Author: Msgr. Charles Pope

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What Does Jesus mean by "Unrighteous Mammon"?

 

080613Staying in a kind of reflective mode from last Sunday’s Gospel on greed and how to avoid it, let’s ponder why Jesus called some mammon (wealth) unrighteous. The phrase occurs in the Gospel of Luke in which Jesus says, I tell you, make friends for yourselves by your use of dishonest wealth, so that, when it fails, they will welcome you to eternal dwellings (Luke 16:9). We discussed yesterday what it means to be welcomed into eternal dwellings and who these friends who welcome us really are. But in this post perhaps we can consider what the expression “dishonest wealth” means.

More literally the Greek μαμωνᾶ τῆς ἀδικίας (mamona tes adikias) is translated, “mammon of iniquity.” “Mammon” is a Hebrew and Aramaic word that has a wider concept than just money. It refers to wealth in general and, even further, to the things of this world on which we rely. But what is meant by the expression “dishonest wealth”? Why is it called dishonest?

There seem to be various opinions and theories. None of them absolutely exclude the other but they do include some differences in emphasis.  Here are three theories:

1. It refers to wealth that we have obtained in dishonest or illegal ways. Now I personally think that this is unlikely since the Lord’s advice is to take this “dishonest wealth” and give it others. If one has stolen from others the usual remedy is to return the stolen items to them. It is true that the Lord’s advice follows a parable in which a man stole (or embezzled) money. But the Lord is not praising his theft, but rather, his determination to be clever in worldly matters. The Lord wishes his disciples were as clever and thoughtful in spiritual matters. Hence it seems unlikely that the Lord means by “dishonest wealth” merely things that we have stolen. If we steal we ought to return it to the rightful owner, not make friends for ourselves of third parties for our own ultimate gain.

2. It refers to the fact that money and wealth tend to lead us to dishonesty, corruption, and compromise. Since it tends to lead to iniquity it is called (literally) the mammon of iniquity. It is a fact that Scripture generally has a deep distrust of money. For example,

  • How hard it is for the rich to enter the kingdom of God (Luke 18:24).
  • Those who desire to be rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs (1 Tim 6:9-10).
  • Give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the Lord?’ Or I may become poor and steal, and so dishonor the name of my God (Prov 30:8).

It’s funny that despite knowing passages like these most of us still want to be rich! But at any rate, this interpretation sees the expression as referring more to where money and wealth lead rather than to money and wealth themselves. Of itself, money is not evil and neither is wealth. But they do tend to lead us into many temptations, to corruption, and to unrighteousness. Hence mammon is called “unrighteous” or “of iniquity.” Some also consider this manner of speaking to be a type of Jewish hyperbole since it assigns unrighteousness to all wealth even though it only tends to lead there.

Overall this position has merit but I personally think it is incomplete and needs to be expanded by a wider sense of unrighteousness. Simply chalking something up to Jewish exaggeration may miss the fact we are not simply to dismiss hyperbole in Scripture. I have often found that the Jewish hyperbole found in the Scriptures is there for a reason. The usual reason is that we are being asked to consider that the exaggeration may not be a total exaggeration after all and that there is actually more truth than exaggeration in the hyperbole. This notion is developed in the third theory.

3. It refers to the fact that this world is unjust and thus all its wealth has injustice and unrighteousness intrinsically attached. We live in a world in which the distribution of wealth, resources, and money is very uneven and unjust. Now economies around the world are very complicated matters and there may be any number of reasons for this. Some areas of this planet are just more fertile than others; some areas have more oil, etc. There is often a role that corrupt governments play in unjust distribution as well. It is a fact that we are sometimes unable to effectively help the needy in certain countries because corrupt governments and individuals divert what is intended for the poor. But there is just no getting around it: this world has a very unjust and unequal distribution of wealth and resources for any number of reasons. We in America live at the top of the system and cannot totally ignore that our inexpensive goods often are so because workers in other parts of the world earn a mere pittance to manufacture or harvest our cheap goods. Much of the convenience and comforts of our lifestyle are provided by people who earn very little for what they do, often without medical benefits, pensions, and the like.

Now again, economies are very complicated and we may not be able to do a great deal to suddenly change all this. But we ought to at least be aware that we live very well and many others do not, and that our high standard of living is often the result of the cheap labor elsewhere. When I buy a shirt in the air-conditioned store and take it in my air-conditioned car back to my air-conditioned house with its walk-in closet, it ought to occur to me that the person who made and packed this shirt probably doesn’t live nearly as well as I do. And the fact that he earned very little for his work is part of the reason I can buy the shirt for less than $20.

Now I am not calling for boycotts (they probably just hurt the poor anyway), and I am not sure exactly how we got to such inequity in the world. I know it annoys me when some people simply want to blame Americans for every ill there is. There are other factors such as international corruption, bad economic theory, etc. There’s plenty of blame to go around. But the fact is, this world is an unjust place and every bit of wealth we have is somehow tainted by that injustice.

So this final theory is not so quick to call Jesus’ expression “Jewish hyperbole.” Rather it considers as quite real the notion that worldly inequities are so vast and exist on so many levels that all the goods, comforts, and conveniences of this world are tainted, are steeped in unrighteousness and inequity. None of it is clean; none of it is fully righteous. In this sense Jesus rightly calls it “dishonest wealth.”

If that is the case, then what to do? Jesus is not unclear, for he goes on to counsel that we befriend the poor with our “unrighteous mammon,” that we be generous to others who are less fortunate. We who live so well need to remember that the monetary cost of a product may not fully express its true human cost. If we have been blessed (and boy have we been blessed), then we are called to bless others.

A final disclaimer – The questions of poverty and worldwide economies are complicated. I do not propose simple solutions. I am not an economist; I am not a socialist; I am not a communist. I am simply a Christian trying to listen to what Jesus is teaching. I am trying to internalize His teaching that I ought not be so enamored of the wealth of this world. For it is steeped in unrighteousness even if I don’t intend that unrighteousness. I think I hear the Lord saying, “Be on your guard with money and worldly wealth. It’s not as great as you think. In fact, if you don’t learn to be generous, it may well be your undoing.” There is a powerful Scripture addressed to us who have so much. It seems to offer hope for us if we follow its plan. I would like to conclude with it.

Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life (1 Tim 6:17-19).

