The video below illustrates a charism gone wrong. More on the video in a moment, but first, let us consider what a charism is and why it is important to properly understand it.
Charisms are a type of grace which God gives to individuals for ministry, for service. As such, they are not so much given to the individual for the individual’s sake, but for the sake of others. St. Thomas calls the charisms gratia gratis data. (grace freely given). These graces given “freely” in the sense that they are not given to the individual on account of some merit, or as some personal reward that God bestows. Rather, God bestows these gifts “freely” on certain individuals, for the sake of the wider community, and for that benefit, rather than because the individual receiving the grace particularly deserves it.
Therefore, some receive the gift to preach, some to teach, some receive great musical or artistic skills. Still others have a kind of genius of some technical expertise, some are magnificent problem solvers, others are great counselors, and so forth. Individuals receive gifts such as these for the sake of the Church, and even the wider community. And again, it is fundamentally for the sake of others that God bestows these gifts on individuals.
It is certainly true, that if an individual uses their charisms, their gifts, well and generously, they can be the path to holiness. But frankly, not everyone with charisms does this well. And God does not necessarily remove the gift on account of that. This is because, as we have emphasized, he gives it primarily for the sake of others.
Most of us have had the experience of perhaps being greatly blessed by the gifts that someone had, only to discover later that they were real scoundrels! This does not deny the fact that they had the gift. Only they did not apparently benefit them personally. Just because someone sings well does not mean they are a saint. The same is true for preaching, teaching etc.
Those who have charisms, and we all have them, must be careful not to become egotistical, and arrogant about them. They are given by God freely, not because we are particularly deserving, or somehow better than others. If anything, the presence of a charism should be a source of humility for us. And it should make us realize that we have the gift for the sake of others, not for our own glory.
And realizing this, we must accept the implication of generously using our gifts for the sake of the others, for whom they are ultimately intended. In so doing, we respect the fact that the gift does not belong to us, but ultimately to God. And thus we must use the gift as God intended, namely for others, not for our own glory.
The charisms are distinct from sanctifying grace (gratia gratum faciens) which is given to us for own sake. Sanctifying Grace is the grace that God gives us to make us pleasing to him, to make us holy. But as we have already seen, the charisms and have a rather different intention and purpose.
And now to the video. As a video opens we see a violinist, in the town square. He seems a bit down on his luck, and begins to play, hoping to get a few coins.
Frankly, his talent is only average, but it is a talent, it is a charism. It is not utterly wrong for those with charisms to in some way benefit financially from them. Scripture says elsewhere, the laborer deserves his wage (1 Tim 5:18). And in that passage, St. Paul with speaking of preachers, and preaching is certainly a charism. So our violinist is using his gift, hoping perhaps for a little extra money.
Things get dark very quickly however. A sinister figure, quite clearly the devil, enters the scene and tempts the man to gravely misunderstand his charism.
In effect, the devil, tempts the man’s vanity (vainglory), tempts the violinist to think that his gift is really only for his glory, for his self aggrandizement. He tempts the violinist to think that his charism exists only for himself, and his own glory, rather than for the good and building up of others.
He offers our average violinist a potion that will make him a great virtuoso, and he will have fame and glory all for his own sake rather than for others. Yes, his charism will become all about him, and him alone.
The violinist eagerly takes the potion and drinks it down. In so doing, he has failed to read the warning on the bottle that says of indulging his fantasy and his egocentric dream: “You will have to pay for it later.”
And as he drinks, suddenly his dream is realized. He is on a stage, all by himself, and he is a virtuoso. His brief playing brings a thunderous applause.
It is interesting, he’s an absolute soloist. He is not even part of a larger Symphony Orchestra with a solo part, he is all alone on stage. His glory is shared with no one. It really is all about him.
Quickly, his sample dream is over, and he is presented again by the devil with a chance for more personal glory. He eagerly grasps the potion, once again ignoring the warning that he will have to pay for it, and eagerly drinks it.
The video ends with the man all alone in the desert with his violin. He can play all he wants, but there is no one to hear him. He’s quite alone, no one will applaud.
And thus the full payment is exacted when we live only for ourselves, and care only for our own glory. And what is the payment? We end up quite alone When we live only for ourselves, we ultimately get what we want, only ourselves. We end up in a lonely, isolated hell. The payment, is to get exactly what we want. And getting what we want, rather than what God wants is hell.
God gives us charisms for the sake of others. If we understand them properly, we will give him the glory, and use them to relate to others, to bless others, to live for and with others also enjoying their charisms. And if we do this, our charisms, given to us not for our sake, can interact with the sanctifying grace that is given to us for our own sake. But if we do not use them this way, they can lead to our downfall.
Quite a little video actually one the powerfully illustrates it in the end, Hell is to get what we want, rather than what God wants. And one path to Hell is to live only for our own glory, and what want we will get. But the only problem is, we will go to a place filled with a lot of other egocentric people. And the “kingdom” we inherit, will be an awfully tiny kingdom, the kingdom of one, the kingdom of our own sorry, selfish self.
The video ends in hell, and this sort of hell is very lonely place.
In the Gospel for the Thursday of this 6 week of Easter, there is a phrase that goes back and forth between Jesus and the apostles 3 times, the phrase says, “
A little while and you will no longer see me, and again a little while later you will see me. (John 16:16)
That this phrase is repeated three times in the short course of eight verses, means it is significant for us, and we ought to ponder it. For, there is a kind of “sacrament” to seeing. Yes, the Lord asks us to ponder what it means to see, and he calls us to move deeper, and to develop a kind of interiority that understands seeing beyond the demands of the flesh, and the merely physical act of seeing.
By “flesh” here, we mean flesh in the biblical sense, not as our physical bodies per se. The flesh, (sarx) is the biblical word for our sinful and fallen nature, a nature that is rebellious, and seeks everything only on its own terms. It is that part of us that is alienated from God, averse to the truth, it is that part of us that does not want to have a thing to do with God or the spiritual life.
As regards to seeing, the flesh demands to see only on his own terms. But the flesh will only regard the physical, and will not see, and thus denies, the metaphysical, the mysterious, the spiritual.
