Author: Msgr. Charles Pope

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CBS Sunday Morning Report Simplifies as It Scolds the Catholic Church

A CBS Morning News report from Sunday casts a scornful eye on the Church, and proceeds, in ten minutes, to list a series of grievances designed to make us think that most Catholics think the Church is heading “backwards” from the reforms of the 1960s.  Now of course the fact that we don’t pass the requirements assigned by CBS news editors neither alarms or surprises me.

But for the sake of balance some reply ought to be made to the picture of the Church presented in the CBS piece. For while it will be granted that there are some of the faithful who are unhappy with the current “direction” of the Church, there are many, including myself, who are delighted that we are regaining a proper doctrinal and pastoral footing again. Some are happy that we are beginning to discover that being popular and well thought of by the world is not our first mission.

No one is perfectly happy with every aspect of Church life, but how could we be when human beings are in the mix? But, again, for the record, there are many who are satisfied with the overall movement of the Church back to her fundamental identity. Many too are pleased that there is a growing acceptance that we (along with Jesus) are destined to be a “sign of contradiction.” We’re just not going to fulfill the world’s expectations and the news media’s checklist of requirements to be “acceptable.”

In the video below you will see a number of issues trotted out that that supposedly divide Catholics and cause them concern. While there is no time to comment on the whole video a few thoughts come to mind.

1. First that there is division among Catholics is granted (though not to the degree that the report indicates). In a Church of a billion members, it is not hard to find a few disaffected souls. But the premise seems to be that if there is division, the Church is therefore doing something wrong. For the record, Jesus caused divisions, and got crucified for it. That points to human sinfulness, not that Jesus did something wrong. That some are unhappy with certain Church policies and dogmatic teachings, does not mean that the Church is wrong either. Whenever human beings gather in numbers more than one, there are going to be some divisions, it is the human condition.

2. There is a lot of simplification in the lead example about St Joseph’s Hospital in Phoenix. We are told that the tragic abortion that took place there was “a choice either to lose the baby or to lose the mother and the baby.” But that was not really what happened. The directly intended choice was to end the life of the baby.

We are told that the mother’s high blood pressure was caused by the pregnancy and the only way to end what was becoming life threatening was to abort. I am not a doctor and so must stipulate the medical facts, but I am surprised to hear that high blood pressure is caused by pregnancy (a natural condition of a human female). I suppose it could be aggravated by the pregnancy. At any rate, I admit that these rare cases present serious difficulties for both doctors and moral theologians.

But the Church is not crudely approaching such cases. There are the rare cases of something called “double effect” wherein the Church accepts that a certain treatment, say the removal of a highly cancerous womb, my result in the death of a child in that womb. But the key point is that the death of the child is not intended and will be avoided if possible.

In no way may we directly intend or cause the death of another human being to save another. And that is what happened here, the child was killed to save the mother. It was not that a certain treatment meant to stave off the High Blood pressure indirectly and unintentionally caused the death of the child (which would be a double but unintentional effect). Rather the child was directly and intentionally killed.

We do not live in a time that appreciates nuance, especially when ideology is present. However, such distinctions are important and Catholic moral theologians are careful in such manners. We do not blithely disregard the life of the mother, and there are circumstances where, on account of double-effect, treatment given to a mother which indirectly results in the loss of the child can be accepted. The image of the Church as simply backward and uncaring is not a fair characterization. But what was chosen here was to end one life to save another.

3. The news report makes the dialogue between Bishop Olmstead and St Joseph hospital seem very short and perfunctory. But the discussions between the Bishop and the hospital were quite lengthy. Only toward the end of the report are we informed that the hospital refused to admit any wrong doing, and insisted it would reach a similar decision in such cases in the future. Only then Did the Bishop regretfully have to declare it to be no longer Catholic.

4. The report also makes it seem as though the Bishop excommunicated Sr. Margaret in a punitive sort of way. Rather, no, it would seem that she had excommunicated herself automatically. While Canon lawyers dispute at times what it means to procure abortion, and thereby by incur automatic (laetae sententiae) excommunication, it would seem that Sr. admitted that she “procured” abortion. The Bishop then informed her the automatic excommunication applied. We are only told much later in the piece that she has been restored to communion, which can be done in the context of a good confession, either with the bishop or a priest to whom such faculties have been granted. Sister has apparently availed herself of that. The priest they consulted, Fr Thomas Doyle, whom they call a “canonist,” misspeaks by calling the excommunication cruel. As a Canonist, he should know better, that the excommunication is automatic and hence cruelty would not seem a proper word. Further it is an excommunication that can be lifted and has been.

And so on for the CBS report. Like most secular media, they miss most of the nuance, over-simplify and don’t really even make an attempt to show the other side. Even in interviewing Bishop Olmstead, it is clear to me, as a viewer, that most of what he said must have ended up on the cutting room floor. They have him state the facts and his conclusion, but his reasons seem largely edited to this viewer.

In the end we have CBS scolding the Catholic Church for not being what CBS thinks we should be. But the last time I checked, the purpose of the Church is not to be up to date and follow secular opinion. I think we generally answer to a higher authority who has already been pretty clear about the fundamental moral issues of our time.

If one seeks a denomination that is willing to be more in agreement with modern secular views, there are a good number of them out there. Funny though, they are even more challenged to find members than the Catholic Church. Time will prove where wisdom lies.

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What Does It Mean to Be Baptized With the Holy Spirit?

In the final lines of yesterday’s Gospel, John the Baptist says,

I have baptized you with water; he will baptize you with the Holy Spirit (Mk 1:8).

Matthew and Luke add: and with fire.

We ought to consider, What does it mean to be baptized with the Holy Spirit (and with fire)? In the first place we must be careful to indicate, right from the beginning, that Baptism in the Holy Spirit is not distinct, different, or later than our reception of the Sacrament of Baptism. Rather it is the unfolding and deepening experience of what the Sacrament of Baptism (and Confirmation) have effected in us.

In a strictly theological sense,  John the Baptist is distinguishing his Baptism, which was merely a washing that signified repentance, from the Baptism of Christ, which actually brings forgiveness and the bestows the very life of God, and all the graces of this new life to the believer. We are not merely washed of our sins in the Sacrament of Baptism, we are made new, and the seed of God’s very own life, love and grace are sown in us, to grow. We are actually sanctified and made new.

Some of the Fathers of the Church have this to say:

Theophylus – The baptism of John had not remissions of sins, but only brought men to penitence. He preached therefore the baptism of repentance, that is, he preached that to which the baptism of penitence led, namely, remission of sins, that they who in penitence received Christ, might receive Him to the remission of their sins.

Jerome – For what is the difference between water and the Holy Ghost, who was borne over the face of the waters? Water is the ministry of man; but the Spirit is ministered by God.

Bede – Now we are baptized by the Lord in the Holy Ghost, not only when in the day of our baptism, we are washed in the fount of life, to the remission of our sins, but also daily by the grace of the same Spirit we are inflamed, to do those things which please God

The Catechism of the Catholic Church says,

According to the Apostle Paul, the believer enters through Baptism into communion with Christ’s death, is buried with him, and rises with him: Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (Rom 6:3-4) The baptized have “put on Christ.” (Gal 3:27) Through the Holy Spirit, Baptism is a bath that purifies, justifies, and sanctifies (1 Cor 6:11). Hence Baptism is a bath of water in which the “imperishable seed” of the Word of God produces its life-giving effect. (CCC 1227-1228)

This quote from the Catechism then moves us beyond the merely Theological answer to the question, “What does it mean to be baptized with the Holy Spirit?”  and opens also, the “experiential” question: What is it “like” to be baptized with the Holy Spirit?

Experientially, It means knowing what we have received in Baptism and Confirmation. But here, “knowing” does not mean mere intellectual knowing (οἴδα – odia in the Greek New Testament). Rather it means experiential knowing (γινώσκo – ginosko in the Greek New Testament). It is one thing to “know about” God and to be able to pass a religion test. But to be Baptized with the Holy Spirit is to “know” the Lord, personally, deeply, intimately. It is to be in a life changing, transformative relationship with the Lord. It is experiential faith.

Too many people are satisfied with with living their faith by inference, rather than by experience. In other words, they are content to go along saying what they heard some one else say. “Jesus is Lord and risen from the dead” because my mother says so, or my preacher says so, (or even), the Bible says so. All of this is fine, for faith first comes by hearing. But there comes a point when YOU have to say so, because you personally know it to be true.

And this is what it means to be Baptized with the Holy Spirit and with fire. It is to be able to say, “In the laboratory of my own life I have tested the Word of God and found it to be true. I have personally met and know the Lord, I know Him for myself.”

In other words, it is having faith come alive! Faith that is real, tested and certain. It is knowledge that is personal. It is to be a first hand witness to the power of Jesus Christ to change my life, for I am experiencing it in the laboratory of my very own life. He is changing and transforming me. I am seeing sins put to death and wonderful graces come alive. I am more serene, confident, loving, generous and chaste. I am more forgiving, patient, trusting and patient. I love the poor more, and I am less attached to this world. My prayer is becoming deeper as I sense his presence and power in my life. Yes, God is working in my life and He is real. This is my testimony. What is yours?

But this is what it means, experientially, to be baptized with the Holy Spirit (and with fire).

And this is also at the heart of evangelization. How are you going to convert anybody if you’re not convinced yourself? Parents, you want your kids to go to Church? Great, and proper. But why do you go? Because it’s Church law? Alright, fine, but shouldn’t there be a deeper reason? To be Baptized with the Holy Spirit is to go to Mass and make the Christian walk because you know and love Jesus Christ yourself, and you want to bring your children into that living, powerful and life transforming experience of the Lord in prayer, the Mass, the Liturgy, and the Sacraments. That’s what you’re after. And that’s what it means to be baptized in the Holy Spirit.

Pay attention to these word of St. John the Baptist. He, through the Holy Spirit, is teaching us about the “normal Christian life,” which is to be alive, joyful, confident, serene and thrilled at what God is doing in my life, at to know (not just know about) the Lord. “I baptize you with water, BUT HE, will baptize you with the Holy Spirit” And he will light a fire in your life, a fire that never dies away, but that grows in intensity as it transforms your very self.