You know I would value your thoughts, distinctions, and additions.

About 20 years ago I toured an old coal mine in Pennsylvania near Scranton. I was amazed at the conditions and hardships the coal miners had to endure. I have often thought of them and that tour when I turn on a light or an appliance since our power plant is fueled by coal. My comfort comes at a higher cost than my bill suggests.

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Who Feeds You? A meditation on preferring the "melons and leeks" of this world to the Manna of God.

The first reading, for Mass yesterday (Monday)  of the 18th week is taken from the Book of Numbers. It features the Israelites grumbling about the manna in the wilderness in these words:

Would that we had meat for food! We remember the fish we used to eat without cost in Egypt, and the cucumbers, the melons, the leeks, the onions, and the garlic. But now we are famished; we see nothing before us but this manna.  (Numbers 11:4-5)

While it is possible for us to marvel at their insolence and ingratitude, the picture here presented depicts the human condition, and very common human tendencies. It is not unique to a people once in the desert. Their complaints, are too easily our own complaints and struggles.

Let’s look at a number of the issues raised, and see how it is possible for many of us today to struggle in the same way.

I. They prefer the abundance of food and creature comforts along with slavery in Egypt, to the freedom of the children of God and the chance to journey to the promised land. And this too easily  is our struggle. Jesus points to the cross, but we prefer the pillow. Heaven is a nice thought, but it is future, and the journey is long.

Too easily we prefer our version of “melons and leeks.” Perhaps it is possessions, or power, or popularity. Never mind that the price of them is a kind of bondage to the world and its demands. For when the world grants its blessings, we become enslaved by the fact that we have too much to lose. Hence we will compromise our freedom, which Christ died to purchase for us, and enter into a kind of bondage of sin.  We will buy into lies or commit any number of sins, perhaps we will suppress the truth, all in an attempt to stay popular and well-connected. Why? Because we have become desperate for the world’s blessings and we will make increasing compromises that harm our integrity or hurt other people just to get blessings we can’t live without.

We are in bondage to Egypt, enslaved to Pharaoh. We prefer it to the freedom of the desert, with its difficult journey to a Promised Land (Heaven) we have not yet fully seen. But the pleasures of the world, it’s melons and leeks are currently displayed and available for immediate enjoyment.

And besides, we can recast the slavery of the world call it by different names such as: being “relevant,” being “modern,” being “tolerant” and “compassionate.”  Yes, even as we descend into deeper darkness and bondage to sin and our passions, we will call it “enlightenment” and “choice” and “freedom.”.

And so the cry still goes up: “Give us melons, give us leeks, give us cucumbers and fleshpots! Away with the desert, away with the cross, away with the Promised Land, if it exists at all. It is too far off, and too hard to get to. Melons and Leeks please. Give us meat, we are tired of Manna!”

II. There is the boredom with the manna. While it’s exact composition is mysterious to us, it would seem that Manna could be collected, kneeded like dough and baked like bread. But as such, it was a fairly plain substance. It seems It was meant more to sustain than to entertain.

The people remembered their melons, leeks, and the fleshpots of Egypt, and  were bored with this plain manna. Never mind that it was miraculously provided every day by God, in just the right quantity. Even miracles can come to seem boring after a while to our petulantly demanding desires. The Lord may show us miracles today, and too easily do we demand even more tomorrow.

We are also somewhat like little children who prefer Twinkies and Cupcakes to vegetables and other more wholesome foods.

Indeed the boredom, even repulsion of the Israelites against the miracle food from heaven does not sound so different from many Catholics who say, “Mass is boring.”

While it is certainly true that we can work to ensure that the Liturgy reflects the glory it offers, it also remains true that God has a fairly stable and consistent diet for us. He exhorts us to stay faithful to the “manna,” to  the wholesome food of prayer, Scripture, the Sacraments, and stable faithful fellowship in union with the Church.

And in our fickle spirits, many run after the latest current fads and movements. Many Catholics say, “Why can’t we be more like the mega-churches with all the latest, including the Starbucks Coffee Café, a rock-star-like Pastor with a seeker sensitive, toned down preaching with many promises and few demands, contemporary music and all that jazz?!”

But as an old spiritual says regarding this type of person, “Some go to church for to sing and shout, before six months they’s all turned out!”  And thus some will leave the Catholic Church and other traditional forms which feature the more routine but stable and steady manner for the hip and the latest, the melons and leeks. But frequently they find that within six months they’re bored again.

While the Church is always in need of reform, there is a lot to be said for the slow and steady pace of the Church, as she journeys through the desert,  relying on the less glamorous but more stable and sensible food: the manna of the Eucharist, the word of God, the Sacred Liturgy, prayer, and fellowship  not just with the latest and greatest, but with stable and tested things.

III. Who Feeds You? Beyond these liturgical preferences of many for melons and leeks over Manna, there is also a manifest preference for the food of this world.  There is a tragic tendency for many Catholics, even regular church-goers, to get most of their food not from the Lord, not from Scripture, not from the Church, but from the Egypt of this world.

Most eat regularly at the banquet table of popular entertainment, secular news media, secular talk radio, etc. And they eat this food quite uncritically! The manna is complained about, but the meons and leeks are praised without qualification.

And while it is true the Christian cannot wholly avoid any contact with the world, or avoid all its food, when do the melons and leeks ever come in for criticism? When does a Christian finally look and say to themselves and others “Look, that is not the mind of God!” When do they ever conclude that this food is inferior or even poisonous to what God says and offers?  When does a parent finally walk into the living room, turn off the TV and teach their children that “What you have just seen and heard is not the mind of God” ?

Tragically, this is rare and the food of this world is eaten in an abundance far surpassing the food of God. The melons and leeks of the world are praised, and  the manna of God is put on trial, because it’s not like the food of the world.

This of course, is backwards for a Christian. The world should be on trial based on the Word of God. But as it is, even for most Catholics, the Word of God and the teachings of the Church are on trial by the standards of the world.

So the question is, who is it that feeds you? Is the world, or the Lord? What proportion of your food comes from the Lord, and what from the world? Honestly? What is more influential in your daily life and your thinking, the world, or the Lord? Honestly? Who is really feeding  you, informing you, influencing you? Is it the melons and leeks of the Egypt of  this world? Or is it the faithful, stable, even miraculous manna of the Lord and his Church?