And therefore, the Lord summons us to something far deeper, saying, In a little while you will no longer see me. While some may wish to simply read this mechanistically as a reference to the fact that he would be three days in the tomb, as is always the case with John, and Scripture in general, we must look to deeper meanings, even if the text has an historical fulfillment. This text speaks not only to a situation 2000 years ago, but it also speaks to us.
And thus, the Lord teaches them and us, that we must become accustomed to seeing him no longer according to the flesh, merely, but we must learn to see him, mystically, in the sacraments, and in the deep moments of our prayer. We must also learn to see him in the face of the infant, the poor, our beloved family, even our enemies.
And so the Lord says, In a little while you will no longer see me, That is, you will no longer see me in the way you have been accustomed to see me, according merely to the flesh, according to my physical appearance in the physical world.
And then he says, a little later, you will see me. And here too, while this refers historically, to the resurrection, it must also speak to us. And both to the disciples, 2000 years ago, and to us, this text means more than the resurrection appearances. It means that, but it also means that we will learn to see him, in the Breaking of the Bread, we will learn to experience in the Eucharist, and mystically in our prayer, and throughout our day. Yes, our spirit must come alive with mystical vision, with the seeing beyond the flesh, and according to the spirit.
Again, we must be very sober, realizing that our flesh demands to see him on its own terms. It demands that our retinas be lit up with physical light waves. But God will not be seen simply on our own terms, for, in his Divine nature, He is pure spirit and will not be seen by merely fleshly eyes. His effects in the physical order are clearly seen, to those who have eyes to see it. But even here, many deny the obvious evidence that creation shouts the creator, and design, bespeaks the designer. Indeed, order requires one to order it reasonably and intelligently. But many simply refuse to see this, even though this evidence is plainly available even to our fleshly eyes.
If that be the case with our fleshly seeing, how much more is spiritual seeing difficult for the flesh to accept. But that is what the Lord Jesus is summoning us to in this passage. He is saying to us in effect,
In a little while you will no longer go on seeing me as you have been accustomed to seeing me. I am passing into the mysteries, into the sacraments, and you must learn to see me there, and to experience my power and presence. But I am no less present to you that I have been in your fleshly seeing. In fact, I am more present to you than ever, for I have been glorified in my humanity, and am now more present to you than ever before.
To our flesh, to our fallen sinful and rebellious human nature, to that part of us that only prizes the physical, the material, and the temporal, such an invitation is an insult! Again, as we have already stated, the flesh desires to see on its own terms, and it resents the journey that it must make out of the physical and into the spiritual. It resists this spiritual journey at every step, at every stage. It idolizes the material, and the physical.
And thus, the battle is engaged! The demand of the flesh to see on its own terms versus the desire of the spirit to see on God’s terms, to look beyond the merely physical and to see deeper into the mystical, and the truer meaning of all things.
A few thoughts, on the sacrament of seeing, both physical and spiritual.
1. Our strengths are our struggles. One of the great glories of the human person is our capacity to see. Of all the five senses, vision is the most acute. The animals with which I have associated, mostly dogs and cats, navigate the world more by smell than by sight. This is especially with dogs, which have long olfactory bulbs, but even with cats and most other mammals. Seeing seems quite secondary, it is smell which mostly informs their interaction with the world.
But with we human beings, vision is king. Our acute vision, has enabled us to see out to the stars, and also into the tiniest bits of inner space. Our vision is also given rise to glorious art, and intricate forms of communication involving letters and words, and the picture, which is 1000 words. Yes, for us, the world is lit up with meaning.
But our strength is also our struggle. For faith comes by hearing (Rom 10:17), and the obedience that accepts what is heard. Scripture says we walk by faith, not by sight (2 Cor 5:7). This stabs at the heart of our most precious sense. Too many of us are from Missouri, the “show-me state.” We say “seeing is believing!” But in reality, seeing is only seeing. And when we do in fact see, that in no way guarantees that we will believe at all. I’ve been to many a magic show and watch these illusionists pull off things that seem quite miraculous. I do not conclude that they are gods. I figure they have some way of doing that. Seeing is only seeing, is not believing.
Scripture is right, faith comes by hearing, and hearing by the word of God. It is only by the hearing of faith, that we learn to see the world as it really is. Though we prize seeing so highly, our eyes easily deceive us. Optical illusions are one of the simplest things to pull off. The Internet is filled with optical illusions, entertainment halls are filled with magicians, etc. Though we glory in our eyes, they are very easily deceived.
But because we glory in our ability to see, because our capacity to see is our most powerful of the five senses, our flesh finds it difficult to believe. Our strength, is our struggle. Demanding to see on fleshly terms, we close our minds and hearts to the deeper realities. Our fleshly eyes see only the physical, which is only the surface. But the truer reality and mystery meaning of all things is deeper in the metaphysical world of meaning, of purpose, of formal and final causality. The the flesh scoffs at all this and will only accept the physical, and what is on the surface. Thus, our strength, our glorious capacity to see, becomes our struggle, our weakness.
2. Some biblical illustrations. In recording the saying of Jesus that, “In a little while you will no longer see me. Later you will see me again” the Scriptures themselves give portraits of the necessary transition from merely fleshly, and physical seeing to spiritual insight.
For example, most of the apostles and disciples who saw the risen Lord took some time to recognize him. Mary Magdalene only recognized him, upon hearing his voice call her name. Yes, faith comes by hearing. The disciples on the road to Emmaus also did not recognize the Lord was walking right along with them! Scripture says, their eyes, that is the eyes of the flesh, were downcast. This does not likely mean they were simply sullen, but that their eyes were fleshly, looking down toward the world rather than up toward heaven and glory. But, hearing a word from the Lord, and having their hearts set on fire, they recognize him “in the breaking of the bread.” In this, the Lord teaches them by faith, that they were now no longer see them and merely earthly, and fleshly ways, but they will see him in the sacraments, especially the Eucharist, they will experience him in the Word, in the liturgy of the Church, and in other ways.
Regarding the triumph of spiritual seeing over fleshly seeing, the Lord says, For judgment I have come into this world, so that the blind will see, and those who see will become blind (John 9:39). Yet, those of this world prefer the darkness to the light (cf John 3:19).
