When I was young and in high school I was a rock ‘n’ roll fan. It had to be loud and in your face. Then one day I walked into a large church and the organist was practicing with all the stops pulled (i.e. LOUD). The organ shook the building and resonated through my very body. I was hooked! I said, “I have to learn to play that!” And I was off on my adventure. Alas, I am no virtuoso but I can play hymns well and I do all the footwork. I love to play the organ and make the whole building shake with the big 32 Foot in the pedal.
My early fascination with the Pipe Organ led me not only to learn to play it, but also to tune and repair the organ in our parish church. That in turn led to a great summer job I had for three years.
I worked for Lewis and Hitchcock and company that built and serviced pipe organs. What a great job it was! I went all over the city helping to tune and repair pipe organs in some of the grandest churches of the area, both Catholic and Protestant. When you build and service Pipe Organs you have to know a little of everything: electrical, HVAC, carpentry (for the casework), plumbing (for the pipes and tubing that supply the wind), electrical motor repair (for the blower), even leather work for the air reservoirs and pipe valves. It also helps to know music and architecture to bring it all together. It was a great job it was. I learned so much. I was also very thin in those days and was able to squeeze into some pretty tight spaces to tune and make repairs. I shudder to think today of some of the high ladders and narrow platforms I negotiated to do the work.
These days, Pipe Organs are still being built but more often Electronic Organs are chosen by churches. Truth be told, with digital sampling, the sound of the newest electronic organs isn’t bad. But nothing beats the sound of a true pipe organ, the king of instruments.
The first video shows you some of the basics of how a pipe organ works.
The second video shows you the work of a an organist, Frederick Swann as he plays a toccata. You’ll see how an organist switches keyboards, pull stops, play with hands and feet, and controls the swell shades (volume). The greatest virtuoso is the organist and you will see why! It takes A LOT to be a good organist.
Incidentally, in purchasing the “Crystal Cathedral” (Now Christ Cathedral) the diocese of Orange has also acquired the 6th largest Pipe Organ in the World and you will see it played in the second Video.
The readings from the Feast of the Assumption still echo in my mind. I am particularly mindful of their announcement of victory:
I heard a loud voice in heaven say: “Now have salvation and power come, and the Kingdom of our God and the authority of his Anointed One. Rev (12:10)
Then comes the end, when [Christ] hands over the Kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death, for “he subjected everything under his feet.” (1 Cor 15:25-27)
He has shown the strength of his arm, and has scattered the proud in their conceit. He has cast down the mighty from their thrones, and has lifted up the lowly. He has filled the hungry with good things, and the rich he has sent away empty. He has come to the help of his servant Israel for he has remembered his promise of mercy, the promise he made to our fathers, to Abraham and his children forever.” (Lk 1:55-59)
Earlier this week we meditated on the need to cultivate serenity in the midst of the great cultural battle that is being waged all about us, and in which we are engaged. And one of the sources of that serenity must be the knowledge, revealed by God, that we have the victory.
This does not mean that we sit back and do not engage the fight for truth and God’s Kingdom. But it does mean that we engage the battle with the serene confidence that, even despite setbacks and times of diminishment, the battle is the Lord’s and that he has already won, only the news has not yet leaked out to some.
The Church is a Bride, not a widow. Her spouse Jesus lives, and, as the text above from First Corinthians says, he is putting every enemy under his feet, yes, every authority, sovereignty and power. And indeed the Church, his Bride has thus far outlived everyone of her opponents, from the Judaizers, to Caesar, from Napoleon to the USSR.
Many today shout doom for the Church, declare her outdated, irrelevant, and boldly (and foolishly) declare, like many before, that they will see her buried. “Ah!” they gleefully scoff, “Your day is over!” Yet long after the reductionism, materialism, atheism and confused moral vision of the modern scoffers has run its course, the Church will still be here proposing the Gospel and praising the Lord.
She is a living bride, espoused to the sovereign Lord of History. Persecute her, and she only grows stronger, command her silence, and still she sings with wedded bliss, looking always to her glorious spouse. Yes, she sings:
Crown Him the Lord of years, the Potentate of time,
Creator of the rolling spheres, ineffably sublime.
All hail, Redeemer, hail! For Thou has died for me;
Thy praise and glory shall not fail throughout eternity.
Yes, still she sings:
Crown Him the Lord of love, behold His hands and side,
Those wounds, yet visible above, in beauty glorified.
His reign shall know no end, and round His piercèd feet
Fair flowers of paradise extend their fragrance ever sweet.
And even in a time of persecution and seeming decline, we ought never forget that the victory is our in Christ Jesus. The Bride’s victory is well attested by God himself:
I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.” He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. (Rev 20:2-6)
It is done, the victory is certain and it is ours in Christ Jesus.
The Church is a Bride, not a widow, though you might never know it walking into some Catholic parishes where the Mass seems more like a funeral than a wedding. A quick look might yield an impression other than a wedding: sour faced saints, bored believers with a kind of “tedium delirium” look. Yes, “the frozen chosen” look. Where is the joy, the zeal, the happiness of the Bride who is loved, and has been saved by her groom from other bad suitors? Always remember that the Mass is the great wedding feast of the Lamb. And the Church, joyful to be with her victorious groom, rejoices to hear his voice, and share sweet communion with him in the Holy Eucharist.
Yes, a bride, not a widow.
Do you live this way? Are you and I confident even in the midst of conflict and setbacks? Do we engage the battle with a serene confidence that comes from knowing the ultimate victory is ours? Or does anger and vengeance in us bespeak more of a fearful striking out? Do people see a joy and confidence in us that is increasingly unassailable, or are we an easy target to unsettle with fear?
It is a very different thing to engage the battle with joy, confident of the ultimate outcome, than to engage the battle fearful, and insistent on present victory. If present victory is the only measure of success, then the cross, seen only in its present moment, was a failure. But clearly it was not. Thus, we engage the battle, not to win every present fight, but knowing that even momentary losses are often paradoxical victories. Why? Because Jesus is the Lord of History. He can make a way out of no way, and write straight with crooked lines. He can draw life from death, and victory from defeat. He has the power to do whatever he wills. And even as the sinful world laughs, he is treading underfoot all error and sin. The boastful cannot stand their ground before the Lord.