IV. And finally,  there comes this question, “Whom are you feeding?” This question is drawn more from the Gospel of Monday’s Mass. Jesus’ disciples ask  the Lord to dismiss the crowds so that they could go and get food for themselves. But Jesus said to them, and us, “Give them something to eat yourselves.

So, who are you feeding, and with what? The Lord gave the apostles food, and they gave it to the people. Is the Lord giving you food? And are you feeding others with it?

People are going to need food, from day-to-day. Will they get it from the melons and leeks of this world? Or will they get the manna from us?  You and I must decide that.

There are many legitimate complaints today about silent pulpits. And where there  should be a setting forth the manna of God’s Word plainly, too often, there is silence or sermons filled with abstractions and generalities. This is rightly deplored.

However, silent pulpits are not the only problem, so are silent dining room tables where parents, have not studied the Word of God, and handed it on to their children.

Deplorable too is the public square, and the public media where  the melons and leeks of this world are in abundance, and the manna of God is hard-to-find. Theoretically, this has been a largely Christian country for the last 200+ years. So the darkness and ignorance of these times has expanded on our watch.

It is easy to blame others, but there are too many of us who are prefer the melons and leeks  of this world, and have  failed to supply the manna, given by the Lord to this now deeply confused world.

Here then, are some probing questions for all of us drawn from an ancient wilderness. God’s people who tired of the manna harm themselves and others too.

Have mercy on us, Lord our God. Give us a deep desire for the manna you offer. And having received it in abundance, help us to share it as well!

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Investment Advice from St Basil the Great

080413Sunday’s Gospel on generosity and the need to renounce greed, is reflection worth continuing. Last week in the Breviary St. Basil the Great (in Hom. De caritate, 3, 6: PG 31, 266-267, 275) provided a reflection that amounts to an investment strategy not just for the near future of old age, but for eternity. Challenging though the saint’s thoughts are, they are also consoling and sensible. Lets listen to his instruction.

Out of no intended disrespect for the saint, I would like to add some of my own comments in plain red text along with his reflections, and to adjust the order of his remarks just a bit. His teaching is in bold, black italics. To read his commentary fully and in order click here: On Generosity

And thus St. Basil begins with a challenge, rooted in a blessing:

Man should be like the earth and bear fruit; he should not let inanimate matter appear to surpass him. The earth bears crops for your benefit, not for its own, but when you give to the poor, you are bearing fruit which you will gather in for yourself, since the reward for good deeds goes to those who perform them.

So, St Basil begins with a “humbling” challenge: Do not let dirt (humus) be more virtuous and profitable than you! In a way it is a play on the Lord’s image that if we who are called to be Salt of the Earth become flat, we are good for nothing, except to be thrown out and trampled underfoot. (cf Matt 5:13). 

But in a magnificent description of grace and mercy, St Basil contrasts the comparison and reminds us that God in his mercy allows his grace to become our merit. That is to say, God, who will never be outdone in generosity will surely not let our deeds of mercy go unrewarded, even though these deeds are really the result of his grace, not our own unaided flesh. God will never forget the mercy we have shown and if we stay in the grace of friendship with him as a member of Christ Body, we will surely not loose our reward. And thus Scripture says,

  1. Give and it shall be given unto you (Luke 6:38) 
  2. Blessed are the merciful for they shall obtain mercy! (Matt 5:7).
  3. Whoever is kind to the poor lends to the LORD, and he will reward them for what they have done (Prov 19:17). 
  4. A generous person will prosper; whoever refreshes others will be refreshed. (Prov 11:25)

Yes, always remember, generosity to the poor will be rewarded by God to those who remain faithful. Fear not to be generous for God will not be outdone by us in generosity. He will reward, he will repay!

And thus, St Basil continues:

Give to a hungry man, and what you give becomes yours, and indeed it returns to you with interest. As the sower profits from wheat that falls onto the ground, so will you profit greatly in the world to come from the bread that you place before a hungry man….In the presence of the universal judge, all the people will surround you, acclaim you as a public benefactor, and tell of your generosity and kindness.

And here St. Basil invokes the “investment strategy” given by the Lord Himself who said,

  1. Mat 6:19 Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal.
  2. Luke 16:9 I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.
  3. And echoed by St. Paul: Command [the wealthy] to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. (1 Timothy 6:18-19)

And so here is given to us a good investment strategy. Namely, that we should store up our treasure in heaven so that, not only will it not be harmed or stolen, but also that it will be for blessing on the day of judgment!

It works like this: We store up treasure in heaven, not by putting it in some sort of balloon or rocket and sending it up, rather, we store it up in heaven by placing it in the hands of the needy and poor. What we generously give does not just go out and away, it goes UP and is “stored” in heaven for us, where it earns heavenly interest (as our Saint here notes). Scripture says, Cast your bread upon the waters: after many days it will come back to you (Ecclesiastes 11:1).

But not only is it “stored up” in heaven, but it also acts as an assurance on the day of judgment. Jesus says in the quote above that we ought to make friends for ourselves through out generous use of money.

Who are these friends? The poor! The needy! They are our investment brokers for the day of judgment and the world to come. The Lord says that when our wealth ultimately fails us (and it will fail us at death which we cannot buy our way of) they (i.e. the poor) will welcome you to eternal dwellings!

Imagine that on the day of judgment as you go before the Judgment Seat, multitudes of poor crying out, “Have mercy on this one Lord, for he was merciful to us!” Ah, what a blessed sound that will be! And the Lord hears the cry of the poor. I don’t know about you, But I am going to need a few folks praying and testifying for me on Judgement Day, and the poor and needy will be important advocates.

Yes, the Lord says, they (the poor) will welcome you to eternal dwellings and  St. Paul affirms that the wealthy who bless the poor will lay up a firm foundation for the coming age.

So listen to your heavenly investment broker Jesus, who says, be generous to the poor, and everything will be clean for you (Luke 11:41). Listen also to Jesus’ fellow investment analysts, St. Paul and St Basil, who insist that we will lay a firm foundation for the day of judgment and profit greatly in the World to come.

To be sure, generosity to the poor will NOT be the only thing we are judged on, but it sure will help on that DAY, standing before the Lord,  if we loved the poor and needy! And frankly, most of us are going to need every help we can get.

