Author: Msgr. Charles Pope

I have found myself in recent years insisting that people believe their ears and not their eyes.

Now our flesh demands to see by its own unregenerate power, only then will the flesh say it believes. But the truth is, our flesh does not often believe even when it sees. We usually figure, “they have some way of doing that” or perhaps we’ll say, “This is a trick, an illusion.” And illusionist can do some pretty amazing stuff! (See the video below).

But the Scriptures are clear to say that Faith comes by hearing and hearing by the Word of God (Rom 10:17) . It also says, Faith is the substance of things hoped for and the evidence of things unseen (Heb 11:1). Even Thomas who is said to believe because he sees is really confessing something he cannot see, that Jesus is Lord and God (Jn 20:29).

For example, when it comes to the sacraments we have to believe our ears, for our eyes cannot see the reality that faith declares to be so. St. Thomas Aquinas in the beautiful hymn Adoro Te Devote says:

• • Visus, tactus, gustus in te fallitur, (Sight and taste and touch in thee fall short)
  • Sed auditu solo tuto creditur; (But only the hearing is safely believed)
  • Credo quidquid dixit Dei Filius, (I believe whatever the Son of God has said)
  • Nil hoc verbo veritatis verius. (Nothing is truer than this word of truth)

And thus I must often remind people when it comes to sacraments:

1. Eucharist – Though your eyes may still see bread and wine, believe your ears: “This is my Body, This is my Blood…..” (Matt 26:26 inter al). The Bread I will give is my flesh for the Life of the world….(Jn 6:51).”
2. Marriage – Though your eyes may still see a newly married bride and groom as two separate distinct individuals, believe your ears: “They are no longer two, they are one. What God has joined together let no one divide.” (Matt 19:6)
3. Baptism – Though your eyes may see a newly baptized baby as just the same, believe your ears: “This is my beloved son in whom I am well pleased….(Lk 3:21) If anyone is in Christ he is a new creation (2 Cor 5:17)…..We who were baptized into Christ Jesus were baptized into his death so that just as Christ was raised from the dead by the glory of God the Father we too might live in newness of life (Rom 6:4)
4. Confession – A person who emerges from a confessional may appear just the same, but believe your ears: I absolve you from your sins..…Whose sins you forgive, they are forgiven them (Jn 20:23).

What are you going to believe….your eyes or your ears?

• [For] we look not to what is seen but to what is unseen; for what is seen is transitory, but what is unseen is eternal….for we walk by faith, not by sight (2 Cor 4:18, 5:7).
• And to the Pharisees who claimed they could see (but still refused to believe) the Lord said, “If you were blind, you would not be guilty, But you remain guilty because you claim you can see. (John 9:41)
• And to those who do believe the Lord says through Peter: You have not seen him, yet you love him; and still without seeing him you believe in him and so are already filled with a joy so glorious that it cannot be described (1 Peter 1:8)

What are you going to believe, your eyes or your ears?

Your flesh demands to see. But I promise you, even if you do see, your flesh will explain it away. Consider this video. Illusionists can do some pretty amazing things. But notice how quickly your flesh is willing to explain it away. And this case it should for these are illusions. But what if you saw a real miracle? What do you suppose your flesh would do? What do you suppose?

Faith comes by hearing.

There is, to me, a certain sad division in the Church that has set up in recent decades that is rooted in what I think is ultimately a false dichotomy. It makes me particularly sad because I respect and esteem people in both camps. And though I hold them both in my heart, they barely speak to one another and hold one another in deep suspicion and sometimes outright contempt.

I speak specifically of the division in the Church between those who focus especially on the moral issues related to Life, sexuality and family and those who focus on the moral issues related to the social teachings of the Church such as poverty, immigration, housing, healthcare, wages and so forth.

The issue recently resurfaced on the comment thread of this blog on Saturday. The blog post featured a video (re-posted below) that speak to the problem of being Catholic in name only.

Certain commentors opined that the video was unbalanced because it ends by highlighting the corporal works of mercy as essential to being a good Catholic. To be fair, the video also deals with issues of mass attendance, modesty, chastity, and respect for authority and is aimed at teenagers.

Despite this, some readers saw the video as only emphasizing the corporal works of mercy and were troubled that no mention was made about abortion, redefining marriage, and other issues often termed non-negotiables. Here is a sample of some of the comments:

1. I think there is the danger that the “take away” here is that as long as I am freely volunteering to help the poor that is all that is needed to be a good Catholic. I know many students at the nearby Jesuit high school who have gone New Age or totally lapsed into religious non-observance and yet are service oriented.
2. Strangely, there is not a single criterion mentioned in this video that would help identify this young lady as a Catholic. Generic Christian, yes, but not Catholic. The defense lawyer should have asked her whether she completely upheld the truth of the Scripture, Tradition and Magisterium; whether she unreservedly believed in the doctrine of transubstantiation; and whether the Pope was for her the visible head of the one true holy and apostolic Church (to name just a few pertinent issues). One can be an atheist and still follow Jesus’ call for charitable behavior.
3. I’ll echo some of the other comments by saying the video, while clever, runs the risk of reducing Catholicism to social service work. Jenny Smith could well have claimed to be Catholic and worked in a soup kitchen and still not have been Catholic. It would have been nice to have seen the defense attorney ask her if she believed abortion to be evil (with her being pro-choice) or if she could explain transubstantiation (with her holding the Eucharist to be just a symbol) or have her recite the new translation of the Nicene Creed (which of course she wouldn’t be able to do from heart) or even ask her when the last time she went to confession was (years, no doubt).
4. Interesting. The Gospel of Matthew is clear about the corporal works of mercy. But, the movie would be good for discussion with youth if there were clear Catholic teachings that were in question.

Well OK, you get the point. The comments above all think the focus was either wrong or incomplete. Though, as I point out, the movie does reference things other than the corporal works of mercy.

To be sure, there is a special priority to be had on the life issues especially today. As some have rightly observed, it is necessary to be alive in order to enjoy other things such as decent housing, healthcare, just immigration laws etc.

That said, I think the sorts of comments highlighted above do call for some concern, and show forth the need for some distinctions.  I would like to highlight some of the following concerns distinctions:

I.  The comment expressed concern about balance. But the comments themselves show some lack of balance. For, critical and foundational as they are, focusing in the life/sex/marriage  issues cannot eclipse the fact that there are a wide range of other moral issues as well.

Both Scripture and tradition set forth a wide range of issues, certain issues ranking higher importance  than others. But that some issues are more foundational and critical than others  should not artificially truncate the wholistic presentation of Biblical and Catholic moral teaching tradition.

For example, the necessary discussion and emphasis on mortal sin, should not preclude any discussion of venial sin. Indeed, venial sins often contribute to mortal sin and lay the foundation for it.

So the discussion on being an authentic Catholic is not a zero-sum game, as if discussing and focusing on certain critical issues, means we cannot thereby engage other issues as well. Certain areas may need special attention, but it is not healthy to completely forsake one thing for another. The priority the urgent should not wholly eclipse the priority of the important,  and the whole is often in service of the particular and the urgent.

Thus, the Catholic teachings on the sacredness of life are part of a wider teaching that respects the dignity of the human person at many levels. Demonstrating the Catholic concern for the individual involves wide and diverse issues, fosters credibility in terms of our concerns for issues of life and family.

II. The comments seem to presume an animus against certain issues or intentionally omission of them where it may not be. While it is true, but the video does not mention abortion, the marriage issue or euthanasia,  it is also true it does not mention divorce, or theft. This does not thereby mean video either supports divorce or theft, or is indifferent to these issues. It may simply mean that not everything could be covered in the span of a short video.

Jesus does not cover every moral topic in the Sermon on the Mount (Matt 5-7) either. In fact, some very critical issues are left out from that sermon. Many gay activists love to emphasize that Jesus never explicitly mentioned homosexuality. (Never mind that the Apostles He commissioned to speak in his name did speak to the issue very clearly and excluded it entirely). Never mind all that,  they say Jesus never mentioned it!

But an argument from silence, is one of the weakest inductive arguments. To argue a position from someone based on something they did not say is at best chancy, and at worst unjust. The video’s silence on abortion and other important moral issues does not constitute an argument or just accusation that the video makers intend thereby a selective reading of Catholic teaching, or a setting aside of pro-life priorities.

III. Many things help make the whole. The Church today faces a world and a culture that is in increasing and widespread disrepair. There are many things that need attention and it is good that we have some in the Church who specialize in many different ways.

I am mindful of a recent experience when, after I tripped over a loose pavement stone and had a bad fall, I was knocked unconscious. The rescue squad was summoned and I was taken to a nearby shock-trauma unit.  As I was wheeled in, now conscious, no less than six people went immediately to work, and each had a very specific job. One took my blood pressure, another got other vitals such as EKG. Yet another had a job to remove my outside clothing, and another interviewed me in order to test my mental state. Still another collected information on my medical history from a brother priest who accompanied me to the hospital. Someone else drew true blood, and so forth. Eventually I was handed to others and got a brain scan and an x-ray of my sprained ankle. Each one had an important job to do, some things were more critical than others, but all were necessary and important.

As a pastor, and priest who walks in the wide Church, I am grateful that there is not only a diversity of gifts, but also the diversity of specialties and interests. I have parishioners who are  passionate pro-life activists, and others who are wonderfully dedicated to the cause of affordable housing and youth programs in the community. I am glad that I have people passionate and concerned and committed in all these areas and more besides.  Some issues are more critical than others, but all are important, all affect human beings, their dignity, and how we best and justly treat one another.

I live for the day when we will all appreciate and respect that there is some need for a division of labor, and come to appreciate that it is good thing that some work for affordable housing, so that others are free to work for pro-life, that’s some volunteer in crisis pregnancy centers run by the Church, so that others can reach out to immigrants, or provide clothing for the poor.

IV. I am aware, and share the concern that, in recent decades to some extent, the Church drifted too strongly in the direction of social action, and away from the sacramental life, prayer, and the study of the faith.

But that said, it does not follow that we should over-correct and or be suspicious of every reference to the social Gospel. The fact is, there are corporal works of mercy, as well as spiritual works of mercy.

And, the fact is, God is passionately concerned about how we treat the poor. A significant amount of Scripture is devoted to matters of justice for the poor, the widow, the resident alien, and other socially vulnerable individuals. Some of God’s greatest anger is directed toward those who would neglect obligations to the poor and needy.

Nowhere does scripture require or even envision that this should be a large role for big government. But God does speak to Israel both individually and collectively. That is to say, we all have individual obligations, and also communal obligations.

The Church cannot be the Church, and cannot credibly claim lay hold of faith without consistently and strongly advocating for the poor. And thus, whatever correction we need to do to add back the spiritual and personal moral conversion we have sometimes neglected, neither can we neglect to mention the very things which this video well articulates, namely the corporal works of mercy.

We ought to avoid either-or scenarios. It is not the spiritual works of mercy or the corporal works of mercy, it is not the moral issues or the social issues, it is all of these things in proper balance. This is necessary both for catholicity and credibility.

Let me again be clear that I am not hereby advocating large government programs, or expansive federal management of problems related to the poor.

And to be fair, neither is the video. The video speaks directly to the young lady named Jenny and to what she has or has not done. Reasonable Catholics will disagree on how best to help the poor, but we cannot disagree that we must help the poor, and that God expects, even demands it of us.  Poverty is complicated, many social ills are very complicated, but this does not exempt us from entering into vigorous discussion and action regarding solutions.

I have written more on my concerns in this matter on the Blog of the US Bishops (to read CLICK HERE). In the article there I argue that the Church needs two wings and one heart to fly. Thank God for the diverse passions and actions of many in the Church on many and different fronts. In the end it is one battle to usher in the full kingdom of God and insist on the whole counsel of God. The “justice wing” is not in competition with the “life wing”. Both wings are needed and necessary. And both wings are and must be united in one Heart, the heart of the Church, the heart of Christ.

I’ll tell you what, perhaps the most discouraging thing about being a blogger and being out there is not the scorn of the secular. It is the death by a thousand cuts executed by some (thank God not most) fellow believers who nit-pick, and object that something I say is not said just they way they want it said. This is very painful and part of the cost of being out there. But think about it now, how many give way under such scorn, and fear to be “out there.”

It is very unfortunate by my estimation that some have seen fit to criticize this video for what it does not (even) say. To my mind it is an excellent video, well produced and thought-provoking. Brevity cannot permit every issue to be addressed.

If you think you can do better or add to it, raise your own money and do your own project. More is better. But the kind of particularism and the narrow-casting attitudes that set up in the blogosphere can be very discouraging and even harmful. It is a big Church and a lot issues need addressing in this dysfunctional culture of the West. Lets thank God for each other and learn to appreciate the diverse efforts that are needed today.

In case you missed it, here is the video in question.

I was recently talking with someone and I recalled that there is  a common misunderstanding of the meaning of the Biblical phrase “the flesh.”  There are many references to “the flesh” in New Testament Scripture, especially in the letters of St. Paul. The phrase confuses some who think it synonymous with the physical body.

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

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

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

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

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

1. The Flesh does not grasp spiritual teachings – [Jesus said] The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life. (John 6:63) Having taught on the Eucharist, most of his listeners ridicule his teaching and will no longer take Jesus seriously. So Jesus indicates that their hostility to the teaching on the Eucharist is of the flesh. The flesh demands that everything be obvious to it on its own terms. The flesh demands to see physical proof for everything; demands that it be able to “see” using its own unregenerate power. And if it cannot see based on its own limited view, it simply rejects spiritual truth out of hand. In effect the flesh refuses to believe at all since what it really demands is something that will “force” it to accept something. Inexorable proof which faith demands takes things out of the realm of faith and trust. Faith is no longer necessary when something is absolutely proven and plainly visible to the eyes of flesh. The flesh simply refuses to believe and demands proof.
2. The flesh is not willing to depend on anyone or anything outside its own power or control – For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh— though I myself have reasons for such confidence. If anyone else thinks he has reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless….I [now] consider this rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ (Phil 3:3-9 selected) The flesh wants to be in control rather than to have to trust in God. Hence it sets up its own observance, under its own control. And when it has met its own demands it declares itself to be righteous. Since the flesh hates being told what to do it takes God’s law and makes it “manageable” based on the flesh’s own terms. So, for example, if I am supposed to love, let me limit it to my family and countrymen but I am “allowed” to hate my enemy. But Jesus says, no, love your enemy. The flesh recoils at this for unless the law is manageable and within the power of the flesh to accomplish it, the Law cannot be controlled. The flesh trusts only in its own power. The Pharisees were “self-righteous” That is to say, they believed in a righteousness that they themselves brought about through their flesh power. But the Law and flesh cannot save. Only Jesus Christ can save. The flesh refuses this and wants to control the outcome based on its own power and terms.
3. The Flesh hates to be told what to do – For when we were controlled by the flesh, the sinful passions aroused by the law were at work in our bodies, so that we bore fruit for death. (Rom 7:5) The disobedience and rebelliousness of the flesh roots us in sinful behavior and prideful attitudes. The prideful attitude of the flesh is even more dangerous than the sins that flow from the flesh since pride precludes instruction in holiness and possible repentance that lead to life. But the flesh does not like to be told what to do. Hence it rejects the testimony of the the Church, the scriptures and the conscience. Notice, according to the text, the very existence of God’s Law arouses the passions of the flesh. The fact that something is forbidden makes the flesh want it all the more! This strong inclination to sin is in the flesh and comes from pride and indignation at “being told what to do.” The flesh is refuses God’s Law and sets up its own rules. The flesh will not be told what to do.
4. Flesh is as flesh does – Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the spirit have their minds set on what the spirit desires. The concern of the flesh is death, but the concern of the spirit is life and peace (Rom 8:5-6) The flesh is intent on things of this world, upon gratifying its own passions and desires. On account of the flesh we are concerned primarily with ourselves and seek to be at the center. The flesh is turned primarily inward. St Augustine describes the human person in the flesh as “curvatus in se” (turned in upon himself). But the spirit is that part of us that looks outward toward God and opens us the truth and holiness that God offers. Ultimately the flesh is focused on death for it is concerned with what is passing away: the body and the world. The human spirit is focused on life for it focuses on God who is life and light.
5. The Flesh is intrinsically hostile to God – The mind of the flesh is hostile to God. It does not submit to God’s law, nor can it do so. Those controlled by the flesh cannot please God. (Rom 8:7-8) The flesh is hostile to God because it is pridefully hostile to any one more important than itself. Further the flesh does not like being told what to do. Hence it despises authority or anyone who tries to tell it what to do. It cannot please God because it does not want to.
6. The Flesh abuses freedom – You, my brothers, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another in love. (Gal 5:13) The flesh turns God given freedom into licentiousness. Licentiousness is to demand freedom without limit. Since the flesh does not want to be told what to do it demands to be able to do what ever it wants. In effect the flesh says, “I will do what I want to do and I will decide if it is right or wrong.” This is licentiousness and it is an abuse of freedom. It results in indulgence and paradoxically leads to a slavery to the senses and the passions.
7. The Flesh Demands to be fed – So I say, live by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want. (Gal 5:16-17) Within the human person is this deep conflict between the flesh and spirit. We must not be mistaken, the flesh is in us and it is strong. It has declared war on our spirit and on the Holy Spirit of God. When the spirit tries to obey the flesh resists and tries to sabotage the best aspirations of the spirit. We must be sober about this conflict and understand that this is why we do not do what we most know is right. The flesh has to die and the spirit come more alive. What you feed grows. If we feed the flesh it will grow. If we feed the spirit it will grow. What are you feeding? Are you sober about the power of the flesh and do you and I therefore feed our spirit well through God’s word and holy communion, through prayer and the healing power of confession. What are you feeding?
8. The Flesh fuels sin – The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God (Gal 5:19-210) This catalogue of sins that flow from the flesh is not exhaustive but is representative of the offensive and obnoxious behavior that flows from the flesh. Be sober about the flesh, it produces ugly children.
9. This [condemnation by God] is especially true of those who follow the corrupt desire of the flesh and despise authority. (2 Peter 2:10) Clear enough, the flesh hates authority and, did I mention (?) The flesh does not want to be told what to do.

So here is a portrait of “the flesh.” It is ugly. You may say I have exaggerated, that the flesh is not really this bad. Well I am not, just buy a newspaper and see what the flesh is up to. You may, by God’s grace, have seen a diminishment in the power of the flesh in your life. That is ultimately what God can and will do for us. He will put the flesh to death in us and bring alive our spirit by the power of his Holy Spirit. But step one is to appreciate what the flesh is and understand its moves. Step two is to bring this understanding to God through repentance. Step three is, by God’s grace, to stop feeding the flesh and start feeding the spirit on prayer, scripture, Church teaching and Holy Communion. Step four is to repeat steps 1-3 for the rest of our lives. God by his grace will cause the flesh to die and the spirit to live by his grace at work in us through Jesus Christ.

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

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

In this clip, the Knights (in the flesh) ridicule goodness and sing “Fie On Goodness!” It well illustrates the tendency of the flesh not only to indulge sin, but also to resist and ridicule what is good.

There is an old saying, “If being a Catholic were against the Law, would there be enough evidence to convict you?” Tragically for many Catholics, being a Catholic is little less than a sound or label they go by when they need to fill in the blank on a questionnaire: Religion ______________. Only 25% go to Mass on Sunday and even many at Mass dissent on many critical matters.

In a more ecumenical vein, the writer Maya Angelou once wrote: “A woman said to me the other day, regarding herself, “I am a Christian.” And I said in reply, “Already?”

Indeed, for Christian is more than a label, it is a life.

The video below is a very creative one that addresses the question of being a Catholic. A young woman is a trial for “the crime” of being Catholic and the case seems like a slam-dunk when she “admits” to “the crime.” But her defense attorney comes “to the rescue” and in so doing well illustrates that there is more to being a Catholic that saying you are one. Consider watching this video. It is more creative than first meets the eye, and it lays out a lot of tendencies that are quite common today.