Let he who has ears to hear, heed what the Spirit is saying. Baptism is not a tedious ritual, it is a transformative reality.

Photo Credit: Yousuf Karsh, 1962, The Books These are the Sacraments (By Bishop Fulton J Sheen).

Here is Father Francis Martin on the Baptism in the Holy Spirit.

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The Fire Next Time – Meditation on the Epistle for the Second Sunday of Advent

An old spiritual says, God gave Noah the rainbow sign, No more water, but the fire next time. The second reading in today’s Mass speaks to us of the “Fire next time” and again reminds of the need to be ready for the coming of the Lord. Note four aspects of this reading:

1. The PATIENCE that is PURPOSEFUL. The text says, Do not ignore this one fact, beloved, that with the Lord one day is like a thousand years and a thousand years like one day. The Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that all should come to repentance.

Though the Lord seems long delayed in coming (2000+ years!), the text tells us that this patience is so that as many of us can be saved as possible.

But notice that the text says that God wants us to come to repentance. So God’s patience should not be seen as a place for presumption, but, rather, a time for repentance. This is no time to say, “Later.” This is a time to be serious about repentance and preparation to meet the Lord.

Note too that the Greek word here translated as repentance is μετάνοιαν (metanoian), referring not just to better behavior, but also to new mind. For our transformation is not merely external but also internal. When, what we think changes, so does our behavior. When our thinking is conformed to God’s revealed truth, our priorities, feelings, desires and decisions all begin to change as well. Conversion and repentance are the result of being a changed and transformed human being with a new mind.

2. The PASSING that is PERILOUS. The text says, But the day of the Lord will come like a thief, and then the heavens will pass away with a mighty roar and the elements will be dissolved by fire, and the earth and everything done on it will be found out.

In effect, the text says that God’s gonna set this world on fire one of these days. And when he comes it will be

A. Sudden – For the text says that the Day of the Lord will come like a thief. This is quite a consistent image that Jesus used for the Day of Judgement as well. But the image should not be true for us who wait and watch. St. Paul says, But you, brothers, are not in darkness so that this day should surprise you like a thief….So then, let us not be like others, who are asleep, but let us be alert and self-controlled. (1 Thess 5:4,6).

Further the image of the thief is also not for us if we realize that all we have and are belong to God. For those who are worldly, and claim authority over themselves and ownership over their things, God is a thief who comes suddenly, and in a hidden way. He overtakes their apparent ownership and possession and puts an end to it. To them he seems a thief as he “steals” what they consider theirs. They are badly misled.

But for we who watch and are prepared (pray God), the Lord comes not to take, but to give; to bestow and reward as we inherit His Kingdom.

B. Shocking – For the text speaks of the heavens as roaring and of fire which overwhelms, and by it, all will be dissolved with fire.

Now here too, the image, though shocking, should not alarm us if we are already on fire. At Pentecost, and personally, at our baptism and confirmation, the Lord lit a fire in us to set us spiritually on fire; to  bring us up to the temperature of glory. Thus, for those in the Lord, the “weather” on that day will seem just fine.

The prophet Malachi speaks of the twofold experience of the Day of the Lord in this way: “Surely the day is coming; it will burn like a furnace. All the arrogant and every evildoer will be stubble, and that day that is coming will set them on fire,” says the Lord Almighty. “Not a root or a branch will be left to them. But for you who revere my name, the sun of righteousness will rise with healing in its wings. Notice therefore, that for some the Day is burning with wrathful heat, but for the Just, it is a sunny day wherein the Sun (Son) of righteousness will bring warmth and healing (Mal 4:1-3).

An old spiritual glosses on this verse saying, God gave Noah the rainbow sign, no water but the fire next time. Thus God wants to get us ready by setting us on fire with his love and grace. If God is a Holy Fire then we must become fire ourselves in order to endure the day of his coming.

C. Showing – for the text says, all things will be revealed.

So it would seem that this fire burns away the masks many people wear and they are seen for they are. The Lord says, But I tell you that men will have to give account on the day of judgment for every careless word they have spoken (Matt 12:36). And again he says, There is nothing concealed that will not be disclosed, or hidden that will not be made known. What you have said in the dark will be heard in the daylight, and what you have whispered in the ear in the inner rooms will be proclaimed from the roofs. (Lk 12:2-3).

Now even the just may wince at this, for all have a past and would prefer the past stay in the past. But I have sometimes seen, when I have visited 12 Step meetings, how many will recount vividly what they did when they were drinking. And they do so with little shame and much laughter, for they share it among those who understand, and as one who has been set free from the source of the problem. Perhaps for the just on that disclosing Day it will be like that.

But for those who are among the unrepentant, consider the embarrassment and fear as their secrets, sins and injustices are disclosed among those who are also unforgiving and unmerciful. A bad scene really.

3. The PRESCRIPTION that is PROCLAIMED – the text says, Since everything is to be dissolved in this way, what sort of persons ought you to be, conducting yourselves in holiness and devotion, waiting for and hastening the coming of the day of God, because of which the heavens will be dissolved in flames and the elements melted by fire….Therefore, beloved, since you await these things, be eager to be found without spot or blemish before him, at peace.

The text asks rhetorically “What sort of persons ought you to be?!” The answer in a word is “fiery.” God has lit a fire in us to purify and refine us. Hence on that Day, when the Lord will judge by fire, we will pass through. And though some final purifications (purgation) may take place, the fact that the fire has been kindled in us, and fanned into flame, will mean just that, purification, not destruction. St Paul describes the just as going through the purgatorial fire that leads to purfication rather than destruction in hell: If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man’s work. If what he has built survives, he will receive his reward. If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames (1 Cor 3:12-15).

So the prescription for us is that we let God set us afire now so as to purify us, making us more holy and devout. The fire now of His Holy Spirit is the only thing that can truly prepare us  and permit us later to endure the day of his coming and be spared the “wrath to come” (cf 1 Thess 1:10; Matt 3:7; Romans 5:9; 1 Thess 5:9) when God will judge the world and everything in by fire.

4. The PERFECTION that is PROMISED – The text says, But according to his promise we await new heavens and a new earth in which righteousness dwells.

This text presents the possibility that the created world will not so much be destroyed as purified by this fiery judgment of God. While the text may also signify a total destruction of all that now is, and a replacement of it by a new heavens and earth, it is also debated that the created world will instead be renewed, rather than destroyed and replaced. This view would correspond with other texts (e.g. Isaiah 11); and Romans 8 For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God.(Rom 8:20-21).

Whatever the solution, to the debate, the bottom line is that the new (or renewed) world will be a heaven wedded to earth in which full righteousness of God will be manifest. Further, we will be without spot or blemish and at peace. Yes, God’s gonna set this world on fire one of these days, Hallelujah. And God’s fire purifies that which is holy, and burns away all which is lacking or unholy. God will restore all things in Christ!

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Celebrating the Spirituals: Sober but Joyful

I’ve often been impressed at the capacity of the Old African American Spirituals to treat of serious matters in a clear yet almost joyful way. This is true even of very serious concepts like sin and judgment. Look at some of the creative lines all from different spirituals:

I would not be a sinner, I’ll tell you the reason why. I’m afraid my Lord might call my name and I wouldn’t be ready to die.

Some go to Church for to sing and shout, before six months they’s all turned out!

Everybody talkin’ ’bout heaven aint a goin’ there, Oh my Lord!“

Where shall I be when the first Trumpet sounds, Oh where shall I be when it sounds so loud, when it sounds so loud as to wake up the dead, Oh where shall be when it sounds. How will it be with my poor soul, Oh Where Shall I be?

Better watch my brother how you walk on the cross! Your foot might slip and your soul get lost!

God gave Noah the rainbow sign, no more water but the fire next time!

The last one was a gloss on 2 Peter 3 and all of them are deeply scriptural and serious appeals to the human soul but they do so in a way that is creative. They get you tapping your foot and invite you to a joyful consideration of the need to repent before it’s too late.

Given all the reticence to discuss the four last things (death, judgment, heaven and hell) songs like these may help to re-open the door to necessary conversations between preacher and congregation, parents and their children. They are a valuable resource. The lines above can be found in the following songs listed in the same order as the quotes.

  1. Jesus is a Rock in a Weary Land (as well as a number of old spirituals)
  2. Ezekiel Saw the Wheel
  3. I Got Shoes
  4. Where Shall I Be?
  5. Ezekiel Saw the Wheel
  6. Didn’t it Rain Children!?

I want to conclude with a creative spiritual about the Last Judgment that is featured in the video below. Note that it is rich in Biblical references, it is joyful, a toe tapper and makes a serious point along with a wish: “In That Great Gettin’ Up Mornin Fare You Well!” First the text (with phonetic Spelling) and then the video:

I’m Gonna tell ya ’bout da comin’ of da judgment
Der’s a better day a comin’,
Fare thee well, fare thee well
–
Chorus:In dat great gettin’ up mornin’,
Fare thee well, fare thee well
In dat great gettin’ up mornin’,
Fare thee well, fare thee wellOh preacher fold yo’ bible,
For dat last soul’s converted,
Fare thee well, fare thee well
–
Blow yo’ trumpet Gabriel,
Lord, how loud shall I blow it?
Blow it right and calm and easy,
Do not alarm all my people,
Tell dem all come to da judgment,
Fare thee well, fare thee well
–
Do you see dem coffins burstin,
do you see dem folks is risin’
Do you see dat fork of lightenin’,
Do you hear dat rumblin’ thunder,
Fare thee well, fare thee well
Do you see dem stars a fallin’,
Do you see da world on fire,
Fare thee well, fare thee well

      –

Do you see dem Saints is risin’,
Fare thee well, fare thee well
See ’em marchin’ home for heaven,
Fare thee well, fare thee well

Fare thee well po’r sinners, fare thee well, fare thee well
Fare thee well po’r sinners, fare thee well, fare thee well!

There are many good version of this out on You tube I have picked this one because the words are easiest to hear. Enjoy!

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Best Advent Hymn

I have published on this Hymn before but want to post on it again at the beginning of Advent in hopes that a few of you who have the influence and ability may see that this hymn in used in your parishes for Advent at some point.

For my money the best Advent hymn ever written is Veni Redemptor Gentium (Come Redeemer of the Nations) written by St. Ambrose in the 4th Century.

One of the beautiful things about the ancient Latin Hymns is how richly theological they are. Not content to merely describe the event in question, they give sweeping theological vision and delve into the more hidden mysteries of each event.

So here we are beginning Advent and Jesus is coming, get ready! Well yes, but he is not just coming, he is redeeming, dying, rising, ascending and reigning at the Father’s Right Hand! But how can we get all that into an Advent Hymn? Well, just below you can read the text and see how.

Full vision – But for now ponder the theological point that hymns like this make. And it is this: that no act of God can merely be reduced to the thing in itself. Everything God does is part of a sweeping master plan to restore all things in Christ, to take back what the devil stole from us! Too often we see the events of our redemption in a disconnected sort of way, but it is all really one thing, and the best theology connects the dots. It is not wrong for us to focus on one thing or another, but we must not forget it is all one thing in the end.

Without this reminder, we can develop a kind of myopia (a limited vision) that over-emphasizes some aspect of redemption and thus harms the rest by a lack of balance. In the 1970s and 80s we had all resurrection all the time, but no passion or death.

Christmas too has its hazards as we get rather sentimental about the “baby Jesus” but miss other important aspects of his incarnation. The passion and death are present in his birth in homeless poverty, the swaddling clothes, the flight into Egypt and so forth. The Eucharist is evident in his birth at Bethlehem (House of Bread) and his being laid in a manger (feed box for animals). His glory as God and his ultimate triumph are manifest in the Star overhead and the Angels declaration of glory! You see it is all tied together and the best theology connects the dots.

So with that in mind I present you to this wonderful Advent hymn so seldom sung in our Catholic Parishes. It can be sung to any Long Meter tune but is usually sung to its own melody (Puer Natus – see video below). I give here only the English translation but the PDF you can get by clicking here: ( VENI REDEMPTOR GENTIUM) contains also the Latin text. I think the poetic translation reprinted here is a minor masterpiece of English literature and hope you’ll agree. Enjoy this sweeping theological vision of the mystery of advent caught up into the grand and fuller vision of redemption.

Among the theological truths treated in this brief hymn are these: His title as Redeemer, his virgin birth, his inclusion of the Gentiles, his sinlessness, his two natures but one person, his incarnation at conception, His passion, death, descent into hell, ascension, his seat at the Father’s right hand, his divinity and equality with the Father, his healing and sanctification of our humanity so wounded by sin, his granting us freedom and eternal life, his renewing of our minds through the light of faith, his opening of heaven to us.

Not bad for seven verses! St. Ambrose, Pray for us! And now the hymn:

Come, thou Redeemer of the earth,
Come testify thy virgin birth:
All lands admire, all times applaud:
Such is the birth that fits our God.
–
Forth from his chamber goeth he,
That royal home of purity,
A giant in twofold substance one,
Rejoicing now his course to run.
–
The Virgin’s womb that glory gained,
Its virgin honor is still unstained.
The banners there of virtue glow;
God in his temple dwells below.
–
From God the Father he proceeds,
To God the Father back he speeds;
Runs out his course to death and hell,
Returns on God’s high throne to dwell.
–
O Equal to thy Father, thou!
Gird on thy fleshly mantle now;
The weakness of our mortal state
With deathless might invigorate.
–
 
Thy cradle here shall glitter bright,
And darkness breathe a newer light,
Where endless faith shall shine serene,
And twilight never intervene.
–
All laud, eternal Son, to thee
Whose advent sets thy people free,
Whom with the Father we adore,
And Holy Ghost, for evermore.
–

This video gives you an idea of what the hymn tune for Veni Redemptor Gentium sounds like. The words in this version are slightly different but the hymn tune is perfect. Try not to dance as it is sung. You can find the melody for this hymn tune in the hymn tune index of most hymnals. This hymn tune is called “Puer Natus.” The words to this hymn however can be sung to any Long Meter (LM) hymn tune.

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Who is a Threat to Whom? More Attacks to Religious Freedom and the Real Purpose of the First Amendment

A couple of items have appeared in the news which, when juxtaposed, go a long way to show just who the real threat is in the Church/State debate of recent decades. I’d like to excerpt these stories and make some comments. But first, we do well to recall the First Amendment of the U.S. Constitution:

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.

The part that concerns us here are the first two clauses, the establishment clause and the free exercise clause.

It will be noted that the oft repeated phrase, “separation of church and state” does not occur here and it occurs nowhere in the U.S. Constitution. Such a phrase is an interpretation of the First Amendment and is used by most moderns increasingly to mean that religious expression has no place in the public square or in any Government sponsored or affiliated setting. Of course this is a novel idea and any reading of history up until the most recent of times finds such a radical notion almost wholly lacking in public discourse.

Clearly the “establishment clause” forbids the State to endorse as its own official Church any particular faith, or sectarian denomination. But the same amendment forbids the State to act in such a way as to prohibit the free exercise of religion.

As written the Amendment seems more aimed at protecting the church and citizens from the power of the State to either pressure a particular religious observance, or forbid the same.

Many moderns however see the First Amendment as protecting the State and citizens from religious influence of any sort. Historically this represents a shift and, I would argue, a misinterpretation of the purpose of the First Amendment. Ultimately it is not the State that needs protection, it is the Church and the religiously observant who need freedom, both from coercion, and forbiddence.

Some also misuse and, I would argue, misinterpret the First Amendment to mean that the Church and faith should have absolutely no influence in open society, and that the government should somehow protect them from having to experience the annoyance of any public religious expression, or practice. Further, that the religiously observant have no right to be active in the political process and that government should utterly ignore all religious points of view, simply because they are religious.

But the religiously observant have just as much a right to free speech and to petition the Government as any other group. That some find our presence annoying or objectionable is quite beside the point. I, as everyone, find many points of view annoying and objectionable. But that does not give me a basis to demand that they be ejected from the public square simply for that. And neither do the religiously observant lose their First Amendment rights merely because some find us an annoyance to their secular views.

In the end, the First Amendment exists to enhance and protect free speech and religious expression, not hinder it. Further the amendment is an action on the State and a limit to its power to act. It is the Church, and the religiously observant, who are protected. To the degree that there can be no establishment of a State Religion, secularists are also protected, but they are not and cannot be protected from any religious influence in the public square.

And this background leads to a couple of stories in the news recently that illustrate the debate and what the real threat ultimately is. (My remarks are in red).

Here is an excerpt from an MSNBC and AP story

Rhode Island’s governor said Tuesday that lawmakers upset with his decision to call the blue spruce erected in the Statehouse a “holiday tree” instead of a “Christmas tree” should focus their energy on feeding the poor.

The Governor’s comment on feeding the poor is insulting, and sidesteps the fact that the Legislature had voted last year, when a similar controversy came up, that the tree should be termed by its traditional name: “Christmas Tree.” Hence the Governor is ignoring the directive of the duly elected and empowered to Legislature. So there is more to the story than his response indicates.

According to Gov. Lincoln Chafee, calling the tree a “holiday tree” instead of a “Christmas tree” is in keeping with Rhode Island’s founding in 1636 by religious dissident Roger Williams as a haven for tolerance, where government and religion were kept separate.

Tolerance it would seem, for the Governor, is for everyone but Christians who had better shut up about Christ at Christmas time.

Chafee insists he’s just respecting the state’s history as a place respectful of all religions. The colony’s hands-off policy toward religion quickly attracted sects that had been persecuted elsewhere. Rhode Island boasts both the nation’s first Baptist church and the oldest surviving Jewish synagogue.

Fine, but the usual way of handling such things is to allow various expressions. For example, even here in crazy Washington, the display at the ellipse features a Christmas tree, a Nativity set, a large Jewish Menorah (Chanukah lights), a Yule Log, I have even seen some commemorations of the Winter Solstice (Druids?).

As a Christian, I do not insist that the Menorah be renamed a “Holiday Lampstand” or that the Yule Log (with its roots in European paganism) be called a holiday log, or that those who celebrate a solstice event must call it a “Holiday Sundown Hoedown”  That would all be silly. And the Governor is also being silly and selective.

I can understand (though not agree with) secularists who would like any and all religious displays to disappear from government buildings. But let them engage the political process like any other group. Most High Court decisions do not agree that displays on Government lawns and public squares amount to an establishment of religion. But let the secularists get politically active if they want to try an influence public policy and work their wishes through the legislatures. We too will do the same.

But Meanwhile, a Christmas tree, so called and ordered so named by the elected legislators is no real threat to anyone, especially when other displays are allowed. It may annoy some, but freedom from annoyance is not a constitutional right or something the Government can or should protect everyone from.

But here IS a real threat to the first Amendment and summarized in an article at the Cardinal Newman Society

The monks of Belmont Abbey College sued (HHS) because the government left them no choice. The government is forcing these devout monks to purchase certain drugs for their students and employees, in violation of their religious convictions. For example, the government now requires the college to purchase Plan B (the “morning-after pill”) and ella (the “week-after pill”) for their students. These drugs likely cause abortions, which is a grave sin to the monks. It is one thing for the government to decide it should distribute these drugs itself, which of course is not part of this new law. But it is quite another for the government to mandate that religious Americans with conscientious objection purchase these drugs and participate in their distribution.

The law also forces the college to pay for “related education and counseling” about these drugs. The monks may preach to their students against abortion and contraception on Sunday morning, but on Monday the feds will make the college pay for a counselor to send the exact opposite message to its students. The First Amendment forbids this type of forced speech and burden on religious exercise.

We have detailed here before the mounting threats to Religious Freedom in this country (Just click in the “religious liberty” tag below). For all the talk in recent decades about what a terrible threat religious expression is to the so called “separation of Church and State,” the real threat comes from the government, not the Church. For the government has the power to coerce by fining, penalizing, disqualifying and decertifying Church and religious run institutions who do not tow the line in some of the government’s favorite social stances such as abortion, gay “marriage” and so forth. As can be seen, once again, the Church must go to court to defend our right not to be coerced to pay for and endorse things we consider immoral.

Such threats are mounting and, even should we win some of these cases, we will not win them all.  Religious freedom will gradually erode. And even when we do win, the sheer number and complexity of these cases presents an enormous financial and legal burden on the Church, which is having to fight on dozens of fronts in jurisdictions across the country at the Federal, State and local level.

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.

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A Friend of the World is an Enemy to God. A Consideration of St Cyprian’s Teaching against the Fear of Death

As we wrap up November and the traditional meditation we make on the four last things (death, judgement, heaven and hell), A classic meditation of St. Cyprian comes to mind. It is a meditation on a fundamental human struggle to be free of undue attachment to this world and to truly have God, and the things waiting for us in heaven, as our highest priority.

St. Cyprian has in mind the Book of James, and also the Epistle of St John. Yes, surely these dramatic texts are present in his mind as he writes. Hence, before pondering St. Cyprian, it may be good to reference these pounding and uncompromising texts:

You adulterous people, don’t you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God…..Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. (James 4:4,8)

The Lord Jesus, of course, had first said,

No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money. (Matt 6:24)

And St. John also adds:

Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For everything in the world–the cravings of sinful man, the lust of his eyes and the boasting of what he has and does–comes not from the Father but from the world. The world and its desires pass away, but the man who does the will of God lives forever. (1 John 2:15-17)

Nothing is perhaps so difficult to imagine, especially for us moderns, as being wholly free of the enticements of the world. These texts, so adamant and uncompromising, shock us by their sweeping condemnation of “the world.” Who can really say that they have no love for the world?

We may perhaps find temporary refuge in some distinctions. For, while the adulterous love of attachment, and preference for the world, over its creator is certainly to be condemned. Yet, surely the love of appreciation for what is good, true and beautiful in the world is proper. Does not St. Paul speak of those things which God created to be received with thanksgiving by those who believe and who know the truth. 4For everything God created is good, and nothing is to be rejected if it is received with thanksgiving, 5because it is consecrated by the word of God and prayer. (1 Tim 4:3-5).

Our distinction, though proper, cannot provide most of us full cover however, since we also know that the adulterous love of this is still aplenty in our soul, whatever noble love we also have. And the lust of the world is more than willing to sacrifice the good, the true and the beautiful, not to mention God himself, for lower pleasures.

Only God can free us. And while some are gifted to gain remarkable poverty of spirit long before departing this world, for most of us, it is the dying process itself that God uses ultimately to free us from the lust of this world. Slowly we die to this world as we see our skills, strength and looks begin to fade in late middle age. As old age sets in we say farewell to friends, perhaps a spouse, perhaps the home we owned. Our eyesight, hearing and general health begin to suffer many and lasting assaults, and complications begin to set in.

For those who are faithful, (and I have made this journey with many an older parishioner and family member), it begins to occur that what matters most is no longer here; that our true treasure is in heaven and with God. A gentle longing for what is above grows. Slowly the lust of this world dies, for those who are faithful and let God do his work.

Yet too many, even of those who believe, resist this work of God. While a natural fear of death is to be expected, too many live in open denial and resistance of what is inevitably coming. Our many medicines and creature comforts help maintain the illusion that this world can hold, and some people tighten their grip on it. A natural fear of death is supplanted by a grasping fear, rooted in a lack of faith and little desire for God.

And this is where we pick up with St. Cyprian:

How unreasonable it is to pray that God’s will be done, and then not promptly obey it when he calls us from this world!

Instead we struggle and resist like self-willed slaves and are brought into the Lord’s presence with sorrow and lamentation, not freely consenting to our departure, but constrained by necessity.

And yet we expect to be rewarded with heavenly honors by him to whom we come against our will! Why then do we pray for the kingdom of heaven to come if this earthly bondage pleases us? What is the point of praying so often for its early arrival if we should rather serve the devil here than reign with Christ.

The world hates Christians, so why give your love to it instead of following Christ, who loves you and has redeemed you?

John is most urgent in his epistle when he tells us not to love the world by yielding to sensual desires. Never give your love to the world, he warns, or to anything in it. A man cannot love the Father and love the world at the same time. All that the world offers is the lust of the flesh, the lust of the eyes and earthly ambition. The world and its allurements will pass away, but the man who has done the will of God shall live for ever.

Our part, my dear brothers, is to be single-minded, firm in faith, and steadfast in courage, ready for God’s will, whatever it may be.

Banish the fear of death and think of the eternal life that follows. That will show people that we really live our faith.

We ought never to forget, beloved, that we have renounced the world. We are living here now as aliens and only for a time. When the day of our homecoming puts an end to our exile, frees us from the bonds of the world, and restores us to paradise and to a kingdom, we should welcome it.

What man, stationed in a foreign land, would not want to return to his own country as soon as possible? Well, we look upon paradise as our country, and a great crowd of our loved ones awaits us there, a countless throng of parents, brothers and children longs for us to join them. Assured though they are of their own salvation, they are still concerned about ours. What joy both for them and for us to see one another and embrace! O the delight of that heavenly kingdom where there is no fear of death! O the supreme and endless bliss of everlasting life!

There is the glorious band of apostles, there, the exultant assembly of prophets, there, the innumerable host of martyrs, crowned for their glorious victory in combat and in death. There, in triumph, are the virgins who subdued their passions by the strength of continence. There the merciful are rewarded, those who fulfilled the demands of justice by providing for the poor. In obedience to the Lord’s command, they turned their earthly patrimony into heavenly treasure.