You are going to leave your money behind you here whether you wish to or not. On the other hand, you will take with you to the Lord the honor that you have won through good works.

And here St. Basil echoes Scripture which says, Henceforth, Blessed are those who die in the Lord. Let them rest from their labors, for their good deeds go with them. Even so, saith the Spirit (Rev 14:13)

Do you not see how people throw away their wealth on theatrical performances, boxing contests, mimes and fights between men and wild beasts, which are sickening to see, and all for the sake of fleeting honor and popular applause? If you are miserly with your money, how can you expect any similar honor?

Pay attention here. We do well to ask if we throw a lot of money away on passing, foolish or empty things. What are our versions of “theatrical performances,” “boxing contests” etc.?

Look, the Lord is not telling us never to go and see a movie, or sports event. But if we so easily spend money on this stuff, why not things that matter more and profit eternally?

And we ought to be careful with the many excesses of the modern age that often go unremarked. Most people older than 50 or so, who were middle class, grew up in a home of 1200 – 1500 square feet, had larger family sizes, and did just fine. Is it really necessary that homes today should routinely be 3500+ square feet with great rooms, cathedral ceilings, entertainment centers, and granite counter tops? Is it really that necessary? And why?

Again I am not trying to make lots of rules for you. I live in a nice rectory, generously bestowed and maintained by the people of God. St Paul also says, elsewhere, that our care of others ought not gravely harm us (cf 2 Cor 8:13). But honestly, don’t a lot of us have questions to ask in these affluent times about some of the excesses of the American Dream?

And if you choose to make such purchases, I am not your judge in this matter, or you mine. But surely we all have questions to ask ourselves. Is everything I want really needed?  And, more importantly, does my extravagance harm the poor and needy? Further, is my use of money wise, from an eternal perspective?

You decide, but these are questions we all ought to ask.

Your reward for the right use of the things in this world will be everlasting glory, a crown of righteousness, and the kingdom of heaven; God will welcome you, the angels will praise you, all men who have existed since the world began will call you blessed. Do you care nothing for these things, and spurn the hopes that lie in the future for the sake of your present enjoyment?

Amen! What is more important to us, comfort here, or glory there?

Come, distribute your wealth freely, give generously to those who are in need. Earn for yourself the psalmist’s praise: He gave freely to the poor; his righteousness will endure for ever. – Yes

How grateful you should be to your own benefactor; how you should beam with joy at the honor of having other people come to your door, instead of being obliged to go to theirs! But you are now ill-humored and unapproachable; you avoid meeting people, in case you might be forced to loosen your purse-strings even a little. You can say only one thing: “I have nothing to give you. I am only a poor man.” A poor man you certainly are, and destitute of all real riches; you are poor in love, generosity, faith in God and hope for eternal happiness.

My, my my! Don’t be poor in things eternal, don’t be poor in what matters to God.

This song says, “You may have all this world….Give me Jesus.”

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You Can’t Take it with You, But You Can Send it on Ahead! Five teachings on Wealth from the Gospel of the 18th Sunday of the Year.

080313The Gospel today is not merely a warning against greed, it is an instruction on income and wealth given by Jesus to help us root out greed. As the Gospel opens the problem of greed is presented, and then a prescribed perspective about wealth is offered. Lets take a look at both parts of this gospel.

I. The Problem that is Portrayed – The text begins:  Someone in the crowd said to Jesus, “Teacher, tell my brother to share the inheritance with me.” He replied to him, “Friend, who appointed me as your judge and arbitrator?” Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.”

Note that Jesus turns to the crowd (to avoid personally indicting the man of something of which all can all be guilty), and warns without ambiguity that greed must be guarded against. Greed is the insatiable desire for more. It is to want possessions inordinately, beyond what is reasonable or necessary.

Greed is often downplayed today where accumulation and ostentatious display of wealth is often celebrated.  Great rooms with cathedral ceilings, 72″ flat screen TVs and even private home theaters (entertainment centers), fancy cars etc., are shamelessly flaunted.

But greed is at the root of a lot of evils and suffering. Scripture says,

For we brought nothing into the world, and we cannot take anything out of the world; but if we have food and clothing, with these we shall be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction. For the love of money is the root of all evils; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs. (1 Tim 6:7-10)

Note that these are very strong words. Greed causes us to be discontented and ungrateful, both of which are forms of unhappiness. It also leads us into temptations, into a snare or trap that sets loose the pangs of many harmful desires which seem to expand in ever increasing ways. And this desire for more and more too easily leads us to personal destruction, and to inflict great harm, insensitivity  and injustice on others.

On account of greed we almost never say, “I have enough, I will give away the rest or use it for others.” Many also wander from the faith since wealth is generally tied to this world and its demands, and they have “too much to loose.” Hence the faith is set aside in favor of the world, greed overrules God and the demands of the gospel.

The Lord will develop more of this in the parable ahead. But for now note that the Lord warns about the serious and destructive problem of greed. This is the problem that is portrayed.

II. The Perspective that is Prescribed – But the Lord does not simply condemn greed. He next goes on to tell a parable which strives to give a proper perspective about wealth. In itself, wealth is not evil. But without a proper perspective, we too easily fall into greed. Hence the Lord gives five teachings on wealth to help us keep it in perspective and avoid greed.

A. The INITIATION of Wealth – The text says, There was a rich man whose land produced a bountiful harvest. 

Notice that the subject of the sentence is the land, not the man. It was the land, not the man who yielded the increase. And hence, whatever we have has come from God and what God has given. Scripture says,

  1. Deuteronomy 8:18 But remember the LORD your God, for it is he who gives you the ability to produce wealth
  2. Psalm 24:1 The earth is the Lord’s and the fulness thereof, the world and those who dwell therein;
  3. James 1:17  Every good and perfect gift is from above, and comes down from the Father of lights, with whom is no variableness, neither shadow of turning.
  4. 1 Cor 4:7 What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?

As such wealth is not bad or evil. But, in all our things, we must never forget that God is the true owner and we are the stewards. An old song says, God and God alone created all these things we call our own: From the mighty to the small the glory in them all is God’s and God’s alone.

God gives the increase and is the initiator of every blessing, but God remains the owner. And as stewards we are expected to use what belongs to God in accord with what God, the true owner wills. Too easily we forget this and usher in many woes on account of wealth.

And what is the will of God regarding our wealth? The Catechism speaks of God’s will as the “Universal Destination of Goods:”

God gave all the goods of the earth for all the people of the earth. This means that the goods of creation are destined for the whole human race…In his use of things man should regard the external goods he legitimately owns not merely as exclusive to himself but common to others also, in the sense that they can benefit others as well as himself. The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family. (Catechism 2402, 2404)

If we will remember that we are stewards of God’s gifts, and that he ultimately intends all to be blessed, we can understand that greed is a form of theft, for it inordinately clings to what should be given to another out of justice. If I have two coats, one of them belongs to the poor.

Remembering that the initiation of my wealth is God, I can help to avoid greed by using my wealth for the purposes God gave it. It is not just for me, it is for all the people of this earth.

B. The INCONVENIENCE of wealth– the Parable continues, He asked himself, ‘What shall I do, for I do not have space to store my harvest?‘

The man sees his wealth and because he does not consider generosity an option, is somehow burdened by it: “What shall I do?” he asks anxiously. To be honest, great wealth brings comfort but  it is also a source of inconvenience. Consider just a few things that usually go with wealth:  locks, insurance, keys, alarms, storage facilities, worries, fears, repairs, maintenance, upgrades, cleaning, utilities, etc. We live in an affluent age but consider the stress. Consider also the loss of other more important values, we have bigger houses but smaller families, and our McMansions are really more houses than homes.

Scripture says,

  1. Eccl 5:12 The rest of a laborer is sweet, whether he eats little or much, but the abundance of a rich man permits him no sleep.
  2. Prov 15:16 Better is a little with the fear of the LORD than great treasure and trouble with it.
  3. Proverbs 17:1 Better a dry crust with peace and quiet than a house full of feasting, with strife.
  4. Ecc 5:10 Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless.

So, wealth certainly has its comforts, but it also brings with it many inconveniences which make our lives stressful and complicated. Better to be free of great or excessive wealth in accord with God’s will than to be burdened and inconvenienced by it. Here is another perspective that helps us avoid greed.

C. The ILLUSION of wealth- The parable goes on to say,  And [the man] said, ‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!”‘

And here we are taught that riches easily lead us to an illusion of self sufficiency. We start to rely on self, and on riches, instead of God. But as we shall see the man’s wealth will utterly fail him before the night is out.

Riches can buy us out of temporary troubles, but cannot help with the central problem we face. No amount of money on this earth can postpone our appointment with death and judgment. Riches can get us a first class cabin on the ship, but on the “Titanic” of this earth we are no more set than the people in steerage. Indeed, because of the illusion it creates, wealth will more likely hinder us in our final passage. For it is only in trusting in God that we can make it to the other shore. But too much wealth and self reliance hinders our capacity to call on the Lord and trust him. Yes, wealth tends to create an illusion which cripples us from reaching our goal.  Scripture says:

  1. Ps 49:12 But man, despite his riches, does not endure; he is like the beasts that perish. This is the fate of those who trust in themselves, and of their followers, who approve their sayings.
  2. 1 Tim 6:17 Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.
  3. Prov 11:28 Whoever trusts in his riches will fall,
  4. James 1:11 For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So will the rich man fade away in the midst of his pursuits.
  5. Prov 30:8 Give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the LORD?’ Or I may become poor and steal, and so dishonor the name of my God.

An old gospel song says, Well the way may not be easy, but you never said it would be. Cause when my way get’s a little too easy you know I tend to stray from thee.

The illusion of riches is well illustrated in the modern age. Our wealth has tended to make us less religious. Less dependent on God. But really, can all our wealth and power, technology and science ultimately save us? We know it can not.

Yet strangely we entertain the illusion of wealth anyway. And we think, like the man in the parable, “Now I’ve got it, now I’m set.” This is an illusion, a set up. And coming to see it for the illusion that it is will help us avoid greed.

D. The INSUFFICIENCY of wealth – But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’

And thus we see the illusion give way to the reality of insufficiency. Scripture says,

  1. Psalm 49:5 There are men who trust in their wealth and boast of the vastness of their riches. But no man can buy his own ransom, or pay a price to God for his life. The ransom of his soul is beyond him. He cannot buy life without end nor avoid coming to the grave. He knows that wise men and fools must perish and leave their wealth to others. Their graves are their homes for ever, their dwelling place from age to age though their names spread wide through the land. In his riches man lacks wisdom, he is like the beast that perish.
  2. Mat 16:26 For what will it profit a man, if he gains the whole world and forfeits his life? Or what shall a man give in return for his life?

Money, wealth, power popularity and prestige can never really get us what we need. And it’s not just money, We have sought so many saviors in this world thinking they can somehow save us:

  1. SCIENCE can’t you save me? No I can’t save you I can tell you how far it is from the earth to the sun I can tell you how to sail in rocket ships up to outer space. But I can’t tell you how to climb to heaven I can’t save you.
  2. PHILOSOPHY can’t you save me? No I can’t save you I can tell you more and more about less and less until you know everything about very little. I can tell you about the greatest thoughts and opinions of the greatest thinkers But I can’t save you.
  3. EDUCATION can’t you save me? No I can’t save you I can make you smart. But I can’t make you wise I can’t save you.
  4. CULTURE can’t you save me?! No I can’t save you. I can make the world a more beautiful and entertaining place to go to hell from. But I can’t save you.
  5. ECONOMICS, can’t you save me?! No I can’t save you. I can make you richer But not rich enough to buy your salvation I can’t save you.
  6. POLITICS, can’t you save me?! No I can’t save you. I can give you power and access to worldly power But the word as we know it is passing away I can’t save you.

At the end of the day, all this world and all its riches cannot save us. Only God can do this. Here too is another perspective on wealth that helps us avoid greed.

E. The INSTRUCTION about wealth – The parable concludes:  Thus will it be for all who store up treasure for themselves but are not rich in what matters to God.”

As we have already remarked, wealth is not intrinsically evil. It is our greed that is sinful and gets us into trouble. And greed clings to wealth unreasonably and excessively. With greed we “store up treasure for our self and are not rich in what matters to God.”

