Msgr. Charles Pope, Author at Community in Mission

May 1, 2011June 10, 2015

Budget Battles and Catholic Convictions – The Search for a Catholic View in a Polarized Process

Back before Easter the Washington Post published an article by Anthony Stevens-Arroyo entitled, Is a Balanced Budget a Moral Issue? I would like to consider the article as a kind of followup to a previous discussion we have had here on this blog. Since this issue of the Budget is going to be around for a while, and is likely to be a major issue in the coming 2012 elections, it seems opportune for us to take many opportunities to discuss this issue from a Catholic perspective. A good thing about this Post article is that there are a number of cross-references to, among other things, Catholic sources.

As is usual in these cases I provide excerpts of the article. The original text of the article is in bold, italics, black. My comments are plain text red. The full article is here: Is a Balanced Budget a Moral Issue?

Wrangling in Washington over the national debt has featured speeches and sound-bytes from right and left, from the president on down. The bitter stridency suggests that these are not merely political games about balancing the budget but a serious moral crisis about the national character….

Agreed, how we as individuals and as a nation choose to spend our money says a lot about our priorities, and our national character.

However, there tends to be a simplification of the positions so that those who favor a large government expenditure are “for the poor” and those who seek to limit and privatize it are “against the poor.”

Clearly, since at least the mid 1960s the approach has been to have a large and growing government involvement in the care for the poor. But it was not always this way. Marvin Olasky wrote a fascinating book some years ago on the history of the care for the poor in this nation, and how it has evolved. It is a worthy read if you are interested in an historical assessment of this topic. More on the book here: The Tragedy of American Compassion. Readers will note from the title that he writes from a conservative point of view but, whatever your view, the history he provides is very instructive.

In the end, I think it is important to presume some good faith on both sides of the argument about the amount and role of government care for the poor. What really is the best way to care for the poor? How do we afford increasing expenditures? How do we ameliorate the deleterious effects of the welfare system as currently structured?

I think conservatives have an additional burden in this argument since it is largely they who propose a significant change. If we want to step back government involvement in the care for the poor, what is the plan for the private sector to take up its role? Do we simply pull the plug on government spending in this? That hardly seems right or just. But then, what is the plan to transfer the responsibility for the poor back to the private sector? And how do we as a nation continue to meet our obligations to the poor (clearly spelled out in Scripture, the social doctrine of the Church, natural law, and simple humanitarian concern)? It is one thing to call for a change, one thing to critique an often poor system. But where is the plan, what is the reasonable alternative, from a conservative or libertarian point of view.

In the end this is a question of our National Character. If not the current way (big govt) as Conservatives and Libertarians suggest, then how, and who?

Bishop Stephen Blaire has clarified the USCCB Catholic teaching. The billions cut from affordable housing programs are “not justified,” says the bishop, “in light of the continuing housing crisis.” Cuts to job training programs are “unwarranted at a time of high unemployment and low job creation,” because says the bishop, “This will prolong the economic pain of those seeking adequate training to re-enter the job market.” Cuts to Title I, IDEA, Head Start, and Pell grants are “particularly disturbing and unwise.” The bishop puts it clearly on the line in his letter to the Senate: “Put poor and vulnerable people first as you consider how to spend limited federal resources.”

The premise of the Bishop’s declaration are rooted deeply in Scripture and the Social doctrine of the Church. From these sources, it is clear that we have very real obligations to the poor and these obligations flow not only from charity but from justice.

The Catechism of the Catholic Church spends significant time in addressing the care of the poor and needy in the section on the Seventh Commandment, You shall not steal. Why here? Because God has given all the goods of the earth to all the people of the earth. The Catechism refers to this principle as the Universal Destination of Goods (cf CCC # 2402). Hence, while private ownership is not excluded and must be respected as a general norm, hoarding, greed and refusing those in legitimate needs, when it is in my capacity to help, amounts to a form of theft.

There is an old saying, If I have two coats, one belongs to the poor. Hence the poor, from a biblical and Catholic point of view DO have legitimate claims on those of us who have more than we need. It thus wrong to speak, in an unqualified way, of legitimate taxation to care for the poor as “theft” or merely as “redistribution of wealth.” If we are to be true to Catholic teaching and to scripture, some of my excess belongs to the poor.

There are legitimate debates as to what tax rates are fair and if it should even be government that facilitates the rendering of our debt to the poor.But that we have a debt to them clearly taught by the Church and her Scriptures. The extent of this debt and how best to render it are debatable, but that the debt exists is taught. (cf CCC # 2404 inter al.) There are further legitimate concerns raised when some abuse the system and lay claim to assistance when they could legitimately care for themselves. These are matters that must be addressed on a case by case basis. But the fact is that many among are poor, for a variety of reasons and we have real obligations to them. I have written more on this topic here: The Forgotten Principle of Social Justice

In fairness to both sides, the Republicans argue that their plan will eventually produce the same or even better benefits to the public; and Democrats admit to the need for reducing the debt and restraining the rate of spending that is simply unsustainable. So if the partisan rants could ever be quieted, a substantial and focused debate might produce workable compromises.

Well said. It is wrong to simply assume bad faith in this debate, as though some care for the poor and others do not. That said, it still remains for conservatives and libertarians to demonstrate a viable alternative to render our debt to the poor. I am sympathetic with those who want smaller, less expensive government. Further I fear the intrusive and punitive effects of expansive government and the erosion of our liberties.That said, I do not have a simple alternative to suggest.

It is clear, our current level of spending cannot be maintained. Many argue it is immoral to go on spending money we don’t really have.

So what to cut? It seems clear that, as the Bishop says, we should not start with the poor. I would rather start with transfer payments to things that currently seem rather extravagant such as the funding of the arts, and building and subsidizing of expensive sports centers. There are many forms of what some call “corporate welfare” that need attention. There also seem to be rather heavy agricultural subsides, bizarre things like an ethanol program and even stranger practices like paying farmers not to plant. I am even open to a look at defense spending, especially in areas where there is demonstrable waste and duplication of effort.

Some will argue that all these areas benefit the poor indirectly and also stimulate economic development. Perhaps. I am no economic genius. But I still suspect that the economy is best left to the private sector. If arts centers and sports arenas are to be built, let the marketplace decide if it is really “worth it.” If companies need to fail, perhaps that is best and then more efficient businesses will arise to fill the gap. I realize there are ten thousand facts that complicate all this. But somewhere deep down I think if cuts need to happen we ought to begin by getting the government out of subsidizing our economy in intrusive and complicated ways. Perhaps we can start here before talking about programs that target the poor. But have at me you astute readers! I am no economist. Just a poor priest trying to apply Catholic Social teaching to an imploding budget.

….[There is] a religious worldview that sees charity towards the needy is unavailing and even harmful. The power of religious faith, in other words, has been transferred to the politics of rugged individualism.

We have seen what Catholic Social Doctrine has to say about our obligations to the poor. This is the religious worldview of the Church. I am not sure if it is a religious worldview that seems charity as harmful, or if is political, or if it is a combination of both.

That said, it is not wrong to ask if some of our welfare programs have not in fact had many unintended but negative consequences, and what we can do about that. It is demonstrable that some of the poor are locked into a system that goes back generations in their family. The current system does a less than stellar job of breaking the cycle of poverty. This does not mean it all has to go, but the question remains as to how we can better help the poor to break free.

…The bishops have told us we need to put people before profits. The crisis of the budget issue has stripped Catholics of excuses for dismissing the problem as “politics as usual.” In fact, Jesus told us (Mt. 25) if we don’t make the right decision about social needs, we could go to hell.

Yes, indeed. Too many Catholics have dismissed the notion of mortal sin. But the Lord couldn’t be clearer that the neglect of the poor, when it is in our means to help them, is a damnable sin. We need to be sober our choices, both personal and communal.

In addition to the parable of the sheep and goats cited by our author, Jesus also tells of a poor man named Lazarus who lived outside the gates of a rich man’s house. The rich man died and went to hell. And what was his sin? Simply this, he neglected Lazarus when it was in his means to help him.

Whatever our political persuasion, we must not forget that God is passionate about how we treat the poor. Almost every prophet of the Old Testament manifested God’s rage over the injustice the poor suffered, and the lack of care. There is just simply no way to read, even a small slice of scripture, and come away without the conviction that God is very serious about how we treat the poor, very serious.

“The spending choices of Congress have clear moral and human dimensions; they reflect our values as a people,” said Bishop Stephen Blaire of Stockton, California, chairman of the USCCB Committee on Domestic Justice and Human Development, in a March 4 letter to the U.S. Senate. “Some current proposals call for substantial reductions, particularly in those programs that serve the poorest and most vulnerable people in our nation. In a time of economic crisis, poor and vulnerable people are in greater need of assistance, not less.”

Please comment. And realize, I am not merely here to pontificate (even though my name is Pope 🙂 ). This is a discussion and you are encouraged to make distinctions, issue rebuttals, and qualify. I would ask you though to remember that this is not a political blog, but a Catholic one. And thus, I might encourage you to couch your remarks in Catholic language and strive as best you can to articulate a response based on Catholic Principles. I can anticipate a number of remarks on subsidiarity, a principle well grounded in Catholic Social teaching. But I would be especially interested in how you might actually apply the principle to the current situation. I understand that many will argue that much of our modern welfare system lacks this principle. But how do we get there? What are the steps by which we walk back the current big government solution. Others of you may argue that we already have subsidiarity and that the Federal Government is the lowest possible place to handle this. If so, are there any ways you think we can improve government welfare to remove some of its deleterious effects?

At any rate I encourage whatever comments you would like to make. This is a discussion and its your turn.

Photo Credit: Mynameisharsha via Creative Commons

April 30, 2011June 10, 2015

Don’t Block Your Blessings – A Meditation on the Gospel for the Second Sunday of Easter

In today’s Gospel we see that the Risen Lord appeared to the apostles who were gathered together in one place. The fact that they were gathered in one place is not without significance, for it is there that the Lord appears to them. One of them, as we shall see, was not in the gathering and this missed the blessing of seeing and experiencing the risen Lord. It might be said that Thomas, the absent disciple, blocked his blessing.

Some people want Jesus without the Church. No can do. Jesus is found in his Church, among those who have gathered. There is surely a joy in a personal relationship with Jesus, but the Lord also announced a special presence whenever two or three are gathered in his name. It is essential for us to discover how Mass attendance is essential for us if we want to experience the healing and blessing of the Lord. This Gospel has a lot to say to us about the need for us to gather together find the Lord’s blessing in the community of the Church, in his Word and the Sacraments. Lets look at the gospel in five stages.

I. The Fearful Fellowship – Notice how the text describes the apostles gathering: On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews..… These men are frightened, but they are in the right place. It is Sunday, the first day of the week, and they have gathered together. The text says nothing of what they are doing, other than that they have gathered. But in a sense, this is all we need to know, for this will set the stage for blessings and for the presence of the Lord.

And these are men who need a blessing. The locked doors signify their fear of the Jewish authorities. One may also presume that they are discouraged, lacking in hope, even angry. For they have experienced the earthquake that Jesus’ crucifixion was for them. It is true that some of the women in their midst claimed to have seen him alive. But now it is night and there have been no other sightings of which they have heard.

But, thanks be to God, they have gathered. It is not uncommon for those who have “stuff” going on in their lives to retreat, withdraw, even hide. Of course this is probably the worse thing to do. And it would seem that Thomas may have taken this approach, though is absence is not explained. Their gathering, as we shall see, is an essential part of the solution for all that afflicts them. This gathering is the place in which their new hope, new heart and mind will dawn.

And for us too, afflicted in many ways, troubled at times, and joyful at others, there is the critical importance of gathering each Sunday, each first day of the week. Here too for us in every Mass, is the place where the Lord prepares blessings for us. I am powerfully aware at how every Mass I celebrate, especially Sunday Mass, is a source of powerful blessings for me. Not only does God instruct me with his Word, and feed me with his Body and Blood, but he also helps form me through the presence and praise of others, the people I have been privileged to serve. I don’t know where I’d be if it were not for the string and steady support of the People of God, their prayers, their praise, their witness and encouragement.

The Book of Hebrews states well puyrpose and blessing of our liturgical gatherings:

Let us hold fast the confession of our hope without wavering, for He who promised is faithful; and let us consider how to stir up one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another; and all the more as you see the Day drawing near. Heb 10:22-25

So here they are, meeting together, encouraging one another. As we shall see, the Apostles are about to be blessed. But the blessing occurs only the context of the gathering. Thomas, one of the apostles, is missing, and thus he will miss the blessing. This blessing is only for those who are there. And so it is for us who have also have blessings waiting, but only if we are present, gathered for holy Mass. Don’t block your blessings!

II. The Fabulous Fact – And sure enough here comes the blessing, For where two or three are gathered in my name, there am I among them (Matt 18:20). The text from today’s Gospel says, Jesus came and stood in their midst and said to them, “Peace be with you.” When he had said this, he showed them his hands and his side. The disciples rejoiced when they saw the Lord. Jesus said to them again, “Peace be with you.

Suddenly there is a completely new reality, a new hope, a new vision. Note too, there is also a new serenity, a peace, a shalom. For not only do they see and come to experience a wholly new reality, but they also receive an inner peace. Observe again, this is only to those who are present.

And here is a basic purpose of the gathering we call the sacred liturgy. For it is here that we are invited to encounter the Living Lord, who ministers to us and offers us peace. Through his word, we are increasingly enabled to see things in a wholly new way, a way which gives us hope, clarity and confidence. Inwardly too, a greater peace is meant to come upon us in an increasing way as the truth of this newer vision begins to transform us, giving us a new mind and heart. And, looking to the altar we draw confidence that the Lord has prepared a table for me in the sight of my enemies and my cup is overflowing (Ps 23). The eucharist is thus the sign of our victory and election and, as we receive the Body and the Blood of teh Lord we are gradually transformed into the very likeness of Christ.

Is this your experience of the gathering we call the Mass? Is it a transformative reality, or just a tedious ritual?

As for me, I can say that I am being changed, transformed into a new man, into Christ, by this weekly, indeed, daily gathering we call the Mass. I have seen my mind and heart changed, and renewed. I see things more clearly, have greater hope, joy and serenity. I cannot imagine what my life would be like, were it not for this gathering of the Holy Sacrifice of the Mass where Jesus is present to me and says, “Shalom, peace be with you.” Over the years, I am a changed man.

Yes, the Mass works, it transforms, gives a new mind and heart. Don’t bloc your blessings, be there every Sunday.

III. Forgiving Fidelity – Next comes something quite extraordinary that also underscores the necessity of gathering and simply cannot take place in a privatistic notion of faith. The text says, As the Father has sent me, so I send you.” And when he had said this, he breathed on them and said to them, “Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained.”

In this remarkable moment, the Lord gives the apostles the power to forgive sin. Note that he is not simply giving the ability to announce that we are forgiven. He is giving them a juridical power to forgive, or in certain cases, to withhold or delay forgiveness. This is extraordinary. Not only has he given this authority to men (cf Matt 9:8), but he has also given it to men, all of whom but one had abandoned him at his crucifixion. These are men well aware of their shortcomings! Perhaps only with this awareness can he truly trust them with such power.

There are those who deny Confession is a biblical sacrament. But here it is, right here in this biblical text. There are other texts in Scripture that also show confession to be quite biblical. For example:

Also many of those who were now believers came, confessing and divulging their practices. (Acts 19:18).
Is any one of you sick? He should call the presbyters of the church to pray over him and anoint him with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven. Therefore confess your sins to one another and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective. (James 5:14-16).

Many consider it sufficient merely to speak to God privately about their sons. But the scriptures once again instruct us away from a solitary notion and bid us to approach the Church. The Lord gives the apostles authority to adjudicate sin, but this presupposes that someone has first approach them interpersonally. Paul too was approached by the believers in Ephesus who made open declaration of their sins. The Book of James also places the forgiveness of sins inthe context of the calling of the presbyters, the priests of the Church and sees this as the fulfillment of “declare your sins to one another…the prayer of the righteous man has great power.”

Thus, again, there is a communal context for blessing, not merely a private one. More on the biblical roots of confession here: Confession in Biblical

IV. Faltering Fellowship – We have already noted that Thomas blocked his blessing by not being present. The text says, Thomas, called Didymus, one of the Twelve, was not with them when Jesus came. So the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger into the nail marks and put my hand into his side, I will not believe.”