The biblical verdict of the demand of the flesh to see on its own terms is a rather firm and general refusal. While God does grant occasional visions and miracles, the general insistence is that we believe in obedience to what is heard.
3. Presbyopia– as most of us age, our eyesight declines. Doctors call this presbyopia. The clarity of our youthful vision, gives way to the soft and blurry focus of age. In my own life, at age 40, my eyesight deteriorated rapidly. I needed no eyeglasses at all before 40, now at 52, I am crippled without them. I am incapable of even recognizing faces. At best, I can discern general shapes and contours, but I cannot even read large signs; Presbyopia.
But there is something of a sacrament in this decline in eyesight. For, as our eyesight declines, our glorious certitude in everything that we think, is also humbled a bit. It often pertains to young people to be absolutely certain about what they think. As people age, they come to accept that absolute certitude in many things, (other than revealed truth), in a world filled with mysteries, is prideful. There is a kind of a wisdom that comes with accepting that there is much that we do not know or understand.
Young people claim to know a few things. With the wisdom of age comes the insight that we do know only a very few things, and that things often have deeper meanings and we often first appreciated.
The very word, “insight” describes a capacity of wisdom to see deeper than what is apparent, and what is merely on the surface. To have insight, is “to see in,” to see inwardly, to see more deeply.
In a sense, for most of us, especially those who walk with faith, as our physical eyes decline, our spiritual vision, and the wisdom of insight grows. The world that is passing away becomes blurry to us, we see its apparent certainties less clearly, and we learn a kind of interiority. We see more deeply, and beyond the merely surface and physical, because, in a way we have to! Deeper spiritual vision grows within, as our fleshly eyes begin to fail us.
Allow a humorous example. When I counsel young couples getting ready to get married, they usually come to me youthful, they are sound and sleek. The brides are so pretty and they look with love to their handsome groom. But with glee, at my 52 years of age, I like to remind them that their physical attractiveness is going to head south. They will gain weight, and other less appealing things will manifest! 🙂 But, I tell them, God has a plan! It is his will, that as our physical attractiveness declines, he also, wills that our eyes grow dim with the presbyopia, the blindness of old age. Thus, we do not notice how physically less attractive we have become! But of course, our problem in the modern world, is it we’ve overruled God and invented eyeglasses. Of course, I say all this in good humor and do not suggest we not wear eyeglasses.
But my point is simply this, that ideally as we age, we are less focused on and obssessed with physical appearances, and more able to see the inner beauty of people. Yes, if we are faithful, we begin to see the magnificent mystery of every human person, that every one of us was known and loved by God before we were ever made or formed in our mother’s womb (cf Jeremiah 1:5). Yes, we begin to see the beauty and the magnificence, the mystery and the glory of human life. Here is the insight, and in a way, it requires that our fleshly sight be dulled and overruled by a deeper spiritual insight which comes from interiority and Spirit of God within us.
4. Contemplative prayer–from the Carmelite tradition of St. Teresa of Avila, and St. John of the Cross, comes the also biblical teaching that, as prayer deepens, we move beyond images, words and other discursive and mediated forms of prayer, and we moved towards immediate and deeper forms of contemplative prayer.
Contemplative prayer is a manner of relating to God beyond images, words, or any discourse at all, it is an immediate and ineffable union with God, (cor ad cor loquitur), heart speaking to heart, without words being necessary or vision, even imagined vision required. It is a deep union, beyond sight, beyond words.
The idolatry of fleshly seeing is being put to death, as we move toward deep and mystical vision, and insight beyond the senses. Paradoxically, the true contemplative, and true mystic, does not become utterly blind to this world of senses. But now, by this gift, the contemplative and mystic sees everything and everyone in this world more deeply, mystically, and more richly. Now everything is seen to reveal God.
The true mystic does not simply see God on the pages of the Bible, he sees him, beyond fleshly seeing, in the sacraments, in the beauty of the human person, in creation, in the events and moments of daily life.
Here then is mystical vision, not seeing things as they simply and physically appear. Rather it is seeing that everything, everyone has deeper meaning, is caught up in God, caught up in his love, and his will. God is encountered everywhere, in everything, and everyone. The true mystic is able to fulfill Paul’s edict of praying always (Eph 6:18), not by sitting in a chapel, but by being in living, conscious contact with God at every moment of the day. As this begins to happen, insight, the unfolding of mystery, becomes our daily fare and our eyes become truly open to the deeper reality of all things. As the seeing of the flesh dies, seeing of the Spirit, and in a spiritual way comes alive.
And thus Jesus says, in a little while you will no longer see me, but later, he will see me again…and your hearts will rejoice.
Think of these beautiful windows in the video. They are but sand and lead. Yet, having been subjected to the fire (of God’s love) they have been transformed to radiate (by Christ the light of the world) and communicate the deeper reality of the paschal mystery into the interior of a mausoleum, where I took the photos. Light and life shine in the midst of those whose eyes have closed but will reopen, gloriously transformed.
One of the graces of deeper prayer, if we persevere through the years, is that the Lord to turn us upward and outward. And, gradually our prayer turns more toward God and is less anxious about our own aches and pains. For now, it is enough to give them to God and trust his providence. Gradually, we simply prefer to experience the Lord quietly, in increasingly wordless contemplation. God draws us to a kind of silence in prayer as we advance along its ways. But that silence is more than an absence of sound, but instead results from us being turned more toward God. An old monastic tale from, I know not where, says:
Sometimes there would be a rush of noisy visitors and the silence of the monastery would be shattered. This would upset the disciples; but not the Abbot, who seemed just as content with the noise as with the silence. To his protesting disciples he said one day, “Silence is not the absence of sound, but the absence of self.”
Yes, as prayer deepens and becomes more contemplative the human person is turned more to God and a kind of holy silence becomes private prayer’s more common pattern. This does not mean nothing is happening, the soul has communion with God, but it is deeper than words or images. It is heart speaking to heart (cor ad cor loquitur). This is a deep communion with God that results from our being turned outward again to God. And the gift of silence comes from resting in God, from being less focused on ourselves, more and more on God: Let all mortal flesh keep silence, and with (holy) fear and trembling stand, ponder nothing earthly minded….. Yes, there is a time for intercessory prayer, but not now. Don’t just do something, stand there. Don’t rush to express, rest to experience. Be still, know that He is God. An old spiritual says, Hush….Somebody’s callin’ my name. Yes, pray for and desire holy silence, praying beyond words and images. Here are the beginnings of contemplative prayer.
St. Paul speaks of the unspeakable quality of deep prayer as well, though his experience likely goes beyond what we call contemplative prayer:
I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows— was caught up to paradise. He heard inexpressible things, things that man is not permitted to tell. (2 Cor 12:2-4)
Yes, it is “un-sayable,” words fail. St. Augustine was said to remark of the Christian mysteries: If you don’t ask me I know. If you ask me, I don’t know.
Another gift that is given to those who are experiencing deeper prayer is a sense of spaciousness and openness. As the soul is less turned inward and increasingly turned outward, it makes sense that one would experience a kind of spaciousness. Those who have attained to deeper prayer often speak of this. Scripture does as well. Consider some of the following passages:
For the Lord has brought me out to a wide-open place. He rescued me because he was pleased with me. (Ps 18:19)
I called on the LORD in distress: the LORD answered me, and set me in a large place. (Ps 118:5)
The Lord brought me out into a spacious place; he rescued me because he delighted in me. (2 Sam 22:20)
You have not handed me over to the enemy but have set my feet in a spacious place. (Psalm 31:8)
Hear me when I call, O God of my righteousness: you have enlarged me when I was in distress; have mercy on me, and hear my prayer (Ps 4:1)
And I shall walk in a wide place, for I have sought your precepts. (Psalm 119:45)
And he moved from there and dug another well, and they did not quarrel over it. So he called its name Rehoboth (a Hebrew word which means latitude or width), saying, “For now the LORD has made room for us, and we shall be fruitful in the land.” (Gen 26:22)
See how consistently this spaciousness is mentioned. As we are turned outward and upward to God we soon enough experience the spaciousness, and latitude of knowing God. No longer pressed and confined by the experience of being turned inward (curvatus in se), the soul has room to breathe. Many people who begin to experience contemplative prayer, though not able to reduce the experience to words, express an experience of the the spaciousness of God. But this spaciousness is more than a physical sense of space. It is a sense of openness, of lightness, of freedom from burden and from being pressed down, it is an experience of relief. But again, all who experience it agree, words cannot really express it well.
Yes, here too is a gift of deepening prayer to be sought: spaciousness, and that openness that comes from being turned outward and upward by God. An old Spiritual says, My God is so high, you can’t get over him, He’s so low, you can’t get under him, he so wide, you can’t get round him. You must come IN, by and through the Lamb.
Two gifts of the deeper prayer we call contemplative prayer, prayer which moves beyond words and images, beyond the self to God Himself.
It is generally presumed, at least among those who believe in God and the afterlife, that everyone naturally wants to go to heaven.
But of course, “Heaven” is usually understood in a sort of self-defined way. In other words heaven is a paradise of my own design, the place is perfect as I think perfect should be. Yes, for most people, their conception of heaven is merely what they think it should be, and this usually includes things like: golf courses, seeing my relatives and friends, there are my own self-selected pleasures, and the absence of struggles such as losing a job or saying farewell.
Thus, the heaven that most people have in mind is a designer heaven it and is built on the rather egocentric notion that whatever makes me happy is what heaven will be.
The problem with this thinking is that heaven is not of our own design, or merely what we think it should be. Heaven is the kingdom of God and all of its fullness. In heaven are fulfilled and realized all the values of the kingdom of God, values such as mercy, justice, truth, love, compassion, chastity, forgiveness, and so forth.
Further, heaven is consistently described in the Scriptures in liturgical terms, as a place, and a reality rooted in praise and worship. It is a place of prayer and adoration. In all of this is our true happiness, the heart of heaven is to be with God forever, and to be caught up in the beauty of his presence and of his truth.
And heaven, is thus a place that is not merely happy in human terms, but is truly happy on God’s terms. Regarding the liturgical vision of heaven, and the values realized, experience and fulfilled there, it will be noted that many things on the list do not at all appeal to many people. Frankly, many people are dead set against things like the love of enemies, forgiveness, and chastity. Many to find the Mass, and all Church liturgy to be boring and irrelevant.
Imagine showing up at the gates of heaven only to discover that its heart is essentially the liturgy, and that is daily fair is not only hymns, candles, incense and praise, but also chastity, love, forgiveness, mercy and compassion, etc.
Many are averse to such things and even find them odious. God will not force such souls to inherit what they hate. Thus they are free to make other arrangements for eternity. Surely God must regret this deeply, but he has made us free and summoned us to love, and thus he respects, even reverences, our freedom.
But all this reflection, reminds us that heaven is something we must learn to love. It is like many of the finer things in life. Its appeal may not be immediate and obvious, but, having been trained in its ways we learn to love it very deeply.
It was this way for me and classical music. Its appeal was not immediately obvious to me, I was more enamored of driving rock beats and toe-tapping dance music. But gradually, through stages, classical music’s subtlety, beauty and intricacy began to speak to my soul, and I became more sensitive and aware of its majestic beauty. I learned to love symphonic music, and the magnificent patrimony of Gregorian Chant and sacred polyphony. And OH how it speaks to my soul now.
And so it is also of my soul with God and the things of God. Early in my life, my rebellious flesh was only averse to God and the parameters of his Kingdom. But now I have grown deeply to love the Lord, and appreciate the beauty and the wisdom of his truth. Yes, I am learning to love heaven. I love God, and the things of God, and the people God loves.
So it must be for us all, that we learn to love heaven. And for this purpose, the Lord left us His Church, like a caring mother, to teach us and lead us to learn to love the things of God, and of heaven. He also left us a sacred liturgy as a great foretaste, and his Word as a kind of blueprint describing what he loves and the architecture of the kingdom of love and truth. The Saints too blaze a trail ahead of us show us the way. In all of this God gives us a kind of pedagogy of the heavenly Kingdom and a healing remedy for our darkened intellects and hardened hearts.