So, what matters to God? What matters is that we be rich in justice, mercy, love, holiness and truth, that we be generous sharers of the bounty he bestows. And thus the Lord teaches us to generously share what we have over and above what we do not need. Consider the following teachings:

  1. Luke 16:9 I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.
  2. Mat 6:19 Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal.
  3. 1 Tim 6:17-19 Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

There is an old saying: “You take it with you.” And this is true, but only partially. The Lord suggests that we can send our wealth on ahead, that we can store it up in heaven, that we can invest it in eternity. How? Do we put our gold in a balloon and float it up? No, we send it up, we send it on ahead by bestowing it on the poor and needy. This can include our children and family members, for Charity begins at home. But it does not end there. Thus our generosity should extend beyond the family to many of the poor.

If we do this the Lord teaches that the poor we bless will welcome us to heaven and speak on our behalf before the judgment seat. The Lord says when we bless the poor our treasure will be great, and safe in heaven. Further, our generosity and mercy will benefit us greatly on the day of judgment and help us, as St. Paul says above, lay hold of the life that is truly life.

So, you can’t take it with you, but you can send it on ahead.

Therefore, this final teaching or perspective on wealth is to be rich in what matters to God by being generous, not greedy.

And thus we have five teachings on wealth meant to give us perspective, so as to avoid greed.

And trust God! Greed is rooted in fear, but generosity trusts that God will not be outdone in generosity! And while our greatest rewards remain in heaven, God sends “interest payments” even now upon the generous. Scripture says,

  1. Prov 11:24 One man gives freely, yet grows all the richer; another withholds what he should give, and only suffers want.A generous man will be enriched, and one who waters will himself be watered.
  2. Ecclesiastes 11:1 Cast your bread upon the waters: after many days it will come back to you.
  3. Luke 6:38 Give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give, will be the measure you get back.”

Since you can’t take it with you, you might as well send it on ahead. Guard against greed by allowing these five teachings on wealth to give you a proper perspective on wealth.

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On the Balance of Virtue, as seen in two videos.

I have remarked before on this blog that what we call “balance” is really more of a range, than a fixed point. That is to say, balance is achieved not so much by staying still on a fixed point as by moving within a fixed range on that point. In the videos below the tightrope walker is only able to survive by being able to move within a range. The same is true and even more visible in the unicyclists in the first video. The moment they stop moving, they will fall.

And in this is a picture of virtue. What is virtue? A virtue is a habit of doing good. St Thomas Aquinas, basing himself on Aristotle, spoke of virtue as the mean between excess or defect. The old Latin saying comes to mind: In medio stat virtus (virtue stands in the middle).

The virtuous act is one that is neither excessive nor deficient. So, for example courage is neither foolhardy nor cowardly, and temperance is neither total abstinence nor gluttony. Humility is neither arrogance nor subservience. Perseverance is neither obstinacy nor capitulation. (Art and Laraine Bennett, The Emotions God Gave You: A Guide for Catholics, p. 83)

Thus, as a range of motion, the balance of the virtues is not something that freezes us, but is something that is better described as a range of motion within the golden mean.

It is true that in highly specified moral acts or settings, there is often only one valid choice, e.g. abortion, fornication, murder and so forth.  But virtue here is understood more broadly as a general and habitual way of acting in accord with right reason.

Understanding virtue as the mean or middle between excess or defect is important for two reasons.

First, it helps us avoid being overly scrupulous. In life there is often a range of possibilities that present themselves to us and we need some flexibility to handle the unique circumstances of each moment. Thus we must act within a range of responses that respect what faith and reason require. Scrupulosity often freezes people on one aspect, and lacking balance limits the flexibility necessary to move in a morally graceful way.

Secondly, because life has many complex things that come together in varying combinations, it is not reasonable, possible or wise for the Church, or Scripture to speak to every possible moral topic and scenario. What the Church and Scripture do most frequently is to give us principles to apply along with virtue.

There are many critics of the Church, and of religion in general, who are dismissive of rules and “micromanaging” by Church authorities. Of course there are some rules, (frankly, there are rules in every walk of life). But more often, there are principles to be applied and it is quite impossible for the Church to micromanage every situation or have a rule for every possibility. The dignity of Catholics is respected by the Church, who, teaching us, then expects us to use our intellect and reason to apply them virtuously, that is, with neither excess nor defect.

Just brief reflection on virtue.

As you view these videos, note how balance is less a fixed point, and more a range of motion. Further, if the artist is not able to move within a range and adjust to circumstances moment by moment, disaster is sure to follow. Virtue is to move and act within the golden mean, within the range of neither excess nor defect. Virtue is a form of balance.


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In this second video it is clear that a tightrope walker’s range of motion is much narrower, but still he must be able to move within that range to adjust. I also want to say I am not even sure if tightrope walking is moral. In showing this video I do not affirm taking needless risks. I know they train well etc. The point of the video here is just to illustrate the point. The morality of tightrope walking is uncertain to me, but I’d lean against it 😉

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Why? A Simple question often overlooked or suppressed today. But we who believe must keep asking it of a secular world.

080113One of the more common misunderstandings of the modern age, we might even call it a delusion, is to confuse explanation with meaning. Through scientific method and other empirical ways of studying, we have gotten very good at explaining many of the processes and mechanics of the natural world.

But to give explanation, is not the same as to ascribe meaning. To answer how things work is not the same as to answer why.

Why, for example, do things exist at all? Why is there existence vs. nonexistence? Why is there observable order in the universe vs. chaos. Showing for example the wonderful and symbiotic relationship of photosynthesis and describing how it works at the molecular level, does not explain why it is there in the first place. Explanation is not the same as meaning; “how” is not the same as “why.”

The Delusion – Yet, in our modern times, perhaps as a prideful result of being able to explain so much, we often think we have wholly accounted for not just how things work, but why. We have not.  Many today like to argue that the material, or physical sciences have presented a comprehensive explanation for most things. They have not. By definition the physical sciences can only look to the physical interrelationships and secondary causes of things.

Put in philosophical terms, the physical sciences deal pretty well with material and efficient causality, but are not well equipped or able to answer questions of formal or final causality (More HERE and HERE) . Further, the material sciences can address some secondary causality, but not primary Causality (More HERE).

The error of our day, that the physical sciences give a comprehensive explanation for things is often referred to as “scientism.” As Father Robert Barron and others have rightly pointed out, there is a metaphysical assumption at the basis of all the physical sciences: namely, that reality is “intelligible.” It is a necessary presumption for the scientific method that things are not mindlessly, dumbly, or haphazardly here.