Thomas exhibits faltering fellowship in two ways.

First he is not with the other apostles on resurrection evening. Thus he misses the blessing of seeing and experiencing the resurrection and the Lord.

Secondly, Thomas exhibits faltering fellowship by refusing to believe the testimony of the Church that the Lord had risen.

One of the most problematic aspects of many people’s faith is that they do not understand that the Church is an object of faith. In the Creed every Sunday, we profess to believe in God the Father, and to believe in Jesus Christ, his only Son, our Lord, and to believe in the Holy Spirit, the Lord and giver of life. But we are not done yet. We go on to say that we believe in one, holy, catholic and apostolic Church. We know and believe what we do about Jesus Christ on the basis of what the Church hands on from the apostles. Some say, “No, I believe in what the Bible says.” But the Bible is a Book of the Church. God has given it to us through the Church who, by God’s grace, collected and compiled its contents and vouches for the veracity of the Scriptures. Without the Church there would be no Bible.

So in rejecting the testimony of the Church, Thomas is breaking fellowship and refusing to believe in what the Church, established by Christ to speak in his name (e.g. Lk 24:48; Lk 10:16; Matt 18:17; Jn 14:26; 1 Tim 3:15; inter al.). And so do we falter in our fellowship with the Church if we refuse to believe the testimony of the Church in matters of faith and morals. Here too is a privatization of faith, a rejection of fellowship, and a refusal to gather with the Church and accept what she proclaims through her Scriptures, Tradition, and the catechism.

But note, as long as Thomas is not present, he has blocked his blessings. He must return to gather with the others in order to overcome his struggle with the faith.

V. Firmer Faith – Thomas returns to fellowship with the other Apostles. As we do not know the reason for his absence, his return is also unexplained. Some may want to simply chalk up his absence to some insignificant factor such as merely being busy, or in ill health or some other possible and largely neutral factor. But John seldom gives us details for neutral reasons. Further, Thomas DOES refuse to believe the testimony of the others, which is not a neutral fact.

But praise God, he is not back with the others and now in the proper place for a blessing. Whatever his struggle with the faith, he has chosen to work it out in the context of fellowship with the Church. He has gathered with the others. And now comes the blessing.

You know the story, but the point here for us is that whatever our doubts and difficulties with the faith, we need to keep gathering with the Church. In some ways faith is like a stained glass window that is only best appreciated when one goes inside the Church. Outside, there may seem very little about it that is beautiful. It may even look dirty and leaden. But once inside and adjusted to the light the window radiates beauty.

It is often this way with the faith. I have personally found that some of the more difficult teachings of the Church could only be best appreciated by me after years of fellowship and instruction by the Church in both here liturgy and in other ways. As my felloowship and communion have grown more intense, so has my faith become clearer and more firm.

Thomas, now that he is inside the room sees the Lord. Outside he did not see and doubted. The eyes of our faith see far more than our fleshly eyes. But in order to see and experience our blessings, we must gather, must be in the Church.

Finally, it is a provocative but essential truth that Christ is found in the Church. Some want Christ without the Church. No can do. He is found in the gathering of the Church, the ekklesia, the assembly of those called out. Whatever aspects of his presence are found outside are but mere glimpses, shadows emanating from the Church. He must be sought where he is found, among sinners in his Church. The Church is his Body, and his Bride. Here he is found. That his presence may be “felt” alone on some mountaintop can never be compared to the words of the priest, “Behold the Lamb of God.”

Thomas found him, but only when he gathered with the others. It is Christ’s will to gather us and unite us (Jn 17:21). Congregavit nos in unum Christi amor (the love of Christ has gathered us in one).

In this Video, Archbishop Dolan speaks of those who want Christ without the Church:

April 29, 2011June 10, 2015

On Artistic Genius and Music as Onomatopoeia

Musical expression is a particular gift and genius of the human person. And our capacity for music is not just to make crude sounds. Rather we are possessed, at least collectively, of creative genius in this regard. The video below illustrates this genius.

Do you remember your grammar and the grammatical term Onomatopoeia? An Onomatopoeia is a word that sounds like the object it describes. Words like oink, meow, Wham! Sizzle, and my personal favorite:”Yackety Yak”

There are times too when music takes up a kind of onomatopoetic quality. In the video below Moses Hogan, one of the great modern arrangers of the old African American Spirituals describes his arrangement of “Joshua Fit the Battle of Jericho.” He has the male and female voices in a frenetic dialogue with lots of staccato notes dominating in the male voices. This creates the very sound of an intense battle! The song sounds like what it is describing. It’s a kind of “musical onomatopoeia.” There are other aspects of the same concept, you’ll hear the trumpet in the soprano and the battle reach climax in a moment of dissonance. And wait till you hear the walls fall at the very end in a cascade of notes!

In this three minute video Moses Hogan describes his intent of echoing the sound of a battle and then the song is sung. Enjoy this brilliant and beautiful arrangement of the Spiritual. Admire too the wonderful discipline of the choir that is necessary to execute this spiritual flawlessly.

April 28, 2011June 10, 2015

A Catholic University and Recovered Catholic Identity – A Story of Change and the Possiblity of Reform

I was ordained a Catholic Priest in 1989, and had received my seminary formation at Mount St. Mary’s Seminary in Emmitsburg Maryland from 1984-1989. The Seminary shared a campus with and was affiliated with Mount St. Mary’s College (now University) also in Emmitsburg. More on that in a minute.

I noticed in a recent listing of Colleges in First Things magazine, Mount St. Mary’s University was listed in the top ten colleges for Catholic Identity. Specifically Catholic Identity refers to a number of factors such as: friendliness to religious faith, vibrancy of campus ministry, faith and theological reasoning among the faculty, students and administration, overall student practice of the faith, and a holding to the religious mission of the school. Mount At. Mary’s (aka “The Mount”) ranked number ten among the 12 colleges listed. See the full list at the upper right. The full article in First Things is here: College Rankings

This fact is, to me nothing short of extraordinary and an example of wonderful reform. I think a great deal of credit is due to the Mount for working so diligently on the Catholic Identity of the University. Special mention ought to be given to Msgr. Stuart Swetland who leads the Council for Catholic Identity at Mt. St. Mary’s. Among other things he and the Council promote on-going discussions about implementing faith in everyday life across the campus. They have also created a series of one-day retreats for administration and staff to assist in this reflection. More on all this here: Msgr. Swetland. Many of you may recognize Msgr. as a regular on EWTN.

As I say, this is a wonderful example of reform. For in my day, back in the mid 1980s the Mount was in terrible shape, if you ask me, when it came to the faith. The most grievous problems in those days, centered on student life which was bacchanalian and pagan to say the least. The seminary where I studied shared a campus and some facilities with the college but was technically a separate entity. I remember how frustrated and angry I would get at the terrible things I observed “over at the college.” In those days drinking and drugs were a terrible problem. Sexual promiscuity and lewd conduct were simply awful. I remember that “jello wrestling” was held in the student union on Friday evenings. When I lodged a protest with the college administration I was informed that it was harmless fun. Eventually it was discontinued because it “caused a real mess to clean up.” It would seem, in those days, the administration was more worried about dirty buildings than dirty souls. Each year there were serious incidents related to heavy drinking. In several of the years I was there, students were killed in drinking related incidents. One died falling out of a third floor window. Another died of alcohol poisoning, several others were killed in car accidents near the campus, related to intoxication. Little was done by campus security to monitor drinking, which, for students under 21 was illegal. Keggers were quite common in the dorms. Students often proudly boasted that the school had made Princeton’s list of top party schools, a fact I could never verify, but I did not doubt that all the necessary qualifications had been fulfilled.

I will say there was little open dissent from Church teaching, on the campus that I was aware of. There were some questionable lectures etc. but, to be honest, there wasn’t a lot of religious study or formation that was a big part on the college side, most of that took place on the seminary side.

Five years after ordination, I returned for a reunion of sorts and college president spoke to us priests and asked us to encourage our parishioners to send their kids to the Mount. I took him aside later and explained that I would never do so until the moral life of the students was addressed and something approaching a lifestyle suitable to the Catholic faith was insisted upon. He seemed angry with me, but was cordial and insisted that progress was being made.

A Middle States Accreditation in my time there gave the Mount academic approval but insisted that they must address Catholic identity to be true to their mission and advertising. It was fascinating and ironic to me that a secular agency would say that and insist upon it.

But that began a process that it looks like the Mount has taken seriously. And I am most happy to see the Mount now ranked high as a truly Catholic School. It is for me a moving story of reform and the power of prayer.

There is a beautiful statue of Mary on the Bell Tower overlooking the campus (see at left). I used to go up on the hill and play the carillon in the bell tower regularly and make sure the bells rang the hours on time. (It was a little side job I had). And as I played those bells I wondered if anyone below might hear gentle reminder of God and heaven. And as Mother Mary looked down from the hillside on the Campus named for her, I know she prayed and kept watch. I know too that many fine priests who were educated in the seminary there have also kept the Mount in fond prayer. And some of those fine priests, like Msgr. Swetland, have returned to work there and make a difference. May God be praised for what he has done for Mount St. Mary’s. Thanks be to God too for the many dedicated faculty, administrators, alumni, and students who have helped the Mount emphasize her Catholic Identity.

It is possible to lament the great loss of so many Catholic Colleges in this country to secularism, and dissent. But here is a story of one of our Universities that had some troubled times, and surely the early 1980s were troubled and uncertain times in the Church, but now the Mount has taken her place on First Things list of the Most Catholic of Catholic Schools.

More on Mt. St. Mary’s University here: Mount St. Mary’s University

April 27, 2011June 10, 2015

A Chronological Sequence of the Resurrection Events

This blog post is a follow-up from yesterday’s blog. You can read yesterday’s post by clicking HERE.

When we encounter the resurrection accounts in the New Testament we face a challenge in putting all the pieces together in a way that the sequence of the events flow in logical order. This is due to the fact that no one Gospel presents all, or even most of the data. Some of the data also seems to conflict. I tried to show in yesterday’s blog that these apparent conflicts are not, usually, true conflicts. Another problem with putting all the facts together in a coherent and reasonably complete manner is that the time line of the events is often unclear in some of the accounts. Luke and John are the clearest as to the time frame of the events they describe but Matthew and Luke given us very few parameters. Both Acts and Paul also supply data wherein the time frame is not always clear.

Nevertheless I want to propose to you a possible, even likely, sequence of the Resurrection events. The work is my own and I make no claim that this scenario is certain or backed up by recognized ancient authority. St Augustine has done quite a lot of work in this matter and you can read that by clicking HERE. My attempts here are simply the fruit of 20+ years of praying over and pondering the events of those forty days between the Lord’s resurrection and ascension. My reflections are based as solidly as possible on the actual biblical data with a small sprinkling of speculation. I realize that the attempt to do this will irritate some modern biblical scholars who, for reasons unclear to me, seem to insist it is wrong to attempt any synthesis of the texts.

Nevertheless I boldly press on figuring that the average believer will benefit from it and find such a synthesis interesting. Take it for what it is, the work of an obscure pastor who has prayed and carefully sought to follow the sequence of the forty days. You may wish to offer correction or alternative interpretation and are encouraged to do so in the comments. I have posted a PDF of this Document that is easier to read here: Resurrection Chronological Sequence

I. The Morning of Day One
- A. Very early in the morning a group of several women, including Mary Magdalene, approach the tomb to complete burial customs on behalf of Jesus (Matt 28:1; Mk 16:1; Jn 20:1).
- B. They behold the tomb opened and are alarmed.
- C. Mary Magdalene runs to Peter and John with distressing news of likely grave robbers (John 20:2)
- D. The women who remain encounter an angel who declared to them that Jesus had risen and that they should tell this to the brethren (Mk 16:5; Lk 24:4; Matt 28:5).
- E. They are filled with fear at first and depart from the tomb afraid to speak (Mk 16:8)
- F. Recovering their courage they decide to go to the Apostles. (Luke 24:9; Matt 28:8)
- G. Meanwhile Peter and John have gone out to the tomb to investigate Mary’s claim. Mary Magdalene followed them back out to the tomb arriving before they left. Peter and John discover the tomb empty though they encounter no angel. John believes in the resurrection. Peter’s conclusion is not recorded.
- H. The other women have reported what the angels say to the Apostles. Peter and John have not yet returned and these remaining apostles are dismissive of the women’s story at first (Lk 24:9-11).
- I. Mary, lingering at the tomb weeps and is fearful. Peering into the tomb she sees this time two angels who wonder why she weeps. Jesus then approaches her from behind. Not looking directly at Jesus, she supposes him to be the gardener. Then he calls her by name, and Mary, recognizing his voice, turns and sees him. Filled with joy she clings to him. (APPEARANCE 1) (Jn 20:16)
- J. Jesus sends her back to the apostles with the news to prepare them for his appearance later that day. (Jn 20:17)
- K. The other women have departed the apostles and are on their way possibly back home. Jesus then appears to them (Mat 28:9) after he had dispatched Mary. He also sends them back to the apostles with the news that he had risen and that he would see them. (APPEARANCE 2)
II. The Afternoon and evening of day one.
- A. Later that Day, two disciples on their way to Emmaus are pondering what they have heard about rumors of his resurrection. Jesus comes up behind them but they are prevented from recognizing him. First Jesus breaks open the word for them, then sits at table with them and celebrates the Eucharist whereupon their eyes are opened and they recognize him in the breaking of the bread. (APPEARANCE 3) (Luke 24:13-30)
- B. The two disciples returned that evening to Jerusalem and went to the Eleven. At first the eleven disbelieved them just as they had the women (Mk 16:13). Nevertheless they continue to relate what they had experienced. At some point Peter drew apart from the others (perhaps for a walk?) And the Lord appeared to Peter (APPEARANCE 4)(Lk 24:34; 1 Cor 15:5) who informed the other ten who then believed. Thus the disciples from Emmaus (still lingering with the apostles) were now told (perhaps by way of apology) that it was in indeed true that Jesus had risen (Lk 24:34).
- C. Almost at the same moment Jesus appears to the small gathering of apostles and the two disciples from Emmaus. (APPEARANCE 5) Thomas was absent (although the Lucan text describes the appearance as to “the eleven” this is probably just a euphemism for “the apostles” as a group) They are startled but Jesus reassures them and opens the scriptures to them (Lk 24:36ff).
- D. There is some debate as to whether he appeared to them a second time that night. The Johannine account has significantly different data about the appearance on the first Sunday evening from the Lucan account. Is it merely different data about the same account or is it a wholly separate appearance? It is not possible to say. Nevertheless since the data is so different we can call it (APPEARANCE 6) (John 20:19ff) though it is likely synonymous with appearance 5.
III. Interlude –
- A. There is no biblical data that Jesus appeared to them during the week that followed. The next account of the resurrection says, “Eight days later” namely the following Sunday.
- B. We do know that the apostles surely exclaimed to Thomas that they had seen the Lord but he refused to believe it. (Jn 20:24-26)
- C. Were the apostles nervous that Jesus had not appeared again each day? Again we do not know, the data is simply silent as to what happened during this interlude.
IV. One week later, Sunday two.
- A. Jesus appears once again (APPEARANCE 7) to the apostles gathered. This time Thomas is with them. He calls Thomas to faith who now confesses Jesus to be Lord and God. (John 20:24-29)
V. Interlude 2
- A. The apostles received some instructions to return to Galilee (Mat 28:10; Mk 16:7) where they would see Jesus. Thus they spent some of the week journeying 60 miles to the north. This would have taken some time. We can imagine them making the trek north during the intervening days.
VI. Some time later –
- A. The time frame of the next appearance is somewhat vague. John merely says “After this.” Likely it is a matter of days or a week at best. The scene is at the Sea of Galilee. Not all the Twelve are present. They have gone fishing and Jesus summons them from the lakeside. They come to shore and see him (APPEARANCE 8 ) . Peter has a poignant discussion with Jesus in this appearance and is commissioned to tend the flock of Christ (John 21).
- B. The Appearance to the 500. Of all the appearances you might think that this one would have been recorded in some detail since it was the most widely experienced appearance. Many accounts it seems would have existed and at least one would have made its way into the scriptures. Yet there is no account of it other than it did in fact happen. Paul records the fact of this appearance: 1Corinithians 15:6 Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep. (APPEARANCE 9) Where did this take place. What was it like. What was the reaction? We simply do not know. Proof once again that the Bible is not a history book in the conventional sense. Rather it is a highly selective telling of what took place, not a complete account. The Bible makes no pretenses to be something it is not. It is quite clear that it is a selective book: (John 20:30).
- C. The Appearance to James. Here again we do not have a description of this appearance only a remark by Paul that it did in fact happen: 1Cor 15:7 Then he appeared to James. (APPEARANCE 10) The time frame is not clear. Only that it happened after the appearance to the five hundred and before the final appearance to the apostles.
VII. The rest of the forty days.
- A. Jesus certainly had other on-going appearances with the disciples. Luke attests to this in Acts when he writes: Acts 1: 3 To them he presented himself alive after his passion by many proofs, appearing to them during forty days, and speaking of the kingdom of God.
- B. During this time there is perhaps the one appearance we can attribute to this time period as recorded by Matthew (28:16ff) and Mark (16:14ff). It takes place an “a mountaintop in Galilee.” Mark adds that they were reclining at table. For these notes this appearance (time frame uncertain) is referred to as (APPEARANCE 11) It is here that he give the great commission. Although Mark’s text may seem to imply that Jesus was taken up from this mountain, such a conclusion is rash since Mark only indicates that Jesus ascended only “after he had spoken to them” (Mk 16:19).
- Evidently Jesus had also summoned them back to Jerusalem at least toward the end of the period of the forty days. There they would be present for the feast of Pentecost. We can imagine frequent appearances with on-going instruction for Luke records that Jesus “stayed with them.” Most of these appearances and discourses are not recorded. Luke writes in Acts: And while staying with them he charged them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit.” (Acts 1:4)
VIII. The final appearance and ascension:
- A. After forty days of appearances and instructions we have a final account of the last appearance (APPEARANCE 12) wherein he led them out to a place near Bethany, gave them final instructions to wait in Jerusalem until the Holy Spirit was sent. And then he was taken up to heaven in their very sight. (Luke 24:50-53; Acts 1).

So here is a possible and, if I do say so myself, likely chronological sequence of the resurrection appearances. It is a kind of synthesis that attempts to collect all the data and present it in a logical order. There are limits to what we can expect of the Scriptural account, and fitting perfectly into a time frame and logical sequence is not what the texts primarily propose to do. Yet such a chronological sequence can prove helpful and it is in that spirit that I present this.

Resurrection: Rob Bell from Rob Bell on Vimeo.

April 26, 2011June 10, 2015

Making Sense of the Resurrection Accounts – Are there Discrepancies?

When we read the various accounts of the Resurrection in the four Gospels, Acts and Pauline Epistles we can easily be puzzled by some apparent discrepancies in the details.

The Pope in his recent book, Jesus of Nazareth (Vol II) says, We have to acknowledge that this testimony [of Scripture] considered from an historical point of view, is presented to us in a particularly complex form and gives rise to many questions. (P. 242)

The Pope goes on to explain what he considers to be the reason for this complexity and apparent divergence in some of the details.

What actually happened? Clearly for the witnesses who encountered the risen Lord, it was not easy to say. They were confronted with what, for them, was an entirely new reality, far beyond the limits of their own experience. Much as the reality of the event overwhelmed them and impelled them to bear witness, it was still utterly unlike anything they had previously known. (p. 242).

The Pope then reminds us that Jesus’ resurrection was experienced by them as something far beyond the resuscitation of a corpse. Rather, Jesus had taken up a wholly new and transformed humanity that was beyond anything they could fully describe or had ever experienced.

With all this in mind we are better able to appreciate the ecstatic qualities of the resurrection accounts and appreciate why all their details do not perfectly line up. The accounts have a rather crisp, “lets get to the point” quality; especially the accounts of the first day of the appearances. Frankly, one would be surprised if every detail in the account of an astonishing event were exactly the same. One might even suspect a story that was too controlled and wonder as to a kind of brainwashing or conspiracy having taken place. But as they are, these accounts have every hallmark of the accounts of people who experienced the events truly, but, due to their ecstatic and disorienting quality, recall the details differently or emphasize different facets.

It is important to recall that the Scriptures record the things Jesus actually said and did but they are not written like history is today: Today we attempt or think we write history as an exact chronological and comprehensive analysis of an event or era. But the Scriptures are selective, story based accounts rather than our modern journalistic approach to history. They will often collect the sayings and deeds of Jesus around certain theological themes, rather than follow an exact time line. They do not intended to be an exhaustive account of everything Jesus said and did in exact detail (cf Jn 20:30; 21:25). Rather the Evangelists select what is suited to their theological purpose. And yet, despite these distinctions we must be clear that the gospels are historical accounts, in that they recount the things Jesus actually said and did.

Now, for the record, there are some apparent, and also real discrepancies in the accounts. The word “apparent” is important though, because not all the discrepancies are real or substantial if we take a closer look at them. Some who wish to cast doubt on the historicity of the Resurrection often wish to make more of these differences than necessary. Many, if not most of the differences can be dealt with quite easily and we are able to ultimately stitch together a reasonably clear account of the resurrection, if we are disposed to do so.

So, lets consider some of the apparent conflicts that emerge in the accounts:

How many women went out to the tomb that morning, one (Jn 20:21) two (Matt 28:1), or three (Mk 16:1)?
Did Magdalene alone go to just Peter and John (Jn 20) or did the several women go to the Apostles (Matt 28; Mk 16)?
How many angels did they see there that morning, one (Matt 28:2; Mk 16:5) or two (Lk 24:4; Jn 20:12)?
Did the women run to the other disciples and tell what they had seen (Mt 28:8; Lk 24:9) or did they say nothing out of fear (Mk 16:8)?
Did Jesus see them first in Galilee (Mk 16:7; Mt 28:9) or in Jerusalem (Jn 20; Lk 24:36)?
Among the Apostles, did he appear to Peter first (Lk 24:34), all eleven at once (Mt. 28:16), or the eleven minus Thomas (Jn 20:24)?
Did Jesus appear to them in a room (Jn 20:19) or a mountaintop (Mt 28:16)?
Lastly, did Jesus ascend on Easter Sunday (Lk 24:50-53; Mk 16:19) or forty days later (Acts 1:3,9)?

At one level some react that some of these details are picky. Who cares really who many women went or how many angels? Perhaps but it does not seem wise to simply dismiss the differences this way. Some of the differences ARE quite significant. For example, did Jesus appear to them first in Jerusalem? Luke and John are quite clear that he did. But why then do Mark and Matthew completely ignore this and tell the angel instruct the women to have the disciples go to Galilee where they will see him? Now, as has been stated, these differences can be addressed in a thoughtful manner but they should not be simply dismissed as of no account.

In what follows I propose to address these difference and give possible resolutions. I am also aware and expect to hear from some who consider any attempts to resolve these matters “simplistic.” But I and others who have pondered these matters are not simpletons and would prefer if those who might have a different explanation or view would avoid dismissive, demeaning or ad hominem argumentum. If something seems wrong state why and give evidence or an alternative point of view. So, on to possible solutions.

How many women went out to the tomb that morning, one (John 20:21), two (Matt 28:1) or three (Mk 16:1) and how many angels were there, one (Mk 16:5, Mat 28:2) or two (Lk 24:4, Jn 20:12)? One solution here is to recall that neither John’s Gospel nor Matthew’s absolutely deny that three women went to the tomb that day. They simply do not mention three whereas Mark does. John especially wishes to focus on Mary Magdalene and may have found it unnecessary to mention the others. Additionally, Matthew and Mark’s mention of one angel need not be seen as an absolute denial that there were two as described in Luke and John. Another solution is simply to acknowledge the discrepancies in the accounts but underscore the fact that the number of women and the number of angels is not the central point. The point is that the tomb was discovered empty by one or several women and they were instructed to tell the apostles what they saw and heard.
Matthew (28:8) and Luke (24:9) indicate that the women went and told the disciples of the empty tomb but Mark (16:8) says they were afraid and said nothing. True but in the verses that follow in the appendix to Mark’s own Gospel (Mk. 16:10) Mary Magdalene does in fact tell the apostles. Rather than conflicting with the other texts, Mark may merely supply additional detail about the startled nature of the women, that at first they were startled and said nothing but soon after went on, as Mark in fact says, a did tell the apostles.
Mark (16:7) and Matthew (28:9) indicate, according to the angel’s instructions, that Jesus would see them in Galilee but Luke (24:36 and John 20) describe the first appearances in Jerusalem. In addressing this difference we must recall that the gospels are not written as chronological or complete histories. The evangelists selected events from among the many things Jesus said and did and may also have altered the order. John (20:30 & 21:25) explicitly states that his account is selective. Hence we ought not conclude that any one gospel completely details all the resurrection appearances. It is true Mark and Matthew speak only of appearances in Galilee. Thus these accounts might only include the angelic instructions to go to Galilee since that they did not intend to describe appearances elsewhere. In other words it is possible to speculate that the angelic instructions were more elaborate and included instructions as to being prepared to meet Jesus first in Jerusalem. Matthew and Mark however paired these details down in their accounts since they did not intend to include the Jerusalem appearances in their accounts. This may not satisfy our notions of historical accounts wherein we expect and want a complete accounting of all the details. But, as has already been noted the Scriptures simply do not record history in this way. Rather they are selective accounts that open windows on history but do not claim to exhaustively report it. Note also that Matthew and Mark are not clear as to the time frame of the appearances they describe. Luke and John however, set the first appearance in Jerusalem and are rather clear that the day is the same day as the resurrection. Hence we reasonably conclude that the first appearances took place in Jerusalem and later appearances took place in Galilee. In other words the Jerusalem appearances do not conflict with the Galilean appearances in any way. Rather they simply add details that Mark and Matthew, for reasons of their own, chose not to include. Such a conclusion is speculative to be sure. It does, however, help us to see that the accounts do not absolutely contradict each other.
Among the Apostles, did Jesus appear to Peter first (Lk 24:34), all eleven at once (Mt. 28:16), or the eleven minus Thomas (Jn 20:24)? There seems to be a good case for the fact that the Lord appeared first to Peter even though we do not have a direct account of this appearance in the scriptures. The Gospel of Luke makes mention of it, And they [the disciples traveling to Emmaus] rose that same hour and returned to Jerusalem; and they found the eleven gathered together and those who were with them, who said, “The Lord has risen indeed, and has appeared to Simon!”(24:33-34). Paul also records it [The Lord] was raised the third day in accordance with the scriptures…he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brethren at one time…Then he appeared to James, then to all the apostles (1 Cor 15:3ff). So it seems a pretty good case can be made that Peter did see the risen Lord before the other apostles. This quote from Paul also helps us recall that the gospel accounts are selective in terms of which resurrection appearances they report. Thus, as we read the various accounts, we get from each of them only a part of the full picture (see John 20:30). According to Paul there were appearances to Peter, to five hundred disciples, and to James. The details of these appearances are left to our imagination. It also follows that we do not need to see the accounts of John and Matthew cited above as conflicting. They may well be describing different appearances.
Did Jesus appear to them in a room (Jn 20:19) or a mountaintop (Mt 28:16)? Again, we need not place these texts at odds with one another. Most likely they are describing different appearances. Since the time frame of John is clear that the appearances in the upper room took place on Resurrection Sunday and then a week later we can presume that these appearances took place first. The mountaintop appearance was in Galilee and the time frame is not clear. It may have been days or weeks later.
Did Jesus ascend on Easter Sunday (Lk 24:50-53; Mk 16:19) or forty days later (Acts 1:3,9)? At first glance the texts from Luke and Mark do seem to imply that the ascension was the same day as the resurrection. However, a closer look will show that they are rather vague as to the time frame. Mark begins the passage leading up to the ascension with the word “afterward.” How long after the previous appearance is uncertain. Luke’s passage is also vague regarding the time. However Acts (1:3,9) also written by Luke is quite specific that the time of the ascension was forty days later. Thus, Acts need not be seen to conflict with the gospel accounts; it merely supplies the details that are lacking in them. This case is made stronger when we note that Luke is generally accepted to be the author of both the Gospel of Luke and the Acts of the Apostles and it seems unlikely that Luke would directly contradict himself.

So here then is a short tour of some of the apparent discrepancies and possible ways to resolve them.

In the end we simply have to accept that the Gospels do not record history in the same systematic and strictly chronological manner we moderns prefer. But they DO record history. It is for us to accept the evidence and accounts as they are given. The fact is that to develop a precise time frame and blow by blow chronological description may not be fully possible. However, careful study of the texts can help somewhat in this regard.

In tomorrow’s blog I would like to propose a somewhat chronological account that attempts to weave the many strands into one narrative. Such an attempt as we will see involves some speculation given the nature of ancient historical accounts. But it can help us to sort our the many details by trying to order them. So stay tuned for tomorrow.

April 25, 2011June 10, 2015

Civilization Killers – On the Decline of Three Basic Cultural Indicators and What it Means for America

Recently, there was a remarkable article over At Real Clear Politics which summarizes important social trends in the United States. The article by Rich Lowry summarizes the views of Charles Murray who gave a talk at the American Enterprise Institute. Mr. Murray focuses his data on White America only to avoid the sticky wicket of race politics that so often clouds a conversation on social and moral trends that are wider than race.

The recent unpleasantness in New York where the high rates of abortion in the Black community (simply a statistical fact) were featured in a billboard, quickly devolved into a discussion of race, rather than abortion. Hence, to avoid this sort of thing, Mr. Murray used data only on the White community.

And what he has discovered is that there are significant differences between economic classes in this Country that sheds important light on the cultural crisis we are facing. In effect, economic class is a big indicator in moral behavior today. This was not the case in the past and the class division in America has led to two very different Americas, two increasingly parallel worlds in effect. Likewise, it becomes increasingly clear which world is influencing which.

I would like to presents excerpts of the article by Rich Lowry and make comments of my own. Lowry’s original remarks are in bold, black italics, my remarks are plain text, red. The full article is here: Coming Apart at the Seams.

The social threat to the American way of life is…dire….it is [also] insidious, and…complicated. No grassroots movement has mobilized against it, and no high-profile bipartisan commission is suggesting remedies. Yet it proceeds apace, all but ignored except in the lives of Americans – Lowry refers here to the decline in important “founding virtues” which have made this country strong: marriage, industriousness, and religiosity. And he is right that almost no one wants to talk about the decline of these things. If we had a reform program only half as committed as the anti-smoking campaign of the past 25 years, we’d be well on our way to recovery, I suspect. But sadly there is little agreement on such a campaign, even in the Church where too may pastors, catechists and leaders seem to emphasize not offending, over being real clinicians and doctors with real and clear direction for what ails us.

If there is ambivalence in the Church, it is far worse in the wider civic world where a consensus on good behavior has broken down.

A personal story comes to mind here. I was in a meeting with some local activists here in DC and we were discussing the social structures of poverty. The usual list was announced in the room to include things like, capitalism, the greed of (rich) people, racism, not enough Government action, even lead paint. I happened to interject that the chief cause of poverty is single motherhood and also wondered if we ought no counsel sexual abstinence, and encourage marriage. The room was suddenly silent, and all eyes were on me. Most of those eyes were glaring, some dismayed. Only a few showed understanding or agreement. Some one finally broke the icy silence and suggested that I leave such controversial views to my own pulpit and stick to things where there was real consensus and which was less…ahem… “judgmental.”

Yes, the lack of a grassroots movement seems directly tied to a loss in common moral vision. We do not seem to agree on what is vice, and what is virtue. Here again, I fault the Church and Protestant denominations for failing to hand on the vision and to insist upon it among their (our) rather sizable number. I think we are improving in the Catholic Church and some of the evangelical denominations are doing a better job. Collectively, the Catholic moral vision is being better articulated by many bishops and pastors who see no choice but to speak out. But for a long time we have been too silent, and there still is to much silence from Catholic pulpits as a whole. If there is going to be any sort of grassroots movement it is going to have begin with us.

Among those trying to sound the alarm is Charles Murray of the American Enterprise Institute…..In a bracing lecture on “The State of White America,” he notes that America has long had an exceptional civic culture. “That culture is unraveling,” he warns. “America is coming apart at the seams. Not the seams of race or ethnicity, but of class.” – It does seem that class, even more than race, has become a large dividing line in this country and the question of virtue and vice is significantly influenced by it, as we shall see.

Murray takes whites as his subject to avoid the question of whether racism is responsible for the problem he describes, namely the “emergence of classes that diverge on core behaviors and values.” – Good move, as stated above. If this discussion gets tagged with race, the question of race will rob all the oxygen from the discussion and the moral questions will be unaddressed.

Murray identifies what he calls the “founding virtues,” such as marriage, industriousness, and religiosity, which have always been considered the social basis of self-government. He looks at whites aged 30-49 and divides them into the top 20 percent socio-economically and the bottom 30 percent. The top tier is basically the upper middle class, the bottom the working class. He finds two worlds, increasingly separate and unequal. – So the basic groups we are dealing with in this reflection are upper middle class and working class.

Notice, the very rich are not mentioned. It seems to me that they are a group unto themselves when it comes to the moral life. They (e.g. Hollywood, national politicians, and the very rich) often manifest poor moral values but are more able to “get away with it,” not often suffering all the usual social ills that go with bad behavior. The very poor seem also not on the radar here. Their problems in the moral realm are very often even more complicated and tied in with a very corrupt welfare system that rewards bad behavior and punishes good.

So let’s look at the data of the middle range of classes, the upper middle class and the working class:

In 1960, everyone was married – 88 percent of the upper middle class and 83 percent of the working class. In 2010, 83 percent of the upper middle class is married and only 48 percent of the working class. This gap “amounts to a revolution in the separation of classes.” – Now stable marriage is a key indicator and component of a strong culture. And we can see here that it is the working class that has taken a huge hit in the marriage statistics. In the Church we have noticed this too. In 1974 there were approximately 400,000 weddings in the Catholic Church. In 2004 there we about just under 200,000. The drop in Catholic weddings was attributable to numerous factors including a fall-off in general Church attendance, but the trend is similar to the overall working class, where marriages have dropped by almost half.

In 1960, births to single mothers in the working class were just 6 percent; now they are close to 50 percent. Interesting that our author does not give the number for upper middle class single mothers. My own thought on this is that, while the number is not as high as among working class people, the number is still a lot higher than 1960. Single motherhood began as a problem in the inner-cities and was influenced by a perverse welfare system that rewarded single mothers and comparatively punished married mothers. But the trend of out of wedlock birth has long since reached the suburbs, where the numbers as not as high (close to 80% of children on welfare are born to single mothers), but the numbers have trended much higher.

When it comes to industriousness, there’s the same divergence. In 1960, 1.5 percent of men in the upper middle class were out of the workforce; it’s 2 percent now. In 1968, the number for working-class men hit a low of 5 percent; even before the spike in unemployment after the financial crisis, it was 12 percent in 2008. “The deteriorations in industriousness,” Murray notes, “have occurred in labor markets that were booming as well as in soft ones.” – OK, so Mr. Murray has screened for unemployment. What we’re talking about here is the number of people who simply don’t bother to look for work anymore but live off others or the State. So the “loafers” have doubled in number. The ethic of hard work has taken a hit. However, I would note here that the 12% figure, though higher, is still fairly low, and America remains a nation of hard workers. We still have a work ethic, it would seem, almost to a fault, since many Americans have their career as more important that their vocation (IMHO). Thus children are in day-care and many marriages are strained by overwork and long hours.

Although secularization has long been on the rise, it’s more pronounced in the working class. Among the upper middle class, 42 percent say they either don’t believe in God or don’t go to church. In the working class, it’s 61 percent. In other words, a majority of the upper middle class still has some religious commitment, while a majority of the working class does not. Now this is very paradoxical to some I am sure. I happened to discover the truth of this when I lived among the poor of Southeast Washington for 7 years. I had always thought that the poor were very religious. I think the Scriptures themselves influenced me in this as they warned of riches and indicated God’s loving favor to the poor. But one of the discoveries I made about the very poor was that almost none of them ever went to church! I came to see this as one of the things that contributed to their poverty. For what it indicated was their disconnectedness from others. Churches, among other social functions, serve to knit people together in a socially supportive structure. Having severed themselves from such a community, the poor were even more vulnerable.

Here too, government welfare has had a deleterious effect since many of the poor look to an impersonal government for “the check” rather than to others around them. The advantage of course is that the Government doesn’t ask too many questions or insist upon weekly attendance at services or social functions.

I did not see or experience these poor as atheists in any way. But religion and faith were simply not a big part of their lives. I often had long talks exhorting the poor I met to reconnect with God and the Church. I would even eventually tie on-going help to attendance.

It would seem that the trend of irreligiosity has also reached the working class in higher proportions too. Some will tie this to bad work schedules and the like, rooted in the fact that everything is open on Sundays now. But most churches have a wide variety of things on the schedule including Saturday evening masses, Sunday evening Masses, mid-week bible studies and the like. The fact is people in general are more secular, and this does not bode well for them of for this country as a whole.

These trends mean, just as it is suffering economically, the working class is getting cut off from the richest sources of social capital: marriage, two-parent families, and church-going. More people are falling into a lower class characterized by men who can’t make a minimal living and single women with children….. And this goes back to my point raised in that room of social activists. The fact is that living a life rooted in biblical and natural virtue is just better for you. It leads to fewer complications, greater stability and prosperity, better health, and a higher degree of satisfaction.

Social activists who want to make life better for the poor should reconsider their “agnostic” position regarding sexual choices, and the role of marriage and traditional family values.

In re-proposing the Gospel to an increasingly secular and cynical culture we should not forget to “sell” the Gospel and traditional moral norms as just plain smart, even from a worldly point of view. That is not the only reason we seek to live them, but the fact is, blessings come from following God’s plan, burdens and hardships multiply to those who fail in this regard. Mr. Lowry says it succinctly and well: the working class is getting cut off from the richest sources of social capital.

He quotes the 19th-century observer of American life Francis Grund: “The American Constitution is remarkable for its simplicity; but it can only suffice a people habitually correct in their actions, and would be utterly inadequate to the wants of a different nation. Change the domestic habits of the Americans, their religious devotion, and their high respect for morality, and it will not be necessary to change a single letter of the Constitution in order to vary the whole form of their government.” I believe De Tocqueville said something very similar: Despotism may govern without faith, but liberty cannot. How is it possible that society should escape destruction if the moral tie is not strengthened in proportion as the political tie is relaxed? And what can be done with a people who are their own masters if they are not submissive to the Deity?

In other words, if freedom is to be politically advanced, then the self control of most Americans must be a presupposed foundation. If that foundation of morality and self-control is lost, the foundations of democracy are threatened.

And we see this in our times. As the decency and self control of more and more Americans diminishes, legal restrictions and punitive measures increase, lawsuits ensue, legal fears increase, and political liberties are gradually eclipsed. Our growing and increasingly intrusive Federal Government does seem very tied to our inability, or unwillingness, as citizens to curb and govern our behaviors. The Constitution, and the freedoms it ensures are thus gradually eroded.

Some consider the Constitution too dated, others see it not permitting enough Government restrictions to curb the bad or unpleasant behaviors of people today. Perhaps this is so. But the solution is not to disregard the Constitution but to reform our lives. We shouldn’t need a nanny state, we ought to grow up and do what is right and proper.

When it comes to saving the American way, balancing the budget is the easy part. -Yes, being saved from ourselves would seem much more difficult.

Murray argues that America can maintain its national power even if these trends continue. – I disagree. I think these downward trends are civilization killers.

If the family is not strong and continues to slide into disarray, we cannot continue as a strong nation and, like ancient Rome, will fade away.

Our work ethic remains strong and there is some hope here.

But as for secularization, that we can have an intelligible and reasonably unified culture without a common “cult” seems dubious. We need not be united on every particular dogma, but, we must have someone and something above us, as a culture, to unite us. The source of our unity cannot be within us, it must transcend us. Pretending that we can have real unity when increasing numbers reject that transcendent vision is fanciful in the end, for with nothing bigger than “us” to unite us, we end in power struggles and endless divisions. The disunity may ultimately be too strong for the great American experience to continue. I do not say it will come soon, but the trend lines do not currently point in promising directions.

As always I am interested in your thoughts.

This song says, America! America! God mend thine every flaw, Confirm thy soul in self-control, Thy liberty in law!

April 24, 2011June 10, 2015

The Normal Christian Life – Coming to Appreciate The Life That The Risen Christ Offers

At the Great Easter Vigil, after a lengthy series of Old Testament readings, The lights come on full, the Gloria is intoned and the opening prayer is sung. Then all are seated for the first reading from the New Testament proclaimed in the new light of Easter glory. It is Romans 6, the opening text from the New Testament proclaimed by the Church as Christ steps forth from the tomb! It would seem the Church considers this an important reading for our consideration, given it’s placement.

Romans 6 is a kind of mini-Gospel where in the fact of our new status as redeemed transformed Children of God is declared. And within these lines is contained “Standing Order # 1” for the Christian who is a new creation: “No longer let sin continue to reign in your death directed bodies.”

Perhaps we can take a look at this central passage from the New Testament. Here it is in total and them some verse by verse commentary:

We died to sin; how can we live in it any longer? ³Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? ⁴We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. ⁵If we have been united with him like this in his death, we will certainly also be united with him in his resurrection. ⁶For we know that our old self was crucified with him so that the body of sin might be done away with,that we should no longer be slaves to sin— ⁷because anyone who has died has been freed from sin. ⁸Now if we died with Christ, we believe that we will also live with him. ⁹For we know that since Christ was raised from the dead, he cannot die again; death no longer has mastery over him. ¹⁰The death he died, he died to sin once for all; but the life he lives, he lives to God. ¹¹In the same way, count yourselves dead to sin but alive to God in Christ Jesus. ¹²Therefore do not let sin reign in your mortal body so that you obey its evil desires. ¹³Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness. ¹⁴For sin shall not be your master, because you are not under law, but under grace. (Romans 6:1-14)

1. THE PRINCIPLE – We have died to sin; how can we live in it any longer? – Here is a powerful and uncompromising statement. Paul is setting forth the most fundamental principle for the Christian life. Namely that sin is not to have any power over us. This is the NORMAL (i.e. normative, to be expected) Christian life, a life that is victorious and that is seeing sin put to death and the blessings of grace come alive. Paul says, quite clearly, we have died to sin.

Before returning to this concept it might be important to consider what the word “sin” means here. The Greek word is ἁμαρτίᾳ (hamartia). In its root sin (ἁμαρτίᾳ) means “missing the mark” or falling short of a designated goal. In the Greek tragedies the hero often had a “fatal flaw” wherein he misses the mark, or fails to obtain what he sought due to a moral failing or error in judgment. In Scripture the word ἁμαρτίᾳ usually means something closer to what we mean by sin today, namely “a moral failing.” But we should not completely leave behind the notion that sin is a missing of the mark. It is not untrue to say that sin is not so much a reality unto itself as it is a “privation,” a lack of something that should be there. In every sin, something is missing that should be there.

Now St. Paul often describes sin (ἁμαρτίᾳ) at two levels: the personal experience with sin, but also as a “climate” in which we live. So we might distinguish between Sin (upper case) and sin (lower case). Hence, Sin is the climate in which we live that is hostile to God, that has values in direct opposition to what God values. It is materialistic, worldly in its preoccupations, carnal and not spiritual, lustful, greedy, self-centered, and alienated from the truth. It will not submit to God and seeks either to deny Him or to marginalize him. This is Sin. (We need to understand this distinction for in verse 10 of this passage Paul says Christ “died to Sin.” But clearly Christ had no personal sin. But he DID live in a world dominated by Sin and it was to THAT which he died).

As for sin (lower case), it is our personal appropriation of Sin. It is our internalization and acceptance of the overall climate of sin. For example, a Bosnian child is not born hating a Croat or Serbian child. That hatred is “in the air” and the child often (usually) internalizes and then acts upon it. Hence Sin becomes sin.

Now Paul says, we have DIED to all of this. That is to say the overall climate of Sin cannot any longer influence us, neither can the deep drives of our own sin continue to affect us.

But how can this be, most of us feel very strongly influenced by Sin and sin? Consider for a moment a corpse. You cannot humiliate or tempt, win an argument with or in anyway personally affect a corpse. The corpse is dead and you and I can no longer have any influence over it. Paul is saying that this is to be the case with us. We are dead to the world and its Sin. It’s influence on us is broken. Because of this, our personal sins and drives of sin are also broken in terms of their influence.

Ah but you say, “This does not seem true.” Nevertheless, it IS the principle of the Christian life. It is what is normative for us and what we should increasingly expect because of our relationship with Jesus Christ. It is true, death for us is a process, more than an event. But to the degree that the old Adam has been put to death in us, then his vital signs are diminishing. He is assuming room temperature and Christ Jesus is coming alive in us.

And here is the central question Is Jesus becoming more alive in you? It is a remarkable thing how little most Christians expect from their relationship with Jesus Christ. The best that most people hope for is to muddle through this life and just make it (barely) over the finish line to heaven. Mediocrity seems what most people expect. But this is not the normal Christian life! The normal Christian life is to be increasingly victorious over sin, to be experiencing the power of the Lord Jesus Christ at work in our lives. We have died to sin. It’s influence on us is waning, is diminishing. Increasingly the world and its values seem ludicrous to us and God’s vision becomes precious.

So here is the principle – have died and are dying to sin, it is increasingly impossible for us to live in it or experience it’s influence.

2. THE POWER – Or don’t you know that all of us who were baptized into Christ Jesus were baptized into his death? ⁴We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. If we have been united with him like this in his death, we will certainly also be united with him in his resurrection.

When Paul (and Scripture) use the word “know” it always means more that grasping something intellectually. To “know” in the Bible means to personally experience something and to have grasped it as true. Thus, what Paul is really saying here, “Or is it possible that you have not experienced that we died with Christ and risen with him to new life?” In effect he is saying, grab hold of yourself and come to experience that you have died to your old life and now received a completely new life. Start to personally experience this.

If anyone is in Christ, he is a new creation! (2 Cor 5:17). This is the normal Christian life and we ought to be experiencing it more and more.

But here again, we have to fight the sloth of low expectations. Do you think that Jesus Christ died for you so that you would continue to be in bondage to anger, or lust, or hatred? Surely he died to free us from this!

To see your life transformed is NOT your work, it is the work of the Lord Jesus. Since it is his power at work we ought to expect a lot. But low expectations yield poor results. So Paul is saying, come to know, come to personally experience and grasp his power at work in you. Have high expectations! How can we have anything less when the death and resurrection of Jesus are the cause of this?

3. THE PERSONAL WITNESS – For we know that our old self was crucified with him so that the body of sin might be done away with,that we should no longer be slaves to sin— because anyone who has died has been freed from sin. –

Once again Paul says we “know” this. This is the normal Christian life: to experience that our old self was crucified and has died and that increasingly we are no longer slaves to sin.

In my own life I have experienced just this. Have you? I have seen many sins and sinful attitudes put to death in me. My mind has become so much clearer in the light of Christian faith and I now see and experience how silly and insubstantial are many claims of this world. So, my mind and my heart are being transformed. I have died to many of my former and negative attitudes and drives.

I’m not what I want to be but I’m not what I used to be, praise God. A wonderful change has come over me.

How about you? Do you have a testimony? Do you “know” (experience) that your old self has been crucified and that you are being freed from sin?

4. THE PROCLAMATION – in various ways then in the verses that follow, Paul sets forth the essential proclamation of the Normal (normative) Christian life:

count yourselves dead to sin but alive to God in Christ Jesus.
Therefore do not let sin reign in your mortal body so that you obey its evil desires…..
[you] have been brought from death to life….
For sin shall not be your master, because you are not under law, but under grace.

Some final questions:

Do you believe this?
Do you know (experience) this?
What do you expect from your relationship with Jesus Christ?
How are you different from some one who lived under the Old Covenant?
How are you different from the unbelievers in this world?
Are you living the normal Christian life of dying to sin and rising to new life in Christ, or are you just muddling through?

Icon above is 18th Century Russian, and is available at most Icon Distributor. In this vision, is the Harrowing of Hades where Christ pulls Adam and Even from their tombs and summons them to new life.

This song says, Victory is mine, I told Satan, “Get thee behind” for victory today is mine.