My dear brothers, let all our longing be to join them as soon as we may. May God see our desire, may Christ see this resolve that springs from faith, for he will give the rewards of his love more abundantly to those who have longed for him more fervently.  (Treatise on Mortality: Cap 18:24, 26: CSEL 3, 308, 312-314)

Amen.

As November ends, remember the four last things: death, judgment, heaven and hell. Prepare eagerly to meet God, run toward him with joy and confidence, calling on Him who made you for himself. Death will surely come. Why not let it find you joyful, victorious and confident; eager to go and meet God?

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"Well Actually, He’s Not Talking to You." Answering One Critique of the New Translation

I, like you, have read with interest the reactions of many to the new translation, after its first week of use. Most of the remarks I have read are quite positive. A smaller, though not insignificant number, are negative, some strikingly so. No need to summarize all the remarks here. I am personally a big fan of the new translation and have carefully and joyfully prepared my congregation for it. Our first Sunday went off without a hitch.

There is one strain of negative reaction I would like to address however, since it goes to the heart of a common misunderstanding of the Liturgy. The negative reaction basically stated is:

I can’t easily understand what Father is saying in those long, run-on sentences. It doesn’t make sense to me and I get lost in all the words.

It is a true fact that the new translation preserves more authentically the sentence structure of the Latin original which, like older English, makes greater use of subordinate clauses. For example, consider the prayer from the first Monday of Advent with subordinate clauses indented,

Keep us alert,
we pray, O Lord our God,
as we await the advent of Christ your Son,
so that,
when he comes and knocks,
he may find us watchful in prayer and exultant in his praise.

This manner of speaking is more formal and ancient.

The just abrogated translation of 1970 turned the rich sentence structure of the Latin prayers into a series of declarative statements:

Lord our God,
help us to prepare for the coming of Christ your Son.
May he find us waiting,
eager in joyful prayer.

Not only is the language less elaborate and more informal, it also omits the humbly beseeching quality of the Latin, and wholly omits the Scriptural allusion of Jesus standing at the door and knocking (cf Rev 3:20)

Now, if the priest who recites or sings the prayer is careful with the commas, and alters his tone of voice properly, the new translation is quite intelligible, and also quite beautiful. My own mind lit up as I recited the new prayer above, this morning.

That said, it may still be harder for some in the pew to attend the words of the priest, even if it is well spoken, since the use of sentences with subordinate clauses requires the listener to hold one thought, while a subordinate thought is articulated, and then the speaker branches back to the main thought.

So lets grant that it is a little harder.

But here we come to an important insight that, though it is not politically correct, is still true: The priest is not talking to you. He is not directing the prayer to you, and the first purpose of the prayer is not that you understand it perfectly. The prayer is directed to God, (most often, to God the Father). The priest is speaking to God, and is doing so on your behalf, and that of the whole Church. And God is wholly able to understand the prayer, no matter how complicated its structure.

Too often in modern times we have very anthropocentric (man-centered) notions of the Sacred Liturgy. With the return to the vernacular, and mass celebrated toward the people, (neither intrinsically wrong), there is often the wrongful conclusion that the Liturgy is about us, the gathered assembly. Surely there are aspects celebrated on our behalf and for our benefit, especially the Liturgy of the Word and the reception of Holy Communion, but the prayers of the Sacred Liturgy are addressed to and focused on God.

When we understand God as the addressee, the notion of “formalism” in the texts we use makes more sense. One may reasonably argue that, in private prayer, simple and personal words from the heart are most appropriate. But in the Sacred Liturgy, which is both communal and where the words are carefully chosen in accord with ancient practice, nobility and a stately seriousness are important and instinctive. It is God to whom we speak, and our language down through the centuries, in the liturgical context, has been courtly, rich and marked with a sobriety and elevated quality. While this notion was largely set aside in 1970, it has been recovered now.

If the text is less immediately understandable (it need not be) to the human listeners, it must be recalled that we are not the first or intended audience, God is.

Surely intelligibility to the average “pew sitter” is not wholly unimportant, for the Liturgy has a critical teaching role (lex orandi, lex credendi). Further, if the faithful are to join their prayers to that of the celebrant, some degree of intelligibility is helpful. But, frankly, it is not essential. Otherwise the faithful could not validly attend Mass in foreign lands, and the Mass could not be offered in Latin. Likewise young children would be excluded, since many of even the simplest words mean little to them. Full participation in the liturgy is deeper than mere auditory comprehension.

So the central point here is that God is the one to whom our liturgical prayers are directed. This is often forgotten today, and the complaint that the new prayers are “harder to understand” (they are not intrinsically so) belies a premise that “my personal understanding” is the central point. It is not.

I can hear a thousand “yes, but” s coming in the combox. And many of these will be quite valid. Distinctions are important, as is balance.

Intelligibility, while not the most important thing, IS important. And hence, we priests who celebrate the Mass using the new texts, need to work carefully to master the texts so that what we say is not lost in an ungraceful and stumbling proclamation. God and God’s people deserve our best effort.

There are some contexts where intelligibility is absolutely critical. Here is one of my favorite Berlitz commercials that illustrates a critical failure to communicate:

I sink zey are sinking about making za person sink zey are sinking.