Science must base itself on intelligibility but cannot answer why there is intelligibility, why there is meaning at all, or purpose to be discovered. That we “think,” and are able to extract meaning, and that things are intelligible, is self-evident. But why do we have this capacity? Why do rocks and trees, and likely most animals, not have this capacity?

Simply looking to brain chemistry etc., can tell us some of “how” we have this capacity (though consciousness and the sense of “self” remain mysterious) but not “why.”

Again, to “explain” is not the same as to “understand.” One of the great tragedies in this modern and  unreflective age is that too many do not grasp or realize this. In our intellectual acumen, impressive though it is, many have stopped adverting to the wonder and awe that engages our humility at the moral level, and our faith at the spiritual level.

Man is naturally spiritual. Hence we ask the burning question or “Why?!”  And, despite the relatively recent surge of atheism in the decaying West, faith is quite ubiquitous in human history, and even today across most cultures. No matter how much we think we have “explained,” deep down, there is still that lingering question, “Why?” Ultimately, even the secularists and atheists of our modern age cannot wholly avoid this question, for explanation is not the same as meaning. They may postpone, try to ignore it, or deny its relevance, but one day they will and must confront it.

There is a remarkable story told about a dying soldier in the trenches of World War I. As the 18 year old lay dying, the Chaplain spoke to him to comfort him. In his delirium the soldier said, “Why?”  The chaplain thought he was struggling with why he was dying after a mere 18 years of largely hidden life on this planet. And so he asked the solider, “Do you mean, ‘Why am I dying?'”  But the soldier answered by asking something far more profound: “No,” said the soldier “Why did I live? What was I here for?”

“Why” is about meaning and is not a question that science is equipped to answer. It is not a question that seems to come from our body, or “brain,” it is a question that comes from our soul. There is no evidence that rocks or plants or animals ponder meaning, seek to understand, ask “why” or agonize over nonexistence as they lay dying. It is a uniquely human question: “Why….what is the meaning…..?” To explain is not the same as to understand.

No matter how materialistic, secular or atheistic our culture becomes, no matter how widespread the error of scientism is, it is not a question that is not going away: “Why…..why!?”

We who are of faith have answers given to us, for faith is a way of knowing based on God’s revelation. Granted the answers given by God are not understood by us comprehensively and contain mysterious elements. But, the answer to why things exist rather than not, why I am here rather than not, the answer is simply this: God is, and God is love.

We of the house of faith must gently but clearly “re-up” the fundamental question of “Why” to an unbelieving age and respectfully inisist that the question be addressed. There are many ways to ask it and then respectfully wait for an answer:

  1. Why is there existence?
  2. Why (not how) do you exist?
  3. Why are you angered when I mention God? You are not angry when I mention a duck-billed platypus or the possibility of ancient space visitors to this planet who sowed the seeds of life. But my mention of God seems to evoke a strong response in you? Why?
  4. If your anger is rooted in a sense of injustice (i.e. that what I say or believe is “wrong”), why?
  5. In other words, why do we human beings have a sense of justice, of right and wrong? Where does it come from and on what is it based?
  6. Is there any basis for morality at all, if as a materialist you say that everything is caused by random mutation and behavior and is biologically determined?
  7. Why do you say believing in God is “wrong” and atheism is “right?” On what do you base this?
  8. If you point to the “evil things” believers have done such as the “Inquisition,” where does your sense of injustice come from, and why be angry with believers if we are simply doing what the chemicals in our brain made us do?
  9. Why is anything wrong at all, if behavior, thought and decision are simply and biologically determined?
  10. In a word, “Why?”

Some will seek refuge in debates about meaning in terms like “pre-frontal cortex,” “hippo-campus” etc. But these sorts of words and concepts are focused on how, not why. Why does the brain do what it does, have what it has,  and why is it there in the first place? Why is it not there instead?

Why?

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Veil in Reverse! What does the Veiling of Moses’ Face have to teach us?

073113In most traditional Catholic settings we usually think of the veil as something a woman wears, and as a sign of traditional modesty and prayer. In this sense we think of it as something good and positive, though perhaps some among us are less than enthusiastic.

But in the readings of Mass from this Wednesday, the veil is presented in far more ambivalent terms:

As Moses came down from Mount Sinai with the two tablets of the commandments in his hands,
he did not know that the skin of his face had become radiant while he conversed with the LORD….the children of Israel…were afraid to come near him….He put a veil over his face. Whenever Moses entered the presence of the LORD to converse with him, he removed the veil until he came out again. On coming out, he would tell the children of Israel all that had been commanded. Then the children of Israel would see that the skin of Moses’ face was radiant; so he would again put the veil over his face until he went in to converse with the LORD (Exodus 34).

As we see, even the mere afterglow of God’s glory was something the people of old could not tolerate. Thus Moses wore a veil to shield them from God’s glory. And this is man in his sinful state, incapable of withstanding even the afterglow of God’s holiness.

On the one hand this humility is admirable. Unlike many modern, even many religious people today, the ancients knew that God was utterly holy, and that they were not. Many and varied were the rituals that recalled God’s holiness, and our sinfulness.

An often repeated but disputed tradition, is that the High Priest who went into the Holy of Holies once a year on the feast of Yom Kippur entered with much incense, lest he catch a glimpse of the Holy One and be struck dead on account of his sins. It is also said that he wore bells around his waist such that when he prayed, bowing and moving, those outside the veil knew that he was still alive. It is further said that he had a rope tied about his ankle so that if he was struck dead he could be dragged out without others having to enter the Inner Sanctum, themselves risking death, to retrieve the body!

True or not, it is clear that the ancient Jews understood that it was an awesome thing to be in the presence of a living and holy God! For who can look on the face of God and live?! (cf Ex 33:20)

How different this is from we moderns who manifest such a relaxed and comfortable posture in the presence of God, in his holy Temple. As we discussed on the blog last week, almost any sense of awe and holy fear has been replaced by a extremely casual disposition, both in dress, and in action. No need to rehearse all of that here. Read last weeks blog for that: Remove Your Sandals!

But it is clear, that if the ancient Jewish practice was at one extreme, we are clearly at the other.

However, it would be a dubious position to hold that God expects the kind of fearsome reverence manifested in ancient Israel. Jesus clearly came to grant us access to the Father, through the forgiveness of our sins. As he died on the Cross, the Scripture says:

And Jesus cried out again with a loud voice, and yielded up His spirit. And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. (Matt 27:50-51)

Yes, the veil in the temple was torn into from top to bottom. Extra biblical traditions (e.g. Josephus) also hold that after the earthquake, the large brass doors of the temple swung open and stayed that way.

Isaiah had said On this mountain he will destroy the veil that veils all peoples, the shroud that covers all nations (Is 25:7). This is clearly fulfilled at the moment that Jesus dies on the cross on Mount Moriah (Gologtha) and the veil of the Temple is rent. On account of the cleansing blood of Jesus that reaches us in our baptism, we gain access again to the Father. And thus we have a perfect right (granted us by grace) to stand before the Father with hands uplifted to praise Him.

So the veil is parted, torn asunder by Jesus. And thus the veil that veiled Moses’ face has something of an ambivalent quality. Yes, it does symbolize a great reverence. But it also signifies a problem that needed to be resolved. We were made to know God, to be able to look on the face of our God and live. Sin had made us incapable of doing this. Thus the veil that Moses wore was a veil that needed ultimately to be taken away.

St. Paul beautifully speaks of us  looking on the face of the Lord with unveiled faces:

Setting forth the truth plainly, we commend ourselves to everyone’s conscience in the sight of God. And even if our gospel is veiled, it is only veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God. …For God, who said, “Let light shine out of darkness,” has made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ. (2 Cor 4:2-6)

And again,

We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away. But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. Even to this day when Moses is read, a veil covers their hearts. But whenever anyone turns to the Lord, the veil is taken away….And we, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit (2 Cor 3:13-18).

And thus, for some the veil remains. It is a veil that clouds their minds. This is not a veil of modesty or reverence, this is a veil of unknowing that must be removed by the gift of faith.

And thus, in Wednesday’s readings, we have a kind of “veil in reverse.” Most of us, at least the traditional among us, think of the veil as something beautiful and reverent. And it is. But the veil of Moses spoke of the sins and the sorrows of the people, it was a veil that needed to be removed.

That said, it remains true according to this author’s opinion that we moderns must find our way back to some degree of reverence and awe before the presence of God. Even in the New Testament, and after the resurrection, there are stories of both St. John and St. Paul who encountered the glory of the Lord Jesus, manifested from heaven. So awesome was this theophany that they both were struck down. Paul, as yet unbaptized was blinded. And John, though not blinded, fell to his face.

The removal of the veil of Moses is both necessary and prophesied, and cringing fear must give way to hopeful confidence and joy in the presence of the Lord. But especially in these proud times of self-esteem, there must be some manner in which we come to realize that we are in the presence of the Holy One of Israel,

As the ancient hymn from the Liturgy of St James says, All mortal flesh must keep silence, and with fear and trembling stand, pondering nothing earthly minded, for with blessing in His, Christ our God to Earth descendeth, our full homage to demand.

The veil of Moses is removed, but the “veil” of reverence, whether literal or metaphorical  must remain.

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We Weren’t Always So Secular – A Remembrance of Times not Long Past

073013The times in which we live are often described as “secular.” This word comes from the Latin “saecula” meaning “world.” Hence in saying our age is secular is another way of saying our times are worldly.

We may think it has always been so but such is not the case.

To be sure, it IS the human condition to be a little preoccupied with the world. But previous times have featured a much more religious focus than our own. The Middle Ages were especially known for way in which faith permeated the culture and daily experience. The Rose window to the right presents a typically Medieval Notion: Christ (the Lamb of God) at the center and everything surrounding Him.

In those days the holidays were the HOLY days and one’s understanding of the calendar and the time of year centered around the Church’s calendar of saints and feasts. It wasn’t Winter it was advent, and then Christmastide. Even the word Christmas was ChristMASS. Halloween was the “Een (evening before) all Hallows (All Saints Day). Three times every day the Church bells rang the “Angelus” calling Catholics to a moment of prayer in honor of the incarnation. The Bells also rang summoning Catholics to Mass and vespers. In a previous article in this blog (By Their Buildings You Will Know Them) it was noted that even the architecture of the Middle Ages placed a large church at the center of every town.

Those days were not perfect days but they were more spiritual and the Christians everywhere were constantly reminded of the presence of God by the culture in which they lived. Seldom so today. Many people today almost never hear of God on a day-to-day basis.

But the truth is, God is everywhere. He indwells his creation and sustains every aspect of it. The Scriptures say that Jesus holds all creation together in himself (Col 1:17). Most people think of creation as a sort of machine or closed system in which we live. But that is not the case. Creation is a revelation of and experience of God’s love and providence. Not one leaf falls to the ground without God leading it there. Not one hair of our head is unknown and provided for by God. We are enveloped by God, caught up into his presence.

It is especially sad for young people today. Some of us who are a bit older remember a time when God was more recognized. I remember that we prayed every day in my PUBLIC school until I was in 6th grade.

I remember my 4th grade teacher often reminding me when I got out of line: “God is Watching!” She also kept a copy of the King James Bible on her desk and the worst thing a student could do was to put anything on top of the Bible. Within seconds Mrs Hicks would scold: “Don’t ever put on top of God’s Word….!” To this day I have a deep instinct never to place anything on top of a Bible. In that same public school we began each day as our Principal, Mr. Bulware read from the Bible, usually the New Testament, and then we prayed the Lord’s Prayer, then followed the Pledge of Allegiance….One nation, under God, indivisible, with liberty and justice for all.

I remember when Christmas (not “winter holidays”) in School was actually celebrated and that we sang religious songs even in public school well into my High School years. I remember our public high school choir singing “O Come All Ye Faithful” and many songs with religious subjects. Can you imagine a public school choir singing today “O come let us adore Him, Christ the Lord” ? Gone are the days.

But we need to teach and help our young people get in touch with God’s presence. Families out to pray grace at meals with their children and have numerous religious images. There ought to be family prayer and observances of the various feasts and seasons of our Church.

Question For Readers: What are some of the websites you might know that are helpful in families staying focused on God? Perhaps there are some devoted to helping Children and Teenagers experience the faith and the cycle of the Church’s year? Perhaps a few of you can also recommend sites that are helpful in this regard.

But the point is that we have to be intentional about placing reminders of God’s presence in our lives and those of our children.