But make no mistake, we must learn to love heaven, to love God and the things of God. And here we speak of the true God and the real heaven not a fake God, not some idol we have constructed for ourselves, but the true God and the true heaven which is his Kingdom and all his fullness. We must avail ourselves of his many helps and learn to love him and his kingdom.
If we think it is only natural to love heaven, we must become more sober. The fact is we have very obtuse spirits. We live in a fallen world, governed by a fallen angel, and we have fallen natures. We tend to love that which is destructive and harmful. And even knowing that it is harmful we still tend to be attracted to it. We tend to esteem that which is foolish and passing, and to glamorize evil. We tend to call good or no big deal what God calls sinful. Yes, we are obtuse and up to 180 degrees out of phase with the Kingdom
GK Chesterton observes astonishing facts recorded in Scripture and Tradition:
The point of the story of Satan is not that he revolted against being in hell, but that he revolted against being in heaven. The point about Adam is not that he was discontented with the conditions of this earth, but that he was discontented with the conditions of paradise. (New York American, 12-15-1932)
If Satan revolted against heaven even while still in heaven and Adam preferred something to paradise while still in paradise, how much more should we be sober over the fact that we who have not yet seen paradise or heaven can easily despise or hold of little value the glory of God’s Kingdom.
Add to this that we live in a world that is utterly upside down, a world where we are not rich and what matters to God, a world which obsesses over passing and trivial things and pays little mind to eternal and heavenly things. Learning to love heaven can mean some pretty radical things. It means often being willing to be 180° out of phase with the world’s priorities and preoccupations.
To draw free of this and learn to love heaven requires an often painful journey on our part. And many are simply unwilling to make it, or to live out of phase with the world. Perhaps for this reason the Lord recorded with sadness, “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it (Mat 7:13-14). Perhaps too we can understand why we need a savior: we are not only obtuse, but frankly not all that bright, and we like sheep tend to be wayward. Only with difficulty are we even willing to be shepherded.
Yes, we must make a journey and learn to love heaven,
Perhaps, to conclude, we might ponder a couple brief details from Simon Peter’s life. At the lakeside Jesus asked Peter, “Simon son of John, do you love me?” Jesus was seeking an agape love (ἀγαπᾷς με). Peter, with uncharacteristic honesty, at that stage, answered the Lord indicating he had only brotherly love (κύριε, σὺ οἶδας ὅτι φιλῶ σε). The triple dialogue seeking agape love ended with the Lord’s respectful acceptance that Peter had but brotherly love.
But the Lord also promised one day Peter would find agape love, one day Peter would finally learn to love heaven and the Lord above all things, above all people, above his very self. How? He had to make the journey and learn to love heaven.
And indeed, the Lord prophesied: When you are old you will stretch out your hands, and someone else will lead you where you do not want to go. Jesus said this to indicate the kind of death by which Peter would glorify God (Jn 21:18-19)
But in order for that to happen, the world would have to be turned upside down for Peter. Peter would have to learn to see the world 180° differently than he did that day at the Lakeside. Of this we need to turn our lives over 180° GK Chesterton again writes very beautifully as he meditates that Peter was crucified upside down:
I’ve often fancied that [Peter’s] humility was rewarded was rewarded by seeing in death the beautiful vision of the landscape as it really is: with the stars like flowers, and the clouds like hills and all men hanging on the mercy of God. (The Poet and the Lunatics Sheed and Ward p. 22)
Yes, learning to love heaven means learning to see the world as it really its, and to seem to the world to be upside down. But God’s ways are not our ways, his priorities are not our priorities. We have a lot of learning to do. At the end of the day heaven will not change to suit us (if it did it wouldn’t be heaven any more). So we must be changed for it, we must learn to love it even if that means being crucified upside down.
Help us Lord to desire heaven, to learn its ways, to learn of you and love you above all things.
N.B. The Chesterton insights came to me from a a fine book called The Complete Thinker by Dale Ahlquist.
A priest friend of mine moved to this country when he was in high school, and English was not his first language. It took him time to get the slang expressions right. A big expression at the time was “What’s up.” And it took him a while not to look up when people said this to him. And another expression was “Say what?” And when someone said this to him, it took him a while not to respond by saying “what.”
Language is a funny thing. It obviously has a precision that is necessary. Without the basic framework of grammar and vocabulary, communication could not happen.
However, language is also a very creative endeavor which makes it quite a moving target.
I was surprised to learn how different English sounded back in the 13th Century which I discovered when I was required to memorize the prologue of the Canterbury Tales. To this day I can still recite most of it by memory:
Whan that aprill with his shoures soote The droghte of march hath perced to the roote, And bathed every veyne in swich licour Of which vertu engendred is the flour; Whan zephirus eek with his sweete breeth Inspired hath in every holt and heeth Tendre croppes, and the yonge sonne Hath in the ram his halve cours yronne, And smale foweles maken melodye, That slepen al the nyght with open ye (so priketh hem nature in hir corages); Thanne longen folk to goon on pilgrimages, And palmeres for to seken straunge strondes, To ferne halwes, kowthe in sondry londes; And specially from every shires ende Of engelond to caunterbury they wende, The hooly blisful martir for to seke, That hem hath holpen whan that they were seeke.
But wait a minute, thought I, if English used to look and sound like this, a mere 600 years ago, then spelling and grammar, even vocabulary must have changed by lots of little misspellings and malapropisms down through the years. If that is so, then why did my teacher always return my essays with red ink marking my errors? Wasn’t I just helping to move the language to the next stage? “Not so” said my teacher, “You don’t have that much power. Now make your corrections and turn the paper back in.” Oh well, I tried. 🙂
And yet it would seem that language is a moving target and that there is an on-going battle between the purists (the language police and grammarians) and the creative wordsmiths who push the envelope with language.
But the fact is, our language is rife with inconsistencies, crazy spellings and words that have outright reversed their meaning. Language is more art than science, if you ask me, and even if you don’t ask me. Consider some oddities:
1. We often use words to mean the exact opposite of their original meaning.We park in driveways and drive on parkways. Manufacture used to mean “hand made” (manu (hand) + facere (to make or do). Now it means just the opposite of handmade. Awful used to mean “full of awe,” “wonderful,” now it means bad or terrible. And so forth.
