When I saw the commercial below, I was somehow struck by a twinge of guilt. And the words of a poem by William Butler Yeats came to mind:
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed,
and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
Yes, something struck me. In the commercial, anarchy, destruction, injustice, violence, and pure chaos are shown. And yet, all the while our super hero, with the “Bat Phone” screeching in the background calling for help, is wholly distracted, flipping through the channels, unaware that the world around him is descending right into hell. He is turned inward, wholly focused on his own little world.
Is this us? Are we the super hero slouching on the couch as the world and western culture descended into a maelstrom: innocence lost, the blood-dimmed tide of the 20th Century, perhaps more 100 million put to death in war and for ideological purposes, moral anarchy swept in on the four horsemen of the apocalypse: relativism, secularism, individualism and the sexual revolution.
And all the while, with the wicked, marching with passionate intensity, the good were largely asleep, and lacking any intensity for the battle. All around us, divorce, abortion, teenage pregnancy, sexually transmitted diseases skyrocketing, broken families, increasing lack of self control and discipline, school testing scores and graduation rates declining, the inability to live within our means, poverty rates for children climbing, drug and alcohol addiction rates on the rise, Church attendance plummeting, and the list could go on.
And where have we been as a Church, as Christians in a world gone mad? Where, for example was the Church in 1969, when the “no-fault divorce” laws began to be passed? It would seem we were inwardly focused, moving furniture in our sanctuaries, tuning up guitars, and having endless debates about liturgy, Church authority, why women can’t be ordained, etc. Not unimportant issues, but, being rather wholly focused on them and obsessed by them, we lost the culture.
Yes, it happened on our watch. I am now 50 and I cannot say it is all the fault of the previous generation. In my short span of a mere 50 years, the world as I knew it, has largely been swept away, especially in terms of family life. And now it is up to me to try and make a difference.
How about you? It will take courage, and an increasing conviction to live the Catholic faith, openly. No more of this undercover Catholic stuff, no more of the desire to fit in and be liked. It is long past midnight for our culture, for our families, for our children.
In the commercial, there is something very wrong with the picture, a superhero, ignoring the cries for help as the phone screeches.Time for our superhero to get off the couch, pick up the phone, re-engage, and get to work. It is interesting in that the movie he watches shows a wolf being set loose. Jesus says, Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves (Matt 7:15). Indeed many wolves talking (false) tolerance and other pleasantries have badly misled and spread error, calling sin good and misrepresenting the Biblical tradition.
Well, fellow superheroes, the last time I checked, we are supposed to be salt and light for this world. It’s time, long past time, to bring Christ’s power back to this world. Time to get off the couch, pick up the phone, re-engage and get to work.
Feeling a little Rushed Lately? – Well, you might be surprised at how fast you’re actually moving, even when you’re “Standing still.”
The earth at this latitude of Washington DC is spinning at about 750 Miles an hour. [1]
But the spinning earth is also rotating around the Sun at approximately 67,000 miles an hour. [2]
And, the sun around which we move so fast is also rotating around the center of the Milky Way Galaxy at 483,000 miles per hour. [3]
And the whole universe is also spinning and moving outward at 1,339,200 miles per hour. [4]
It’s dizzying to consider our speed and motion: A spinning earth rotating around a sun which is rotating around a galaxy which is rotating around a universe at millions of miles an hour. So if you think you’re standing still, think again. We are actually hurtling through space at dizzying speeds.
Yes, you’re on the move! You’re moving so fast you met yourself coming back. Don’t let anyone tell you you’re loafing.
Here are some biblical speed texts, hurry up and read them!
Look! The Lord advances like the clouds, his chariots come like a whirlwind, his horses are swifter than eagles. (Jer 4:13)
I will hasten and not delay to obey your commands O Lord. (Psalm 119:60 Heth)
Hurry! Go quickly! Don’t stop! (1 Sam 20:38)
God has told me to hurry. (2 Chron 35:21)
I am not sure why but when I thought of a fast song, Vivialdi came to mind. Here is his setting of the 113th Psalm In exitu Israel de Aegypto, Domus, Jacob de populo barbaro….mare vidit et fugit! (In the going forth of Israel from Egypt, the House of Jacob from a barbarous people, the sea saw and fled! Enjoy a song that sets a brisk pace.
And here’s Vivaldi muy rapido, like you never heard him. It’s the Summer Presto on accordion!
There are many, many titles of Christ in both the New and Old Testaments. As one prays and studies them, they amount to a mini-Catechesis of the Lord Jesus.
Presented below are over 150 titles of Christ. I have also presented “hot-links” to the Scriptures from which they are drawn for your further study. The list is compiled from various sources, but most come from The Catholic Source Book, compiled and edited by Fr. Peter Klein. I have also placed this article in PDF Format here: The Titles of Jesus Christ in Scripture, if you’d like to print or save the material for later reference.