The Church is a Bride, and the joyful mother of us all. Have confidence, and be of good cheer. The world as we know it may be passing away, but the Lord has conquered, and the Church, by his grace and promise, will remain always, and share in the ultimate victory of Jesus, when He, having placed all his enemies under his feet he hands over the Kingdom to his Father.
Yesterday’s feast of the Assumption encourages a meditation on a distinctly human dignity, that of combining matter and spirit. More on that in a moment.
But we begin with an important understanding of every Marian feast, namely that we do not simply celebrate something about Mary herself, but also what God, who is mighty, does for her, and how, to a large degree we, will come to share in the blessings she receives.
Among those blessings is the blessing of being in God’s presence not only spiritually, but also bodily. For as Mary is taken up body and soul, so shall we one day be taken up, not in soul only, but in body too. The Catechism says of Mary’s Assumption: The Assumption of the Blessed Virgin is a singular participation in her Son’s Resurrection, and an anticipation of the resurrection of other Christians. (CCC # 966).
For now, we who die in the Lord, shall be present to him in our souls, but our bodies shall lie in the earth. Yet one day, in “That Great Gettin’ up Morning” scripture says,
Listen, I tell you a mystery: We will not all sleep, but we will all be changed— in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised incorruptible, and we shall be changed. For that which is corruptible must clothe itself with incorruptibility, and that which is mortal must clothe itself with immortality. And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about: Death is swallowed up in victory.(1 Cor 15:51-54)
Sadly today, many have slipped back into a kind of Gnostic dualism, or ancient Greek notion that the body is somehow undesirable, a kind of cage or prison from which the soul can one day fly free. Death in effect liberates us from the body.
Yet nothing could be less biblical than to think of the body in this way. From the standpoint of Biblical anthropology, we are our bodies, and for the soul and body to be apart is both mysterious and emblematic of an irregular and incomplete work. In this sense therefore, Paul looks to the day when our bodies too will share in the salvation and victory wrought by Jesus. In Romans 8, Paul, inspired by the Holy Spirit, sets forth a kind of two stage work on our behalf:
We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what he already has? But if we hope for what we do not yet have, we wait for it patiently. (Romans 8:22-25)
Thus St. Paul, and we as well, can clearly see that in our souls, many gifts have been given and are experienced, if we are faithful: a saving love, a joy, an increasing inner freedom, authority over our sins, a new mind and heart, an outpouring of many spiritual gifts, and an ever deepening renewal. Yet even all the while, our bodies decline and head toward inevitable death. Our bodies await (and groan) for the fruits of the resurrection that our souls can already enjoy.
Thus St. Paul looks eagerly to the day when our bodies too will share in the glory of resurrection and renewal. Then the full work of Christ’s death and resurrection will be accomplished. As Paul says elsewhere: For [Christ] must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. (1 Cor 15:25-26)
Thus the concept of some moderns of resurrection without reference to the body is inconceivable to St. Paul and the biblical world. Christ did not come merely to save part of us, but the whole of us! As human beings we are our bodies, and no saving work would be complete by leaving the body in the dust.
Yet, despite this, many modern still sniff at the notion of our bodies being raised. With our Gnostic tendencies, most disregard the body as anything more than a tool, or a suit that I can cast aside, and somehow I am still I. Not so. You are your body. And Body and soul are knit wholly together. How the soul can be separated from the body at death is mysterious, but the Scriptures are clear, it is not ultimately to remain this way, and God will rejoin the two.
Yet again to many moderns this notion is not pleasing for too often we think only of the limitations of the body, or of its diseases, its weaknesses, its sinful tendencies. But of these anxieties scripture is also clear, the resurrected body will be freed of all this.
St. Paul, inspired by the Holy Spirit has this to say:
But someone may ask, “How are the dead raised? With what kind of body will they come?” How foolish! What you sow does not come to life unless it dies. When you sow, you do not plant the body that will be, but just a seed, perhaps of wheat or of something else. But God gives it a body as he has determined, and to each kind of seed he gives its own body. All flesh is not the same: Men have one kind of flesh, animals have another, birds another and fish another. There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another. The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor. So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body (1 Cor 15: 35-44)
Yes, our risen bodies will have splendor and, though truly and recognizably our bodies, they splendor they acquire will be as different as the mighty oak is from the little acorn that it began as. Elsewhere St. Paul says,
[Christ], by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body. (Phil 3:21)
Praise the Lord, our very bodies will one day rise, gloriously transformed. And on the Feast of the Assumption we acknowledge that what is promised to us at the Last Trumpet, Mother Mary already shares.
We live in strange times where we paradoxically show a kind of obsession with our bodies, with health, nutrition, life spans, what can cause cancer etc. Yet, at the same time, many of us who are believers are often ambivalent or sketchy of the true glory of the body, which is to rise from death gloriously transformed.
Consider well that our bodies are an essential part of our unique glory.As human beings we have the special dignity of uniting two orders of creation: the spiritual (in our souls) and the material (in our bodies). Only we do this. Animals are only material. Angels are spiritual. But we are both, and this is unique and glorious.
As Mother Mary is taken up, we meditate on this special aspect of our glory, that in us God unites the two orders of creation. This is our dignity. Of none of the animals is it ever said that the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (Gen 2:7). Only man, among the created things shares the very breath of God. We are material like the animals, but unlike them we are spiritual, sharing the very breath of God.
And, to which of the angels did God ever say, “You are my Son; today I have become your Father” (Heb 1:5) as his Son shares in our nature? The Angels are magnificent Spirits but none of them can worship God in their spirit, and then take hold of his hand or worship him with a kiss as did Mary on Christmas Eve. None of them can receive the Lord bodily into themselves as we do in Holy Communion. For we are spiritual, like they are, yet unlike them we are also body. We are unique and have this glorious combination.
Yes, this is our dignity, to unite two orders of creation, the spiritual and the material. And as Mary is taken up, whole, entire, and beautiful beyond compare, we too can anticipate our glory of one day beholding and praising the Lord, whole and entire. It is biblically unthinkable that God who gave us this dignity would discard it in saving us.
Our Bodies will rise, gloriously transformed. Yet in my flesh I will see God; I myself will see him with my own eyes—I, and not another. How my heart yearns within me! (Job 19:26-27)
Not long ago I saw a bottle of hot sauce with the creative name “Wrath of God!” Now that’s gotta be some hot sauce!
But what is God’s wrath? It is spoken of often in the scriptures and it is a concept with which we have to be careful. On the one hand we cannot simply dismiss the concept as contradictory to the fact that God is love. But neither can we fail to see God’s wrath apart from his love.
As a follow up last week’s discussions on Hell, it seems worthwhile to consider some aspects of the very complicated and reality of the wrath of God. There is not enough space to cover the whole topic in the post but the comments stay open as always for your additions and subtractions.
What are some ways that we can explain and understand the wrath of God? Let me propose a few.
The wrath of God is not merely an Old Testament Concept. In fact we find it mentioned quite frequently in the New Testament as well. For example consider the following:
Jesus said, “Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him. (John 3:36)
The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness (Rom 1:18)
Do not take revenge, my friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. (Rom 12:19)
Let no one deceive you with empty words, for because of such things [i.e. sexual immorality] God’s wrath comes on those who are disobedient. (Eph 5:6)
For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. (1 Thess 5:9)
The angel swung his sickle on the earth, gathered its grapes and threw them into the great winepress of God’s wrath. (Rev 14:19)
And there are at least a dozen other texts from the New Testament that could be referenced but allow these to suffice. So it is clear that the “wrath of God” is not some ancient or primitive concept that the New Testament has dispensed with. And notice too that the wrath of God is not something simply for the end of the world. It is also spoken of in some of the texts above and others not listed as something already operative in certain people.
So what is God’s wrath? And how can we reconcile it with his love? Consider some of the images, explanations of God’s wrath. None of them, all alone, explain it, but together a picture and understanding may emerge.
1. Image: God’s wrath is his passion to set things right. We see this image of God’s wrath right at the beginning in Genesis when God cursed Satan and uttered the protoevangelium (the first good news): I will make you and the woman enemies….one of her seed will crush your head while you strike at his heel” (Genesis 3:15). God is clearly angered at what sin has done to Adam and Eve and he continues to have anger whenever he beholds sin and injustice.
He has a passion for our holiness, and a passion to set things right. He wants what is best for us. He is angered by what hinders us in this regard.
Surely all sins provoke his wrath but there are five sins that especially cry out to heaven: Willful murder – [Gen. 4:10]; The sin of the Sodomites, [Gen. 18:20; 19:13]; The cry of the people oppressed, [Ex. 3:7-10]; The cry of the foreigner, the widow and the orphan, [Ex. 20:20-22]; Injustice to the wage earner. [Deut. 24:14-5; Jas. 5:4] (cf Catechism of the Catholic Church # 1867).
Thus, especially for these but also in terms of all sin and injustice and anything that afflicts or hinders the possibility of salvation, God has a wrathful indignation and a passion to set things right.
This is part of his love for us. His wrath may be manifest through punishments, disturbances of our conscience, or simply by allowing us to experience some or all the consequences of our sin and injustice.
2. Clarification: God’s wrath is not like our anger. In saying that God is angry we ought to be careful to understand that, however God experiences anger or any passion, it is not tainted by sin. God is not angry like we are angry. When we get angry we often experience an out of control quality, our temper flares and we often say and do things that are either sinful or at least excessive.
It cannot pertain to God to have temper tantrums and to fly off the handle, to admix anger with an unreasonable lashing out. The way God does experience anger is not something we can fully understand, but is it surely a sovereign and serene act of his will, not an out of control emotion.
3. Clarification: God is not moody. It does not pertain to God to have good days and bad days, good moods and bad ones. Scripture seems clear enough when it indicates that God does not change. Consider this from the Book of James 1:17 Every good and perfect gift comes from above, from the Father of lights, in whom there is no variableness or shadow of turning.
Hence to speak of God’s wrath does not mean that he has suddenly had enough, or that his temper has flared, or that his mood has soured. God IS. He does not change. As the text says, he is not variable. And this leads us to the next point.
4. Image: Given what we have said, the primary location of God’s wrath is not in God, it is in us. Perhaps the best definition I have heard of God’s wrath is this: God’s wrath is our experience of the total incompatibility of our sinful state before the Holiness of God. Sin and God’s holiness just don’t mix. They can’t keep company.
Think of fire and water. They do not mix. They cannot coexist in the same spot. Bring them together and you you can hear the conflict. Think of water spilled on a hot stove and hear the sizzle and popping and the steam as the water flees away. If, on the other hand there is a lot of water the fire is overwhelmed and extinguished . But the point is that they cannot coexist. They will conflict and one will win.
This is wrath, the complete incompatibility of two things. It is this way between sin and God’s utter holiness. We must be purified before we can enter the presence of God otherwise we could never tolerate his glory. We would wail and grind our teeth and turn away in horror. Thus wrath is the conflict between our sin and God’s holiness.
God cannot and will not change, so we must be changed. Otherwise we experience wrath. But notice the experience is in us primarily and not God. God does not change, he is holy, serene, he is love. If we experience his wrath it is on account of us, not him. Consider the next example.
5. Image: It is we who change, not God and this causes wrath to be experienced or not –Consider an example. On the ceiling of my bedroom is a light with a 100 watt light bulb. At night before bed, I delight in the light. I am accustomed to it. But then, at bed time, I put out the light and sleep. When I awake it is still dark (at least in the winter). Hence I put the light on. But Ugh! Grrr! Now the light is bright and I curse it!
Now mind you, the light has not changed one bit. It is still the same 100 watt bulb it was hours earlier. The light is just the same, it is I who have changed. But do you know what I do? I blame the light and say, “The light is harsh!” But the light is not harsh, it is just the same as when I was happy with it. Now that I have changed I experience its wrath but the wrath, the problem, is really in me.
So also consider the experience of the ancient family of man with God. Adam and Eve walked with God in the cool of the evening when the dew collected on the grass (cf Gen 3:8). They had warm friendship with him and did not fear his presence. After sin, they hide. Had God changed? He had not, they had and they now experience him very differently.
Fast forward to another Theophany. God has come to Mt Sinai and as he descends the people are terrified for there are peals of thunder, lightning, clouds and the loud blast of a trumpet. The people told Moses “You speak to us, but let not God speak, else we will die!” (Ex 20:19) God too warned Moses that the people could not get close lest his wrath be vented upon them (Ex 19:20-25).
Now again, had God changed? He had not. He was the same God who walked with them in the cool of the evening in a most intimate way. It was we who had changed. We had lost the holiness without which no one can see the Lord (Heb 12:14). The same God, unchanged though he was, now seemed to us frightening and wrathful.
6. What then shall we do? If we can allow the image of fire to remain before us, we may well find a hopeful sign in God’s providence. Since God is a holy fire, a consuming fire (cf Heb 12:26; Is 33:14) how can we possibly come into his presence? How can we avoid the wrath that would destroy us?
Well, what is the only thing that survives in the presence of fire? Fire is the only thing that survives! So it looks like we’d better become fire if we want to see God.
And thus it was that God sent tongues of fire upon the Apostles and us at our confirmation. God wants to set you and me on fire with the Holy Spirit and in holiness. God wants to bring us up to the temperature of glory so that we can stand in his presence:
See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,” says the LORD Almighty. But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the LORD will have men who will bring offerings in righteousness, and the offerings of Judah and Jerusalem will be acceptable to the LORD, as in days gone by, as in former years. (Mal 3:1-4). And indeed Jesus has now come: For you have turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the coming wrath. 1 Thess 1:10-11)
Time to become totally fire! Veni Sancte Spritus, tui amore ignem accende. (Come Holy Spirit, and kindle in us the Fire of thy Love)
So there is a wrath of God. As I have tried to show it is more in us than in God. But I will not say to you that there is NO wrath IN God. Scripture seems clear to indicate that wrath does pertain to God’s inner life. What exactly it is and how God experiences it is mysterious to us. We can say to some extent what it is not (as we did above) but we cannot really say what it is exactly. But far more rich is the meditation that the wrath of God is essentially in us. It is OUR experience of the incompatibility of sin before God. We must be washed clean in the Blood of the Lamb and purified. Most of us will need purification in purgatory too. But if we let the Lord work his saving work we are saved from the wrath for we are made holy and set on fire with God’s love. And fire never fears the presence of fire. God is Love but he will not change. So it is that Love must change us.
One of the greatest cinematic depictions of the Wrath of God occurred in the move the Raiders of the Lost Ark. The Nazi’s sinfully think they can open the Ark and endure the presence of God. What they get is wrath for sin cannot endure the reality of God’s presence. “Enjoy” this clip:
There is little doubt that the that a kind of cultural war is being waged on many different fronts: abortion, euthanasia, the family, marriage, rampant divorce, cohabitation & fornication, homosexual activity, gay “marriage,” militant secularism and atheism, religious liberty, and so on.
While some may not like the image of war, the conflicts are so deep and intense, the tensions so live and the sides so clearly marked that we can little avoid the term.
In the midst of such a war however, we Christians and cultural warriors can too easily acquire an acerbic, hostile and cynical attitude, even with each other. We become too argumentative, debating every point, even when it is not necessary, and reasonable people may differ. Too easily we can insist on narrowly defining terms and priorities, and we become unnecessarily cynical if others embrace a broader (though still Catholic) set of concerns.
In some sense, many of us have “been in the storm so long children…..” that we ourselves become stormy and develop a kind of trigger finger, even among friends.
The Internet, with it is virtual (though impersonal) relationships does not help. Frankly it is just a lot easier to be nasty to people we have not personally met. Further we cannot always appreciate tones of voice, and other nuances in the written word, as well as we do in more personal interactions. Too easily we loose venom on the faceless people in the combox, with whom we might enjoy friendlier relations in a more personal setting.
In the fog of war, cultural war, we need to cultivate the serenity and joy that comes from knowing the Lord, rejoicing in the beauty of truth, and remembering that, though the battle is sometimes fierce, the final victory of the Lord and his Body, the Church, is assured, indeed, already won.
The paradox of winning this war, is discovering inner peace. Merely sharpening our apologetical weapons, (good and important thought that is), or taking our battle for liberty to the courts (necessary though that is), may win a certain debate or battle. But from a long-term, evangelical point of view, we will only win “the war” by a credible and paradoxical witness of serene peace that comes from having met the Lord. Otherwise, we too easily descend into the hostility that is unbecoming of Christians, and become more desirous of winning an argument than souls.
It is of the greatest importance that we strive to acquire and maintain an interior peace, the peace of our hearts. In order to understand this, we can use an image…. Consider the surface of a lake, above which the sun is shining. If the surface of the lake is peaceful and tranquil, the sun will be reflected in this lake; and the more peaceful the lake, the more perfectly will it be reflected. If, on the contrary, the surface of the lake is agitated, undulating, then the image of the sun can not be reflected in it.
The more our soul is peaceful and tranquil, the more God is reflected in it, the more His image expresses itself in us, the more His grace acts through us. On the other hand, if our soul is agitated and troubled, the grace of God is able to act only with much greater difficulty.
Philippe then goes on to articulate the need to cultivate this peace, this serenity, in prayer.
Acquiring and maintaining interior peace, which is impossible without prayer, should consequently be considered a priority for everybody….Otherwise, more often than not they would simply be communicating their own restlessness and distress. Often, we cause ourselves to become agitated and disturbed by trying to resolve everything by ourselves, when it would be more efficacious to remain peacefully before the gaze of God and to allow Him to act and work in us with His wisdom and power, which are infinitely superior to ours. For thus says the Lord God, the Holy One of Israel: By waiting and by calm you shall be saved; in quiet and in trust your strength lies, but you would have none of it (Isaiah 30:15)….
He then clarifies that interior peace is not a mere quietism:
Interior peace has nothing to do with any type of impassivity, extinction of sensitivity, cold indifference or being wrapped up in oneself….Saint Vincent de Paul, the last person anyone would ever suspect of being lazy, used to say: “The good that God does is done by God Himself, almost without our being aware of it. It is necessary that we be more inactive than active.”….Only one who possesses this interior peace can efficaciously help his neighbor. How can I communicate this peace to others, if I myself do not have it?
Then comes the crux of the issue for us here, namely, that we should avoid fighting the wrong battle, and that inner peace is the paradoxical requirement for a true and effective Christian warrior, who battles not only a cultural war, but also his own inner war against temptation and sin:
The Christian life is a combat, a war, the scene of a constant and sometimes painful battle, which will not end until death — a struggle against evil, temptation and sin…. Saint Catherine of Siena says, “without war there is no peace”; without combat there is no victory.
But if the spiritual combat of a Christian is sometimes rough, it is by no means the hopeless struggle of somebody who battles in blindness and solitude, without any certitude as to the result of this confrontation. The victory is already won. The Christian fights, with a peaceful heart. It is exactly this interior peace which permits him to fight, not with his own strength, which would be quickly exhausted, but with the strength of God.
[Hence] interior peace is not only a condition for spiritual combat, but is quite often the goal itself. Very frequently, spiritual combat consists precisely in this: defending one’s peace of heart against the enemy who attempts to steal it from us.
Avoid fighting the wrong battle…., The first goal of spiritual combat, that toward which our efforts must above all else be directed, is not to always obtain a victory….it is to learn to maintain peace of heart under all circumstances, even in the case of defeat.
Perhaps a personal illustration will help. When I was a young priest, just 28 years old, I had the boldness that is not uncommon for a young man. I preached strong sermons and, even today, would not quibble with the content of those early sermons. I also tangled with some of my parishioners over certain liturgical abuses that were common at the time.
I took my concerns and frustrations about the liturgical abuses to my spiritual director who asked me if I loved my people. I was angry at his question. “Of course I love them!” “Nah…” he said, “Don’t give me the boilerplate answer, give me an honest answer.” I eventually admitted that, while I tolerated and served them, I probably couldn’t say I really loved them. “Alright,” he said, and then went on to say, in effect:
Now beg God for the grace to really love them, and you’re going to find a kind of serenity envelops you as your love for them grows. And you’ll correct the things you need to, and overlook, for now, the things that can wait, and you’ll know the difference. And when you do correct them you’ll be loving and serene. And as for your homilies, you’ll still be bold, but you’ll learn that there’s a big difference between speaking the truth in love, and just trying to win an argument. When people know you love them, you can tell them almost anything and they’ll listen. But they know the difference between someone who loves them and someone who’s merely trying to win an argument. And if you love them, you’ll preach with clarity, but you’ll be patient, confident and serene. And believe me, people know and can tell the difference.“
I pray I learned that lesson. And over the years, a kind of serene joy has come to fill me wen I preach and teach. Only rarely now, do I loose that serenity in pastoral settings.
Peace is the paradoxical requirement for the Christian warrior. Without that peace, too often we end up fighting the wrong battle. All of us do well to be alert to the “Been in the storm so long….” syndrome. It can happen to the best of us, and we turn on those we love and lose our peace, and see our love diminish. And how can we give what we no longer have? That same song gives an important solution to our inner struggle for peace: I’ve been in the storm so long Children…..Oh give me (a) little time to pray.
Back in the 1980s when I was ordained, there was a priest in the area who was famous (infamous) for the fact that he requested couples who were going to spend more than $5,000 on a wedding (more in those days than now) to pay a tithe, (one tenth) of what they spent on the wedding, to the poor. While he could not require this of couples, he made of it more than a casual suggestion, reminding them that, as they spent thousands on flowers that wilt and dresses worn only once, there were some in this world who had little to wear or eat. The priest has long since passed away now, but was famous for saying very little at diocesan meetings, except, “Gentlemen, what about the poor?”
The memory of this priest crossed my mind as a Facebook Friend passed on tho me an article entitled: Average Couple spends 26K on Wedding. The article goes on to describe the devastating debt that many families incur, (especially when paired with college debt, etc.), on account of the increasingly unreasonable expectations regarding weddings.
In indicating that $26,000 is the average, that means that half spend more, some a lot more. I actually have couples who are shacking up, (err… “cohabiting”) tell me that they can’t “afford” to get married. Some are surprised when I tell them they don’t have to spend a dime to get married in the Church. They can come to the Chapel with two witnesses and I’ll even buy them lunch. The usual push-back I get is that my suggestion offends against dreams (usually of the woman who wants a picture perfect “Church Wedding”). “So, for the sake of a party you will go offending God?” I ask. “Why not prepare for marriage now, get married in the Chapel, and have a 10th Anniversary bash?” suggest I. “We’ll get back to you on that Father.” Do I need to tell you my phone is not exactly ringing off the hook?
Disclaimer – As regards the cost of weddings, I realize that families do feel certain obligations to others. Further, there are some families that are prominent in the community, and either sense, or do in fact have, wider obligations. I do not, in this article mean to, or wish to, opine on particular weddings and I presume good faith on decisions that families make. However, at the cultural level we have questions to ask ourselves, in terms of the financial and personal costs we place on families. I have little doubt that weddings have always been relatively expensive, but 26K (average) is off the hook, and all of us do well to walk this whole thing back a bit, and ponder what fuels this. There are valid costs, but what part does vanity and dreaminess play on the part of the couple? And what part do unrealistic expectations and commercial hype play from the wider community side?
Permit me to give some excerpts from the article with my own commentary in red. The full article is written by Cathy Grossman of USA Today and is HERE
Call it Wedding Bill Blues. Even with a slight drop in “I Do” spending during recent tough economic years, many couples are beguiled beyond their budgets…..The average couple has a $26,989 wedding, according to Brides magazine. Even though that’s down from a peak of $28,082 in pre-recession 2008…remember this average number means that half of coupes spend more, some a lot more.
Couples are victimized by their own fantasies, cajoled by media visions of celebrity nuptials, and pressured by friends, family, even strangers posting idyllic photos on [wedding sites]…..Resisting is hard, say brides, citing wedding planners who overwhelm them with choices for décor and doo-dads that seem irresistible. Couples can also be lured off their financial feet by bank commercials that encourage borrowing for wedding costs. So the blame is collective, we ought not simply blame dreamy brides, or proud grooms, its all of us.
“It’s emotional. Practicality goes out the window,” says David Jones, president of the Association of Independent Consumer Credit Counseling Agencies. Jones[though savvy about the problem of debt]sees many ways debt entraps people. As a grandfather, Jones…found himself a shocked participant in runaway wedding spending for his granddaughter’s wedding…— a $6,000 gown, when $3,000 was planned..
Gosh, I just can’t imagine spending 6K for a dress worn only once.
I remember that my mother, to save money, went in on a dress that three of her friends shared (see photo above). Of course in those days women married rather predictably right out of college and such “team arrangements” were easier to make.
Today, does a dress have to be purchased? Can it not be rented? I DO know of some brides who find very lovely “used” gowns for a very reasonable price.
We also discussed last month, that, for those who purchase a dress, there is a very lovely custom of making baptismal gowns from it, or other holy garments.
At any rate, I’m sorry, 6K for a dress worn only once is crazy. Why not just say no to that sort of stuff? I know, I Know, I’m “a man” and wouldn’t understand.
While Jones and his wife contributed cash, their son, father of the bride, “had to work overtime for months after the March wedding to pay off the credit card bills,” Jones says…..Most people don’t have an emergency account or savings. The typical family has $50,000 for retirement.They don’t have six to nine months of savings set aside and even if they did, it wouldn’t be $26,000. Even if young couples are increasingly sharing the costs, they’re facing student loans and credit card debt even before the first wedding invitation flies out.
The crushing debt that couples carry into marriage, and then the debt they add buying homes much bigger than most of then need, is a huge factor in marital stress and divorce. I have had to counsel many a couple to reset their expectations of the “American Dream” and live much more simply.
My parents lived in an apartment for a good number of years before being able to afford a house. Too many couples forget that there is more to home expenses than a mortgage payment. There is insurance, repairs, taxes, utilities, etc.
So honestly, couples need to think carefully before spending a lot on a wedding. Most of them already bring debt into the marriage…and debt has a way of piling up so that it becomes crushing.
Careful! Debt is real. Too many think of debt is theoretical terms. But it’s pretty awful and real when cut-off notices come for utilities, and the “repo man” is ringing on the bell, and the credit card company is inquiring when the next payment will come.
Crystals everywhere. Flowers everywhere. Lots of drapery and fancy lighting, ice sculptures and all that jazz,”….The couple thought they would spend “about $30,000, but suddenly… looked up, and we had 200 people coming, and the costs were heading for $10,000 to $15,000 over budget…..We cut the up-lighting. We cut the draping. We cut the special wooden dance floor, and no one missed it.”
Hello….There are a lot of other things that won’t be missed too. In then, can we agree, it is the people, and togetherness that makes a wedding reception, not the “stuff.”
The article then details a number of cost savings to consider and couples getting married may find this part of the article helpful. The article then concludes:
Weddings bells sound like a cash register —Ka-ching! The average 2012 wedding (not including a honeymoon) will cost $26,989, up from $26,501 in 2011. A May 2012 survey of 1,272 Brides magazine and website readers found:
•91% of couples set a budget, but 32% overall, and 40% of those who plan a destination wedding, cross that line.
•72% of couples used savings to pay for their weddings. I presume they deplete it almost entirely? Not a good plan when starting a family.
•30% use credit cards, and most expect to pay off credit cards within six months of their wedding. Think again
•54% of couples said paying for a wedding would not hamper their plans for “buying a house or a car, starting a family, etc.”Think again
•62% of couples say they’re contributing or paying entirely for the reception costs, including 36% of couples who expect to pick up the entire tab themselves. Notice, that’s a big change from 25 years ago when the family of the bride footed most or all the bill. I wonder if parents still paid most of the bill if things would be this off the hook?
•Couples are almost as likely to have a sit-down plated meal at their reception (42%) as a buffet style meal (41%).
Perhaps we can end were we started. I wonder if a cash tithe were going to the poor, if couples and families might not also think a little more soberly. Maybe the older priest I remember had a spiritual insight. When everything isn’t about me, and when I think of others first, perhaps the Lord grants us a greater degree of sobriety.
It isn’t just about weddings, its about a lot of purchases. What if I were going to buy a camera, the latest SLR, and what if it costs $1100 dollars. When It’s just about me, its too easy to say, “Sure! Charge it!” But what if I am also going to have to write a check to overseas relief, of $110? Now I might think twice, or I might not buy the deluxe, or maybe I will buy it, but at least its not just about me.
Maybe, when we render our debt to the poor, first, our own debts are less. Something to think about in the extravaganza and boondoggle known as “the wedding.”
The Gospel today amounts to a summons to faith by Jesus. In particular he is summoning us faith in himself, and the truth he proclaims about his presence in the Holy Eucharist. Last week’s Gospel ended with Jesus declaring that he was the bread that has come down from heaven. Today’s Gospel opens with his Jewish listeners grumbling that he claims to have come from heaven. Throughout the gospel Jesus stands firm on his call to faith and teaches them on the necessity of faith, it origins and its fruits. Lets learn of what the Lord teaches us in four stages.
I. The Focus of faith. The gospel opens with the grumbling of the crowds since Jesus claims to have come from heaven – The Jews murmured about Jesus because he said, “I am the bread that came down from heaven, ” and they said, “Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven’?“
Their lack of faith is a scandal and also shifts our focus to the need for faith, and also how difficult it is to have faith. Both the scandal and difficulty are illustrated in the background to the crowd’s lack of faith.
First, recall that Jesus had just fed over 20,000 of them with five loaves and two fishes, and there were still 12 baskets full of leftovers. It was this very miracle that had made many of them follow him, when he went to the other side of the lake. All the miracles Jesus worked were meant to summon people to faith and provide evidence for the truth of his his words. Jesus said elsewhere, …for the works which the Father has granted me to accomplish, these very works which I am doing, bear me witness that the Father has sent me (John 5:36).
Thus their lack of faith, their grumbling and murmuring was scandalous. The multiplication of the loaves and fishes was not the only miracle he had work till now or would work. Recall that he had:
Changed water into wine, healed lepers, healed the centurion’s servant, cast out numerous demons, healed a the lame, healed the woman with a hemorrhage, raised Jairus’ daughter, cast out blindness in numerous individuals, one of them blind since birth, cured the man with a withered hand, Walked on the water, Calmed storms at sea, Fed 4000, Fed 5000, healing of the deaf and mute, Caused miraculous catches of fish, Raised the widow’s son, Raised Lazarus
So the question is What are they (we) going to focus on? What Jesus does, or where he’s from? It seems clear they are more focused on his human origins, where he from and who is human kin are.
Many today as well seem more focused on the human dimensions of the Church, or the foibles of believers, or even on their own struggles. Yet how many today really put their focus on what God is doing, on the many daily miracles of simple existence, and of the many ways even defeats often become victories?
So whats your focus? On mere human things? But what if the focus is on God, and that God is worthy? Is faith your focus? We can see why Jesus focuses on faith, because, frankly, we are a hard case and our faith needs to grow.
II. The Font Faith – Noting their lack of faith, Jesus rebukes them in these words: “Stop murmuring among yourselves. No one can come to me unless the Father who sent me draw him, and I will raise him on the last day. It is written in the prophets: They shall all be taught by God. Everyone who listens to my Father and learns from him comes to me.
Jesus here teaches two things, that our faith in him comes from the Father, and also, that we are a hard case.
First Jesus teaches that his Father is the source of our faith in Him. Scripture elsewhere teaches this truth
1. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God. (Eph 2:8)
2. This is my beloved son, listen to him. (Matt 3:17)
3. But the testimony which I have is greater than that of John; for the works which the Father has granted me to accomplish, these very works which I am doing, bear me witness that the Father has sent me. 37 And the Father who sent me has himself borne witness to me. (John 5:36)
4. I bear witness to myself, and the Father who sent me bears witness to me. (John 8:18)
Here then is the central work of the Father, to save us by drawing us to faith in his Son, when He sent to redeem the word.
But Jesus also teaches that this work of God generally involves considerable resistance on our part. And this fact is evident in the word Jesus uses, namely, that the Father must “draw” us to the Son. the Greek word here is ἑλκύσῃ (helkuse) – means to drag, draw, pull, or persuade, and it always implies some kind of resistance from what is drawn, or dragged. For example is it also the word used in John 21:6 for drawing a heavy laden net to shore.
Thus Jesus points to their (our) stubbornness in coming to faith. We are stubborn, and stiff necked, so the Father has to exert effort to draw, yes even drag us to Jesus.
Yes we’re a hard case and we have to be “drug.” Some one once said,
I had a drug problem when I was young: I was drug to church on Sunday morning. I was drug to church for weddings and funerals. I was drug to family reunions and community socials no matter the weather. I was drug by my ears when I was disrespectful to adults. I was also drug to the woodshed when I disobeyed my parents, told a lie, brought home a bad report card, did not speak with respect, spoke ill of the teacher or the preacher. Or if I didn’t put forth my best effort in everything that was asked of me. I was drug to the kitchen sink to have my mouth washed out with soap if I uttered a profane four letter word. I was drug out to pull weeds in mom’s garden and flower beds and to do my chores. I was drug to the homes of family, friends, and neighbors to help out some poor soul who had no one to mow the yard, repair the clothesline or chop some fire wood. And if my mother had ever known that I took a single dime as a tip for this kindness, she would have drug me back to the wood shed. Those drugs are still in my veins; and they affect my behavior in everything I do, say, and think. They are stronger than cocaine, crack, or heroin, and if today’s children had this kind of drug problem, America might be a better place today.
III. The Functioning and Fruit of Faith – Jesus goes on to teach of both how faith functions and what its fruit is: Amen, amen, I say to you, whoever believes has eternal life.
First, as regards the functioning of faith, the Greek text is more clear than our English translation. The Greek word here for “believes” is πιστεύων (pisteuon), a present, active, participle. This construction signifies an on-going action, and is better translated as “He who goes on believing…” or “He who is believing….”
The danger is that we reduce faith to an event, or to an act. Thus some say, they answered an altar call, others point to their baptism. Good. But what is going on today? What is prescribed here by the Lord is lasting, ongoing faith. It is a lasting faith since faith is more than an event. It is an on-going reality. It is more than something you have, it is something you do, daily. It involves leaning, and trusting in God. It is a basing of our whole life on his Word, the daily obedience of faith.
Scripture says elsewhere of this on-going necessity for faith:
(1) But you must hold fast to faith, be firmly grounded and steadfast in it. Unshaken in the hope promised you by the gospel you have heard. (Col 1:21ff)
(2) Brethren I want to remind you of the gospel I preached to you, which you received and in which you stand firm. You are being saved by it at this very moment provided you hold fast to it as I preached it to you. Otherwise you have believed in vain. (1 Cor 15:1)
(3) He who perseveres to the end will be saved. (Matt 24:13)
Jesus, having taught of the on-going quality of faith also speaks of its fruit which is “eternal life.” Here too we have to move beyond reductionist notions of what is meant by eternal life.
The Christian use of the word “eternal” does refer only to the length of life, but the fullness or quality of it. The Greek word here that is translated “eternal” is αἰώνιος (aionios – where we get the English word Aeon). And aiṓnios, according the Greek lexicon of Scripture does not focus on the future per se, but rather on the quality of the age.
Note too that the Greek word translated here as “has” is ἔχει (echei) and is a present, indicative, active. Thus it does not refer to something only that we willhave, but something we now have. So believers live in “eternal life” right now, experiencing this quality of God’s life now, as a present possession. It is true, we do not enjoy it fully, as we will in heaven, but we do have it now, and it is growing within us.
Thus, Jesus teaches that the one believing, enjoys the fullness of life in him, even now, and in a growing way, day by day. One day too, we will enjoy the fullness of life, to the top, in heaven.
Here then is Jesus teaching on the functioning of faith (its on-going quality) and the fruit of faith (eternal life, i.e. the fulness of life).
IV. The Food of Faith – Having set forth the necessity of faith, Jesus now prepares to turn the heat a bit, and test their faith. Not only has he come from heaven, but he is Bread they must eat. And the bread is his flesh. He says to them – Your ancestors ate the manna in the desert, but they died but this is the bread that comes down from heaven so that one may eat it and not die. I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world.”
Now this final verse points to next week’s Gospel when this will be developed more fully and graphically. But in effect, having warned them of the necessity of faith, Jesus now points to one of his most essential teachings, the Holy Eucharist, the Sacrament of his Body and Blood.
Without faith, they (we) cannot grasp this teaching or accept it. And, as we shall see next week, most of them turned away from Him and would no longer follow him, because they could not accept what he was saying, they did not have the faith to trust him in this matter. They scoff and leave him. We will say more on this next week as John 6 continues to unfold for us.
But for now, let the Lord ask you, “Do you have faith to believe what I teach you on this?” Perhaps we can say with the Centurion, “I do believe, help my unbelief” or with the Apostles who said, “Increase our faith!” Or we can say with St. Thomas Aquinas:
Visus, tactus, gustus in te fallitur, (sight, touch and taste, in thee fail)
Sed auditu solo tuto creditur. (But only the hearing is safely believed)
Credo quidquid dixit Dei Filius; (I believe whatever the Son of God says)
Nil hoc verbo veritátis verius. (Nothing is more true than this word of truth).
But in the end we either have faith or will be famished. Either we will have the faith to approach the Lord’s table, or we will go unfed. Jesus says later, Unless you eat the flesh of the Son of Man and drink his Blood, you have no life in you (Jn 6:53). In other words, we starve spiritually without the faith that brings us to God’s table.
Behold how few come to the Lord’s table in these days, these days which so lack faith. Only 27% of American Catholics go to Mass anymore. If one has faith in the Eucharist, how can we stay away? We cannot. To the degree that we believe, will will never miss a Sunday. And our devotion to he Lord will grow daily. And our experience of the fullness of life (eternal life) will grow.
Most priests, if they are lucky and smart, have a trained music director or organist to whom they can refer the Bride (sometimes with the groom) to finalize music for weddings. Then he can refer them and avoid a ton of trouble. Yet, occasionally he has to duck for cover when the flak from the battle between bride and organist gets thick.
Don’t get me wrong, everything generally goes fine and most brides and grooms are just fine. But every now and then, there’s a bride (and sometimes a groom) who are the irresistible force that meet the immoveable object (i.e. the organist).
Sometimes it is also the organist. At times in my 23 + years I have actually wondered why certain organist were so adamant about not playing certain songs, e.g. the Wedding Marches by Wagner (from Lohengrin) and Mendelssohn’s Wedding March (from Mid Summer Night’s Dream). They seemed classical, what’s do bad about them? “But doesn’t the bride know that one of them is the wedding march of a prostitute?!” protests the organist. “No,” say I, “And neither does anyone else.” So sometimes its the organist.
But more often it is the couple wishing and desiring their favorite song(s). Perhaps it was the song playing in the bar when they first met. Or the theme song from the first movie they saw together. You get the idea, charming, but secular and egocentric. The unchurched or lukewarm couples have the biggest struggle understanding that some songs just aren’t good for church, or for processions, which should be stately and measured.
The dialogue with the organist usually goes something like this:
Bride: I want “Baby it’s You” sung as I come down the aisle. Organist: That’s not a very good idea. Bride: Why not?! Organist: It’s secular, it’s not right for Church Bride: But it’s my favorite song and its my wedding. Organist: It would be better to save it for the reception, maybe the first dance. Bride: We already HAVE a song for the first dance. I want “Baby it’s You.” Organist: (shaking head) nahw…….Here listen to this song, It’s called Jesu Joy of man’s desiring, it’s so pretty. Bride: (ignoring the playing of the organist) But it’s MY wedding! Organist: I don’t think so…..we just can’t do it. Bride: Don’t you understand?! It’s my wedding and I’ve always dreamed of walking down the aisle to this song. Organist: But the song just hit the charts last year. Bride: It’s my wedding. Organist: No, “Baby it’s You” just won’t work. Bride: (motioning to groom) John, we’re leaving, I will take this up with the priest…..
I only mention the bride her because she does most of the talking in 99% of the cases. Weddings are by and large days crafted by women. Most men would have it done quietly and quickly.
Now again, most couples aren’t this insistent, but there are some. Thankfully I am blessed with a great Music Director and my brides of recent years have been very understanding of Church norms. But I’ll say I’ve been involved in some pretty big “set-to’s” in the past.
The fact is too many weddings are seen as “this is my wedding.” Actually it is not. The liturgy belongs to the whole Church and some limits must be involved. Efforts are usually made to accommodate legitimate requests of couples and families, but in the end, the Church is not just a movie set on which to conduct, “my special day.” Neither is the Church simply a backdrop for photos, or a hall that is rented. It is God’s house, it is the temple of the Lord, it is the sacred liturgy. Marriages are not a ceremony, they are a Sacrament, and, as in every Sacrament, the focus is to be more on the Lord and what he is doing, than things like dresses, flowers, and camera angles.
It is understandable that, at the human level, there are traditions and wishes to be respected, but the concerns above must balance the idiosyncrasies that too often set up. The Church has rules, ultimately, to avoid fights, not cause them. When there are limits and norms, that are understood and agreed upon, the whole matter goes more smoothly. And most of these norms are founded in long human experience. For any one couple this may be their “big day” and something they do only once (we pray). All the more reason to look to and respect norms and traditions gained from years, even decades and centuries of experience. And all things should be done decently and in order. (1 Cor 14:40)
Just a few thoughts on a Friday evening where, no doubt, more than a few wedding rehearsals have take place in Catholic parishes. And please take all this in the spirit of levity that it is offered.
Here’s a fun video from Tim Hawkins on inappropriate wedding songs:
