Msgr. Charles Pope, Author at Community in Mission

March 9, 2013May 29, 2015

There was a man who had two sons: A Homily for the 4th Sunday of Lent

This is a Gospel about a man who had two sons. And both of these sons forsook their father and refused to relive in relationship with him. Although, in our mind, both sons are very different at the level of personality, one outwardly rebellious, and the other outwardly obedient, inwardly, they have a very similar struggle. In effect, neither one of them really wanted a relationship with the Father. Both, in fact, preferred what their father had, to having their Father. Both look more to what their Father could bestow, rather than to their father himself.

In the end, one son repents and finds his way to the heart of the father. Of the 2nd son, we are not so sure, for the story ends before that detail is supplied. Why does the story not end? It does not end, because the story is about you and me, and it is we who must finish the story. And the question we must answer is, What do I really want?….the consolations of God, or the God of all consolation? The gifts of God, or the giver of every good and perfect gift?

Let’s look at this gospel in four stages.

I. Renegade Son–Most of us are quite familiar with the story of the Prodigal Son. Indeed, most of us focus on the first and obviously sinful son, more than the second son. This is interesting, because it would seem that the Lord Jesus has his focus more on the second son. For, the parable is addressed to the scribes and Pharisees who see themselves as obedient. Nevertheless, lets observed three things about this renegade son, also known as the Prodigal Son.

A. Corruption–Here is an angry son, alienated from his father. He wishes to possess what his father has, but he wants nothing to do with his father. In effect he tells his father to drop dead. Yes, in effect he says, “Old man, you’re not dying fast enough. I want my inheritance now… I want to be done with you and cash in now what is coming to me.”

His astonishing effrontery is even more astonishing given where and when it happened. For, we live in times when reverence for parents and elders is tragically lacking. But if our times are extreme, those times in the ancient Middle East where the other extreme. In telling this parable as he does Jesus shocks his listeners who lived in a culture where no son would dream to speak to his father this way. Indeed a son could be killed by his father for such insolence! Even to this day, in many parts of the Middle East, so-called “honor killings” still exist. If a child brings dishonor to the family, it is not unheard of for the father to kill such a child. And while most governments forbid such practices, in many cultures people, while not preferring such extremes, will often look the other way, and governments will seldom prosecute such inter familial killing.

Thus, for Jesus to tell such a parable must have shocked his listeners. Here was a son who did something so bold and daring as to the unthinkable, as insolent as it was insensitive, ungrateful and wicked.

So hateful is this son that he will have to go to a distant land to live. For even if his father does not kill him, his neighbors would surely set upon him and have him stoned for such insolence.

In even more astonishing detail, the father gives him his inheritance and allows him to leave.

Here is Jesus’ description of the patience and mercy of the Father who endures even worse insolence from us, His often ungrateful children; we who demand his gifts, grasped in them with ingratitude, and want what God has, but do not want Him. More of the Father in a moment. But what we begin with the portrait the deep corruption of this renegade son.

B. Consequences–The text says that the renegade son sets off “to a distant country.” For it is always in a distant country that we dwell apart from God. And the consequences of his action are great indeed.

This parable does not make light of sin. The Lord Jesus describes well a man who chooses to live apart from God and in sinful rebellion. The result is that this renegade son lives in anguish and depravity. Once he runs out of money, he has no friends, no family, and no experience of his father.

So low is he, that ends up looking up to pigs! So awful is his state, that he becomes hungry for the disgusting mash that pigs eat. Yes, he is lower than an unclean animal, the most unclean animal that Jews can imagine, a swine.

Let us be clear, sin debases the human person, and if it’s effects are not averted, it orients us increasingly toward depravity. What was once unthinkable, too easily becomes common fair.

St. Augustine wrote of sin’s hold on individuals in the Confessions when he said, For of a forward will, was a lust made; and a lust served, became custom; and custom not resisted, became necessity. By which links, as it were, joined together (whence I called it a chain) a hard bondage held me enthralled. (Conf 8.5.10).

And here is what we find the renegade son locked and the consequences of his sinful choices: debased, debauched, and nearly dead.

C. Conversion–Almost miraculously the text says simply of him, “coming to his senses at last…” Too many, especially today, suffer a darkened intellect due to the debasement of their sin. And it would seem, the no matter how debased, confused, and even enslaved, many people become, they still do not come to their senses, for their senseless minds have become darkened (cf Romans 1:21).

But thanks be to God, the renegade son does come to his senses and he says, I shall arise and go to my father! In saying that he shall arise the Greek text uses the word anistemi, which is the same word used to describe the resurrection of Jesus. His father will later joyfully described him as having been dead, but having come back to life.

St. Paul reminds us, that we were dead in our sins, but God made us alive in Christ (cf Col 2:13). Thanks be to God for the mercy of God and for the conversion that he alone can effect in all of us, his renegade children, who ourselves have been debased, debauched and dead in our sins. The conversion of this renegade son, we pray, is also our conversion, our rising and going back to the Father.

II. Rejoicing Father–the astonishment in this parable is only just beginning, for Jesus goes on to describe a Father so merciful as to be shocking. He ascribes to the father in this parable things that no ancient father would ever do. And as he describes this ancient father, so filled with love and mercy that he casts aside personal dignity to bestow it, we must remember that Jesus is saying, “This is what my Father is like.”

As the parable unfolds we hear that the father sees the son, while he’s still a long way off. This tells us that he was looking for his son, praying for and hoping for his return.

From a human perspective, such mercy is rare, and the average earthly person who is hurt and has had their dignity scorned, is usually resentful and avoidant, saying “Never darken my door again!”

But how shockingly different this father is, lovingly and longingly waiting for the day when his son will appear on the horizon; looking for him day after day.

The text next tells us that, when he saw his son, he ran to meet him; something no ancient noblemen would ever do. For running was a sign of being in flight, or of being a slave on some errand. Further, in order to run, the ancients who wore long garments, had to bare their their legs. And this was considered, for nobility, a disgraceful thing. Only common workers and slaves would bare their legs in order to work.

Thus, here is the portrait of a father willing to debase himself in order to run and greet his returning son. When I take one step, God takes two; nay, he comes running!

The robe and the ring are signs of family belonging, or restoration. This is the full restoration of a young man who was willing to live as a mere slave in his Father’s house. But the Father will have none of it, “You are my son! And my Son you have always been, whatever your sins. They are forgotten. You are my beloved son!”

What kind of Father is this?! No earthly Father would behave this way. This is the Heavenly Father. Jesus is saying, this is what my Father is like!

III. Resentful Son–And now we look to the brother, the other son. His sins are more subtle. Outwardly he follows his father’s rules. He does not sin in overt ways. His sins are more hidden, his struggles more subtle.

Unlike his prodigal brother, it seems he has never openly rejected his father. But inwardly, as we shall see, he is not so different from his prodigal brother.

But like his prodigal brother, he wants his father’s goods, but not really his father. To understand the subtlety of his struggle, let’s look at some of the details of the story. Let us note the following fundamental issues with the resentful son:

1. Distant–It is interesting that the last one who seems to know the existence of the feast, and the reason for it is this reason is this second son. Here is the implicit picture of a son who is far away from his father, who was unaware of the happenings in his father’s life.

Off on some far-flung area of the property, one gets the sense that he is perhaps going about his duties, which he seems to fulfill. But there is also communicated to us a sense of distance.

Did this son not know that the father worried of his brother, and was looking for him each day? It seems not! But even the lowly slaves in the household are drawn into the preparations in celebration of this great feast at the return of the renegade son. It seems that he is the only one in the whole area who knows nothing of this party, and more importantly, of his father’s joy in the return of his brother.

Yes, the resentful son is distant, a thousand miles away from the heart of his father.

2. Disaffected–When this resentful son discovers the feast, and the reason for it, he is sullen, angry, and resentful. He is disaffected. He stays outside of the feast, and refuses to enter it.

So bitter is his resentment that the word reaches his father in the feast who will soon emerge to plead with him. Yes, here is a bitter angry and disaffected son.

But dear reader, do not spurn or scorn him, for too easily we are him. Too easily, do we die the death of a thousand cuts when some sinner finds mercy, so quickly are we envious when someone other than ourselves is blessed. Yes, so easily we die a thousand times over!

3. Disconsolate–the father emerges from the feast to plead with his son! Again, this is unheard of in the ancient world! Every ancient father would command his son to enter the feast and expect those commands to be immediately followed.

But this father is different, for he is the heavenly Father, a Father rooted in love more than prerogatives, and privileges. He has shown already his love for his renegade son. And now he demonstrates his love for his resentful son.

The fact is, he loves both his sons. Yes, he loves you, even as he loves me.

Tragically, the resentful son is unmoved by this love. He is disconsolate, he must be confronted in his resentful anger.

4. Disrespectful–And now we see the ugly side of the apparently obedient son. He does not really love or respect his father; neither does he really know him. He disrespects him to his face. He speaks of him as a slave master saying, “I have slaved for you… I have never disobeyed any one of your orders.

Orders?!?! I have slaved for you?? Where is his love for his father? He does not see himself as a son, but as an unwilling slave, one who follows orders, merely because he has to. In effect he calls his father, to his face, a slave master, a despot.

Further, he accuses him of injustice. Somehow, he sees the mercy for the renegade son as a lack of due mercy toward himself. He considers his father unreasonable, unjust, even despicable. How dare his father show mercy to someone that he, the “obedient” son, does not think deserves it!

Calling his father an unjust slave owner and taskmaster, he disrespects him to his face. But the father, as we shall see stays in the conversation, pleading with his son to reconsider.

5. Disordered. Among the son’s complaints is that his father never even gave him a kid go to celebrate with his friends. But pay very close attention here: the goal in life is not to celebrate with my friends, the goal in life is to celebrate with the heavenly Father.

Note how similar the resentful son is to the once renegade son. At one point, the renegade son saw his father only in terms of what his father could give him, his father was only valuable in terms of the “stuff” he could get from his father.

But for all his obedience, this second “obedient” son, this resentful son, has the same problem. He seems to value only what his father can give him. It is not his father he really loves, or knows. It is the inheritance, it is the “stuff” that really concerns him. It is not really his father he wants, or knows, or loves. It is only what his father can give him.

In this, the resentful son is disordered. He misses the whole point, which is not the things of the father, but the relationship with the father. This is the point, this is the goal in life, to live with it forever with the Father in a relationship of love.

Be very careful, before you condemn this resentful son. For, too easily he is us. It is so easy for us to want the good things of God, but not God himself. We want God’s blessings, his benefits, but not His beloved self. We want the gifts, but not the God who is the giver every good and perfect gift.

Yes, the disorder of this resentful son is too easily our disorder. There is something about our flesh that wants God to rain down blessings, but having received them, we want to run and keep our distance from any true relationship with God. For relationships are complicated and dynamic. Our flesh prefers trinkets, prefers to receive gifts on our own terms. Our flesh says give me the priceless pearls, but begone with the powerful person who gives them.

IV. Response. The Father, is outside pleading with his resentful son to enter the feast. And then, abruptly, Jesus ends the parable. Yes, the story ends! Does the resentful son enter the party or not?! Why is the story left unfinished?

Simply put, because you and I have to finish the story. For we are so easily the resentful son.

Right now, that heavenly Father is pleading with you and me to enter the feast. Too easily we can brood and say, we have our reasons for not wanting to go into the feast. After all, that renegade son is in there, and my enemy is in there. If heaven involves meeting our enemy and celebrating with him, too easily our flesh says, “I’ll have nothing to do with it!”

And here’s the great drama, will we enter the real heaven? For the real heaven is not merely a heaven of our own making, a heaven of our own parameters. Heaven is not a “members only” place.

Am I willing to enter on God’s terms? Or will I resentfully stand outside, demanding heaven is on my terms? Further, do I see heaven as being with the Father, or is heaven merely having the “stuff” I like?

The heart of heaven is to be with the Father, to be with the Trinity. The danger with so many, even the religiously observant, is to be the resentful son. Meanwhile, the Father is pleading, pleading for us to enter the feast, pleading for us to set aside our prejudices, and our notions of exclusivity.

To the resentful son who said, “this son of yours…,” the father says, “your brother,” yes, your brother was lost and is found, was dead, and has come back to life.”

The Father is pleading for us to enter the feast, not some made-up feast where we ourselves simply choose the attendees, but the real, and actual feast of heaven, where some surprising people may be in attendance.

Will you enter the feast? The Father is pleading!, Saying in effect, “come in, before it’s finally time to rise and closed the door.” How we’ll answer him what is your response.

This parable is unfinished, you must finish it, I must finish it. What is your response to the Father’s pleading? Answer him!

The Prodigal Son in the Key of F Major:

Feeling footloose and frisky, a feather-brained fellow forced his fond father to fork over the farthings and flew to foreign fields and frittered his fortune, feasting fabulously with faithless friends.

Fleeced by his fellows, fallen by fornication, and facing famine, he found himself a feed-flinger in a filthy farmyard. Fairly famishing, he fain would have filled his frame with foraged food from fodder fragments . “Fooey! My father’s flunkies fare finer,” the frazzled fugitive forlornly fumbled, frankly facing facts. Frustrated by failure and filled with foreboding, he fled forthwith to his family. Falling at his father’s feet, he forlornly fumbled, “Father, I’ve flunked and fruitlessly forfeited family favor!”

The farsighted father, forestalling further flinching, frantically flagged the flunkies to fetch a fatling from the flock and fix a feast.

The fugitive’s fault-finding brother frowned on fickle forgiveness of former folderol. But the faithful father figured, “Filial fidelity is fine, but the fugitive is found! What forbids fervent festivity? Let flags be unfurled. Let fanfares flare”

And the father’s forgiveness formed the foundation for the former fugitive’s future faith and fortitude.

March 8, 2013May 29, 2015

While earth rolls onward into light…A Beautiful Meditation on Time in an Old Hymn

It is late on the east coast of the United States, the 23rd hour (11 pm) of the day we have called March 8. But in Sydney Australia, it is 1pm in the afternoon of March 9 and they finishing lunch; before I have even gone to bed on the previous day. In Wellington, New Zealand, their day is almost over, it is 3pm and many are perhaps pondering dinner plans on a day that doesn’t even exist for me yet.

Time, what could be simpler than for me to look at the clock and say, It is 11pm March 8. And yet what could be more mysterious than a simple thing like 11pm, March 8; for time interacts with space and folds back on itself. It is simply a human reckoning of a mysterious passage.

And yet the mystery is also beautiful. At any given time some of us sleep, and some of us are at noonday. There is a wonderful verse in an old English hymn that says:

The sun that bids us rest is waking
Our brethren ‘neath the western sky,
And hour by hour fresh lips are making
Thy wondrous doings heard on high.

Other verses beautifully say:

We thank Thee that thy Church unsleeping,
While earth rolls onward into light,
Through all the world her watch is keeping,
And rests not now by day or night.

As o’er each continent and island,
The dawn leads on another day,
The voice of prayer is never silent,
nor dies the strain of praise away.

Magnificent lines, a beautiful and poetic description of the Church, always praising, always sighing, always at worship. While some sleep, the praises continue. One of the psalms says, Let the name of the Lord be praised, both now and forevermore. From the rising of the sun to the going down of the same, the name of the Lord is to be praised. The Lord is exalted over all the nations. (Psalm 113:2-4). And yet the praises never end for the sun is always rising, even as it is setting somewhere on this earth.

And Malachi, prophesying the glory of the Mass celebrated worldwide says, My name will be great among the nations, from the rising to the setting of the sun. In every place incense and pure offerings will be brought to my name, because my name will be great among the nations,” says the LORD Almighty. (Mal 1:11). At any one time, Mass is surely being offered somewhere on the orb of this earth. The Liturgy of the Hours too, always uttering forth from the lips of the faithful, somewhere on this spinning orb of the earth. Yes, in the mystery of time this planet of ours is a perpetual place of praise. And our praises join the perpetual praises of heaven for as the Liturgy proclaims (in the words of the new translation): And so, Angels and Archangels, with Thrones and Dominions, and with all the host and Powers of heaven, as we sing the hymn of your glory, without end we acclaim: Holy, Holy Holy Lord God of hosts…..

Yes, the mystery of time and our praises caught up in the ever moving sweep of time. What St Paul says to us as individuals is also fulfilled by the worldwide Church. And the advice is so simple and yet profound. He says, Pray always (1 Thess 5:17)

Here is the full hymn (The Day Thou Gavest, Lord, is Ended) that was quoted above. The full text is here: The Day Thou Gavest.

March 7, 2013May 29, 2015

On The Human Condition and Science. A reflection in the wake of a storm that never came.

All week long the headlines shouted “Long Overdue Snow headed for Washington!” and “Nation’s Capital braces for Snow Onslaught!” Some dubbed it the “Snowquester” the blizzard of 2013!

It never came.

To be fair, just across the river in the Virginia hills and suburbs, six inches of slushy accumulation did occur.

And to be more fair, if you looked past the “Accuweather” and the “The Weather Channel” headlines to the true scientists at those channels and the National Weather Service, the real scientists behind the “hypsters” and “Ad-sellers,” they had said all along that the weather models had a hard time seeing the rain/snow line making it past the “I-95 Corridor.”

Yes, my favorite go-to weather guy Henry Margusity at Accu-Weather had said all week it didn’t look good for DC on the snow front. But never mind, his prediction didn’t sell ads, so his videos didn’t make the national news cut. You see, we need to get the folks to “tune in at 11” and go to the various blog sites to increase revenue.

Yes, marketing eclipses science.

Now I am not a scientist. But I live for the day when science will leave funding and marketing and be science again. Yes, I live for the day when the data will actually matter again, rather than the consequences of those data. Are you praying with me?

Sadly, the human condition is not lacking in the “objective” sciences either. Too many of those who see the sciences as purely objective and rooted in “objective” data are engaged in wishful and hopeful thinking. Science too, is all too subject to the human condition of seeing what we want to see, or even worse, seeing what is profitable.

For all the talk of the corruption of the Church (which is sad and all too real at times), those who think that science is some sort of refuge from the sinful and skewed human condition, should have tuned in at noon on Wednesday. For at that time it was obvious to any casual observer that the snowstorm in the nation’s Capital was a bust. Still the weather teams insisted that the snow would surely set in and that we should “make sure to tune in for the latest updates.” We were being had.

And frankly, didn’t they actually know from the get-go, like my go-to guy, Henry Margusity that the storm was highly questionable from the start? And if they did not, where they willing to admit that they, like the rest of us poor slobs, are prone to herd mentality?

Yes, even science is prone to “the human condition.” And perhaps the faster we “lay-folks” grab hold of this the faster we can set aside our latest idol of science.

Let me say, by way of disclaimer, that true meteorology has come a long way since I was a kid. Indeed, the real folks, the ones away from the cameras and the “tune in at eleven” crowd have done pretty well in setting forth the real and fairly accurate forecast. But the true meteorologist are also willing to show that prediction is within a range, and is not a certainty. My guy Henry, at Accuweather was pretty clear, DC might get a lot of snow, but it wasn’t all that likely, and it looked like the Mountains were the real bulls-eye. He said this more than a day before the “tune in at eleven” storm.

But who lives in the Mountains? And so the marketers took an unlikely certainty and ran with it and sold ads in the city.

And here is the human condition that even pure science is hard to overcome. People like to criticize theology and philosophy for being too “subjective.” And I will admit that there are self-serving theologians and philosophers out there, who allow their need to sell books or secure access to power to drive their conclusions.

But just like my forecaster Henry demonstrates, there are still a few “say like it is scientists” out there. And there are also some good theologians who have not simply been co-opted by popular opinion or securing access to power. Yes, in theology there are still some who have not simply caved to the popular and the profitable, who are willing to to stick to the data of revealed truth and report what is actually said, not just what is profitable.

And I suppose none of us are wholly pure. We all have some unexamined premises and some wishful thinking that drives our conclusions.

In the end there is simply this reminder: the human condition is to be imperfect, and to all of us there is the needful of correction from God, and from the reality He supplies. Tune it at 11 if you please, but don’t be too certain that the “latest update” is all that accurate after all.

I’m not cynic. I’m just one who is trying to be sober about the tendency of profit and popularity to obscure our observational skills and the capacity to speak the truth.

In this video, recorded a day before the storm, Accuweather forecaster Henry Margusity indicates significant doubt about the snow potential for eastern cities like Dc and Baltimore. His forecast never made the main news feeds. Move forward to about 3:45 minutes to get to the crux of his doubts. And, remember, his forecast was made more than a day before the “storm” hit.

March 6, 2013May 29, 2015

What the Lord means when He says the”Gates of Hell will not prevail”and why the traditional Catholic understanding is more likely.

Recently I have found a persistent line of questioning in reference to the traditional understanding of the Lord’s promise to the Church: the gates of Hell shall not prevail against it (Matt 16:18) . Yesterday on the blog a reader stated the question quite well:

This is just a curiosity question, but why is it that “gates” is always phrased by Catholics as if they were an offensive weapon being wielded against the Church? I’ve never heard them used as such ….

But in the normal usage of the word “gates” wouldn’t it be that the Church is doing the attacking against [the domain of] Hell, but that Hell’s gates will not be able to hold out (ie, prevail) against the Church’s onslaught [in Christ]? Gates don’t normally go around attacking things on their own…

As I said, this is a good summary of the objections that I am rather consistently hearing recently. In effect, the objection amounts to taking the word “gates” in a rather literal sense. And thus, interpreting the word gates rather literally, our questioner humorously asserts the gates don’t normally go around attacking things. But language, as is true with many things human, admits of subtleties. And thus it may be helpful to explore the figurative meaning of the word “gates” as well.

The Greek word underlying our English translation “gates” is πύλαι (pulai). And “gates” is a fine translation of the word.

However Strongs Greek Concordance and Greek Lexicon of New Testament indicates that πύλης “gates” in antiquity was also used to indicate authority and power.

Further, while the word may simply refer to the large entrance gate to a city or fortress, it also typically refers to the exit the people go out of. And in this sense, word focuses on “what proceeds out of something.”

And thus we see some of the subtleties of the word pules. Now, for the translator, “gates” is a perfectly adequate translation. But for the reader and interpreter, more is required.

Contextually, it would seem rather clear that Jesus does not have literal gates in mind. First, Hell does not have literal iron gates. Further, since Jesus speaks of the gates as “not prevailing,” it would also seem that he has in mind something more than inanimate metal gates of some sort. For as our reader states, it does not pertain to gates to do much more than just sit there.

Further still, the verb κατισχύσουσιν (katischusousin = will prevail) is a future, indicative, active verb. Now, inanimate objects tend to be acted upon, and thus they generally take passive verb forms, not active ones. For again it does not pertain to inanimate object to act, but to be acted upon.

And thus, contextually, it seems clear that our Lord here uses the word “gates” in a figurative, rather than a literal sense. Figuratively, he probably means that the powers of Hell would not prevail against the Church. And, as stated above this is a common figurative meaning of the Greek word πύλης (gates) in ancient usage.

However, we need not understand this text in merely an “either-or” way. Many biblical texts admit of a number of different interpretations which need not be seen as mutually exclusive, even if they are rather different. For, one of the geniuses of human language and expression is that it can admit of many potential meanings.

And so, there may be a certain pastoral sense in which we can read this text in a way that it describes the Church, attacking the strongholds of the Hell in this world, and of gaining back territory for the Kingdom.

However, in this interpretation, we would once again want to avoid an overly literal sense of the term “Gates of Hell.” For in nowise, would the Church seek to storm The actual entrance of Hell so as to enter it. Rather, the gates of hell are to be sealed off by the Lord And locked from the outside (e.g. Rev 20:3). Of course, once again, these are not likely literal iron gates of some sort, But are at some sort of barrier or boundary marker indicating the limits of Hell, and it’s influence.

In this limited, and I would argue secondary sense, one might might see the Church as storming the “gates of Hell” and Hell not being able to prevail against her.

Another interesting question that arises in this passage is a precise definition of the Greek word used for “Hell” in this passage. The Greek Word is ᾅδου (hadou or hades).

Here too, many insist that the term only means “the place of the dead,” and is the Greek equivalent of the Hebrew concept of Sheol. Thus according to this position, Hades refers only to the place where all the dead went prior to the coming of Christ, and never means the place of the damned.

But again, the actual New Testament texts seem to bespeak a greater flexibility than an either-or argument would imply.

It is certainly true that “Hades” most often translates the Hebrew concept of Sheol. In this sense, Hades does not mean the theological place of the damned, where Satan and the other fallen angels dwell.

But it would also seem that there are uses of “Hades”to refer to the place of the damned, to the place of utter and permanent exclusion from the presence of God.

For example, in the parable of the rich man and Lazarus, the rich man is in torment in “Hades.” But here, the torment does not seem a mere temporary abode until the Messiah comes to call him. Jesus seems to describe a fiery place of torment, and the rich man is not sleeping in death but is quite alive and aware. Neither does he, or Father Abraham, seem to look to a day when this separation will be ended. Rather, there is mention of a “great abyss” over which no one can cross. The arrangement seems quite definitive, quite permanent, and the description more like that of Gehenna (γέεννα), the more common term Jesus uses to indicate Hell.

Further, in the Book of Revelation 20:14–15, there is the description of death and Hades being thrown into the lake of fire. And thus, even if there is a distinction between Hades and Gehenna, they now seem, in a text like this, to be quite coterminous, indeed they become one reality.

So in the text that concerns us here, when Jesus speaks of the powers of Hell not prevailing, it would not seen that he has in mind simply Sheol (Hades), or purgatory. For why would Sheol or purgatory wage war against the Church?

Hence, contextually, it seems stronger argument that the Lord in using “Hades” to mean here what we moderns mean by the word “Hell,” namely, the theological place of the damned, to include Satan, the fallen angels, and human persons who have chosen to exclude themselves from the Kingdom of God.

As with all Biblical texts, reasonable scholars will differ, even within the Catholic Church. What I have tried to do here, is to show that the traditional Catholic understanding that the powers of Hell would not prevail against the church is at least a valid interpretation of the text, and at best, a better interpretation of the text.

March 5, 2013May 29, 2015

99 and Half Won’t Do. On the Infallibility and Indefectibility of the Church

“Aero Icarus” Licenses under CC BY SA 2.0 via Wikimedia Commons — “Aero Icarus” Licensed under CC BY SA 2.0 via Wikimedia Commons

Let’s say you have a choice to take one of two airplanes to take to a distant city, lets call our destination, “Heavenly City.”

The one plane (Church Airlines) gets there 100% of the time. The other plane (Alsoran Airlines) gets there sometimes, but other times it is in disrepair, or it lands in the wrong city, or at still other times it crashes.

OK, which plane are you going to take?

Now I am not going to tell you that only Church Airline riders get to Heavenly City. Some people on the other plane do sometimes get there, but its a pretty uncertain ride. At least with Church Airlines the plane is certain to get there: it won’t crash, get lost or fail to take off.

So, choose your airline! But remember that Church Airlines has a 100 % record, Alsoran Airlines can make no such claim. When it comes to flying even 99 1/2 won’t do, gotta make a 100!

The simple fact is that the world and other inferior brands might not get you there. Untested spiritualities and the latest trends won’t cut it. Only Jesus and the Catholic Church he founded are up to the job 100% of the time.

Now be careful though. You have to stay on the plane for the whole journey. Don’t get off at a connecting city (such as Sin City) or any such thing. Stay the course to Heavenly City.

Further, there is no claim that every steward or pilot is perfect or all the passengers are pleasant, or that the ride is never bumpy and without incident. But this much is clear, the plane gets there.

The Catholic Church alone (aka Church airlines) is 100% reliable by Jesus’ own promise. It’s a pretty good reason to get on board before the door closes and walkway swings back. There is a mid-flight meal, (called the Eucharist), and an in-flight movie, “The Greatest Story Ever Told” (aka the Scriptures) included in the price of your ticket which is, by the way, free.

The Church is Indefectible- There are very few certainties in this world about anything but one thing is for sure: The Church will prevail, the Church will be here to infallibly lead us to the end of days.

“How arrogant!” you might say. And yet, I did say it. Why? Not because of any human guarantee, but based rather on the firm promise of Jesus himself:

The place is Ceasarea Phillipi and Jesus is speaking to Simon Peter who had just confessed him to be the Christ and the Son of the Living God. Now Jesus speaks and says, You are Peter (Rock), and upon this rock I will build my church,and the gates of hell shall not prevail against it. (Matt 16:18)

The Church will surely be hated, attacked and persecuted but Hell will never prevail, never defeat the Church Jesus founded. Not only will Hell not prevail over the Church, but the gates of Hell cannot prevail against the ultimate incursion of the Church into the territory of the Devil.

This power of the Church to endure to the end is no human power. It is not based on brilliant or perfect human leaders. It is based solely on Jesus’ promise.

So it is not arrogant to make this claim, it is simply biblical and a matter of faith in Jesus.

This prevailing power of the Church means that the Church will be here to the end. Count on it since Jesus promised it. This is what is meant by the “indefectibility” of Church.

The Church is Infallible – Christ promise also means that the Church cannot mislead us or teach falsely in a matter of faith and morals. This is what is meant by the “infallibility” of the Church in matters of faith and morals definitively taught. Here is the way the catechism puts it.

In order to preserve the Church in the purity of the faith handed on by the apostles, Christ who is the Truth willed to confer on her a share in his own infallibility…It is this Magisterium’s task to preserve God’s people from deviations and defections and to guarantee them the objective possibility of professing the true faith without error. Thus, the pastoral duty of the Magisterium is aimed at seeing to it that the People of God abides in the truth that liberates. To fulfill this service, Christ endowed the Church’s shepherds with the charism of infallibility in matters of faith and morals. The exercise of this charism takes several forms: “The Roman Pontiff, head of the college of bishops, enjoys this infallibility in virtue of his office, when, as supreme pastor and teacher of all the faithful – who confirms his brethren in the faith he proclaims by a definitive act a doctrine pertaining to faith or morals. The infallibility promised to the Church is also present in the body of bishops when, together with Peter’s successor, they exercise the supreme Magisterium, above all in an Ecumenical Council. (Catechism of the Catholic Church 889-891)

Now some object to this claim of the infallibility of the Church. But reason with me for a minute. Jesus promised that the powers of Hell could not prevail against the Church. But if the Church could formally teach error about faith and morals, and if the Church could mislead people about what was necessary for their eternal salvation, then it would be a fact that the gates of Hell HAD prevailed. But since Jesus promised it could never happen, then, by God’s grace, the Church is protected from formally teaching falsely on matters of faith and morals. Do you trust Jesus and believe his word? Then the Church is unsinkable and infallible regarding faith and morals.

There are many other gifts given to the Church and Fr. Barron speak of them here:

March 4, 2013May 29, 2015

Is your Spiritual Life like a Sailboat or a Motorboat?

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

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

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

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

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

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

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

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

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

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

Here is control, here is power, here is the sailor alone with his own will, dependent on little, and on no one. It is one man against the elements.

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

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

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

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

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

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

Here is a remarkable video, not of a sailor at sea, but of a land sailor, a kite flier. Note the beautiful interaction of this man as he romances the wind, working with its subtleties and rejoicing in its moves, as in a great dance of sorts:

March 3, 2013May 29, 2015

The Earth is a Rare Jewel. A Meditation on the Glory of God in a New Discovery about our Planet

Over at Space.com there is an article that sets forth a recent discovery of a new but fleeting set of Van Allen belts around the earth. These radiation belts have a critical role in our ability to survive since they help deflect most of the more harmful rays of the sun. Without these radiation belts we would “cook” in the harmful radiation of unfiltered sunrays.

The presence of the “Van Allen Belts” are another reminder that life on this planet isn’t just the result of a few simple things. It depends on a large number of things being present so that our beautiful blue marble can sustain the vast amount of life it does. More on this in a minute. But first, Here’s a brief excerpt from the article:

A ring of radiation previously unknown to science fleetingly surrounded Earth last year…made of super-high-energy electrons embedded in the outer Van Allen belt about 11,900 to 13,900 miles above the planet’s surface. This stable ring of space radiation apparently formed on Sept. 2 and lasted for more than four weeks…..This newfound radiation belt then abruptly and almost completely disappeared on Oct. 1. It was apparently disrupted by an interplanetary shock wave caused by a spike in solar wind speeds.

[The] Van Allen radiation belts, [are] zones of magnetically trapped, highly energetic charged particles first discovered in 1958…..Unexpectedly, the probes revealed a new radiation belt surrounding Earth, ….It remains uncertain how this temporary radiation belt arose. Van Allen mission scientists suspect it was likely created by the solar wind tearing away the outer Van Allen belt. [More at Space.com]

Clearly the scientists are still studying this matter but the protective Van allen Belts are not just a static system it would seem. Rather they are a dynamic and flexible system that respond to and interact with the “solar winds” so as to provide us additional protection when necessary.

I remain stuned with awe and gratitude at the glory of God’s creation and also the fact that, it is not just a few things that come together to permit higher life to exist here. No indeed, the conditions that God maintains for us here on earth have a remarkable complexity and thereby are likely rare conditions that may not be found easily even in this vast cosmos. Let me explain.

Rare Earth?? While most people, including most scientists, presume that there may be billions of inhabitable planets out there a lot like Earth, there is another theory base (called “rare earth theory”) that is dubious of such a high number.

This is because as we have already noted, there are not just a few things that come together to support life on earth, there are many. Here are just a few:

The earth is at just the right distance from the sun so that water is warm enough to melt, but not so hot as to boil and steam away into space. Water is also able in this habitable zone to both evaporate and condense at lower levels in the atmosphere, thus permitting a more even distribution of water, and a cycle of water over dry land known as precipitation.
The earth is in a “habitable zone” in the galaxy too. Closer to the center of galaxies, radiation and the presence of wandering planetoids make life there unlikely.
Earth’s orbit is almost a perfect circle rather than an “eccentric” (i.e. steep or elongated) ellipse that some other planets have. Steep elliptical orbits take the planet relatively close and then relativly far from the sun and this is great consequences for warmth and light. But the earth has a very stable orbot that is alomost a perfect circle. This keeps our relationship with the Sun and it s heat and light, quite stable.
We have the nearby presence of two “gas giants” (Jupiter and Saturn) that attract and catch many wandering asteroids and comets and keep them form hitting the earth often.
Our molten core and volcanism generate the magnetic field mentioned above. These field or belts protect the earth from the most harmful rays of the sun.
Volcanism also has a role in helping generate our atmosphere and in cycling rich minerals widely.
Our sun is just the right kind of star, putting out a fairly steady amount of energy. Other types of stars are more variable in their output and this variance can utterly destroy life or cause it to be impossible due to the extremes caused.
The earth’s fairly rapid rotation reduces the daily variation in temperature It also makes photosynthesis viable since there is enough sunlight all over the planet.
The earth’s axis tilt relative to it orbital plane is also just right to allow seasonal variations that help complex life but not so tilted as to make the seasons too extreme.
The moon also has a good effect by causing tides that are just enough to permit tidal zones (a great breading ground for diverse life) and not too severe so as to destroy life by extreme tides.

Are you praying with me Church? The conditions for life that come together on this planet are complex, remarkable and, some argue, likely rare in the Universe. Life here is the balance of many fascinating things (and a lot more I don’t have time to mention). Just Google “Rare Earth Theory” to read more.

The recent discovery of a possible third Van Allen Belt that comes and goes only adds to the complexity and the statistical factors that measure the likelihood of lots of other “Earths” out there.

Whatever you want to make of this discovery, we cannot but be amazed at the complexity of life and the intricacies it takes for life to flourish here.

As for me and my household, we will give God all the glory and reamin in wonder and awe and the marvelous things he does! How about you?

March 2, 2013May 29, 2015

Mercy and Patience Now, but sooner or later, Judgement must come. Homily for the 3rd Sunday of Lent

There’s an old Johnny Cash song that is rooted in today’s Gospel, a song that says,

You can run on for a long time, But sooner or later God will cut you down. Go tell that long tongue liar, go and tell that midnight rider, tell the rambler, the gambler, the back-biter, tell em that God’s gonna cut em down, sooner or later God’ll cut em down.

Now of course these verses of the song go right to the end point of judgement. But there is more to the story, a story of offered mercy and patience, but in the end there is a judgment.

We live in times that are dismissive of judgment, or that the judgment will result in anything but instant entrance to glory.

Today’s gospel contains a kind of necessary balance that speaks of God’s patience and care now, but also speaks of the day of reckoning, the day of judgment that must finally come when our decision is final and also adjudicated by God, and there will be no turning back.

Let’s look at this Gospel in two main parts:

I. The Proclamation of the Problem – The Gospel opens with the following lines:

Some people told Jesus about the Galileans whose blood Pilate had mingled with the blood of their sacrifices. Jesus said to them in reply, “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? By no means! But I tell you, if you do not repent, you will all perish as they did! Or those eighteen people who were killed when the tower at Siloam fell on them — do you think they were more guilty than everyone else who lived in Jerusalem? By no means! But I tell you, if you do not repent, you will all perish as they did!”

In effect what Jesus is saying is that is so easy for us to focus on the sins of others and fail to discern our own need for repentance and mercy. Before God we are all beggars, all of us have sinned and fallen short of the glory of God (cf Romans 3:23). Every one of us is in need of boatloads of grace and mercy. And while we may rightly distinguish that there is a difference here on earth in the sanctity of a Mother Theresa and the wretchedness of Hitler, yet before God we are all far short of the glory and holiness of God. We are all beggars.

Sin surely does have its effects in the lives of others and we are not asked to be blind to that. There is important truth in learning from the example of others, and we can learn form good example as well as bad example. But the point is to learn! We miss the point if all we do is stand around when someone suffers the effects of sin and say, “My, my my, God don’t like ugly!” Well then, if that be the case, what about the ugly in us? What about our own sin?

And thus to our all-too-eager question, “What about them O Lord!?” Jesus replies, “What about you? Stay in your own lane and work on your issues and leave their final fate to me. Judgement and punishment don’t just come others, if you don’t watch out, they will come to you as well.” And just to make sure we get it the Lord adds: [And] I tell you, if you do not repent, you will all perish as they did!

In effect, the Lord tells us to get serious about our sin and what it can do to us. The most serious problem in life is not the manner of our death, or even that we physically die. The most serious problem we face is not Pilate, or any political misfortune; it is not falling towers or any physical threat; it is not financial setback, or suffering, or losing our job, or losing our possessions. The most serious problem we face is our sin.

Now we don’t think like this. We minimize the maximum and maximize the minimum. We get all worked up about lesser things, and often completely ignore greater things. We are forever worked up about passing things like health and money, and give little heed to the things of eternity and to getting ready to go and meet God. Let our physical health be threatened even for a moment and we are instantly on our knees begging God for deliverance. But let our sins pile up and sinful drives be eating at our very soul and we take little notice and have little care to be delivered from things that are far more serious than mere cancer.

The Lord says, If your right hand causes you to sin cut it off and throw it away. It is better to lose one of your members than to have your whole body cast into hell (Matt 5:30). Pay attention, the Lord is saying that it is more serious to sin than to lose my right hand.

Again, we don’t think like this. If I were to lose my right hand I would lament this day for the rest of my life. The very thought of losing my hand gives me stabbing grief. But then why don’t we think of our sin this way? See how obtuse we are? See how distorted our priorities are?

One day the Lord looked at a paralyzed man and decided to cure his most serious problem. And thus he said to the quadriplegic, Your sins are forgiven. Could his sins have been more serious than his paralysis? Yes!

And thus the Lord warns us that we ought to be more serious about our sins lest we perish, not merely losing our earthly life, but more so, our eternal life. . The very fact that the solution to our problem required the death of the Son of God, indicates that we are evidently in worse shape than we think and that without our repentance and the magnificent mercy of God, something far worse than having a tower fall on us, or our enemies kill us might happen. Elsewhere the Lord says: I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into hell. Yes, I tell you, fear him. (Lk 12:4-5). Now, to be sure, the Lord does not counsel here a cringing and avoidant fear, but a respectful fear that is willing to be serious about judgement day, and realize that its effect is eternal unlike the passing quality of any earthly encounter.

Having portrayed the problem and underscored its seriousness both here and in other places, the Lord them reminds us that he is willing to help us to get ready with his grace and mercy. And, hence, he sets forth a process in which we must cooperate, for the day of judgment will surely come. Lets look at the Process.

II. The Portrayal of the Process – And thus the Lord tells a parable that sets forth the process in which we are currently engaged, a process of patience and mercy but leading ultimately to the finality of judgment. Note the following steps:

1. ASSESSMENT – There was once a person who had a fig tree planted in his orchard and when he came in search of fruit on it and found none said to the gardener, “For three years now I have come in search of fruit on this tree and have found none. So cut it down. Why should it exhaust the soil?”

Faith is a fruit bearing tree. It is to bear the fruits of love, of justice, of the keeping of the commandments. Now the Lord looks for these fruits and often, through our conscience and by his Word, and He assesses if such fruits are present.

Many claim to have faith, many claim to be fruitful in what the Lord seeks. But, as owner of the field, it is He who sets the terms. We are not a judge in our own case. It is the Lord’s on-going work to assess our progress and and fruitfulness and it is he who has the right to determine if the necessary fruits are present.

Yet many today in this proud age claim the right to assess their own status, and many make bold proclamations that God would not “dare” find in them anything substantial to be lacking. And in presumption many declare themselves to be safe, fruitful and righteous.

But this is not for us to say. In the parable it is the owner, the Lord, who makes the assessment. And note that in this parable he proposes that something significant is lacking.

And yet, some interlocutor, here called the gardener, but let us call her the Church, asks mercy and time. And as we shall see such mercy and time is granted along with necessary supplies (grace) to help accomplish what is sought, namely the fruit of faith. And this leads us to stage two in the process.

2. ASSISTANCE – The text goes on to describe the prayers and requests of the gardener, in this case Mother Church: Sir leave it for this year also. I shall cultivate the ground around it and fertilize it. It may bear fruit in the future.

And thus we see that the Lord, the owner of the garden not only grants the request but will also be the one to supply the necessary helps to draw forth the fruits patiently awaited.

Indeed, the Lord sends us help and graces in so many ways:

He speaks in our conscience, has written his law in our hearts
He gave us the law
He sent us prophets
He punishes our wrong doings to bring us to repentance. Before I was afflicted I strayed. But now I have kept your word. (Ps 119:67) And again, But God disciplines us for our good, that we may share his holiness. For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it. (Heb 12:10)
Sent us his Son!
Who established the Church
And gave us the grace and the Sacraments
And It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers, to prepare God’s people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ. [That we be] no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. Instead, speaking the truth in love, in all things grow up into him who is the Head, that is, Christ. (Eph 4: 11-17)

Yes, see how much God has done for us! He has graced us in every way and entrusted to the Church, in answer to here pleas, every necessary grace to bear fruit. And now he patiently awaits. Looking to return again to seek the fruits that are necessary for those who claim to have saving faith, fruits that are necessary to be able to endure the day of his comings, fruits which are necessary that we have the holiness without which no one will see the Lord (Heb 12:14)! Indeed we cannot see or endure his presence without the fruit of holiness by his grace. For as Scripture says, Who may ascend the mountain of the Lord? Or Who may stand in his holy place?Only he who has clean hands and a pure heart (Ps 24:3-4). And only God can accomplish this. But he who made us without us will not save us without us, and thus we must, by his grace, renounce our sin and accept his grace.

3. ACCEPTANCE – The parable ends simply with this line: If not you can cut it down.

The word “acceptance” is chosen carefully here, for judgement is not so much God’s decision, but rather, is his acceptance of our decision to bear fruit or to refuse to bear fruit, to accept or refuse his offer of the bearing the fruits of faith such as chastity, mercy, forgiveness, reconciliation, love of the poor, appreciation of the truth and so forth.

The day of judgement amounts to the day when God accepts our final choice. Our judgment is not so much a passing of sentence on us but is rather the recognition of the final and absolute choice we have made.

Mysteriously it would seem that there comes a day when change for us is no longer possible. What we are remains fixed forever. Even as we get older we note how it is harder to change. We are like concrete that sets, and becomes ever harder. We are like pottery which begins moist and malleable but when subjected to the fire has a shape that is forever fixed.

And thus the Lord teaches us to be serious about sin and about the day of judgement. For now there is mercy and every grace available to us, thank you Jesus! But there comes a day when our decision is finally called, and forever fixed.

The Gospel today teaches beautifully of God’s patience, but ultimately of our need for mercy, (we are all beggars before God), and warns us that our decision will finally be called. Yes, there is a Day of Judgement and it closes in on us all.

Talking about how we sang “Kum bah ya” etc., will not suffice. St. Paul also warns in today’s second reading against presumption and of us trying to serve as a judge in our own case:

Our ancestors were all under the cloud and all passed through the sea, and all of them were baptized into Moses in the cloud and in the sea. All ate the same spiritual food, and all drank the same spiritual drink, for they drank from a spiritual rock that followed them, and the rock was the Christ. Yet God was not pleased with most of them, for they were struck down in the desert. These things happened as examples for us, so that we might not desire evil things, as they did. Do not grumble as some of them did, and suffered death by the destroyer. These things happened to them as an example, and they have been written down as a warning to us, upon whom the end of the ages has come. Therefore, whoever thinks he is standing secure should take care not to fall. (1 Cor 10:1:ff)

For now there is mercy! But there comes a day of ratification, of judgement, when the question is called and the lasting answer is supplied, not so much by God as by us.

Be careful, your flesh says, “No worries!” But the Lord says “Repent!”

This song by Johnny Cash rooted in the image from today’s parable warns:

You can run on for a long time
Run on for a long time,
run on for a long time
Sooner or later God’ll cut you down

Well, you may throw your rock
and hide your hand
Workin’ in the dark against your fellow man
But as sure as God made black and white
What’s down in the dark will be brought to the light.

Go tell that long tongue liar,
go and tell that midnight rider
Tell the rambler, the gambler,
the back biter
Tell ’em that God’s gonna cut you down