I would also ask your help. The list needs to grow. There are other titles of Christ that you may know that can and should be added. If perchance you would like to use the comments section to add titles you see missing here, I will be grateful.If you know the scriptural reference and want to include it that is great. Otherwise I can probably search for it.
When considering an addition please consider if it is a true title or just an adjective. For example, “kind” is an adjective, and is true of Jesus, but it is not a title, per se. Nouns show usually show better promise as titles of Christ. But even nouns do not always amount to a title. For example “walker” is a noun, and surely an accurate description of Christ who did a lot of walking, but again, it is not a title per se.
The story of the Prophet Hosea and his troubled marriage are a powerful testimony to us of our own tendency to be unfaithful to God but also of God’s passionate love for us. The precise details of Hosea’s troubled marriage are sketchy and we are left to fill in some of the details with our imagination. But here are the basic facts along with some of the “fill in” required:
Hosea receives an unusual instruction from God: Go, take a harlot wife and harlot’s children, for the land gives itself to harlotry, turning away from the LORD. So he went and took Gomer, the daughter of Diblaim (Hosea 1:2)
Together they have three children each with symbolic names: Jezreel (for God is about to humble Israel in the Jezreel valley), Lo-Ruhama (not pitied), and Lo-Ammi (not my people). It is also possible that these children were not of Hosea but rather of Gomer’s various lovers for, although they are born during the marriage, God later calls them children of harlotry.
At some point, though the text does not specify when or under what circumstances, Hosea’s wife Gomer, leaves him for a lover and enters into an adulterous relationship with him. We can only imagine Hosea’s pain and likely anger at this rejection. The text remains silent as to Hosea, but as we shall see, God’s reaction is well attested.
After some unspecified period of time God instructs Hosea: Give your love to a woman beloved of a paramour, an adulteress; Even as the LORD loves the people of Israel, though they turn to other gods and are fond of raisin cakes (Hosea 3:1) Now, while the quoted text is not clear to specify that this is the same woman he is to love, the overall context of chapters 1-3 of Hosea demand that this is the same unfaithful wife, Gomer. God tells Hosea to redeem, to buy back Gomer and re-establish his marital bonds with her.
Hosea has to pay a rather hefty price indeed to purchase her back from her paramour: So I bought her for fifteen pieces of silver and a homer and a lethech of barley. (Hosea 3:2) The willingness of her paramour to “sell her back” indicates quite poetically that the apparent love of the world and all false lovers, is not a real love at all. It is for sale to the highest bidder.
Prior to restoring her to any intimacy a period of purification and testing will be necessary: Then I said to her: “Many days you shall wait for me; you shall not play the harlot Or belong to any man; I in turn will wait for you.” (Hosea 3:3)
This story is both difficult and beautiful. It’s purpose, as you likely know, is not merely to tell us of the troubled and painful marriage of Hosea. It’s truer purpose is to show forth the troubled marriage of the Lord who has a bride, a people, who are unfaithful to him. We, both collectively and individually, have entered into a (marital) covenant with God. Our vows were pronounced at our baptism and renewed by us on many other occasions. But all too often we casually sleep with other gods and worldly paramours. Perhaps it is money, popularity, possessions, or power. Perhaps we have forsaken God for our careers, politics, philosophies or arts and sciences. Some have outright left God, others keep two or beds, still speaking of their love for God but involved with many other dalliances as well. Yes, this is a troubled marriage, not on God’s part, but surely on ours.
And through it all, what does God decide to do? In the end, as Hosea’s story illustrates, God chooses to redeem, to buy back, his bride and a quite a cost too: For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect (1 Peter 3:19-20). Yes, God paid highly to draw us back to him. Even still we stray and often show little appreciation of his love. An old Gospel song says, “Oh Lord I’ve sinned but you’re still calling my name.”
A deeper look at Hosea also reveals a look into the grieved heart of God. Reading these Old Testament passages requires a bit of sophistication. The text we are about to look at describes God as grieved, angry, and weighing out his options; also as loving and almost romantic. At one level we must remember that these attributes are applied to God in an analogical and metaphorical sense. God is said to be like this. But God is not angry like we are angry. He is not grieved like we are grieved not romantic like we are. Yet though we see these texts in terms of analogy and metaphor we cannot wholly set them aside as having no meaning. In some sense, God is grieved, angry, loving and even “romantic” in response to our wanderings. Exactly how he experiences these is mysterious to us but He does choose to use these metaphors to describe himself to us.
With this balanced caution. Let’s take a look at excerpts from the second Chapter of Hosea wherein God describes his grieved heart to us and also his plan of action to win his lover and Bride back. All of these texts are from the Second Chapter of Hosea.
Thoughts of Divorce! – Protest against your mother, protest! for she is not my wife, and I am not her husband.The text here suggests a God who is weighing his options. But perhaps the better explanation is that this line is for us who read so that we will consider that God could rightfully divorce us. But he will not. For though we break covenant He will not. Though we are unfaithful God will not be unfaithful. If we are unfaithful he remains faithful, for he cannot deny himself. (2 Tim 2:13)
The bitter charge against her– Let her remove her harlotry from before her, her adultery from between her breasts….., “I will go after my lovers,” she said, “who give me my bread and my water, my wool and my flax, my oil and my drink.” Since she has not known that it was I who gave her the grain, the wine, and the oil, And her abundance of silver, and of gold, which they used for Baal. God’s charge here is not merely that we are unfaithful but also that we are ungrateful. God is the giver of every good thing. But so often we do not thank him. We run after the world, and after the powerful, thinking it is they who provide our wealth. No. It is God. But instead we love the world and forget about God. We sleep with the world. We give credit to medicine, science and human ingenuity, but do not acknowledge or thank God. Our ingratitude contributes to our harlotry for we are enamored of secondary causes and not God who is the cause of all. So we get into bed with the world and its agenda and adulterously unite ourselves with it. God is grieved at our ingratitude and adultery and is presented here as a wounded and jealous lover. Is God this? Remember these things are said by way of analogy and metaphor. God is not grieved or angered in the way were are. And yet, we cannot wholly dismiss these words as having no meaning. God has inspired this text and wants us to understand that, though he is not passionate as we are, neither are we to regard him as indifferent to our infidelity.
Grief-stricken but issuing purifying punishment – I will strip her naked, leaving her as on the day of her birth; I will make her like the desert, reduce her to an arid land, and slay her with thirst. I will have no pity on her children, for they are the children of harlotry. Yes, their mother has played the harlot; she that conceived them has acted shamefully……., I will lay bare her shame before the eyes of her lovers……I will bring an end to all her joy, her feasts, her new moons, her sabbaths, and all her solemnities……I will punish her for the days of the Baals, for whom she burnt incense…..If she runs after her lovers, she shall not overtake them; if she looks for them she shall not find them.This text could be seen as descriptive of God in a jealous rage. But as we shall see, God has a result in mind. He does not punish as some uncontrolled despot cruelly exacting revenge. He punishes as medicine. He punishes as one who loves and seeks to restore. We are not merely sinners in the hands of an angry God we are sinners in the hands of a loving God who seeks reunion.
The hoped for result: Then she shall say, “I will go back to my first husband, for it was better with me then than now.” God’s intent was to bring his bride back to sanity. To bring her to a place where she is ready to seek union once again. For without this union she will perish, but with it she will be united with the only one who ever did love her and can save her.
Passionate lover – So I will allure her; I will lead her into the desert and speak to her heart. From there I will give her the vineyards she had, and the valley of Achor as a door of hope. She shall respond there as in the days of her youth, when she came up from the land of Egypt. On that day, says the LORD, She shall call me “My husband,” and never again “My baal.” Then will I remove from her mouth the names of the Baals, so that they shall no longer be invoked. See how God wants to get alone with his bride and woo her once again! God will speak lovingly to her heart and declare again his love for her in a kind of marriage encounter weekend. She, now repentant and devoted, will renew her love as well. There is also an image of purgatory or purgation here. It is likely that, when we die, we will still have some attachments to “former lovers” in this world, lovers known as creature comforts, power, pride, poor priorities and the like. So as we die, God lures us into the desert of purgatory, speaks to our heart and cleanses us of our final attachments. After this he restores to us the vineyards of paradise that once were ours.
Renewed Covenant – I will make a covenant for them on that day……I will espouse you to me forever: I will espouse you in right and in justice, in love and in mercy; I will espouse you in fidelity, and you shall know the LORD. ….and I will have pity on Lo-ruhama. I will say to Lo-ammi, “You are my people,” and he shall say, “My God!” God renews the marriage bond with us, both corporately in the Church and individually!
Here then is the astonishing, undying and pursuant love of God for his bride the Church and for all of us. After all our whoring and infidelity we do not deserve it. But God is a passionate lover. As he said to Hosea to buy back his adulterous wife, so too did God buy us back at a high price. Now to be sure, he did not pay Satan. Rather, the payment he rendered was an indication of high sacrifice he had to make to win back our hearts. We had wandered far and he had to journey far and carry us back.
This song says, Lord I’ve sinned but you’re still calling my name.
At one level “human respect” seems a good thing. After all we ought to respect, honor and appreciate one another. What then is meant by the “sin of human respect?” At its core, the sin of human respect is that sin wherein we fear man more than God; where we more concerned with what people think of us and what we do, than what God thinks. This is an unholy fear, a sinful fear which is at the root of a lot of sins we commit as well as of many sins of omission.
Consider some examples:
A man goes up to a group of other men who are gossiping and also speaking inappropriately about certain women in the office. Perhaps he knows that their disparaging comments about the boss are unfair or even untrue. He knows too that speaking of the women in the office using crude sexual imagery and lustful references is wrong. But, because he has walked up to this group and wants to “fit in” he joins the conversation as contributes to what he knows is wrong. He laughs at off color jokes and makes no attempt to steer the conversation in more appropriate directions. He does this because he fears rejection and is more more anxious as to what his co-workers think of him than what God thinks. He fears man more than God. That God is displeased with his actions is less of a fear and grief than that any of these men should be displeased.
A young woman knows that sex before marriage is wrong and that this displeases God. However, she has dated a number of men now and has slept with most of them. She does this partly because she fears rejection. Perhaps if she does not give way to the desires of the young men she dates they will reject her and she will be alone. She thinks that a woman “has to do this” in order to be popular and desirable. She fears man more than God. What human beings think is more important to her than what God thinks. She may well minimize the displeasure of God by saying. “Oh well, God understands” but at the same time she maximizes possible displeasure of weak and fallible human beings by thinking that displeasing them would lead to catastrophe. She respects, that is, fears man more than God.
A pastor of a parish has a mandate from God and the Church to preach the whole counsel of God. But over the years he has struggled to preach the hard things. After all teaching on things like abortion, fornication, divorce, contraception, homosexuality, euthanasia, Capital Punishment, and so forth, causes some people to be upset. He fears this anger, he fears offending people, he fears being misunderstood. Once, when he spoke about abortion, (because the Bishop said he had to) three parishioners came up to him and told him he should not bring politics into the pulpit. Once, early in his priesthood, he had mentioned divorce since the gospel was about that. A woman came up to him after Mass and said that she was divorced and felt hurt and “excluded” by his mentioning that divorce was problematic. Experiences like these have led the priest to “play it safe.” He always finds joke to start the homily and people love it (him). He chooses to preach only in abstractions and generalities. It is enough to exhort people to be a little more kind, a little more generous, but specificity he avoids. He does this because he fears man more than God. That God might be displeased that his people are not hearing the truth on the important moral issues of the day, or receiving proper instruction in the disciplines of discipleship is a vague and distant fear to this priest. But one person raising an eyebrow at what he says is enough to ruin his whole week. Thus he goes silent as a prophet and becomes a people-pleaser instead. He respects, he fears man more than God. This is the sin of human respect.
A parent knows somehow that she is to raise her children in the fear of the Lord and train them in godly ways. But Oh, the protests when she tells them to clean their room or to go to bed, or to do their homework. It is just such a hassle to endure their anger and disappointment. Then too she remembers how stern her parents were and how she had vowed she would be nicer to her children. So, little by little, she lets her authority erode and the kids more often get their way. Her husband too is not a strong disciplinarian and he too wants to be thought of as a “cool” dad by his kids and his kids’ friends. Thus, God’s insistence on prayer, discipline and respect for elders, gives way to what the kids want. The oldest, a teenager, doesn’t even want to go to Church any more. But after all, “You can’t force religion on kids” they think. Here too, the parents fear their children more than God. They have greater respect for their children than for God.
So here are some examples of the “Sin of Human Respect.” This sin runs very deep in our wounded nature and, as we have seen, causes many other sins. Many people are desperate for attention, respect, acceptance and approval from human beings. Many of these same individuals, even the religiously observant, struggle to be nearly as concerned with what God thinks, or if He approves.
God has a simple solution to this: that we should fear Him and thus not fear anyone else. There is an old saying, “If I kneel before God I can stand before any man.” It makes sense that it is a lot easier to fear (respect) one, than many. Hence, the more we learn to fear (respect) God, the less concerned we become with what others think. Now, to be sure this is not an invitation to become a sociopath who cares not one whit what others think. We are to remain polite, groom ourselves, and not intentionally pick fights. But in the end we are instructed by the Lord to be freed of all the fearful trepidation of what others think.
To say this is a simple solution refers more to its description than its execution. It is not easy to extract ourselves from this very deep drive of human respect. In fact it takes a life time. But the first step to any healing is to admit we may have a problem and begin to see it for what it is, understand its moves, and let the Lord steadily free us.
Let us also be clear, the Fear of the Lord is not a cowering and servile fear. The fear of the Lord is to hold God in awe. To have a reverence for Him born in deep love and gratitude. And out of this love and gratitude we fear to offend him more than any other.
Perhaps some scripture quotes that address various aspects of the problem of Human respect and the remedy of Holy Fear will be a fitting conclusion to this reflection:
Through the fear of the LORD a man avoids evil. (Prov 16:6)
Do not let your heart envy sinners, but always be zealous for the fear of the LORD. (Prov 23:17)
Better a little with the fear of the Lord than great wealth with turmoil. (Prov 15:16)
The fear of God will be with you to keep you from sinning.” (Ex 20:20)
You alone are to be feared O Lord (Psalm 76:7)
God is more awesome than all who surround him. (Psalm 89:7)
I lie down and sleep; I wake again, because the LORD sustains me. I will not fear the tens of thousands drawn up against me on every side. (Psalm 3:4-5)
I will give them singleness of heart and action, so that they will always fear me for their own good and the good of their children after them. (Jer 32:39)
The Pharisees came to Jesus and said, “Teacher, we know you are a man of integrity. You aren’t swayed by men, because you pay no attention to who they are; but you teach the way of God in accordance with the truth.” (Mark 12:14)
Woe to you when all men speak well of you, for that is how their fathers treated the false prophets (Luke 6:26)
If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. (Luke 9:26)
And do not be afraid of those who kill the body but cannot kill the soul; rather, be afraid of the One who can destroy both soul and body in Gehenna (Matt 10:28).
If the world hates you, realize that it hated me first. If you belonged to the world, the world would love its own; but because you do not belong to the world, and I have chosen you out of the world, the world hates you(Jn 15:18-19)
It does not concern me in the least that I be judged by you or any human tribunal; I do not even pass judgment on myself; I am not conscious of anything against me, but I do not thereby stand acquitted; the one who judges me is the Lord. (1 Cor 4:3)
From now on, let no one make troubles for me; for I bear the marks of Jesus on my body. (Gal 6:17)
We know what it is to fear the Lord, we try to persuade men. What we are is plain to God, and I hope it is also plain to your conscience (2 Cor 5:11).
Yesterday, Saturday May 19th, the Archdiocese of Washington issued another statement in the form of an on-line Editorial in the Catholic Standard, the official paper of record, for the Archdiocese. The office of the Vicar General has encouraged priests and other leaders to share it.
The editorial was written in response to the an editorial in the Washington Post which alleged, among other things that the Archdiocese was interfering with academic freedom and suggest that a Catholic university should be something more than a voice of the Church.
As with these unsigned editorials in the Catholic Standard in the past, the exact author is unknown, but it is surely written and/or approved by the Cardinal’s senior staff and, as such is an official statement of the Archdiocese.
Since we have followed the events at Georgetown closely, I want to print excerpts of the editorial, by way of keeping us up to date. As is usual I will print the editorial in Bold Black italics and include comments of my own in red normal face type. These are excerpts, the full editorial is here: Catholic Standard On-Line
The Washington Post editorial (May 16, 2012)….missed the point….What this discussion is all about is not academic freedom, university autonomy or disinviting speakers…
When it was announced that Secretary Sebelius was invited to speak at Georgetown University, a Catholic university sponsored by the Society of Jesus, the university stated that [she] was among those “who will provide inspiration for our students as they envision more clearly the impact they can make in the world.”
It is one thing for a Catholic University to permit a vigorous discussion of issues, even permitting those who oppose the Church’s teaching or have different views. This is sometimes an understandable vehicle in the Academic setting to air differences and to engage in the “free exchange of ideas.”
Of course the essential goal, it would seem, on a Catholic campus would be for the Catholic position in such debates to be clearly and vigorously presented in such debates. Indeed, to provide motives of credibility and an encouragement to the students as to why Catholic teaching is both reasonable and superior to various errors of the day.
Georgetown however, speaks of Mrs. Sebelius as an “inspiration” to the students. She is not an inspiration and no Catholic university should speak of her in such a way. She is an unrepentant cheerleader for abortion. As Governor of Kansas she vetoed numerous bills passed by the legislature to secure reasonable limits to abortion, including parental notification, and even modest restrictions on late term abortions. Bishop Joseph Naumann in Kansas suggested she refrain from receiving communion.
She had also been close to the infamous George Tiller, known as Tiller, the baby killer, since he probably killed more that 60,000 babies, most of them late term. She has accepted more than $12,000 in campaign contributions from him and had him as a guest at the Governor’s Mansion.
Now as HHS Secretary, she has chosen to wage war against religious liberty, and is the architect of the HHS mandate currently being opposed by the Bishops and the Church, and credibly described as the greatest threat to religious liberty of our time.
She is no inspiration to anyone, other than fellow enemies of the Church and the unborn. If she has made an impact it cannot be described as good in any Catholic or Christian sense. Georgetown’s boosterism of her is shameful.
There was considerable negative reaction to this decision. [And] when the controversy surfaced, the Archdiocese chose to refrain from any comment until Cardinal Wuerl, Archbishop of Washington, personally could meet with the Provincial Superior of the Society of Jesus and separately with the president of the university.…After hearing both parties, the archdiocese requested only one thing. It asked that since the university presents itself as both Jesuit and Catholic, that the leadership of the Society of Jesus and the president of the university simply state publicly that Secretary Sebelius’ positions do not represent the views and values of Georgetown University.
Many of you alleged that the Cardinal was “doing nothing.” Others demanded he take to the pulpit or at least a podium and denounce Georgetown. Still others demanded swift and sweeping action against the University.
All of this is emotionally understandable, and I share in the anger most of you experience about Georgetown.
That said, the Church seldom addresses inner conflicts in such public ways. The Cardinal, especially, is a careful and methodical man, keenly aware of the powers and limits that Canon Law sets forth for an ordinary.
Georgetown University is not an Archdiocesan organization. It is owned and run by the Jesuits and has its own governing boards. As can be seen here, the Cardinal has currently met with the Provincial Superior and the lay president of the University. What was said in those meetings is not public, but surely among the things the Cardinal insisted on must be what this editorial sets forth. Namely that, in the future, Georgetown University refrain from affirming such figures, and when they do speak, issue that Georgetown issue a clear disclaimer that such speakers do NOT represent the views of the University.
This amounts to a kind of truth in advertising. For the free exchange of ideas can have a place, even on Catholic Campuses, but the position of a Catholic Campus cannot be neutral or equivocal when it comes to matters of faith and morals.
I understand that this is not nearly enough for some of you who read this blog regularly. Many of you have a preference for swift and sweeping action to include: immediate removal of Catholic identity, insistence that leaders at Georgetown be immediately removed and replaced, interdict, etc.
However, as I have stated, this is not usually the way the Church proceeds. Canon Law is very methodical and carefully delineates the rights of all parties, not just bishops. And bishops who do act in such swift and sweeping manners do not usually prevail when things are appealed.
The Cardinal is a careful and a thoughtful man, with deep respect for Canon Law. He is also, certainly, no media hog. He prefers quiet, persistent, and behind the scenes actions that follow proper procedures.
There are some of you who have opined that souls are being lost. Perhaps, but it is possible that many souls would also be lost if swift and sweeping were the Church’s normal mode. As I tried to show in a post last week (HERE), there are different scriptural traditions about Church discipline, and great prudence is required as to when and how to proceed in uprooting sin and error from the Church scene.
But the point here is to note that discussions are on-going, behind the scene. We get only a glimpse of them here in the editorial, but it is false to say the Cardinal is doing “nothing.” He is proceeding with care, but he is moving the ball, and call the issue.
The archdiocese never asked Georgetown to rescind its invitation. All that the archdiocese proposed – and did not require – was a statement, by those who represent to the public and to the Church both the Jesuit and Catholic character of the university, that the commencement event speaker does not speak for or represent the values of Georgetown University.
To those wanting swift and sweeping action, this aspect of the editorial will likely infuriate. But here again, Georgetown University is owned and run by the Jesuits. And, while they do have responsibilities to the Archbishop, final conflicts, where they exist between the Jesuits and the Cardinal, are adjudicated in Rome.
Some years ago, Cardinal James Hickey finally referred a conflict to Rome wherein Georgetown had approved and funded a pro-abortion student group. This took place presumably (I do not recall the full sequence of events) after conversations with the University leadership. And when the proper results were not obtained the matter was taken to the Jesuit superior in Rome and to several Roman congregations. Together they ruled that Georgetown must remove the status and funding from the group.
Perhaps, this will happen here if troubles continue. I am no prophet, but Cardinal, careful and methodical man that he is, is clearly working the steps necessary, from the standpoint of subsidiarity, and, if troubles continue, I have little doubt it will go to the next necessary level.
It is the responsibility of the archbishop to relate to both the provincial superior and the president of the university in matters that affect the life of the Church in this archdiocese. While the archbishop does not engage in the internal affairs of governance of the Society of Jesus or Georgetown University, in Church teaching and law he is obliged to relate to both communities as they exercise public ministry as a part of the life of the Catholic Church. [And] Georgetown University as a Catholic university does have a relationship and a responsibility to the archbishop. This is true because it exercises its activities in the context of the overall mission of the Catholic Church.
Here too we see illustrated both subsidiarity and responsibility. While the Cardinal rightfully refrains from micro-managing Georgetown University (subsidiarity) he does expect Georgetown to maintain and fulfill its relationship to him as the local ordinary (responsibility).
While diplomatically stated it seems clear to me that the Cardinal does not expect in the future to read about such controversial invitations with significant impact on the “overall mission of the Catholic Church” in the newspaper.
Admittedly, ecclesial relationships that respect and deal with various levels of responsibility and autonomy in the Church are not always readily understood by secular media. … And, I would add, many of us Catholics who struggle to see the Church differently from a political or civic entity.
Finally, just a personal word from me about the Canon “lawsuit” that has been brought by William Peter Blatty, who graduated from Georgetown in 1950 and is author of The Exorcist. I am personally in favor of anyone turning up the heat on the Georgetown administration. I also know several good students and faculty over there at Georgetown who welcome the overture. And, while no expert in Canon Law myself, I presume Mr. Blatty has availed himself of good counsel and thinks he is able to bring such a suit and prevail. I have great respect for the Cardinal Newman Society, that, among others is assisting him in this matter.
Time will tell of the specifics of his case. But here too, I think expecting quick results may be unrealistic of readers. Church Tribunals, as I have said, are “methodical.” But what Mr. Blatty will hopefully illustrate, is that Catholic Laity have power too. Not only can they bring formal grievances, and canonical suits in certain circumstances, but they can also hit what they consider “Catholic in Name Only” institutions (not only colleges) hard through reaching out to alumni, donors and other interested parties.
I do think however, one must remember that even places like Georgetown are not wholly bad. They still do have faculty and students highly dedicated to God and the Church. Groups like the Cardinal Newman Society are careful in their analysis, and when there is an rare error in a report of theirs, they correct it and publicize the correction. So, while Catholics are free to engage in advocacy for their concerns, Charity and justice are an important element.
With that in mind, comments are open (Caritas!)
In this video, I am amazed that though the singers look so young, their voices are very mature. The deep bass is especially amazing since the deep and rich bass voice does not usually develop in a man until much later in life. Younger basses usually can hit the notes, but have a kind of “buzzing” sound on the lower notes. Not so here! A deep rich sound.
In more dioceses than not, the Feast of the Ascension is celebrated this weekend. The liturgist in me regrets the move, but here we are any way. So let’s ascend with the Lord, three days late!
This marvelous feast is not merely about something that took place two thousand years ago. For, though Christ our head has ascended, we the members of his body are ascending with him. Since he was ascended, we too have ascended. In my own life, as a Christian, I am brought higher every year by the Lord who is drawing me up with him. This is not some mere slogan, but something I am actually experiencing. An old song says, I was sinking deep in sin, far from the peaceful shore. Very deeply stained with sin, sinking to rise no more. But he master of the sea, heard my despairing cry. And from the waters lifted me. Now safe am I. Love Lifted me, When nothing else could help. Love lifted me!
Yes, the feast of the Lord’s Ascension is our feast too, if we are faithful. Let’s look at it from three perspectives.
I. The Fact of the Ascension. – The readings today describe a wondrous event that the Apostles witnessed. The Lord, by his own power is taken to heaven. In so doing he opens a path for us too. The gates of paradise swing open again: Lift up your heads, O gates! and be lifted up, O ancient doors! that the King of glory may come in! (Psalm 24:7). In Christ, man returns to God. Consider three things about the Ascension:
A. The Reality – Imagine the glory of this moment. Scripture says, As they were looking on, he was lifted up and cloud took him from their sight….they were looking intently in the sky as he was going (Acts 1:9). So impressive was the sight that the angels had to beckon them to get along to Jerusalem as the Lord had said, Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven (Acts 1:11). Yes, it was glorious. Jesus had once said as a summons to faith, What if you were to see the Son of Man ascending to where he was before? (John 6:62). He had also encouraged them saying: Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending upon the Son of man (John 1:51) So here is a glorious reality, and a fulfillment of what Jesus had said.
B. The Rescue – In the Ascension, it does not seem that the Lord entered heaven alone. As we have remarked, in his mystical body we also ascend with him. But consider too this remarkable text that affirms that: Therefore it is said, “When he ascended on high he led a host of captives, and he gave gifts to men. In saying, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? He who descended is he who also ascended far above all the heavens, that he might fill all things (Eph 4:8ff). Yes, the Lord had earlier, just after his death, descended to Sheol and awakened the dead and preached the gospel to them (cf 1 Peter 4:6). And now, for those he had justified, came the moment ascend with Jesus as a “host,” as an army of former captives, now set free. Behold the great procession that enters behind Christ through the now opened gates of heaven: Adam and Eve, Noah, Abraham, Sarah, Isaac Jacob, Rachel, Judith, Deborah, David, Samuel, Isaiah, Jeremiah, Ezekiel, Malachi, John the Baptist….and one day you! Yes this is a great rescue. Adam and his descendants have not simply been restored to some paradisical garden, they have entered heaven.
C. The Rejoicing – Consider how, this once captive train, sings exultantly as they follow Christ upward to heaven. The liturgy today puts before us a likely song they sang: God mounts his throne to shouts of Joy! The Lord amid trumpet blasts. All you peoples clap your hands, shout to God with cries of gladness, for the Lord the most high, the awesome is the great king over all the earth. God reigns over the nations, God sits upon his holy throne (Psalm 47:6-7). I also have it on the best of authority that they were singing an old gospel song: I’m so glad, Jesus lifted me! Yes I also have it on the best of authority that they were even singing an old Motown song: Your love is lifting me higher, than I’ve ever been lifted before!
Yes, Here are some glorious facets of the Ascension.
II. The Fellowship of the Ascension – We have already remarked that, when Christ ascends, we ascend. Why and how? Scripture says, Now you are the body of Christ and individually members of it (1 Cor 12:27). It also says, All of us who were baptized into Christ Jesus were baptized into his death. By baptism we were buried together with him so that Just as Christ was raised from the dead by the glory of God the Father, we too might live a new and glorious life. For if we have been united with him by likeness to his death we shall be united with him by likeness to his resurrection (Rom 6:3ff). So, when Christ died we died. When Christ rose, we rose. When He ascends, we ascend.
But you may say, he is in glory, but I am still here, how is it that I am ascended or ascending? Consider a humorous example about our physical bodies. When I get on an elevator and punch the button for the top floor, the crown of my head gets there before the soles of my feet. But the whole body will get there unless some strange loss of integrity or tragic dismemberment takes place. So in an analogous way it is with Jesus’ Jesus mystical body. In Christ our head we are already in glory. Some members of his body have already gotten there. We who come later will get there too, provided we stay a member of the Body. Yes we are already ascended in Christ our head. We are already enthroned in glory with him, if we hold fast and stay a member of his Body. This is the fellowship of the Ascension.
III. The Fruitfulness of the Ascension – Jesus does not return to heaven to abandon us. He is more present to us than we are to ourselves. He is with us always to the end of the age (cf Matt 28:20). But in Ascending, without abandoning us, he goes to procure so very important things. Consider four of them:
A. Holy Ghost power – Jesus teaches very clearly that he is ascending in order to send us the Holy Spirit: Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counselor will not come to you; but if I go, I will send him to you (Jn 16:7ff) He also says, These things I have spoken to you, while I am still with you. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you (Jn 14:25ff). And yet again, I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come (Jn 16:13-14). So the Lord goes, that he might, with the Father, send the Holy Spirit to live within us as in a temple. In this way, and through the Eucharist, he will dwell with us even more intimately than when he walked this earth.
B. Harvest – Jesus says, And I, if I be lifted up from the earth, will draw all men unto me (John 12:32). While the immediate context of this verse is the crucifixion, the wonder of John’s gospel is that is that he often intends double meanings. Clearly Christ’s glorification is his crucifixion, but it also includes his resurrection and ascension. So, from his place in glory, Christ is drawing all people to himself. He is also bestowing grace on us from his Father’s right hand to be his co-workers in the harvest: But you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth (Acts 1:8). Yes, from his place in glory, Christ is bringing in a great harvest, as he said in Scripture: Do you not say, ‘Four months more and then the harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. Even now the reaper draws his wages, even now he harvests the crop for eternal life, so that the sower and the reaper may be glad together. Thus the saying ‘One sows and another reaps’ is true. I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor.” (Jn 4:35-38). Harvest! And it is the Lord’s work from heaven in which we participate.
C. Help – At the Father’s right hand Jesus intercedes for us. Scripture says, Consequently he is able, for all time, to save those who draw near to God through him, since he lives always to make intercession for them (Heb 7:25). The Lord links his ascension to an unleashing of special power: Amen, amen, I say to you, he who believes in me will also do the works that I do; and greater works than these will he do, because I go to the Father. Whatever you ask in my name, I will do it, that the Father may be glorified in the Son (Jn 14:12).
It is true, we must not understand asking in the name of Jesus as a mere incantation, for to ask in his Name means to ask in accord with his will. And yet, we must come to experience the power of Jesus to draw us up to great and wondrous things in his sight. Despite the mystery of iniquity all about us, we trust that Christ is conquering, even in the puzzling and apparent victories of this world’s rebellion. We read, In putting everything under him, God left nothing that is not subject to him. Though, at present we do not see everything subject to him, yet we see Jesus, who was made a little lower than the angels, now crowned with glory and honor….so that by his death he might destroy him who holds the power of death—that is, the devil— and free those who all their lives were held in slavery by their fear of death (Heb 2:8-9; 14-15). Thus, from heaven we have the help of the Lord’s grace which, if we will accept it, is an ever present help unto our salvation.
D. Habitation – Simply put, Jesus indicates that in going to heaven he is preparing a place for us: In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also (Jn 14:2ff) Yes, indeed, He has the blueprints out, and a hard hat on. He is overseeing the construction of a mansion for each of us that we may dwell with him, the Father and the Spirit forever.
Here then are the ways that Christ, by his love is lifting us higher, than we’ve ever been lifted before. Yes, love lifted me, when nothing else could help, Love lifted me.