2. Language is riddled with oxymorons(words that combine two opposite notions): Old news, even odds, pretty ugly, small fortune, growing small, industrial park, baby grand, standard deviation, civil war, original copy, student teacher, recorded live, etc.
3. Some words have more than one meaning and can even mean something totally opposite.Thus we clip something to attach it to something, or clip something (like a coupon) to detach it. We also bolt things in place or bolt in the sense of getting away fast. We can hold up things, in the sense of impeding traffic, or hold up things in the sense of advancing them, such as holding up values. Oversight can mean to carefully attend to something by over seeing it, or it can mean to neglect something by not attending to it. Certain can refer to something of a very definite quality, or it can mean just the opposite referring to something vague and difficult to specify, as in, “I have certain concerns about your plans.” And so on…
3. And then there are the heteronymns that must drive non-native English speakers crazy. These are words with the same spelling but different meanings and often different pronunciations. “Refuse,” the noun meaning trash, and “refuse,” the verb meaning to be against. Read the book (present tense) and read the book (past tense). Primer (base coat of paint) and primer (a beginner’s book). I am now resorting to resorting the papers. The entrance leads to a display that will entrance you. I am certainly content with the content of this offer. At present he is not present. As the altitude peaked, he began to look peaked. He lead a procession to the lead mine.
4. And then, so many of our expressions really don’t make any sense:
A hot cup of coffee – when what we really mean is a cup of hot coffee. It’s the coffee we want hot not the cup.
A one night stand – but we don’t stand at night, if you get my drift.
Head over heels in love – But our head is almost always over our heels. Don’t we really mean heels over head, as in upside down?
Preplan, preboard, preheat – but what people are actually doing is simply planning, boarding and heating.
Put on your shoes and socks – the order is wrong. Socks need to come first.
Back and forth – but it does not pertain to physical objects to go back and forth. Rather they must go forth before they can come back. It should be forth and back.
Watch your head – but that is impossible.
Behind my back – but isn’t this redundant? As if someone could do something in front of your back?
5. And then there is a wholly inconsistent matter of how we handle verbs in English: Today we speak, yesterday we spoke, faucets leak but never loke. Today I teach yesterday I taught, Today I preach but never praught. I win and I won, I also sin but never son.
What a mess huh? By the way if you want to read more of these twists and turns of our Language, read Crazy English by Richard Lederer.
Two thoughts occur to me based on this craziness.
First there is the remarkable capacity for us to navigate the complex and inconsistent landscape of language. Our minds are magnificent and able to grasp the subtleties of language and also also to apply experience and context. Frankly our ability to speak and communicate is nothing short of a miracle.
And it is unique to us. None of the animals have such a profound system of communication wherein reality is literally symbolized and even metaphysical concepts are conveyed by a series of sounds, and/or written symbols (letters) in combinations (words and sentences). It is nothing short of astonishing that we can understand one another at all, especially given the rampant inconsistencies of our languages.
I suspect there is and must be something of soul power at work for us in communication. It is not that we simply have the ability to talk, but also that we have something to say. And having something to say we thus make communication happen. I suspect that if two people who had no language in common were put in a room, soon enough they we would be communicating, even if it meant inventing a language whole-cloth.
Our capacity to speak starts in our soul’s desire to understand and be understood. We have something to say and so we must say it, even using the crude and inconsistent too we call language.
Secondly, as a Catholic and lover of Scripture, I DO wish that people would take some of the same sophistication that they have in everyday conversation and apply some of it to scripture. Too many people read scripture in a mechanistic way, missing basic human contexts like history, and language tools and genres such as metaphor, hyperbole, poetry, allusion, word play, paradox, irony, and so forth.
Frankly it is our opponents the atheists who are most guilty of a fundamentalist and reductionist reading Scripture. They love to pull quotes out of thin air and and say, “See your God is a blood-thirsty genocidal despot.” Yet in pulling these quotes they have no respect for context, or later development within the Biblical framework. Neither do they seem to have any respect for the various genres at work or that history can be told in different ways.
That God’s Word conveys absolute and clear truth is certain, but it does this in a variety of ways, sometimes telling epic sagas, other times getting deep into the details of genealogies, and very precise delineations on places and persons. Sometimes the bible portrays grave sin, but not as approval but to set the stage for and the need of grace and mercy. Some earlier provisions and rules gave way as God led us deeper into his will in stages. Yet other rules and commands remain unchanged and are operative at every stage of Biblical revelation.
So, like any use of language those who read the scriptures must bring a significant degree of sophistication and appreciation for the subtleties of the text. Frankly, trying to read the Scriptures outside of the ecclesial context in which they were experienced, written shared and understood is to engage in an interpretation that is dubious at best, and deeply flawed at worse. The Bible is a Church book and must be read with and in the Church. The Catholic Church provides not only a context for the sacred text, but also the authoritative capacity to interpret the limits and meanings of the text.
Ah Language! Such a magnificent gift, and one so fraught with complexity. Handle it with great care and appreciation. And if this be so with human speech how much more so with the Sacred Text.
The scene is Pentecost Sunday and Simon Peter has just received the Holy Spirit along with 120 others. A crowd has gathered, intrigued by the manifestation of the Spirit in the upper room. The door opens and out steps Simon Peter. and he begins to boldly proclaim Christ. After an initial summary of Jesus’ life and actions, and a doxology, Peter strikes home and says to those gathered:
Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah. (Acts 2:36)
A few days later Peter preached even more acutely:
You handed Jesus over to be killed, and you disowned him before Pilate, though he had decided to let him go. You disowned the Holy and Righteous One and asked that a murderer be released to you. You killed the author of life, but God raised him from the dead. We are witnesses of this….“Now, fellow Israelites, I know that you acted in ignorance, as did your leaders.…Repent, then, and turn to God, so that your sins may be wiped out... (Acts 3:14-20)
Apparently Peter never got the memo that we preachers are not supposed to mention unpleasant things like sin and certainly not accuse our listeners of having sinned. He apparently didn’t understand that we who preach are supposed to issue the usual bromides of affirmation and speak only in abstractions and generalities. Imagine, he calls them killers, co-conspirators in handing over God to be crucified. Yes, he does: You killed the author of life!
Of course in referring to “the memo,” I speak of the unwritten rule among many priests and deacons today, especially of of the older generation 55 and up, which said, in effect: never offend anyone, ever, under any circumstances. Say nothing of controversy, or anything that might upset anyone, ever. And by all means do not mention, sin, hell, judgment or purgatory. Don’t mention specific moral topics either like abortion, fornication, contraception, divorce, gay anything, and don’t you dare mention that missing Mass is a mortal sin, or even let the phrase “mortal sin” escape your lips.
Well you get the point. And yet here is Peter saying, “You killed the author of life!” And he’s not talking to the person next to you, dear reader, he’s talking to you. That’s right you did that. And so did I. Yes we are sinners. And if we don’t repent and receive his mercy were going to be lost, we’re going to go to Hell. (Oops, did I say “Hell?”)
Now of course the usual logic is that if we talk plainly like this we’ll offend people and that they’ll stop coming. Now, never mind that our churches have largely emptied in the aftermath of the widespread application of the “say nothing of sin” memo. No indeed, it must be honey and no vinegar, ever.
It is interesting that Simon Peter, though clear and bold about sin, did not seem to cause this angry alienation feared by many modern priests. In his Acts 2 sermon we read not of alienation but of mass conversion:
When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?” Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”With many other words he warned them; and he pleaded with them, “Save yourselves from this corrupt generation.” Those who accepted his message were baptized, and about three thousand were added to their number that day. (Acts 2:37-41)
Wow, this is not the predicted results of some of the fearful and dovish “do-no-harm-ever” preachers and liturgists of today. Peter’s nets were nearly breaking with 3,000 converts even after telling them they had crucified Jesus, and further warning them and calling them to repentance and baptism in no uncertain terms.
And after Peter’s ever sterner words of Acts 3 telling us “You killed the Author of life” the numbers grew even more: But many who heard the message believed; so the number of men who believed grew to about five thousand. (Acts 4:4)
Story – Back in the late 60s or early 70s, a Protestant evangelist named David Wilkerson wrote a book called The Cross and the Switchblade, which described his ministry among the hardened gang members of the inner city. And his ministry was quite abundant in those years, not by a sort of cheesy, sentimental self esteem approach, but by a frank laying out of the issues at hand. In effect he’d appeal to the gang members by telling them that their problem wasn’t that they had enemies, or didn’t have enough weapons. No their problem was that they were sinning, and that their only hope was to turn their lives over to Jesus Christ, or they were going be forever lost. Jail, or an untimely death was the least of their problems.
Now you’d think he’d get killed talking like that to gang members. Be he didn’t. They knew, deep down, that he was right. And even those who weren’t ready to convert had a respect for him that he spoke the truth, and was bold enough to make it plain.
Somewhere along the line modern preachers, (many, but not all) lost their edge. The Gospel, the good news of salvation, really doesn’t make a lot of sense without reference to sin. To say that we are saved, points to the question, “Saved from what?” And without a vigorous understanding of the sin, and ultimate Hell we have been saved from, the Gospel starts to seem peripheral, optional, a nice story, but not really all that crucial or urgent. The good news is highlighted by and makes sense in the light of the bad news. Only if I know that “I got it bad and that aint good” does the news of a cure dawn as wonderful and even fabulous news.
It is true that we live in dainty times, where people are easily offended, and thin-skinned. But I must also say that I have found that speaking clearly about sin, the need for repentance, and the glory of mercy is experienced by most people as refreshing. Good preaching needs an edge to be compelling. Abstractions, generalities, and hallmark greeting sentiments don’t really win the day or seal the deal. Chatty sermons, dumb jokes, beige Catholicism, and soft tones offer little that is compelling. Our empty churches say that loud and clear.
Some will inevitably take offense, but that has always been the case. A good preacher, it seems, who is worth his salt needs to be willing to get killed, or at least to get it with both barrels. Timid preachers are only a little better than useless. They are, as Gregory the Great said, “Dumb dogs that cannot bark.”
So Peter never got the memo, and thank God. As his fruitful example shows, vigorous biblical preaching includes an edgy quality, dealing with sin, setting it forth plainly, but also in a way that highlights the glory of grace and mercy.
Bottom line, “You killed the author of life!” (I’m talking to you, not the person next to you). And we’ve done it in a thousand ways. But even now, know that Jesus Christ loves you and has mercy on you in abundance, and you can lay hold of this if you will repent and run to him for healing and mercy.
Sinner, don’t let this harvest pass! And die and lose your soul at last.
The Gospel for today has a number of “sayings” of the Lord Jesus which all amount to a kind of litany of love and setting forth of the gifts that He by his grace is and will accomplish in us. Lets get right to work and consider the wonderful gifts of grace.
I. Power– Jesus said to his disciples: “Whoever loves me will keep my word
Here is a fundamental theology of grace: that the keeping of the commandments and mandates of the Lord’s word is the fruit of his Love. Let us state it plainly: the keeping of the Commandments is the fruit of Love, not the cause of it. “Yes,” says the Lord, “If you love me, the keeping of the commandments is sure to follow.” And note this too, we do not initiate this Love, God does. Scripture says, We love because he first Loved us (1 John 4:19).
Pay attention. No one can give what they do not have, and no one can possess what they have not received. God is the author and initiator of Love. Thus Love ALWAYS starts with him. The Lord is not setting up some sort of loyalty test here as if he were saying “If you love me, prove it by keeping the commandments.” That is not he gospel! The Gospel is that God has loved us, before we were ever born, before we could do anything to merit it. He loved us when we were dead in our sins. And HE took the initiative and loved us, when we hated him and crucified him.
And if we will accept this love, it will enable us to love God with the same love with which he has loved us. And with his love in us we will begin to love what he loves and who he loves. We will love holiness, forgiveness, mercy, justice, compassion, chastity, generosity and so forth. And we will love our brethren and even our enemies. Why? Because God loves them and when his love is in our heart, so is his love for them, and for all the things he loves besides.
Do you get this? Love enables us to keep his word, to live it and love it. When I was young I dated a girl who liked square dancing. At the time I had no love for square dancing and thought it silly. But my love for her meant I started to love what she loved, and her family too. Do you see it? Love changes our heart and our desires if we let it have its way.
So let Love have its way, and you will keep the commandments. The keeping of the commandments is the fruit of love, not its cause. Love is the power of grace at work in us to love what and who God loves. Jesus says, If you love me, you will keep my commandments (John 14:15).
II. Presence – [Jesus says] and my Father will love him, and we will come to him and make our dwelling with him.
One of the great desires of Jesus was to restore us to unity with the Father. Jesus was crazy about his Father and earnestly desired to have us know Him and love Him more deeply.
If we will but accept the Father’s love and shalom offered through Jesus, we will have a tender and joyful relationship with our Abba, our Father who loves us! Jesus often spoke of his Father almost as a doting Father. He was like a shepherd who left 99 in search of one, He was like someone who lost a coin and swept diligently to find it and, having found it, throws a party more costly that the value of the coin to celebrate. He is like a father whose son told him to drop dead but when His son finally returned, ran to meet him and threw a celebratory party.
Do you grasp this? The Father loves you and Jesus has reconciled you to him (cf 5:10). Now run to him, run to Abba, God. If you take one step, he’ll take two, and start running to embrace you!
This is the Gospel: Jesus Christ has reconciled us to the Father, by the Father’s own request. He loves you. Now run to him and watch him run to you. He wants not distance, but intimate presence, love and embrace.
III. Perfection – “I have told you this while I am with you. The Advocate, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all that I told you.
We all know that the Christian journey is not accomplished in an instant. But rather, we make this journey with God, the Holy Spirit, who teaches us and makes us mindful of all that Jesus has done for us, and taught us. Little by little we are given a new mind, a new heart, a new walk, and new priority, a new and better life. May God who has begun a good work in bring it to perfection (cf Phil 1:6).
And if we are open, he is faithful and he WILL do it. The process may be slow, but that is because we have foreheads of brass and necks of iron (cf Is 48:4). But God is faithful and patient. I am a witness; and if he can change me, he can change you too. He has promised and will do it.
We will be transformed by the renewal of our minds (cf Rom 12:2), for the Holy Spirit will bring to our mind all that the Lord IS and all that he taught. Let the Lord change your mind and heart. And if he does that, the rest will follow: sow a thought, reap a deed, sow a deed reap a habit, sow a habit reap and character, sow a character reap a destiny. And it all begins with the mind.
One of the gifts of grace is the renewing our minds, leading to total transformation.
IV. Peace – Jesus says, Peace I leave with you; my peace I give to you. Not as the world gives do I give it to you. Do not let your hearts be troubled or afraid. You heard me tell you, ‘I am going away and I will come back to you.’ If you loved me, you would rejoice that I am going to the Father; for the Father is greater than I. And now I have told you this before it happens, so that when it happens you may believe.“
What is the gift of peace? Peace is shalom, it is more than an absence of conflict. It is the presence in the relationship of everything that should be there. Peace is the experience that everything is alright.
For us peace is access once again to the Father. It is to be able to walk with him once again in Love, in and through Jesus Christ. And we don’t just walk with him in some earthly garden paradise, as Adam and Eve did (but lost). Rather we walk with him in heaven. In Jesus we are seated with the Father in honor at his right hand.
So, what does it mean when the same Jesus who said, “The Father and I are One” (Jn 10:30), also says, “The Father is greater than I” (Jn 14:28)?
Theologically it means that the Father is the source in the Trinity. All the members are co-eternal, co-equal, equally divine, but the Father is the Principium Deitatis (“the Principle of the Deity”).
Jesus proceeds from the Father from all eternity. In effect Jesus is saying, “I delight that the Father is the principle of my being, even though I have no origin.”
Devotionally, Jesus is saying I always do what pleases my Father. Jesus loves his Father, is crazy about him, is always talking about him and pointing to him. In effect, he says, by calling the Father greater, “I look to my Father for everything and I do what I see him doing (Jn 5:19) and what I know pleases him (Jn 5:30). His will and mine are one, and what I will to do proceeds from him and I do what I know accords with his will, Whom I love.”
And here then is the source of our peace, that we, with Jesus love the Father and always do what pleases him. And Jesus “goes to the Father” but he takes us with him, for we are members of his mystical Body. In Jesus, we enter the holy of holies, and sit next to the Father in love and intimacy.
Here then are some important gifts of grace. It is for us to lay hold of them and live out of them. The Lord promises them to us, so they are ours. And if at times they seem distant, reach out and take back what the devil stole from you. These are gifts of the Lord’s resurrected grace.
Here’s a song that speaks of peace and presence, not to mention power.
There is a line from scripture that says, Woe to the solitary man. If he falls he has no one to lift him up. (Ecclesiastes 4:10)
Scripture also says, And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near. (Heb 10:24-25). The teaching is clear, we must come together each week for Mass and learn to live in deep communion with one another. We are not meant to make this journey alone. We need encouragement and exhortation, food for the journey, company and protection.
In the days of Jesus its was almost unthinkable for a person to make a lengthy journey alone. Once a person left the relative safety of the town the journey got dangerous. There were robbers lying in wait along the roads just looking for vulnerable targets. For this reason people almost always made journeys in groups.
This is a good image for the spiritual journey we must all make. Alone we are easy targets. We are vulnerable and without help when spiritual demons attack.
Yet another insight says, Feuding brothers reconcile when there is a maniac at the the door.
Somehow I thought of all this when I saw these two videos. They are cleaver and make the point of partnership or perish, teamwork or terror, love or lose, hang together or hang separately. Yes, woe to the solitary man! How necessary the protection of the flock. How necessary for the herd to stay together.
The scene is Pentecost Sunday and Simon Peter has just received the Holy Spirit along with 120 others. A crowd has gathered, intrigued by the manifestation of the Spirit in the upper room. The door opens and out steps Simon Peter. and he begins to boldly proclaim Christ. After an initial summary of Jesus’ life and actions, and a doxology, Peter strikes home and says to those gathered:
