7).

All these texts counsel a measured, charitable, and edifying discourse. Name-calling and hateful or unnecessary expressions of anger are out of place. And this is a strong biblical tradition, especially in the New Testament.

But there are also strong contrasts to this instruction evident in the Bible. And a lot of it comes from an unlikely source: Jesus. Paul too, who wrote many of the counsels above, often engages in strident denunciations of his opponents and even members of the early Church. Consider some of the passages below, first by Jesus, then by Paul and other Apostles:

Jesus said, “You brood of vipers, how can you who are evil say anything good?” (Matthew 12:34)
And Jesus turned on them and said, “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to. “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are. “Woe to you, blind guides! … You strain out a gnat but swallow a camel. “Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. … You hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. … And you say, ‘If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.’ So you testify against yourselves that you are the descendants of those who murdered the prophets. Fill up, then, the measure of the sin of your forefathers! “You snakes! You brood of vipers! How will you escape being condemned to hell?” (Matt 23 varia)
Jesus said to them, “If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me. … You belong to your father, the devil, and you want to carry out your father’s desire. … He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God” (John 8:42-47).
Jesus said, “Isaiah was right when he prophesied about you hypocrites; as it is written: “‘These people honor me with their lips, but their hearts are far from me (Mark 7:6).
And Jesus answered them, O faithless generation, how long am I to be with you? How long must I tolerate you!? (Mark 9:19)
Jesus said to the disciples, “If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!” (Matt 7:11)
Jesus said to the crowd, “I do not accept praise from men, but I know you. I know that you do not have the love of God in your hearts (Jn 5:41-42).
So he made a whip out of cords, and drove all from the temple area, both sheep and cattle; he scattered the coins of the money changers and overturned their tables (John 2:15).
Then Jesus replied, “Have I not chosen you, the Twelve? Yet one of you is a devil!” (John 6:70)
Paul: O senseless Galatians, who hath bewitched you that you should not obey the truth, … As for those circumcisers , I wish they would go the whole way and emasculate themselves! (Galatians 3, 5)
Paul against the false apostles: And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve (2 Cor 11:11-14).
Paul on the Cretans: Even one of their own prophets has said, “Cretans are always liars, evil brutes, lazy gluttons.” This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith (Titus 1:12-13).
Peter against dissenters: Bold and arrogant, these men are not afraid to slander celestial beings…these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish. … They will be paid back with harm for the harm they have done. … They are blots and blemishes, reveling in their pleasures while they feast with you With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed—an accursed brood! … Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud” (2 Peter 2, varia).
Jude against dissenters: These dreamers pollute their own bodies, reject authority and slander celestial beings….these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals—these are the very things that destroy them. Woe to them! They have taken the way of Cain; … These men are blemishes at your love feasts, eating with you without the slightest qualm—shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted—twice dead. They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever. … These men are grumblers and fault finders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage (Jude 1:varia).

Now most of the passages above would violate modern norms about civil discourse. Are they sinful? They are God’s word! And yet they seem rather shocking to modern ears. Imagine getting into your time machine and going to hear Jesus denounce the crowds and calling them children of the devil. It really blows a 21st-century mind!

I want to suggest to you that these sorts of quotes go a long way toward illustrating the cultural dimension of what it means to be civil. The bottom line is that there is a great deal of variability in what people consider civil discourse. In some cultures there is a greater tolerance for anger. I dated an Italian girl for a brief time back in college, and I remember being at her house watching her and her mother really go at it in a heated debate (usually in Italian—Mama Mia!). But no sooner had they argued very intensely over some particular point—say preparing the meal—than they were just fine, acting as if nothing had happened. Angry discourse was more “normal” for them than it was for me. Even in this country there are regional differences in what is considered civil. In New York and Boston, edgy comments and passionate interruptive debate are common. But in the upper-Midwest and parts of the Deep South, conversation is more gentle and reserved.

At the time of Jesus, angry discourse was apparently more “normal,” for as we see, Jesus Himself engages in a lot of it, even calling people names like “hypocrites,” “brood of vipers,” “liars,” and “wicked.” Yet the same Scriptures that record these facts about Jesus also teach that He never sinned. Hence at that time, the utterance of such terms was not considered sinful.

Jesus also engaged in prophetic actions like overturning the tables in the temple courts. No one said He’d done wrong, they just wondered where He’d gotten the authority to do this (cf Mark 11:28). In that culture prophets did things like this. No one liked it, but just as our culture tolerates some degree of civil disobedience—even reveres it—Jesus’ culture expected things like this from prophets.

Careful, now—be careful here. I am not saying it is OK for us to talk like this because Jesus did. We do not live then; we live now; and in our culture such dialogue is almost never acceptable. There ARE cultural norms we have to respect to remain in the realm of Charity. Exactly how to define civility in every instance is not always clear. An old answer to these hard-to-define things is “I know when I see it.” So perhaps it is more art than science to define civility. But clearly we tend to prefer gentler discourse in this day and age.

On the other hand, as already observed, we also tend to be a little thin-skinned and hyper-sensitive. And the paradoxical result of insisting on greater civility is that we are too easily “outraged” (one of the more overused words in English today). We take offense where none is intended and we presume that the mere act of disagreeing is somehow arrogant, intentionally hurtful, or even hateful. We seem so easily provoked and so quick to be offended. All of this escalates anger further, and charges of hate and intolerance are launched back and forth when there is merely sincere disagreement.

Balance – The Scriptures give us two balanced reminders. First, that we should speak the truth in love, and with compassion and understanding. But it also portrays to us a time when people had thicker skin and were less sensitive and anxious in the presence of disagreement. We can learn from both biblical traditions. The biblical formula seems to be “clarity” with “charity,” the truth with a balance of toughness and tenderness. An old saying comes to mind: “Say what you mean, mean what you say, but don’t say it mean.”

Here are two videos that depict the zeal of Jesus and a bit of his anger. The passages are from John 6 and John 8.

February 17, 2014June 2, 2015

What does Scripture mean by the term “The Flesh”?

There are many references to “the flesh” in the New Testament, especially in the letters of St. Paul. The phrase confuses some who think it synonymous with the physical body or sometimes with sexual sin.

It is true that there are many times when Scripture uses the word “flesh” to refer to the physical body, however when the definite article “the” is placed before the word “flesh” we are dealing with something else. Only very rarely does the Biblical phrase “the flesh” (ἡ σὰρξ (he sarx) in Greek) refer only to the physical body (e.g., John 6:53; Phil 3:2; 1 John 4:2). Rather, the phrase almost always refers to something quite distinct from the physical body.

What then is meant by the term “the flesh” (ἡ σὰρξ)? Perhaps most plainly it refers to that part of us that is alienated from God. It is the rebellious, unruly, and obstinate part of our inner self that is operative all of the time. It is that part of us that does not want to be told what to do. It is stubborn, refuses correction, and does not want to have anything to do with God. It bristles at limits and rules. It recoils at anything that might cause us to be diminished or something less than the center of the universe. The flesh hates to be under authority or to have to yield to anything other than its own wishes and desires. The flesh often desires something simply because it is forbidden.

Some modern Scripture translations (e.g., the NIV) often call the flesh our “sin nature,” which is not a bad way of summarizing what the flesh is. In Catholic tradition, the flesh is where concupiscence sets up shop. Concupiscence refers to the strong inclination to sin that is within us as a result of the wound of Original Sin. If you do not think that your flesh is strong, just try to pray for five minutes and watch how quickly your mind wants to think of anything but God. Just try to fast or to be less selfish and watch how your flesh goes to war.

The flesh is in direct conflict with the spirit. The “spirit” here refers not to the Holy Spirit but to the human spirit. The (human) spirit is the part of us that is open to God, the part that desires him and is drawn to him. It is the part of us that is attracted by goodness, beauty, and truth; the part that yearns for completion in God and longs to see His face. Without the spirit we would be totally turned in on ourselves and consumed by the flesh. Thankfully our spirit, assisted by the Holy Spirit, draws us to desire what is best, what is upright, good, and helpful.

Perhaps it is a good idea to look at a few texts that reference “the flesh” and learn more of the flesh and its ways. This will help us to be on our guard, to rebuke it by God’s grace, and to learn not to feed it. I make some comments in red with each quote.

1. The Flesh does not grasp spiritual teachings – [Jesus said] The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life (John 6:63).

Having heard Jesus’ teaching on the Eucharist, most of His listeners ridicule His teaching and no longer take Him seriously. Jesus indicates that their hostility to the teaching on the Eucharist is of the flesh. The flesh demands that everything be obvious to it on its own terms. The flesh demands to see physical proof for everything; it demands that it be able to “see” using its own unregenerate power. And if it cannot see based on its own limited view, it simply rejects spiritual truth out of hand.

In effect the flesh refuses to believe at all, since what it really requires is something that will “force” it to accept something. Inexorable proof takes things out of the realm of faith and trust. Faith is no longer necessary when something is “absolutely” proven and plainly visible to the eyes of the flesh. The flesh simply refuses to believe; it demands proof.

2. The flesh is not willing to depend on anyone or anything outside its own power or control – For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh— though I myself have reasons for such confidence. If anyone else thinks he has reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless. … I [now] consider this rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ (Phil 3:3-9 selected).

The flesh wants to be in control rather than to have to trust in God. Hence it sets up its own observance, under its own control. And when it has met its own demands it declares itself to be righteous.

Since the flesh hates being told what to do, it takes God’s law and makes it “manageable” based on the flesh’s own terms. So, for example, if God’s law says I am supposed to love, let me limit it to just my family and countrymen; I’m “allowed” to hate my enemy. But Jesus says, “No.” He says, “Love your enemy.”

The flesh recoils at this, for unless the Law is manageable and within the power of the flesh to accomplish it, the Law cannot be controlled. The flesh trusts only in its own power.

The Pharisees were “self-righteous.” That is to say, they believed in a righteousness that they themselves brought about through their fleshly power. But the Law and flesh cannot save—only Jesus Christ can save. The flesh refuses this and wants to control the outcome based on its own power and on its own terms.

3. The Flesh hates to be told what to do – For when we were controlled by the flesh, the sinful passions aroused by the law were at work in our bodies, so that we bore fruit for death (Rom 7:5).

The disobedience and rebelliousness of the flesh roots us in sinful behavior and prideful attitudes. The prideful attitude of the flesh is even more dangerous than the sins that flow from it, because pride precludes instruction in holiness and possible repentance that leads to life.

So the flesh does not like to be told what to do. Hence it rejects the testimony of the Church, the Scriptures, and the conscience.

Notice, according to the text, that the very existence of God’s Law arouses the passions of the flesh. The fact that something is forbidden makes the flesh want it all the more! This strong inclination to sin is in the flesh and comes from pride and indignation at “being told what to do.” The flesh refuses God’s Law and sets up its own rules. The flesh will not be told what to do.

4. The Flesh is focused only on itself and its own desires – Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the spirit have their minds set on what the spirit desires. The concern of the flesh is death, but the concern of the spirit is life and peace (Rom 8:5-6).

The flesh is intent on things of this world, upon gratifying its own passions and desires. On account of the flesh, we are concerned primarily with ourselves and seek to be at the center of everything. The flesh is turned primarily inward. St Augustine describes the human person in the flesh as “curvatus in se” (turned in upon himself).

But the spirit is the part of us that looks outward toward God and opens us the truth and holiness that God offers. Ultimately the flesh is focused on death, for it is concerned with what is passing away: the body and the world. The human spirit is focused on life, for it focuses on God, who is life and light.

5. The Flesh is intrinsically hostile to God – The mind of the flesh is hostile to God. It does not submit to God’s law, nor can it do so. Those controlled by the flesh cannot please God (Rom 8:7-8).

The flesh is hostile to God because it hates any one more important than itself. Further, the flesh does not like being told what to do. Hence it despises authority or anyone who tries to tell it what to do. It cannot please God because it does not want to.

6. The Flesh abuses freedom – You, my brothers, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another in love (Gal 5:13).

The flesh turns God-given freedom into licentiousness. Licentiousness is the demanding freedom without limits. Since the flesh does not want to be told what to do, it demands to be able to do whatever it pleases.

In effect the flesh says, “I will do what I want to do and I will decide if it is right or wrong.” This is licentiousness and it is an abuse of freedom. It results in indulgence and paradoxically leads to a slavery to the senses and the passions.

7. The Flesh Demands to be fed – So I say, live by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want (Gal 5:16-17).

Within the human person is this deep conflict between the flesh and the spirit. We must not be mistaken—the flesh is in us and it is strong. It has declared war on our spirit and on the Holy Spirit of God. When the spirit tries to obey, the flesh resists and tries to sabotage the best aspirations of the spirit.

We must be sober about this conflict and understand that this is why we often do not do what we know is right. The flesh has to die and the spirit come more alive.

What you feed grows. If we feed the flesh it will grow. If we feed the spirit it will grow. What are you feeding? Are you sober about the power of the flesh? Do you feed your spirit well through God’s word, Holy Communion, prayer, and the healing power of Confession? What are you feeding?

8. The Flesh fuels sin – The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions, and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God (Gal 5:19-210).

This catalog of sins in Galatians 5 is not exhaustive, but it is representative of the offensive and obnoxious behavior that flows from the flesh. Be sober about the flesh; it produces ugly children.

So here is a portrait of “the flesh.” It is ugly. You may say I have exaggerated, that the flesh is not really this bad. Well I am not; just buy a newspaper and see what the flesh is up to.

We may, by God’s grace, see a diminishment in the power of the flesh during our life. That is ultimately what God can and will do for us. He will put the flesh to death in us and bring alive our spirit by the power of His Holy Spirit.

A four step plan:

Step one is to appreciate what the flesh is and understand its moves.
Step two is to bring this understanding to God through repentance.
Step three is, by God’s grace, to stop feeding the flesh and start feeding the spirit on prayer, Scripture, Church teaching, and Holy Communion.
Step four is to repeat steps 1–3 for the rest of our lives!

God will cause the flesh to die and the spirit to live by His grace at work in us through Jesus Christ.

There is no musical better at (humorously) depicting the flesh as Camelot. Here are a few video clips that depict the flesh quite well.

In this first video, Sir Lancelot ponders what a great and perfect guy he is. He even goes so far as to say, “Had I been made the partner of Eve we’d be in Eden still!”

In this clip, the Knights (in the flesh) ridicule goodness and sing “Fie On Goodness!”

February 16, 2014June 2, 2015

Two of the Most Basic Elements of Evangelization: The Message and the Plan

One of the great blessings of being a Roman Catholic is to be a member of the church that is over 2000 years old has amassed a vast treasury of holy doctrine, wisdom, knowledge, sacred tradition, an enormous library of the writings and teachings of Saints and Holy Doctors, great movements, spirituals and liturgical traditions. Yes, there are a lot of “moving parts” to our magnificent faith and our Church.

But strengths are often just a few degrees separated from struggles. And thus, with such a rich fair and with many possible facets for discussion (and debate), too often we who are Catholic can get lost in the details and forget the simple basic message that must be effectively proclaimed as a kind of a foundation for the rich things that will follow. If we are not careful those who look to the Catholic Faith can become easily and quickly bewildered as they are drawn into a world where people discuss everything from novenas, to the Stations of the Cross, lives of the Saints, spiritual traditions, contemplative prayer versus meditative prayer, lectio divina, Latin mass versus contemporary mass, debates over authority, who can be ordained, liturgical debates, religious liberty, sacramentals,…

And while all these things are very good, there remains the need for a good solid foundation wherein one meets the Lord, and comes to know his power in their life.

With this foundation, liturgy, scripture and sacraments begin to fall beautifully into place. The joy of knowing Christ and his saving power, and of being deeply grateful for having been saved by him, fuels a zeal to joyfully inquire into the rich tapestry of Church life, both historical and contemporary. The beauty of the Church now reflects the beauty of Christ, and the beauty of faith.

So the foundation, a relationship with Christ rooted in deep gratitude for being saved by him and loved by him must be built. Realizing this, many today have begun to emphasize the need to return to the fundamental root message that is often called the kerygma. It is a Greek word (κήρυγμα) which means “preaching” but refers more technically to the first preaching of the Apostles immediately after Pentecost. Some also translate kerygma as “Message” and thus the word connotes the basic or fundamental message, the foundational proclamation.

I have written more Academically on the subject of the Kerygma here: What do we Mean by the Kerygma and also here: What do the Kerygmatic Sermons Have to Teach us?.

But here I’d like to offer just a quick pastoral description of the foundational message we call the kerygma. There are Seven Elements of the Kerygma. of the fundamental and foundation proclamation of the faith. I draw the wording of these largely from Hector Molina over at Catholic Answers with a brief commentary of my own (in red) on each. And while these seven elements to comport exactly with the ancient kerygma, they are modeled on it and serve our times very well.

Here are the Seven Elements of the Kerygma:

1. God loves you and has plan for your life. – Yes, God the Father loves you and seeks you. And that ache in your heart, that longing, that yearning, and that “never satisfied” quality in your desires all point to God and he has written his name in your heart. He wants to turn you away from a passing and unsatisfying world, towards him. He wants to save you and prepare you to live with him for all eternity. He wants to fill the God sized hole in your heart and its infinite longing with his infinite Love.
2. Sin will destroy you. – Nothing is so destructive in your life and this world as sin. It is desire gone wrong, it is rooted in the lie that the creature rather than the Creator can help and save us. Cultivating sin will put you in bondage to desires gone mad that will not ultimately be satisfied. Satan is lying to you and saying that rebellion form the One who made will bring happiness to you. It will not. And you know this already don’t you? Sin and indulgence does not ultimately satisfy. The world cannot satisfy, for it is finite and your desire is infinite. Sin does not ultimately bring happiness, it brings bondage, addiction, dissatisfaction, and ultimately resentment and spiritual death.
3. Christ Jesus died to save you. – Into this mess of our wayward desires and our foolish grasping at worldly trinkets Jesus came. He met the woman at the well (who is us) and told her that every who drinks form this well (the world) will be thirsty again. In other words, the world cannot ultimately satisfy or save us. We must die to this world and rise to God. But our way to God was cut off by sin. Jesus came and reopened the way to the Father by dying to this world, to its lies and false claims. Rising and Ascending he has re-opened the way to the Father, our hearts true desire. Now we can be saved by being led back to the Father by the saving power of Jesus. And dying to this world, we can one day fully be satisfied by God.
4. Repent and believe the Gospel. – To repent means to come to a new mind, to come to understand and accept all that has been stated: that the Lord loves me, is calling me in my desires, and want to save me from the sinful drives that will destroy me. It is time for me to come to beleive in this Love God has form me and accept the promise and salvation of his love: Jesus Christ and the saving truth he proclaims.
5. Be Baptized and receive the Holy Spirit. – And thus in Baptism our sins are washed away, we are incorporated into Christ, we become a member of his body. And having done so, the Holy Spirit, the life, love, serenity, joy and wisdom of God comes to dwell in me and begins a work of transforming me, that includes the other Sacraments as well.
6. Abide in Christ and his body the Church. – Grow in this relationship with Jesus and His Father in the Holy Spirit by living in the life of the Church, which is Jesus presence and Body in this world. Abide there, that is go on dwelling there.
7. Go make disciples. – And so the cycle repeats with the newly Evangelized and more deeply rooted Christian calling others.

Now of course this is the basic proclamation, not the full truth. The Kerygma establishes the foundation on which can be built the higher matters of Christology, ecclesiology, soteriology, Liturgy, Sacramental theology, moral theology and the like. The insight is both simple and clear, when you meet Jesus and experience his saving power, you love him and want to grow in everything he teaches and offers. The Kerygma is the Alpha, Beta, Gamma, all the way to Omega can follow. But make sure the Alpha of the Kerygma is firmly in place.

Another basic element of Evangelization is a key summary verse of the Christian life. In one compact line is disclosed a perfect summary of the Christian walk.

And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of the bread and the prayers. Acts 2:42

We like to complicate things. But it doesn’t really get more complicated than this. THere are four elements, four pillars of the Christian life:

1. The Apostles’ Teaching – That is the steadfastly went on in the study of Scripture and the sacred teachings of the Faith given them by the apostles
2. Fellowship – They were daily walking with Christ’s Body the Church, frequenting the Liturgy and other communal gatherings.
3. Breaking of the Bread – This is another way of saying that they faithfully received the Eucharist and, by extension, all the Sacraments.
4. Prayers – Both personal and communal prayer.

A simple plan for life for a Christian.

Two basic elements of Evangelization: “The Message” (the kerygma) and the “The Plan” of Acts 2:42. We like to complicate things, but root, we start simply. The foundation is not the building, but it is an essential basis for the building.

This song says:

God is my protection.
God is my all in all.
God is my light in darkness.
God is, He, He is my all in all.

God is my joy in time of sorrow.
God, God is my all in all.
God is my today and tomorrow.
God, My God is, my all in all.

Chorus:
God is the joy and
the strength of my life,
He moves all pain, misery, and strife.

He promised to keep me,
never to leave me.
He’s never ever come short of His word.

I’ve got to fast and pray,
stay in His narrow way,
I’ve got to keep my life clean everyday;
I want to go with Him when He comes back,
I’ve come to far and I’ll never turn back.
God is my all in all.

February 15, 2014June 2, 2015

A Slide Show of Sanctity – A Homily for the 6th Sunday of the Year

In the Gospel for this Weekend’s Mass we are well into the Sermon on the Mount (Matthew 5-7), and today we cover a good deal of Chapter 5. In a way the Lord is drawing a picture for us of the transformed human person. He is presenting a kind of slide show of what sanctity really is. In understanding this rather lengthy text we do well to reflect on it in three parts.

I. The Power of New Life in Christ – We have discussed before that an important principle of the Christian moral vision is to understand that it is essentially received, not achieved. Holiness is a work of God. The human being acting out the power of his flesh alone cannot keep, and surely not fulfill, the Law. The experience of God’s people in the Old Testament bears this out. True holiness (and not mere ethical rule keeping) is possible only by and through God’s grace.

In this sense we must understand the moral vision given by Jesus as a description rather than a mere prescription. Notice what the text says here: I have come not to abolish but to fulfill [the Law]. It is Jesus who fulfills the Law. And we, who are more and more in him, and He in us do what He does. It is His work.

Thus, what Jesus is doing here is to describe what a transformed human being is like:

When Jesus Christ really begins to live his life in us (Gal 2:20),
When the power of His cross goes to work in us and puts sin to death (Rom 6:2),
When Jesus increases and we decrease (Jn 3:30),
When our old self is crucified with him so that sin will no longer master us (Rom 6:6-7),
When and as all this takes place we are transformed.

This is a work of God, the power is in the Blood and the cross. The power comes to us by grace. It is all a work of God.

Hence, Jesus, in today’s Gospel is not giving us a rigorous set of rules to follow (and they are rigorous) but, is describing what the transformed human person is like. Clearly his description is not some merely impossible ideal, but is set forth as the normal Christian life. The normal Christian is a transformed human person. The normal Christian, to use Jesus description from today’s Gospel, has authority over his anger and sexuality, loves his wife and family and is a man of his word. All this comes to him as the fruit of God’s grace.

It is very important to understand that this is a life offered to us by God. Otherwise we are simply left with moralism here: “Stop being so angry and unchaste, stop getting divorced, and stop lying.” Rather, what is offered here is new life in Christ where, on account of an inner transformation by the power of grace, we see anger abate, unchastity diminish, the love of others increase, and we speak the truth in love. So the power to do this is not from our flesh, but from the Lord, through the power of his cross to put sin to death and bring forth new life in us.

II. The Principle of New Life in Christ – The key word in Jesus’ moral vision is that, by his grace we do not merely keep the Law, but fulfill it. The key word is “fulfill” and to fulfill means to fill something full, to meet more than what is minimally required and to enter into the full vision and meaning of the Law.

Thus, to use Jesus’ examples in today’s Gospel:

It is not enough to refrain from killing, true life in God means that vengeful hatred is removed from me and I love even my enemy and am reconciled with people I have wrongfully hurt or offended.
It is not enough merely to avoid adultery, true life in Christ means that I am chaste and pure even in my thoughts, that by God’s grace I have authority over what I am thinking and shun unchaste thoughts.
It is not enough to merely follow proper divorce law. True life in Christ means I don’t even want to divorce my wife. I actually love her, and my children. I am reconciled to her and accepting that she is not perfect and neither am I.
It is not enough to simply refrain from swearing false oaths. True life in Christ means speaking the truth in love, being a man of my words. The grace of God keeps me from being duplicitous and deceitful.

In all these ways the law is not merely kept, it is fulfilled. It is filled full in that all this implications are abundantly and joyfully lived as Jesus Christ transforms me. Christ came to fulfill the Law and in Christ, as our union with him grows more perfect we also fulfill the Law. For what Christ does we do, for we are in him and he is in us. As he says, I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. (John 15:5)

III. The Picture of New Life in Christ. – The Lord then goes on to six pictures of what a transformed human being looks like. In the Gospel for today’s Mass we look at only four. These pictures are often called “antitheses” since they are all formulated as: You have heard that it was said……but I say to you. But the key point is to see then as pictures of what happens to a person in whom Jesus Christ is really living. Let’s look at each.

A. On Anger – The text begins: You have heard that it was said to your ancestors, You shall not kill; and whoever kills will be liable to judgment. But I say to you, whoever is angry with brother will be liable to judgment; and whoever says to brother, ‘Raqa,’ will be answerable to the Sanhedrin; and whoever says, ‘You fool,’ will be liable to fiery Gehenna. Thus the Lord teaches us that the commandment not to kill has a deeper meaning that must be filled full. For, what leads to murder? Is it not the furnace of anger, retribution, and hatred within us? We may all experience a flash of anger and it passes. Further there is such a thing as righteous anger which is caused by the perception of injustice and sin. The Lord himself exhibited this sort of anger a lot. These sorts of anger are not condemned. Rather the anger that is condemned is the anger that is born on hate and a desire for revenge, an anger that goes so far as to wish the other were dead and to deny that they possess any real human dignity. This is what leads to murder.

That the Lord has this sort of anger in mind is revealed in the examples he uses of the expression of this anger: Raqa and fool. These words express contempt and hatred. Raqa is untranslatable, but seems to have had the same impact as the “N-word” today. It is a very hurtful word expressing deep contempt. Now this has to go. It cannot remain in a person in whom the Lord authentically lives. And it will go, to the degree that we allow Christ to live in us. If that be the case then increasingly we cannot hate others, for the Lord is in us and he died for all out of love. How can I hate someone he loves?

The Lord makes it clear that if this doesn’t go, we are going to jail: Therefore, if you bring your gift to the altar, and there recall that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother, and then come and offer your gift. Settle with your opponent quickly while on the way to court. Otherwise your opponent will hand you over to the judge, and the judge will hand you over to the guard, and you will be thrown into prison. Amen, I say to you, you will not be released until you have paid the last penny. Thus, either we allow the Lord to effect this reconciliation in us or we’re off to jail. Whether the jail is hell or purgatory (for it would seem there is release from this jail after the last penny is paid), jail it is. We are not going to heaven until and unless this matter is resolved. Why delay the issue? Let the Lord work it now. Don’t go to jail because of your grudges and stubborn refusal to admit your own offenses.

B. On Lust – The text begins: You have heard that it was said, You shall not commit adultery. But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart. – Thus the Lord teaches us that the commandment against adultery has a deeper meaning beyond merely transgressing marriage bounds. To fill this Law full means to be chaste in all matters and in mind and heart.

It is wrong to engage in any illicit sexual union, but if one is looking at pornography, and fanticizing about others, sexually, beyond the bounds of marriage, one is already in adultery. What the Lord is offering us here is a clean mind and pure heart. He is offering us authority over our sexuality and thoughts. To some in the world, such a promise seems impossible. But God is able to do and increasingly for those who are in Christ, self-mastery increases and purity of mind and heart become a greater reality. Our flesh alone cannot do this, but thanks be to God who gives us the victory in Christ. It is his work in us to give us these gifts.

The text goes on to say: If your right eye causes you to sin, tear it out and throw it away. It is better for you to lose one of your members than to have your whole body thrown into Gehenna. And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one of your members than to have your whole body go into Gehenna. Therefore we have to be serious about these matters. The Lord is using hyperbole, but he is using it to make a firm point. It is to say that it is more serious to sin in this matter than to lose your eyesight, or limbs from your body.

Now, most moderns don’t think this way. They make light of sin, and sexual sin, in particular. But God does not make light of it. Jesus here teaches that it is worse to lose our soul than to lose parts of our body. If we were losing our eyesight or a limb to cancer we would probably be begging the Lord to deliver us. But why do we not think of sin in this way? Why are we not horrified by sexual sin in the same degree? We are clearly skewed in our thinking. Jesus is clear that these sorts of sins can land us in hell (which is here called Gehenna). Lustful thinking, pornography, masturbation, fornication, adultery, contraception and homosexual acts have to go. They are not part of life in Christ who wants to give us freedom and authority over our sexual passions.

Let’s be clear, a lot of people today are in some pretty serious bondage when it comes to sexuality. Jesus stands before us all and says, “Come let me live in you and give you the gift of sexual purity. It will be my gift to you, it will be my work in you to set you free from all disordered passion.”

C. On Divorce – The text says, It was also said, Whoever divorces his wife must give her a bill of divorce. But I say to you, whoever divorces his wife – unless the marriage is unlawful – causes her to commit adultery, and whoever marries a divorced woman commits adultery – At the time of the Lord Jesus, divorce was permitted in Israel, but a man had to follow the rules. But the Lord says to fulfill marriage law is to love your wife, love your husband. He teaches that when He begins to live his life in us, love for our spouse will grow, love for our children will deepen. The thought of divorce won’t even occur! Who wants to divorce someone they love?

If the Lord can help us to love our enemy he can surely cause us to love our spouse. It is a true fact that some of the deepest hurts can occur in marriage. But the Lord can heal all wounds and help us to forget the painful things of the past.

Here too the Lord is blunt. He simply refuses to recognize all this little pieces of paper people run about with saying that some human judge approved their divorce. God is not impressed with the legal document and may well still consider the person married!

Here too the Lord says, “Come to me, bring me your broken marriage, your broken heart and let me bring healing. It is a true fact that sometimes one has a spouse who simply leaves or refuses to live in peace. Here too the Lord can heal by removing the loneliness and hurt that might drive one to a second marriage where (often) there is more trouble waiting. Let the Lord bring strength, healing and restore unity. He still works miracles, and sometimes that is what it is going to take.

D. On Oaths – The text says, Again you have heard that it was said to your ancestors, Do not take a false oath, but make good to the Lord all that you vow. But I say to you, do not swear at all; not by heaven, for it is God’s throne; nor by the earth, for it is his footstool; nor by Jerusalem, for it is the city of the great King. Do not swear by your head, for you cannot make a single hair white or black. Let your ‘Yes’ mean ‘Yes,’ and your ‘No’ mean ‘No.’ Anything more is from the evil one. The people of Jesus’ time had lots of legalism associated with oaths and lots of tricky ways of watering down the truth. The Lord says, just cut it all out, and be a man or a woman of your word. When Jesus begins to live his life in us, we speak the truth in Love. When we make commitments we are faithful to them, we do not lie and we don’t play games with the truth. God is truth, and as he lives in us, we too become the truth, speak the truth and live the truth. This is the gift that Jesus offers us here.

So then, Here are four pictures of a transformed human being. Remember, the Sermon on the Mount is filled with promises more than prescriptions, descriptions more than prescriptions. The Lord is promising us here what he can and will do for us.

I am a witness to the transformative power of Jesus’ grace and love. And I promise you brethren, in the Lord Jesus Christ, that everything he offers us here, he will do. It is already happening and taking deep root in my life. How about you? Are you a witness?

This song speaks of the power of Jesus to transform us and of our need for that grace. The text says:

You breathe in me, And I’m alive with the power of your holiness.
You breathe in me, And you revive feelings in my soul
That I have laid to rest

–

Chorus: So breathe in me, I need you now.
I’ve never felt so dead within, So breathe in me. Maybe somehow
You can breathe new life in me again

–

I used to be so sensitive to the light that leads to where you are
Now I’ve acquired these callouses with the darkness of a cold and jaded heart.

–

February 14, 2014June 2, 2015

It’s Friday, But Sunday is Coming – As seen in a life and in a video

Some years ago in a previous parish assignment, St. Thomas More, in Washington DC, I was accustomed to take a Friday afternoon walk to focus on my homily for Sunday. At the beginning of the walk I’d often stop by the nearby house of an elderly parishioner, Ms. Lillian, and give her communion. She was quite elderly, her mind was beginning to fail and for these reasons it was difficult for her to get to Church.

In mild weather she often be in her wheel chair on the front porch and, as I’d walk up she’d say, “Oh Father! It must be Sunday!” “No, Lillian,” I’d usually say, “It’s actually Friday.” And she’d usually say, “Oh, I’m sorry to hear that.”

I was thinking of the calendar most times I answered her, but she she was long past worrying what day the world said it was. And so, Friday after Friday, as I’d stop by she kept asking if it was Sunday. Friday it was, but she kept looking for Sunday. “Is it Sunday, Father?”…. “No Ms. Lillian, today is Friday.”

The world has a saying: “Thank God, it’s Friday.” But in the Church, especially among African Americans whom I serve, there is an older expression: “It may be Friday, but Sunday’s coming.” It is a thoroughly Biblical reflection wherein Friday represents our sufferings, our own “Good Fridays,” and Sunday represents our rising from the dead, our joy and the fulfillment of our hopes.

When Ms. Lillian saw her priest, she thought of Sunday, she thought of Jesus and Holy Communion. So, in a way for her it was Sunday, for a moment. But, to be sure, Lillian was in the Friday of her life. She had all the crippling effects of old age: dementia, arthritis, weakness, hearing and eyesight problems, sugar, and you name it. “I’s gotten ooooold, Father.” Yes, Friday had surely come for Lillian.

At her funeral I could think of no other way to begin the homily than to say, “It’s Sunday Ms. Lillian…It’s Sunday.” And the congregation nodded, some just hummed, others said, “Thank you Jesus.” Lillian had gone to Jesus and Sunday had come. Surely she, like all of us, needed some of the cleansing purgation wherein the Lord wipes away the tears of all who have died (cf Rev 21:4), and lifts the burdens of our sorrows, regrets and sins for the last time. For those who die in the Lord, die in the care of the Lord. The souls of the just are in the hand of God (Wis 3:1).

Yes, Sunday, glorious Sunday, for all those who trust in the Lord. The Fridays of life will come but if we trust, Sunday will surely follow.

“Oh, Father! It must be Sunday!” ….”Yes, Ms. Lillian, it is surely Sunday.”

I thought of Ms. Lillian when I saw this video. I hope you will enjoy a little wisdom from the “Black Church.” Good preaching, good reminders, powerful video.

February 13, 2014June 2, 2015

Imagine that! Men’s Brains are different (and bigger) than Women’s Brains.

One of the more irritating experiences of living in the post rational and ideological modern age is that common sense is often overruled by the intransigent and pseudo-religious notions of ideologues. But every now and then some one in the media lets it slip that reality is still out there and has data to offer us.

From Cambridge University comes the astonishing news that men and women are different and that those differences are actually reflected in brain size, structure and function. Here are some excerpts from The Cambridge Article along with some (often) tongue in cheek comments by me in plain red text

After analyzing 23 years [did it really take 23 years?] worth of research a complete picture of how men’s and women’s brain develop differently has been drawn…[and that] men’s brains are bigger overall than women’s – by up to 13 per cent. [Isn’t 13 an unlucky number?]

But some individual parts of the female brain are denser…. [Oops did they really say denser? Surely they refer to the number of cells per mass unit rather than “dense” in the sense of unteachable or stubborn? 🙂 ]

“For the first time we can look across the vast literature and confirm that brain size and structure are different in males and females. [First time? Please. Those who live in the common sense world are saying to the recent scientific arrivals, “When did you get here?” The point being that anyone with common sense has known that male and female brains are different. It was not necessary for us to scan, dissect, weigh or measure brains to know this, since something can also be known by its effects. Men and women think differently, therefore their brains through which this spiritual power manifests must be different. It is nice to have a physical description of this difference but this is not “the first time” we can confirm that the male and female brain are different.

“We should no longer ignore sex in neuroscience research, especially when investigating psychiatric conditions that are more prevalent in either males or females.” (Normal folks haven’t ignored sex…ever. And frankly most psychotherapists with any experience at all know that men and women think differently and are to be treated differently).

“It is important to note that we only investigated sex differences in brain structure, so we cannot infer anything about how this relates to behavior or brain function.

Now gosh darn it, I thought we were heading toward common sense and logic and then comes this “disclaimer.” Honestly cannot someone reintroduce simple logic and philosophical truths to the modern discussion? How about a few simple truths such as agens sequitur esse (acting follows being, or what a thing is). Or how about that material and efficient causality relate to final and formal causality? Of course differences in brain structure relate positively to brain function. The fact that a car has four good wheels is going to say a lot about how it functions. Show me something without four wheels and I’m going to tell you it probably doesn’t function as a car. Maybe its a desk or a storage device. Function and form are obviously related. Do we really need a costly 23 year study to tell us this. And why after 23 years are our analysts still not able to say that the difference in brain structure both reflects and gives rise to a different way of thinking?

Prof Simon Baron-Cohen, who also worked on the study, said: “Although these very clear sex differences in brain structure may reflect an environmental or social factor, from other studies we know that biological influences are also important... The old nature/nurture debate once again. For the meager evidence I have amassed in 52 years, I think that nature has a lot to do with differences, those nurture surely has its influence too.

A few other thoughts from the theological perspective.

1. First a minor point: Size is of little account here. In the computer world, smaller is usually better. But in the theological world smaller is often better too. God often thins his ranks. He tells Gideon his army is too large, Jesus always many to leave him and follow him no more. He teaches that few find the kingdom and many more do not. He teaches us to humble ourselves, to make ourselves smaller, in effect. That men have a larger brain says little here.

2. The soul is the form of the body. And hence a human and feminine soul will give rise to a feminine body with aspects developed for motherhood and intimacy with a husband. Surely too her brain, which it would seem the soul makes great use of for thinking, deliberation and the exercise of other rational faculties, would exhibit differences from men’s brains.

3. There is a feminine genius and a masculine genius which together are meant to complete what it means to be fully human. It is not good for the man to be alone, and I would suppose also that it is not good for the woman to be alone. Indeed, when God wants to make “man” in his image he made them “male and female.” Therefore each sex manifests something of the glory of God that the other cannot. And while God is revealed as Father and uses masculine pronouns to denote Himself, it is not a man alone or a woman alone who best image God, but a man and a woman in fruitful marriage who best image him.

4. In terms of parenthood can we please draw the politically incorrect conclusion that Children need a father and mother to complete their psychological, spiritual, emotional and even physical development? Since men and women actually ARE different does it not follow that a child with only a mother or a father, or God forbid (and he does) two fathers or two mothers…does it not follow that such a child is being unjustly deprived of what he or she reasonably deserves? My father taught me things my mother could not and vice versa. I am the person I am today thanks to both the masculine and personal genius of my father and the feminine and personal genius of my mother. Too many children today are unjustly deprived of what they deserve: a father and a mother. If men and women are different, and we have always known they are, then we ought not go on sanctioning intentionally irregular family structures which deprive children of the masculine and feminine genius exhibited in a stable, heterosexual union known as Holy Matrimony.

5. Difference has nothing to do with dignity or “equality.” Men and women are different, with diverse gifts, but equal in dignity. This is the true meaning of St. Paul’s often misunderstood quote:

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. 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 saying there are no differences for that would be foolish and blind. Rather, he is saying that our greatest dignity is to be in Christ and thereby a child of God. Of course men and women are different and possessed of different gifts, that is obvious. But they are of equal dignity for they are both members of Christ. There is no greater dignity than to be a child of God. What ever our secondary titles or distinctions, and they DO exist, they do not affect our dignity. The Pope has many titles and is head of the Church, you’d better believe it. But he is no more baptized than you or I. Of all his titles, none is greater or higher than his title, “Beloved Child of God.” The same title he shares with you and me. Before God we have equal dignity with him.

Now you know I had to use this video:

and this one too:

February 12, 2014June 2, 2015

Turning the Tables on Conventional Thinking For Better Evangelization.

Every now and again I am blessed to gather with brother priests to discuss best practices and share pastoral experience. One of my diocesan brothers, Fr. Patrick Smith, Pastor at St. Augustine here in DC, often has memorable advice that tends to turn the tables on conventional wisdom and in effect shift the paradigms we use.

A Paradigm is first defined as an outstandingly clear or typical example of something. But in a more extended sense it is a philosophical or theoretical framework that commonly underlies our thinking or actions. We often adopt these frameworks and assumptions in an unreflective or even unconscious way.

To “shift” a paradigm is to bring it to consciousness, and either adapt it, apply it newly, or sometimes wholly reverse its parameters.

Fr. Smith is an excellent paradigm shifter especially when it comes reversing the parameters of a paradigm or to put it another way, “turn the tables” on common thinking. I’d like to offer two of his paradigm shifts that relate to evangelization and parish life.

Paradigm Shift 1. “We usually pray and ask God to bless what we are doing. Instead we should find out what God is blessing and go do that.” – In other words, we need to learn to follow God’s lead more. Too often we hand God our agenda and ask him to sign off on it. It is astonishing how little we really seek God’s will.

A typical prayer at the beginning of a parish meeting will go something like: “O God we just ask you to bless our efforts, (yes Lord!), bless the car raffle, and our spaghetti dinner and please help us in our effort to replace the Church roof with the money we raise. In JESUS’ Name!”

Its not a bad prayer, nothing evil is being sought. But it is a rather directive prayer that says, “God do this, God do that…” But when do we ever ask, “God what is your will? What are you blessing? What are you saying to us?” Why haven’t we saved enough money over the years to repair our roof? What is your financial plan for your Church? Do we have proper spending priorities? What works in our parish are you blessing? What works and efforts are you letting go fallow? What is growing and what is declining? Are we following your lead as we consider this?

In many parishes and organizations we too easily fall into a “we do this because we’ve always done this” mentality. And often, we ignore mounting evidence that a lot of what we do no longer makes sense or needs to be adjusted. Meanwhile we often resist new outreaches that are often being blessed by God in strange and mysterious ways.

For example,

• Many pastors resisted the home schooling movement for years since it competed with the existing idea of running a Catholic School. Many homeschooling parents were labeled as kooks and troublemakers. Meanwhile God just kept blessing homeschooling.
• Mother Angelica started a television network in a garage with $200. The Conference of Bishops staffers resisted her because she was competing with their efforts and the millions that had been poured into a television arm of the Conference, and EWTN had a traditional tone the staffers didn’t like. But God just kept blessing EWTN.
• Many radicalized orders of women have continued down self destructive paths that assure the death of their orders. Meanwhile God just keeps blessing orders that wear habits, have a focused apostolate and live in fidelity to the magisterium.
• Many pastors have irritation at certain new movements in the Church, be it charismatic movements, Communion and Liberation, Focolare, the Traditional Latin Mass, consecrated virgins, or any number of diverse movements. God is clearly blessing many of these, and while not every parish can or should do all of them, we do well not to discredit what God seems to be blessing.
• I am a great lover of traditional Catholic music from the Latin years. But I cannot simply deny that God has blessed many contemporary forms of music that have reached many young people.

We need to look more at what God is blessing and follow God’s lead. Discernment is still necessary. The mere fact that something is flourishing is not always a sign of God’s blessing. Nevertheless, it may sometimes surprise us what God blesses.

Do we simply ask God to bless what we are doing? Are we willing to seek what God is blessing and do that?

Paradigm Shift 2. Parish Boundaries used to tell Catholics where they should go to Church. Now Parish boundaries tell the Church where we should go.

It is widely asserted today that parish boundaries are meaningless, people will go to church wherever they please. It is true that almost no Catholic feels obliged to attend the parish within whose boundaries they live.

But parish boundaries still have this significance: the entire world is divided up into parishes and every territorial parish is responsible for every man, woman and child living inside its boundaries.

As a pastor, I am not simply responsible for the Catholics who attend my parish. Neither am I simply responsible for all the Roman Catholics who live inside my parish boundaries. Rather, I am responsible for every man, woman and child, whether Protestant, Catholic, baptized or unbaptized.

And of course the pastor alone does not hold this responsibility, but rather the whole parish with him. As a pastor, I have taught my people that we have an obligation that human person within our boundaries has been invited to know Jesus Christ, to love him, adore him, accept him as their Savior and to live their faith in him in the beautiful Catholic Church that he founded.

Most Catholics do not think this way. Especially in an era commuter Catholicism were many shop around for a parish they like, too many Catholics drive into a parish they have joined, going past many men and women who have never had Christ effectively proclaimed to them. Most Catholics think little of the responsibility they have towards them: “They aren’t my neighbors.” Yes, but they DO live in the territory of the parish you claim as yours. So they ARE your neighbors.

Sadly, most pastors don’t think this way either. They look out the front window, or drive through the streets of their parish boundaries and many never think these are God’s people, and God has assigned me to care for them, and to call them to know him.

Too many parishes are clubhouses rather than lighthouses. People come in and form closed little circles, enjoy each others company, and certain types of liturgy, and then go home. Never mind that Jesus said, “Go make disciples.”

Demographic issues often intensify the problem. In my own parish which is historically Black, and situated in an historically black neighborhood, we have recently experienced rather significant and sudden shift, so that most of our new neighbors are White. In parishes like this where the attendees do not reflect the ethnicity or race of the neighbors the tendency is even stronger to say, “Not our folk…”

To the credit of my parishioners, a few naysayers aside, we have taken up the call to knock on doors, walk the neighborhood and make disciples. Up to forty parishioners walk on designated Saturdays to do sidewalk evangelization and door to door meetings. Most of my parishioners have well internalized our boundaries which I often recite: North to F Street, West to 11th Street, South to Pennsylvania Ave, East to the river. These are our folk, go call them!

Parish boundaries no longer tell Catholics where to go to Church, they tell the Church were to go.

Two paradigm shifts. Do you have any paradigm shifts…any ways of turning the tables on conventional thinking?

February 11, 2014June 2, 2015

God’s Law is Personal

There is a danger when we speak of God’s Law, to consider it as we might any secular law. For example, we may well consider secular law merely to be some sort of impersonal code written by some nameless legislators or bureaucrats. We have not met them, we do not know them, or necessarily love or trust them. In effect, they are an abstraction in our mind called “the government” or “the man” or just “they,” as in, “They don’t want you to park here” or “They’ll fine you for that.”

God’s Law is Personal – But when it comes to God’s Law we are dealing with something different, something very personal, if we have faith. For God’s law is not given by someone we do not know, love or trust. If we have faith, God is someone we do in fact know, someone we love and trust. Further, we believe he loves us and wants what is best for us. God’s law is not the equivalent of a no-parking sign hung by some nameless, faceless city government. Rather it is a personal exhortation, instruction and command given by someone we know and who knows and loves us.

Consider an example. Suppose you pull in front of my church to park and you see a no-parking sign. Now suppose you also decide to ignore it. Alright, you have broken a law, not a big one, but a law nonetheless. You’ve chosen to ignore a sign put there by “the government.” But suppose another scenario: I your beloved blogger and the pastor of the Church you are attending or visiting is standing out there, and I say to you, “Please don’t park here.” Now the situation is very different. I, someone you know and love, 🙂 , am personally requesting that you leave the space open for some reason. When you experience the law this way you are far more likely to follow it, because someone you know and trust is asking and directing you.

But what if, despite this, you still choose to ignore the instruction not to park there. Well then, the situation is quite different in this case, for, in this case, the law is personal. The refusal to follow it now becomes personal as well and there is a far more serious situation we are dealing with.

Scripture: It is a frequent thing when the Law is recited in the Old Testament to see the refrain “I am the Lord” For example:

“You shall not defraud or rob your neighbor.
You shall not withhold overnight the wages of your day laborer.
You shall not curse the deaf,
or put a stumbling block in front of the blind,
but you shall fear your God.
I am the LORD.

“You shall not act dishonestly in rendering judgment.
Show neither partiality to the weak nor deference to the mighty,
but judge your fellow men justly.
You shall not go about spreading slander among your kin;
nor shall you stand by idly when your neighbor’s life is at stake.
I am the LORD. (Lev 19:11-14)

Note how the litanies of the law each end: “I am the Lord.” (These are but two of other litanies). I am the Lord. On the one hand it gives solemnity to the pronouncement. But, at another level what God is saying is, This is Me talking. It is I who speak to you. I who created you, who led you out of slavery, parted the Red Sea, dispatched your enemies, fed you in the desert and gave you drink from the rock. It I, I who love you, I who care for you, I who has given you everything you have, I who want what is best for you, I who have earned your trust. It is I, your Father who speak to you and give you this command.

An ancient Rabbi explained the inclusion “I am the Lord” this way: “It is God’s way of saying to us, ‘Look now. I am the one who fished you out of the mud. Now come over here and listen to me.'”

Yes, God’s law is personal. Do we see and experience it this way? This will happen only if we come to know the Lord personally. Otherwise, the danger becomes that we see the Law of God as merely an impersonal code, an abstract set of rules to follow. They might as well have been issued by the deity, the godhead, or even just the religious leaders of the day.

Hence a gift to pray for in terms of keeping God’s Law is a closer walk with the Lord and an experience of his love for us. Such an experience is a great help in loving the Law of the Lord. For when we love the Lord we love his law and see it not as an imposition, but a personal code of love that is meant to protect us. And when we offend against it either willfully or through weakness, we are more able to repent with a more perfect contrition for we experience that we have offended someone we love and who is deserving of all our love.

This personal relationship brings God’s law alive, makes it personal. And so God says as he reminds of of his Law: I am the Lord. This is me talking – It is I, the one who loves you.

This song says, I Love the Lord. He heard my cry. Long As I live, and troubles rise, I’ll hasten to his throne.” (Sung by Whitney Houston)