Author: Msgr. Charles Pope

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The Bible is Not Just a Book, It is a Library. And this is Key to Interpreting Scripture

Fr. Robert Barron is famous for the insight that the Bible is not a Book, it is a library of many books from different periods and using different genres. Christians sometimes get asked, “Do you read the Bible literally?” But this is like asking, “Do you read the Library literally?” Well, of course that would depend on what section I was in. If I were in the science section I might read rather literally and technically. But if I were in the poetry section I would read rather differently with an openness to allegory, hyperbole, and the like. Other interpretive modes would be operative in the history section, the computer and technical manual section, the science fiction section, philosophy, religion and so forth. When walking into a library we have enough sophistication to make distinctions as to the genre of a book, its historical period, its purpose and so forth.

In reading Scripture we need a similar sophistication. Some of the Bible is straight forward history. But other sections are poetry, saga, Biography or exhortation. Still other sections use literary techniques such as parables, analogy, simile, metaphor, hyperbole, and expressions of the day.

In order to understand and sort all this out, some knowledge of the period when the text was written is helpful. Knowing something of the people involved and their circumstances is also essential. This is the kind of sophistication we bring to any other ancient writing we might encounter.

But one of the problems many bring to scripture is the tendency to read it in a crudely literalistic and mechanistic manner that does not respect the genre and purpose of a particular part of the Bible. To be sure there are passages we do read and understand in a literalistic manner. For example, “this is my Body.” Further we accept that the Scriptures record the things that Jesus actually said and did. But where many get lost is by taking literally what are figures of speech. Now we use figures of speech all the time. For example, We might say “It’s raining cats and dogs.” or “The world is turned upside-down.” Now we know what these expressions mean and that we do not mean them in a literalistic way. And so, we need some sophistication when we read in scripture that we are to gouge our our eye, or cut off our hand. When we are told not to cast our pearls before swine, nor give what is holy to dogs. When we are told by Jesus that we must love him and hate our father and mother, son and daughter, even our very self. These were expressions of the day which have a true meaning but which require a little sophistication to properly understand.

Again, the Bible is a library, not a book and we need to take heed of what “section” we are in. That said, The Scriptures have within them an internal unity where all the many individual books announce God’s plan and sets forth the ultimate destiny of man which is caught up in God’s redeeming love.

The Catechism gives some rules when it comes to interpreting Scripture:

  1. Be especially attentive “to the content and unity of the whole Scripture”. Different as the books which compose it may be, Scripture is a unity by reason of the unity of God’s plan, of which Christ Jesus is the center and heart, open since his Passover. (CCC # 112) It is for this reason that we read the Old Testament in light of the New. For ultimately, everything there points to Christ, and to the life of Grace he would bring forth.
  2. Read the Scripture within “the living Tradition of the whole Church”. According to a saying of the Fathers, Sacred Scripture is written principally in the Church’s heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God’s Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture. (CCC # 113). Scripture emerges from and is a part of the living Tradition of the Church. Hence it must be understood within that context.
  3. Be attentive to the analogy of faith. By “analogy of faith” we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation. (CCC # 114). For the truths of faith must be held in a balance. When we allow one truth to eclipse others this is heresy. Further, one text of the Scripture does not the whole bible make. Texts have to be understood with the balance of the whole, and of the faith in general. There is a danger in “proof-texting” because it often removes a certain passage from the whole of Scripture which can help to balance and nuance it. Further, proof-texting may also take a text out of the wider context of the faith as a whole which may also help to balance and nuance it.
  4. According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church. (CCC # 115)
  5. The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: “All other senses of Sacred Scripture are based on the literal.” (CCC # 116) Be careful here, “literal does not mean “literalistic” but, rather, what is the literary meaning of a text. That is, “What is the text actually saying.”
  6. The spiritual sense. Thanks to the unity of God’s plan, not only the text of Scripture but also the realities and events about which it speaks can be signs. (CCC # 117) Scripture is always more than historical occurrences. It is also about you spiritual journey and mine. Scripture is not spectator sport. You and I are in the story. I am Peter, Mary, Pilate, Joseph and so forth. The events and words of scripture transcend time and have spiritual meaning now as well. The crossing of the Red Sea was more than an historical event. It is baptism, it is salvation. And so forth.
  7. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ’s victory and also of Christian Baptism. The word allegory comes from the Greek  allēgoría,  meaning to speak so as to imply something other. In other words, the events and deeds of the Bible point beyond themselves to something greater and other.
  8. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written “for our instruction”.
  9. The anagogical sense (Greek: anagoge, “leading”). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem. Another example might be that the journey of the Jewish people for forty years in the desert is a sign of our pilgrimage trough the desert of this life to the Promised Land of Heaven.
  10. A medieval couplet summarizes the significance of the four senses: The Letter speaks of deeds; Allegory to faith; The Moral how to act; Anagogy our destiny.

Here are a couple of very good videos that make rather plain the Catholic approach to Biblical interpretation. The first  video is from Fr. Robert Barron and details two key Catholic interpretive principles: the importance of Genre and that Jesus Christ is the interpretive key to to understanding the whole Bible.The second video is from John Martignoni and is a very brief description of the Literal vs. Literalist interpretation.

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And We Shall Behold Him, Then Face to Face – A Meditation on the Look of the Lord

I have a large Icon of Christ in my room (see photo at right). What icons from the Eastern tradition do best is to capture “the Look.” No matter where I move in the room Christ is looking right at me. His look is intense, though not severe. In the Eastern spirituality Icons are windows into heaven. Hence this icon is no mere portrait that reminds one of Christ, it is an image which mediates his presence. When I look upon him, I experience that he knows me. It is a knowing look and a comprehensive look.

The Book of Hebrews says of Jesus, No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account. (Heb 4:13).

But his look in the Icon is not fearsome, it is serene and confident. Hence the text from Hebrews goes on to say, Therefore, since we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has similarly been tested in every way, yet without sin. So let us confidently approach the throne of grace to receive mercy and to find grace for timely help. (Heb 4:14-16)

Particularly in Mark’s Gospel there is great emphasis on the eyes and the look of Jesus. A frequent expression in that Gospel is “And looking at them He said….” Such a phrase or version like it occurs over 25 times in Mark’s Gospel referring to Jesus.

Looking on Christ, and allowing him to look on you is a powerful moment of conversion. Jesus himself said, For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day.” (Jn 6:40) and the First Letter of John says, What we shall later be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is (1 Jn 3:2).

There is just something in us that seeks the face of God and desires that look of love that alone can heal and perfect us. I often think of this verse from Scripture when I am at Eucharistic Adoration: Look! There he stands behind our wall, gazing through the windows, peering through the lattice. (Song 2:9). Yes, I long to see the Lord, and the Scripture also speaks of his longing to “see” us.

Here are some scriptures that remind us to seek the face of the Lord and to look to him:

  1. Seek the LORD and his strength; seek his presence continually! (1 Chron 16:11)
  2. If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. (2 Chron 7:14)
  3. You have said, “Seek my face.” My heart says to you, “Your face, LORD, do I seek.” (Ps 27:8)
  4. Look to the LORD and his strength; seek his face always. (Ps 105:4)
  5. I [the Lord] will return again to my place, until they acknowledge their guilt and seek my face, and in their distress earnestly seek me. (Hosea 5:15)
  6. Everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day. (John 6:40)
  7. He who loves me will be loved by my Father, and I too will love him and show myself to him. (John 14:21)
  8. Blessed are the pure in heart, for they will see God. (Matt 5:8)
  9. Now we see but a poor reflection as in a mirror; then we shall see face to face. (1 Cor 13:12)
  10. For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ. (2 Cor 4:6)

An old song says: We shall behold Him, Face to face in all of His glory….The angel will sound, the shout of His coming, And the sleeping shall rise, from their  slumbering place. And those remaining, shall be changed in a moment. And we shall behold him, then face to face.

Allow Christ to look on you.

This video is a wonderful collection of many of the looks of Jesus and the reaction of the people that follows that look. Pay special attention to it. The video also features a lot of “looks” that come from us. Notice how people look upon Jesus, and how they, as human beings react, as they look on Jesus. Look for the “looks” in this video. The final looks are especially moving.


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* Image Credit: From Aquinasandmore.com
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On the Cartesian Anxiety of Our Times and What Faith Can Offer

We live in a time where some of the troubling philosophical premises of previous centuries have reached full flower. In particular the skepticism of our time, which plagues us, goes back several hundred years. Doubt and cynicism are a huge factor in our times and they underlie a lot of the atheism and agnosticism of this modern age.

Allow me for a moment to speculate as to how we have gotten here. As with all things, there are many causes, but I suspect that a lot of it goes back to Rene Descartes and his (flawed, I think) attempt to overcome the doubt he experienced. And, due to the significant influence he had, he set forth a kind of “Cartesian Anxiety”  which keeps us from attaining to a proper balance between certainty and doubt, faith and reason, body and mind. I think it has also severed our ties with the world as it is and has caused us to retreat into our minds.

Cartesian anxiety is a term that refers to a longing for absolute certainty, and the belief that scientific methods, should be able to lead us to a firm and unchanging knowledge of ourselves and the world around us. It is called Cartesian due to its connection to René Descartes who sowed seeds of extreme doubt by insisting upon a kind of absolute or ontological certainty in things. Western civilization has suffered from unrealistic expectations as to the basis of knowledge, and a kind of anxiety ever since, that we can really know anything in a way that will satisfy our doubt. Let’s take a brief look at Descartes. If you think you know about Descartes then skip the block and go to the implications.

René Descartes  lived in the Dutch Republic during the first half of the 17th Century. – He is widely held to be the Father of Modern Philosophy.

Descartes, uses a method of fundamental doubt, wherein he rejects any ideas that can be doubted, and then tries to re-establish them in what he considers a firm foundation for knowing them as actual or genuine.

This led Descartes, ultimately to only a single “provable” principle, namely that thought exists. He states this in his treatise, Discourse on the Method and Principles of Philosophy. It is here that we get the well-known cogito ergo sum (I think, therefore I am). In other words, since I doubt, something or someone must be doing the doubting, as so, the fact that I doubt proves my existence. Somewhat more negatively, the well-known phrase could be: “I doubt, therefore I am.”

It seems to me that this is where things begin to go off track since doubt and skepticism move to the center. Further, Descartes seems to conclude that he can only be certain that he exists because he thinks. He considers the senses unreliable. Only thought itself is evident to Descartes as a basis for what is undoubtedly real and existing. He considers that, in order to properly grasp the nature of things we must put aside the senses and use the mind.

Descartes thus went on to construct a system of knowledge that largely discarded perception as unreliable and admitting only deductive reasoning as a method of thinking or knowing.

Descartes was not an atheist and claimed to be able to prove God’s existence but in so doing he had to back away just a bit from his exclusion of the senses as reliable. In effect he argues that because God is benevolent, he can have some faith in what his senses communicate to him.  For God has provided him with a mind  and with senses and does not wish to deceive him. Thus, he does admit of the possibility of acquiring knowledge about the things based on deductive reasoning and perception via the senses.

Descartes also seems to back away from the radical skepticism his rationalism implies.  He argues that since sensory perceptions come to him involuntarily, they are thus, in fact, “out there.” The fact that these sensory perceptions come to him apart from his willing them, is evidence of the existence of something outside of his mind, and thus, an external world.

I personally think that Descartes fails in his attempt to re-establish a basis for reality. For, he first sows the seeds of a radical doubt then, according to me, has to break his own rule to reconstruct some semblance of reality outside his own doubting mind. But to do this he introduces a priori assumptions (e.g. God is benevolent), which, while I agree with them, are assumptions, nonetheless. Either the senses are not reliable, as he first argues, or they are to some extent reliable. In which case he must abandon his original rationalist and reductionist premise that only the inner mind is demonstrably real.

Even though I think he tried to resolve or back away from his radical doubt, In failing to clearly resolve it he left us with a legacy of Cartesian disconnectedness from reality and retreat into the mind.

OK, I hope I haven’t lost or bored you. But here are a few of the problems that seem to flow from Descartes and the Cartesian Anxiety he set forth. I do not say he held all these problems, only that they stem from what he pondered.

1. The retreat into the mind and loss of connection with reality. In radically distrusting his senses, Descartes disconnects himself (and us) from the world of reality. What is real is only what is in my mind. The actual “is-ness” of things is no longer the basis of reality. Now, it is just my thoughts that are real. Reality is not “out there” but it is only in my mind. It is what I think that matters.

This leads to a lot of the absurdity of modern times where we tend to overlook reality and reduce everything to opinion. We often think of things abstractly and as “issues.”

For example, abortion is an “issue” for many people, rather than the dismemberment of a human baby. Many tend to think of abortion abstractly and repackage “it” as choice, or a woman’s right. But abortion is not an abstraction. There is something actually happening “out there” in the real world. An actual child is being dismembered and suctioned into a jar. But the Cartesian retreat into the mind allows many to continue to think of abortion abstractly and as an issue. And the mind, detached from reality can do some pretty awful rationalizing. Showing actual pictures of abortion seems to have little affect on those who have retreated into their minds and think of abortion abstractly as an issue, rather than a real thing.

The same is true for the issue of homosexuality. Any even rudimentary look into the biology and design of the body makes it clear that something is disordered with homosexual activity. The man is for the woman, not for the man. The biology is clear. But with the Cartesian retreat into the mind, the body no longer has anything to say to many people. “What does the body have to do with it?” Many ask. All that seems to matter is what they think. It is opinion, not reality, that wins the day. Thought overrules the body, dismisses the external reality. Here again is the Cartesian flight from the real world into the mind.

And the same holds true for just about every moral issue today. It is merely my thoughts and intentions that matter. What I am actually doing is, to the Cartesian dualist is not that important. It is what I think that matters.

2. Reality is no longer revelatory – The revelation that comes simply from the way things are,  is “not reliable” and is mere opinion in this Cartesian world we have inherited. Scripture and the Natural Law tradition had held that creation and the way things are were revelatory for us. St. Paul says, For what can be known about God is evident to them, because God made it evident to them. Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made (Romans 1:18-19). There was a confidence in the Scriptures, and Natural Law Tradition, that the created world, that reality, provided a reliable guide to what was right and true. We had only to study the “is-ness” of things to learn. But this is all jettisoned in the Cartesian world, which remains skeptical that we can really know or reliably perceive the “there” out there.

3. The Cartesian worldview is also unrealistic in insisting upon “absolute” proof. To insist that we, who are contingent and limited beings, can prove or know something absolutely is both arrogant and unrealistic. In the Christian worldview their remains a mystery to all things, a hiddenness that we come to accept. Now mystery does not mean we are clueless. We are clearly able to perceive and come to know what God reveals. But mystery is the Christian acceptance of the fact that things are partially revealed, but that much more lies hidden and unseen.

For example, every human being is a mystery. We are surely able to perceive many things about the people we know. We see their physical presence and know many things about them. But there is also a glorious hiddenness to every person related to their inner life and their place in God’s plan. This is mystery: things are revealed, but at the same time, much lies hidden.

Hence the absolute proof demanded by the Cartesian world is unrealistic.

But simply because we do not know all things, does not mean we know nothing. A balance is required where we can be confident about what we do know and honest about what we do not know. Some degree of doubt or uncertainty is part of the human experience. Yes, we can actually know things, though not as absolutely as demanded by the Cartesian notion of hyperbolic doubt.

4.  And this unrealistic notion of needing absolute proof in order to know things is what leads to the Cartesian anxiety of our times and causes us to set up intellectual idols. We tend in our culture to divinize science and the scientific method. And, I would argue, we do this out of Cartesian anxiety. We seem to desperately need absolute proof and so we entertain the notion that science can provide this. Of course, scientific theories change all the time, but never mind, we’re talking about an idol here, and the anxious search for absolute proof is willing to overlook facts like this. “Perhaps older theories have given way, but now we REALLY know! Now the proof is in, and the theory is absolutely proven!” Or so we think. But this is anxiety; it is not reality. Science will continue to change with new data, as it must. And science does not know or prove many  things absolutely. We know a lot, but there is a lot we do not know. Good scientists know this and freely admit it. Science alone cannot be our elixir for the radical doubt that troubles us.

And so, here we are. The Cartesian world is in full flower. But it is not a lovely flower. It has led us to an imbalance. On the one hand we distrust reality and have retreated into our minds. Yet, paradoxically we seem desperate to prove some things absolutely to overcome the anxiety that extreme doubt produces. Our confidence in reality as a reliable guide was set aside as we have increasingly retreated into our minds. But, without reality as a reliable guide, we have sought something to soothe the anxiety that uncertainty causes. And so we trot out science and anoint experts and entertain the fiction that they can give the absolute proof our Cartesian anxiety demands.

It is a perfect storm caused by an unrealistic demand that everything be absolutely proven to be knowable at all.  As usual, faith provides a better balance. For the fact is, there are many things we cannot know with absolute proof, but we can still know them as reliable. Not everything is known with absolute certainty, but that does not mean it is not known at all. Faith and trust are an important way of knowing.  God trains us to trust him through faith. And this also helps us to learn to trust ourselves, our senses, and the reality of the things around us. It even helps us to trust one another.

St. Augustine well described the human person without God as curvatus in se (turned in on himself). That is what seems to have happened to us as we have retreated into our minds. Through faith God can turn us out again to creation, to truth, to one another, and to Himself. This is the real cure for our Cartesian Anxiety.

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A Journey Home to the Catholic Faith and What We Can Learn.

A recent announcement of journey home to the Catholic Faith was made by the well known pro-life advocate Bryan Kemper. His announcement letter is posted below. Not only can we rejoice to have a fine and prophetic new member, but, in reading his letter, we can also see certain hallmarks that have led him to the Church. The things he mentions are also things others have mentioned. I would also like to discuss something he does NOT mention.

First here is the letter he sent to his supporters on his blog. I have taken the liberty of adding a few reflections which appear in plain text red.

Dear friends,

I know this may come as a shock to many of you; I am in shock in a way my self. I have spent the past 23 years living my life for Christ always wanting to serve Him and know His truth.

I have been a member of the Orthodox Presbyterian Church for almost 10 years as I was so inspired by the liturgy and reverence I found there. I have also been in a constant journey for God’s truth, studying His Word as well as church history. After many, many years of resisting a calling that I tried to suppress I have finally felt the peace of God with my decision to join the Catholic Church. Please note his reference to being inspired by the liturgy and reverence in the Orthodox Presbyterian Church. I want to comment on that below.

I know that many of you will be confused, even concerned for me. I know that you will have many questions and even be tempted to try and dissuade me from this decision. While I will most certainly talk to you about what God is doing here, I will not be entering into any debates about this right now.

I want to let you know this is not made lightly; I fought against this for years. There are several things that led me to search and finally choose to go back to the Church. I will share a few things in brief here and would love to sit down in person some time with you if you want to peacefully discuss them in more detail.

Every true spiritual journey is marked by profound consideration and often painful discernment. He clearly has love for the traditions which have nourished and sustained him and cannot lightly leave that behind. I have made this journey with others who have joined the Catholic Church and found that their love and appreciation for what has sustained them and is an important  aspect of the gifts they bring to the Church. The Church is wonderfully enriched by the fact that they do not cast aside what they have received in the past, but rather that they transpose and apply it to the Catholic setting. For there is great zeal, love and knowledge of Scripture, a fine tradition of preaching, hymnody, an appreciation for a personal walk with the Lord, and countless other gifts in the Protestant traditions. We are indeed enriched by those who join us.

Church authority: There are simply thousands and thousands of denominations and every time someone disagrees with another teaching of their church they simply start a new one. The Catholic Church has had it’s teaching since the beginning of the Church in the scriptures. There is no way God can be happy with thousands of denominations or so-called non-denominational churches. It seems that when people disagree on doctrine it often results in another break off church. The fact is that current Christian teaching can differ so much between two churches that it really constitutes different religions and different Gods. There must be one established truth that God gave us, one that has remained from the time of Christ.

We have talked a lot about this in this blog. It is the chief problem with the Protestant approach. When no one is Pope, everyone is Pope and there are no real ways of resolving difficulties and the conflicts that inevitably happen when two or more human beings are together. One of the glories of the Catholic Church has been her integrity in terms of authority and unity in terms of doctrine.

There are, to be sure, squabbles among the faithful as to emphasis and direction. But when the problem is doctrinal, or the non-doctrinal debates become too divisive, we DO have a way of ultimately resolving it and remaining in a coherent unity.

Some of the older, main-line Protestant denominations were able to keep this for a time when Scripture’s authority and veracity were unquestioned. But in recent decades, the main-line denominations no longer agree on authority of Scripture in terms of its plain meaning, and the differing views have caused major ruptures in the Episcopal, Methodist, Lutheran, and Presbyterian branches. It is most often the moral questions, such as homosexuality and abortion, that prove most problematic. And without Scripture, tradition and authority the severing into ever wider varieties is inevitable.

Mr. Kemper could not have said it better than when he speaks of there being one established truth that has remained intact since the time of Christ.

Pro-life and Contraception: There is only one church that has been consistent from the time of Christ to today on the teaching of pro—life and contraception. Before 1930 there was never a single Christian church in history to accept any form of contraception and today there is only one that absolutely has kept this Christian teaching and truth.

Praise God for this insight. The Catholic Church has often been excoriated for not keeping up with the times. But of course, as Mr. Kemper notes, this is not the role of the Church. Rather, she is to consistently hold to the truths that come to us from Christ through the Apostles. Though sorely tempted by her own members to update in terms of contraception and, to some extent, abortion, the Church has held firm to what she has received.

In terms of pro-life issues, you may recall that we discussed on this blog some time ago what David French, a well known Protestant author said of the Catholic Church: for almost forty years has been the beating heart of the American pro-life movement….One cannot spend five minutes with thoughtful Catholics without understanding how the defense of life is a fundamental and integral part of the DNA of the church. Since the defense of life is theologically-grounded, it is functionally and practically independent of any secular ideology. Life is not just an “issue,” for a Catholic; it is at the core of the Gospel. [1]

Yes, dedication to pro-life issues and holding firm on the teaching about contraception are two glories of the Church. And, it is important to see that this sort of prophetic stance is winning new members for us, members who bring great gifts and zeal with them. We ought not fear being prophetic and zealous lovers of life. God is both renewing us and blessing us with new members like Bryan Kemper.

Communion or the Eucharist: I have always believed that communion was more that just a symbol and in looking back at early church teaching it is crystal clear that this was taught from day one. St Ignatius of Antioch a student of John the Apostle taught on this and clarified it well.

Here too is the central glory of the Catholic Church, that we unvaryingly hold to the true presence of Jesus Christ in the Eucharist. I cannot tell you how many have come to the Church or returned to her on this count. The Scriptures could not be clearer on this point and, as Mr. Kemper notes, the Church Fathers also held it from day one. What a magnificent glory it is that we have Christ truly present in our tabernacles and truly receive him in Holy Communion. To remain devoted to Christ in the Eucharist is surely a necessary requirement for the Church if we want the Lord to bless us with new members.

These are just a few of the things that drew me back into the Catholic Church; however there is so much more. I was baptized Catholic as a child so the process is not as complicated for me. I will be starting RCIA classes and working towards confirmation.

I am asking my friends to pray for my family’s journey and me as I truly seek to be closer to Christ. My relationship with Christ is the most important thing in my life and I hope my friends will stand by me, as I grow closer to Him.

As for the work of Stand True; it will remain focused on educating, activating and equipping young to stand up for life and Christ. We have always been an organization that reaches out to and works with all Christians and we will remain true to that. A great work he is doing.

For Christ I stand,

Bryan Kemper

The original statement is found here: Journey Home

So, there is much to be grateful for here. Clearly the beauty, and the integrity of the Church on many issues continues to inspire new members to join us.

I would like to mention something Mr. Kemper did not say and ponder for a moment the possible meaning of it. You will note above that he said: I have been a member of the Orthodox Presbyterian Church for almost 10 years as I was so inspired by the liturgy and reverence I found there. Among the things he did not list, as his reason for joining the Catholic Church, was the inspiration and reverence related to the liturgy. It may well be that he did not discuss this for the sake of brevity. But I wonder if we might not perhaps be willing to learn why the liturgical experience did not make the list?

The fact is that too much Catholic liturgy today comes across as neither inspiring nor reverent. There is nothing wrong with our liturgy in essence. It is the glorious Mass handed on to us by Christ and the Apostles. But the way we celebrate it in the typical Catholic parish is often problematic. It is rushed, sermons are poor and music is sometimes of questionable taste. Further, people dress casually, and sometimes act irreverently in the Church. Many too, seem bored and disengaged from what is going on. Clergy too often seem to celebrate in a perfunctory manner, and liturgical abuses sometimes taint the celebration.

In dealing with converts from the main-line denominations, one of the hurdles I have discovered they often have to clear is the question of liturgy. They come from liturgical traditions that are not as elaborate as the full Catholic Tradition. However, their traditions are marked by a noble simplicity that has engaged them well. There is a great tradition of hymn singing, and congregational involvement. There is also a tradition of fine preaching that includes a lengthier, teaching oriented sermon that fully develops the scriptural text. Their congregations tend to be smaller and the services less numerous. Community is more intimate and so forth. It is often a sacrifice for many of them to leave this and come to an often less cozy and reverent environment that predominates in many of our larger parishes. To be sure, Catholicism offers a wide variety of liturgical experiences and reverence is not easily defined as jsut one thing. But it ought to be noted that Mr. Kemper did not mention the reverent liturgies of the Church on his primary list. We might learn something from this.

Bryan Kemper’s entrance into the Church is something to rejoice in. Obviously he sees and appreciates something in the Church that has caused him to make what is a big step for him. Pray for him as he makes this transition. Further, we ought as Catholics, to rejoice in the prophetic witness of the Church and how many are still inspired to join. Something is going right here and we ought to be grateful at what the Lord is doing. Not only does the Church enrich and inspire others to membership in the Body of Christ, but the Church is also enriched by the gifts that others, like Bryan Kemper brings. Let us rejoice and give thanks.

Here is a video clip of Bryan’s Work:

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On the Gifts of Aging – A Meditation on the Inverse Proportionality of Physical Aging and Spiritual Vigor

We live in an age where youth is celebrated and aging is lamented. Generations ago, age was the “hoary crown of wisdom,” the elders were reverenced and the young stood when they entered. But in this age of the visual, this age of television, everything is reversed. I remember a line from a song (by The Who) when I was a teenager which said, “Hope I die before I get old.”

The Photo at  right is me at 5 years old, my dad to the right was 38, my grandfather was 68. All three of us were named “Charles Evans Pope.” Now they’re both gone on, and its just me. The world laments age and death, But as I look at this photo I rejoice for them and myself. They were men of faith, their journey is done, and my is well past noon. And as I journey in their wake, I marvel at what the Lord is doing for me.

Yes, as for me, I must say, I’m glad I’m getting older. I know, you’ll say, “At 50 you’re just a child.” But I am not child, I’m half past dying and celebrating that God has brought me a mighty long way. Yes, I’ve discovered that the gifts of God have come more alive in me as my youthful vigor has dissipated.  I see those old pictures of myself in my twenties, looking young, tan and trim, now I’m old(er), white and fat. But though my body has gone south for the winter of life, now my soul has come alive as never before.

St. Paul says, Therefore, we are not discouraged; rather, although our outer self is wasting away, our inner self is being renewed day by day (2 Cor 4:16).

Yes, indeed, I am a witness. I have to admit, my body isn’t exactly wasting away (it actually tends to gain weight), but it surely is not the sound sleek body of my youth. But this I can surely attest, my inmost self is being renewed and strengthened with each passing day. I have become more prayerful, more joyful at what God is doing, more aware of his presence and his ways. I am seeing sins put to death and better things come alive.I am less fearful, more confident, less angry, more serene.

Inverse proportionality – Yes, even though my physical stamina is less, I get winded climbing stairs now, my spiritual strength is better than ever. At age 50, I am more alive than I was at age 20. Glory be to God! I would never want to be 20 again, the Lord has just brought me too far and done too much for me, to ever want to set the clock back again. A few particulars occur to me that suggest an inverse proportion between youthful vigor and spiritual growth.

  1. My physical eyesight has become very poor. I am quite crippled without my glasses now. Until forty I did not wear glasses at all. But since forty I have come to place where, without my glasses everything is just a hazy blur. And yet, I spiritually see things I never did before. The word of God jumps off the page in new ways. There are new insights, new enlightenment as to what God is saying. I rejoice in this new inner vision that has come upon me in this second half of my life and I look with great expectation to the even deeper vision He will give me as I age.
  2. My hearing has become poorer with the onset of middle age. I have had a certain hearing loss since birth but now it becomes worse. But here too, I have learned to listen more attentively and to look at others while they speak. This connects me more deeply to them.
  3. I also have new insights into the people I am privileged to know. I have come to appreciate how wonderfully quirky we all are and how closely related our gifts are to our deficits. Though my physical vision is poor, my insight into the glory and the struggle of those closest to me is a gift I appreciate and hope to see grow even more with the passing years.
  4. Even as my physical hearing has diminished, my spiritual hearing has become far more acute. I hear things in God’s word I never did before. I hear God speaking to me on my spiritual walk with greater sensitivity. We have very good lectors and a marvelous choir in my parish and I marvel at what I hear from them each Sunday. Faith comes by hearing, and as I age I am more sensitive to what I hear at Mass and in sacred moments. When I was young, I was tuned out at Mass. The priest was just “some dude” up there talking and the Choir, well they weren’t singing rock, so what did it matter. But God has opened my ears as I have aged to appreciate his voice in newer and wider ways. Thanks be to God. He speaks to me throughout my day and I hear his voice more consistently.
  5. As I age, I am less physically able to accomplish things I once did on my own. I now fear heights and can’t climb tall ladders. I have a hard time lifting heavy things without injury. But all this has made me more humble and more appreciative of the help that others can give. Gratitude and an proper sense of interdependence are a gift I have discovered with age.  In the gift of age God has helped me be more grateful and connected to others.
  6. As I age and become less physically “glorious,” I appreciate more deeply the beauty and glory of Creation. Indeed, it astounds me in new ways. Each new discovery shouts out the glory of God to me. I am far more appreciative of the present glory of God than I ever was as a youth, when the focus was more on me. Now simple things, like the color purple, the magnificence of Spring, the quiet still after a heavy snow, the wonder and awe created by watching a science channel show on the mysteries of the deep oceans. As I have become more vincible and fragile with age, the world far more astonishes me and makes me cry, Glory to God!
  7. As I have aged I have discovered limitations. But this has made more humble and understanding of the struggles of others. When I was young I was impatient. There was little I could not do, or at lost thought I could not do. But, now, experiencing more of my limits I have seen compassion and understanding awaken in me, patience too.
  8. As I have aged, I am more easily fatigued. I usually need an afternoon nap and am blessed to be able to take one, living as I do “above the store.” It’s the only way I can get through my evening appointments. Yet, what a gift a nap is. I am mindful of Psalm 127 which says, In vain is your earlier rising, your going later to rest, you who toil for the bread you eat; for the Lord pours gifts on his beloved while they slumber (v. 4). Yes, God does pour his gifts on us even when we slumber. And as I age a I grateful even for the gift of a brief rest.

More could be said. I am glad to be getting just a bit older. I am running to meet God, and every day brings me closer. I can’t wait to see Him. I am like a child in Mid December who can’t wait for Christmas morning. That the days speed by more quickly only increases the longing for me. Each day, each step, closer to God.

And while my body goes south, my soul looks up. The weaker my physical flesh, the stronger my spirit and soul. The weaker my eyes, the deeper my spiritual vision and insight. The duller my physical hearing, the more intent my spiritual ears. God is good, he takes the one gift and returns another and greater gift.

And the best is yet to come! The Gospel today was of the man born blind who came to see, and God said to me at Mass today, in the words of a Gospel song,  “You ain’t seen nothing yet!” Scripture affirms: Beyond these, many things lie hid; only a few of his works have we seen (Sirach 43:34).St. Paul says, When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put childish ways behind me. Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. (1 Cor 13:11-12)

I’m running to meet God. Age is a glorious thing, bring it on!

This song says,  Sicut cervus desiderat ad fontes aquarum,ita desiderat anima mea ad te, Deus. (As the deer longs for running water, so longs my soul for you, O God). The text is from Psalm 42:1  I would compare the song to a musical sigh. Palestrina has captured well the longing of the human heart for God here. Another gift that I think comes with age.

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Walk in the Light – A Meditation on the Gospel of the Fourth Sunday of Lent

In today’s Gospel, Jesus, the Light of the World, brings light to a man born blind. If you are prepared to accept it, you are the man born blind, for all of us were born blind and in darkness. It was our baptism alone, and the faith it gave, which has rendered us able to see, and, by stages, to come more fully into the light. The man in today’s Gospel shows forth the stages of the Christian walk, out of darkness, and into the beautiful light of Christ. Let’s take a moment and observe these stages evident in this man, for we are the man.

I. The Problem that is Presented – We are introduced to man who was blind from his birth, he is quite incapable of seeing at all. The text says: As Jesus passed by he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him. We have to do the works of the one who sent me while it is day. Night is coming when no one can work. While I am in the world, I am the light of the world.”

So there is the problem, he is blind, he has no vision. And this us. On account of Original Sin we had lost all spiritual vision. We could not see God, or endure the light of his glory. This lack of vision causes many to have no “vision” for their life. They don’t know why they were made, or what the true purpose of their existence is. Many cannot see past the sufferings of this world to the glory that waits. Still others have retreated into the material world and cannot see beyond it. Others have retreated even further, away from reality into the realm only of their mind, their own opinions and so forth. St. Augustine describes this condition of the human person as curvatus in se (man, turned in on himself). Yes, there is a blindness that imprisons many in the darkness. And even for us who do believe there are still areas where it is hard for us to see. Coming to see God more fully, and ourselves as we really are is a journey we are still on.

While the disciples want to dwell on secondary causes, Jesus sidesteps these concerns and focuses on solutions. The fact is he is blind, assessing blame is unproductive. Healing the man is uppermost. In a statement, dripping with irony, Jesus says that the works of God will be made visible in a blind man. For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength. (1 Cor 1:25). Yes, God can make a way out of no way and write straight with crooked lines. So Jesus gets to work.

II. The Purification that is Prescribed – Having diagnosed the problem and noting that the man is in darkness, Jesus, the Light of the World, begins the work of healing this man. The text says, When he had said this, he spat on the ground and made clay with the saliva,and smeared the clay on his eyes, and said to him, “Go wash in the Pool of Siloam” – which means Sent -. So he went and washed, and came back able to see.

Hopefully, you can see baptism here.  Jesus says, “Go and wash.” – He went, he washed and he came back able to see. Yes, this is baptism. The Catechism of the Catholic Church says of Baptism: This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding… Having received in Baptism the Word, “the true light that enlightens every man,” the person baptized has been “enlightened,” he becomes a “son of light,” indeed, he becomes “light” himself.…(CCC1216).

Baptism is required, in order to truly see. It is no mere aside that John mentions the name of the pool to which the man goes: Siloam, a name which means “sent.” Jesus sends him, and He sends us. Baptism is required. Jesus says elsewhere:  “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. (John 3:5)

Notice he comes back ABLE to see. But just because you’re able to see does not mean you actually DO see. Right now I am able to see the Statue of liberty, my eyes work fine for that. But I do not yet see it. I have to make a journey to do that. Thus, the man here is able to see Jesus, but he does not yet see him. He has a journey to make in order to do that. Though able to see but he, like we, has a long way to go to see Jesus fully, and face to face. Baptism is not the end of our journey but the beginning of it. It renders us able to see. But we are still new born babes. We need to grow. We can see, but there is plenty we haven’t seen yet.

III. The Perception that is Partial – Hence we notice the man can see, but he still does not know much of the one who has enabled him to see. Notice what the text says: His neighbors and those who had seen him earlier as a beggar said, “Isn’t this the one who used to sit and beg?” Some said, “It is, ” but others said, “No, he just looks like him.” He said, “I am.” So they said to him, “How were your eyes opened?” He replied, “The man called Jesus made clay and anointed my eyes and told me, ‘Go to Siloam and wash.’ So I went there and washed and was able to see.” And they said to him, “Where is he?” He said, “I don’t know.”

So he’s able to see. But he hasn’t seen much. The man must grow in his faith to come to know who Jesus Really is. Look at how his partial perception is described. For now, he merely understands Jesus as “the man called Jesus.” To him,  Jesus is just some “dude,” some “guy.” And then they ask where Jesus is, and all he can say is that he does “not know.” Hence although he able to see, he does not yet actually see Jesus.

And this describes a lot of Christians. They know about Jesus but they don’t know him. Many Catholics in the pews are “sacramentalized but unevangelized.”  That is, they have received the sacraments, but have never really met Jesus Christ and do not know him in any more than an intellectual way. Many don’t even expect to know him. He is little better to them than “the man called Jesus.” They’ve heard of Jesus, and even know some basic facts, but he still remains a distant figure in their lives. And when asked questions about him, they respond like this man, “I don’t know.”

The man needs to make progress, and he will and we shall now see. Remember, you are the man.

IV. Progress Through Persecution and Pondering – The text goes on to show us the progress this formerly blind man makes in coming to know and finally see Jesus. It is interesting that this progress comes largely through persecution. Now persecution for us need not always be understood as being arrested and thrown in jail etc. Persecution can come in many forms such as puzzlement, expressed by relatives and friends, ridicule of Catholicism in the media, or even those internal voices that make us question our faith. But, in what ever form, persecution has a way of making us face the questions, and refine our understanding. Our vision gets clearer as we meet the challenges.

Notice the man’s progress up till now. He HAS been baptized and is now able to see. But he still knows little of Jesus calling only “the man called Jesus,” and not really knowing where Jesus is. But, he is about to grow, and he does so in several stages.

In stage one of his post-baptismal growth we that his neighbors turn on him and bring him to the Pharisees who interrogate him because Jesus had healed him on a sabbath. The text says,

They brought the one who was once blind to the Pharisees. Now Jesus had made clay and opened his eyes on a Sabbath. So then, the Pharisees also asked him how he was able to see. He said to them, “He put clay on my eyes, and I washed, and now I can see.” So some of the Pharisees said, “This man is not from God, because he does not keep the sabbath.” But others said, “How can a sinful man do such signs?” And there was a division among them. So they said to the blind man again, “What do you have to say about him, since he opened your eyes?” He said, “He is a prophet.”

Thus notice what this persecution does for him. As he is challenged to say something about Jesus he moves beyond calling him “the man called Jesus” and describes Jesus as a “prophet.” He has gained some insight here. A prophet speaks for God and, Jesus is the Word, made flesh.

In Stage two of his post-baptismal growth we see that the Pharisees doubt his story and broaden their persecution to interrogate and threaten his fearful parents, and then they call him back and put him under oath and declare Jesus to be a sinner. The text says:

Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight. They asked them, “Is this your son, who you say was born blind? How does he now see?” his parents answered and said, “We know that this is our son and that he was born blind. We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for himself.” His parents said this because they were afraid of the Jews, for the Jews had already agreed that if anyone acknowledged him as the Christ, he would be expelled from the synagogue. For this reason his parents said, “He is of age; question him.”

In stage three of his post-baptismal growth we note that the continuing persecution seems to make him grow even stronger and more able to withstand his opponents. Note his determination and fearlessness in the second interrogation he faces which includes ridiculing him and placing him under oath:

So a second time they called the man who had been blind and said to him, “Give God the praise! We know that this man is a sinner.” He replied, “If he is a sinner, I do not know. One thing I do know is that I was blind and now I see.” So they said to him, “What did he do to you? How did he open your eyes?” He answered them, “I told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?” They ridiculed him and said, “You are that man’s disciple; we are disciples of Moses! We know that God spoke to Moses, but we do not know where this one is from.” The man answered and said to them, “This is what is so amazing, that you do not know where he is from, yet he opened my eyes. We know that God does not listen to sinners, but if one is devout and does his will, he listens to him. It is unheard of that anyone ever opened the eyes of a person born blind. If this man were not from God, he would not be able to do anything.” They answered and said to him, “You were born totally in sin, and are you trying to teach us?” Then they threw him out.

The result of this is to further deepen his vision of Jesus. For, at first, he saw him only as “the man called Jesus,” then he sees him as a prophet, now he goes further and sees him as “from God.” He’s progressing from sight to insight. His ability to see, given him in baptism is now resulting in even clearer vision.

This then, leads us to the final end of this gospel and this man’s journey.

V.Perfection that is Portrayed – He has been thrown out of the synagogue, as many early Christians were. He has endured the hatred of the world, and the loss of many things. Now, cast aside, and hated by the world, the Lord approaches him. The text says:

When Jesus heard that they had thrown him out, he found him and said, “Do you believe in the Son of Man?” He answered and said, “Who is he, sir, that I may believe in him?” Jesus said to him, “You have seen him, the one speaking with you is he.”He said, “I do believe, Lord, ” and he worshiped him.

Now his vision is plain. After all this, he finally sees. He sees, not only Jesus, but Who Jesus is. First he saw him only as “the man called Jesus.” Next a prophet. Next, he says, he is from God. But this final stage is the best of all. He actually sees Jesus and falls down to worship Him, Jesus is not only from God, he IS God. Christ has fully enlightened this man.

This is our journey, moving in stages to more perfectly know Jesus. One day we will see him face to face. But even before that time we are called to grow in faith by stages so that we see Jesus for who he is.

Where are you on this journey? Our vision is daily getting better if we are faithful but it is not yet complete. Scripture says

  1. For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood. (1 Cor 13:12)
  2. Beloved, we are God’s children now; it does not yet appear what we shall be, but we know that when he appears we shall be like him, for we shall see him as he is (1 John 3:2)
  3. My soul is thirsting for God, the God of my life; when can I enter and see the face of God? (Psalm 42:2)

For now, make this journey. Journey in stages. Come to know who Jesus is.

I have it on the best of authority that the man, on his journey to Jesus, sang this song: Walk in the Light, beautiful light. Come where the dew-drops of mercy shine bright. Walk all around us by day and by night, O Jesus the Light of the World!


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Without the Truth, We are Left Only With Power. A Reflection Based on the Pope’s Teaching in Jesus of Nazareth

Jesus had been brought before Pontius Pilate for trial and in a pivotal scene there is this memorable dialogue:

“You are a king, then!” said Pilate. Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.” “What is truth?” asked Pilate. (Jn 18:37-38)

I have generally interpreted Pilate’s remark about truth to be highly cynical and dismissive, almost as though he said it with a wave of the hand. Further, I have thought it well reflects the cynicism of our own times that so dismisses the notion that there is such a thing truth or that it can be known. While many claim this rejection is liberating, the fact is, without a common consensus on a basic framework of truth to which we must all assent, things reduce to a power struggle where the strongest and loudest win. This does not actually seem very liberating in the end.

Pope Benedict in his new Book, Jesus of Nazareth (vol. 2), ponders the implications Pilate’s question and what it means for us, who, at least culturally struggle with the same question, “What is Truth?”  I’d like to give a few excerpts from the Pope’s reflections and add some commentary of my own. As usual, the Pope’s text will be in black, italic bold, and my comments will be plain text red.

The Pope begins by pondering if Pilate’s question is not somewhat understandable given that Jesus indicates his kingdom is rooted in the Truth. But since there are often endless arguments as to what truth is, Pilate, as a politician, asks, “What is truth? As if to say, How can a kingdom be built on something that is so debated? The Pope writes:

[Since] Jesus bases his concept of kingship and kingdom on truth as the fundamental category, then it is entirely understandable that the pragmatic Pilate asks him: “What is truth?” (Jn. 18:38).

It is the question that is also asked by modern political theory: Can politics accept truth as a structural category? Or must truth, as something unattainable, be relegated to the subjective sphere…? By relying on truth, does not politics, in view of the impossibility of attaining consensus on truth, make itself a tool of particular traditions that in reality are merely forms of holding on to power?

In the last 50 years or so, the West has struggled greatly under the dissolution of a common moral and religious vision. Though we have long had sectarian differences, the basic Judeo-Christian vision held sway and tended to unite us in the essentials of a moral, and even political vision. That common vision, that grasp of the common truth, to which most assented, has dissolved. But, as the Pope articulates,  there are some who celebrate this dissolution, since; some argue that traditional and religious views excluded many from “power” or a place at the table. A united vision was/is to narrow for them.  So they not only celebrate the abandonment of truth as a category, but many actually seek to undermine and attack it. This is usually done through an un-nuanced call for diversity and the labeling those who seek to maintain a common vision as hateful, bigoted, narrow-minded, and so forth. Perhaps with this in mind, the Pope goes on to say:

And yet, on the other hand, what happens when truth counts for nothing? What kind of justice is then possible? Must there not be common criteria that guarantee real justice for all—criteria that are independent of the arbitrariness of changing opinions and powerful lobbies?…..

In effect, when there is no common basis from which to act, when there is no commonly accepted truth, no basis on which to reason, what we end up with is a power struggle. In the vacuum of a truth-free zone, what is reasonable does not hold sway. Rather, the one with the most power, money, and influence, the one who can shout the loudest or is most politically connected, wins the day. Truth thus yields to power, and without a common truth, mere power moves to the center.

And yet, it is one thing to assert that a common truth should unite us, but it is another to define what that truth is and should be. The Pope continues:

What, then, is truth? Are we able to recognize it? Can it serve as a criterion for our intellect and will, both in individual choices and in the life of the community?

The classic definition from scholastic philosophy designates truth as “adaequatio intellectus et rei” (conformity between the intellect and reality); Thomas Aquinas, Summa Theologiae I, q. 21, a. 2c). If a man’s intellect reflects a thing as it is in itself, then he has found truth: but only a small fragment of reality—not truth in its grandeur and integrity.

It seems here we have an appeal to what we have come to call the “Natural Law.” There is an “is-ness” to things, a nature that we must come to perceive and be in conformity with. In a pluralistic culture such as America, Natural Law is likely the essential basis from which we could build consensus. But, sadly, here too, there has been a breakdown in a Natural Law basis as many in our society have come to doubt that reality is intelligible at all.

St. Paul lamented the same thing in his day when he wrote of the Gentile world: The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their senseless minds were darkened. Although they claimed to be wise, they became fools (Rom 1:18-21).

In rejecting the Natural Law, and that reality itself should be a guide for us, the modern discussion retreats primarily to the mind and the realm of opinion. And, as in Paul’s day, we have a lot of senseless thinking that is highly disassociated from reality.

Paul pointed to the approval of homosexuality in his time as a chief symptom of the problem.  Paul called homosexual acts “paraphysin” (contrary to nature). Any simple investigation into the anatomy involved makes it clear that the man is not made for the man, rather the woman is made for the man. But simple natural observation seemed to escape many of the people of his time and he describes their minds as “darkened.”

In our own time, as Natural Law recedes, we also, as a culture, retreat into the mind and lose touch with reality.  And sure enough, homosexuality is approved by increasing numbers as the simple truth expressed by nature is replaced by thought and opinion.

The Pope next moves to a more theological answer to the question, “What is truth?”

We come closer to what Jesus meant with another of Saint Thomas’ teachings: “Truth is in God’s intellect properly and firstly (proprie et primo); in human intellect it is present properly and derivatively (proprie quidem et secundario)” (De Verit., q. 1, a. 4c).And in conclusion we arrive at the succinct formula: God is truth itself, the sovereign and first truth (“ipsa summa et prima veritas”); Summa Theologiae I, q. 16, a. 5c). This formula brings us close to what Jesus means when he speaks of the truth, when he says that his purpose in coming into the world was to “bear witness to the truth”.

….. Man becomes true, he becomes himself, when he grows in God’s likeness. Then he attains to his proper nature. God is the reality that gives being and intelligibility. “Bearing witness to the truth” means giving priority to God and to his will over against the interests of the world and its powers. God is the criterion of being…..

Hence, to increasingly know the Lord is to know the truth, and to have that truth set us free (cf John 8:32). For we who believe, truth is not merely a set of facts, but it is found in a personal relationship with God who, through the Holy Spirit,  leads us to all the truth (Jn 16:13). Further, to know Jesus is to increasingly know the truth for he said plainly I am the truth (Jn 14:16)

We may also say that bearing witness to the truth means making creation intelligible and its truth accessible…..Let us say plainly: the unredeemed state of the world consists precisely in the failure to understand the meaning of creation, in the failure to recognize truth; as a result, the rule of pragmatism is imposed, by which the strong arm of the powerful becomes the god of this world.

This was said above but repeated here for emphasis: to abandon the truth found in Natural Law, and in God for believers, is cede the field to the most powerful. It is not the reasonable who win the day, it is the strongest, richest or most powerful.

What is truth? Pilate was not alone in dismissing this question as unanswerable and irrelevant for his purposes. Today too, in political argument and in discussion of the foundations of law, it is generally experienced as disturbing. Yet if man lives without truth, life passes him by; ultimately he surrenders the field to whoever is the stronger.

A good summary statement.

“Redemption” in the fullest sense can only consist in the truth becoming recognizable. And it becomes recognizable when God becomes recognizable. He becomes recognizable in Jesus Christ. In Christ, God entered the world and set up the criterion of truth in the midst of history.

The criterion of truth this time in the discussion should seem plain to us. Although, in a pluralistic society we may struggle to easily define truth, coming to some broad consensus is  essential for us. The word , “criterion” means, standard, principle or rule. Without some common basis, things reduce to power struggle. We see this increasingly to be the case as the West loses any common basis to discuss matters. What we are increasingly seeing are shrill debates, protests, advocacy journalism and the like. When conversations rooted in reason and commonly held truth can no longer be had, it’s “turn up the volume” time in America.  The one with the most money and power wins.

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Turning Back the Tide: One Pastor’s Attempt to Assert the Biblical Teaching on Homosexuality In an Age of Confusion

In yesterday’s Blog post, we discussed that there are significant numbers of Catholics who do not hold the Catholic faith regarding the question of homosexual activity, and so-called gay “marriage.” Some of this may be due to willful rejection of the teaching, but much is likely due to confusion brought on by a loud culture and a quiet pulpit. I want to share with you a letter I wrote to my congregation a couple of years ago to try and make clear the Catholic and Biblical teaching on homosexuality. I wrote it and preached it to strive and give clear teaching in a confused age. I offer it to you for your own consideration.

Dear Parishioners,

In recent years, homosexuality has been frequently in the news. An increasingly nationwide effort to give recognition to so-called gay “marriage,” is only the latest matter to receive a lot of attention. Prior to this, the Episcopalian denomination ordained as a bishop a man who openly practices homosexual behavior. This action has divided the Episcopalian denomination in two. Prior to this, the last fifteen years have also seen the Episcopalian and other Protestant denominations liturgically celebrate gay “marriages” and unions. This too has caused great divisions in those denominations. Even among the Catholic faithful, mistaken notions about homosexuality and marriage have taken hold.

Hence, it is necessary once again to teach on this matter, and reassert what Scripture plainly teaches. Now the fact is, the Scriptures are very clear by unambiguously, and in an uncompromising way, depicting homosexual activity as a serious sin and a moral disorder. Attempts by some to reinterpret scripture to mean something else are fanciful, at best, and usually use theories that require twisted logic, and questionable historical views that set aside the very plain meaning of the texts.

I want to share a few of these Biblical texts with you. But before I do, let me state the context of this reflection and make two very important clarifications.

First, as to the context, I want to be clear here that my reflections are directed to fellow Christians, namely you. Hence I use Scripture as the main point of departure since we share a belief in the normative and authoritative status of God’s Word. In other settings, speaking for example to the secular world, Natural Law arguments are more suitable. But, here, the Scriptures are our main focus. And,  as your pastor,  I want you to have a clear, biblical understanding of what is taught in this matter. I  have a duty to teach you on matters of the faith and morals and  I do not want you to share in the confusion manifest in the world,  and even among Christians.

As a second point of clarification it is important to note that it is homosexual activity that is condemned, not all persons of homosexual orientation. It is a fact that some individuals are attracted to members of the same sex. Why this is or how it comes to be is not fully understood, but it is, nonetheless, simply a fact for some individuals. Since sexual orientation is not usually a matter of direct choice or even immediate control, it is not itself an object of moral condemnation. Merely to be tempted to commit a certain sin does not make one evil or bad, or even guilty for that temptation. Rather, it is to give way to the temptation and commit the sin that makes one a sinner. Many homosexual persons live chaste lives, and, although tempted to commit homosexual acts, they do not in fact do so. This is courageous, holy and praiseworthy. Sadly, though, some with a homosexual orientation not only commit the sin of homosexual activity, but they openly flaunt this fact, and dismiss Biblical texts that clearly forbid such activity. For these, we can only hope and pray for conversion. I hope you can see, however, why we must distinguish between homosexual orientation and homosexual activity.

A third clarification that we must make is that we should be careful not to single out homosexual activity as though it were the only sexual sin God condemns. Clearly, all who are heterosexual are also called to sexual purity. The same Bible which condemns homosexual activity also clearly condemns acts of fornication (i.e. illicit sexual union such as premarital sex) and acts of adultery. The Bible describes these as serious sins, which can and do exclude people from the Kingdom of God and from Heaven (cf Eph 5:5-7; Gal 5:16-21; Rev 21:5-8; Rev. 22:14-16; Mt. 15:19-20; 1 Cor 6:9-20; Col 3:5-6; 1 Thess 4:1-8; 1 Tim 1:8-11; Heb 13:4). Sadly, many people today live in open violation of Biblical teaching. Many engage in premarital sex (fornicate) and say it is alright because “everyone’s doing it.” Many live together without benefit of marriage. This, like homosexual activity, is sinful. It is wrong, and should be repented of immediately. Hence, homosexual activity is not singled out by the Bible or by Christians. Every human being, without exception, whether heterosexual or homosexual, is called to sexual purity, to chastity, and to self-control. Any violation of this is a sin. Put more positively, God’s command of chastity means that sexual purity is possible for everyone with God’s grace. God empowers us to do what he commands!

With these two clarifications in mind, we can turn our attention now to the Biblical teaching on homosexuality.

As stated above, the Bible clearly and unambiguously condemns homosexual activity. For example:

  1. You shall not lie with a male as with a woman; it is an abomination (Leviticus 18: 22)
  2. If a man lies with a male as with a female, both of them have committed an abomination (Lev 20:13).
  3. Likewise, the story of the destruction of Sodom and Gomorrah depicts, among other things, the sinfulness of homosexual activity. It is too lengthy to reproduce here in its entirety, but you can read about it in Genesis 19.
  4. For the wrath of God is revealed from heaven against all ungodliness and wickedness of men who by their wickedness suppress the truth. For what can be known about God is plain to them, because God has shown it to them…in the things that have been made. So they are without excuse; they became futile in their thinking and their senseless minds were darkened. Claiming to be wise, they became fools…For this reason God gave them up to dishonorable passions. Their women exchanged natural relations for unnatural, and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in their own persons the due penalty for their error. And since they did not see fit to acknowledge God, God gave them up to a base mind and to improper conduct. (Romans 1:18ff)
  5. Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: neither the fornicators, nor idolaters, nor adulterers, nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanders nor swindlers will inherit the kingdom of God. (1 Corinthians 6-9)
  6. The law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, for those who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted. 1 Timothy 1: 8-11

Note that, in many of these texts, homosexual activity is listed among other sexual offenses a person can commit. Again, it is not merely singled out. Here then, is what the Bible teaches: homosexual activity is wrong as are other sexual sins such as fornication and adultery. It is true that there are not a huge number of texts regarding homosexual activity. But, whenever it is mentioned, it is clearly and uncompromisingly condemned. Further, this condemnation occurs at every stage of biblical revelation, revelation right through to the end.

Sadly, today, many have set aside the Biblical and Church teachings on homosexual activity. They not only declare that it is not sinful, but they even celebrate it as though it were good. It is bad enough when non-believers do this, but it is even more tragic when people who call themselves Christians do such things. As we have seen, a number of the Protestant denominations (e.g., the United Church of Christ, the Episcopalian denominations and some of the Presbyterian and other mainline Protestant denominations) have begun celebrating and blessing homosexual unions and promoting clergy who are actively and publicly engaging in homosexual activity.

In effect they sanction such behavior and are setting aside the Word of God, or reinterpreting it to suit their own agenda. Psalm 2:1 laments: And why do the people imagine a vain thing? In the Gospels, Jesus knew that some would use him to promote their own wrongful agendas. And so He, too, lamented: Take heed that no one leads you astray. Many will come in my name, saying ‘I am he!’ and they will lead many astray (Mark 13:5). St. Paul also knew that some would distort the Christian faith. And so he said: I know that, after my departure, fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking perverse things, to draw away disciples after them (Acts 20: 29).

We live an era where there is often deep confusion about moral issues. In the area of sexual morality, the confusion is especially deep today. This confusion has touched even many Christians, who are living and promoting unbiblical lifestyles.

In such a climate, we must speak the truth that comes from God and live it. Suppressing the truth leads to great distortions, confusion, and suffering. The sexual promiscuity of our own day has led to great suffering: venereal disease, AIDS, abortion, teenage pregnancy, broken marriages, divorce, single parenthood.

The confusion about homosexual activity is just one more symptom of the general sexual confusion of our day. In suppressing the truth from God, many have become debased and confused, and many among us call good that which God calls sin. Indeed, the text from Romans 1, quoted above says that the approval of homosexual behavior, is a sign of deep confusion and a darkened mind. Indeed the approval of any sexual sinfulness is of the darkness.

Some who oppose the teaching of Scripture and the Church have taken to calling opposition to their view “hatred” and “bigotry.” But we who are of faith must insist that the Church’s opposition to homosexual behavior is rooted in a principled obedience to the Word of God which we believe to be revealed by God and to which we owe docility and obedience. We can say and teach no other than what God has reveled consistently in his Word.

Perhaps it is best to conclude with a statement from the Catechism which expresses clarity of doctrine but also respect for the homosexual person:

Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that “homosexual acts are intrinsically disordered.” They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.

The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God’s will in their lives and, if they are Christians, to unite to the sacrifice of the Lord’s Cross the difficulties they may encounter from their condition.

Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection. (CCC 2357-2359)

I write to you with concern in these times of confusion in the hopes that you will in no way share the error and confusion of these times. We are not to be conformed to this world but to be transformed by the renewing of our minds (cf Rom 12:1). I pray that this letter has helped in some way to clarify and confirm you in the Ancient and Apostolic faith entrusted to the Church. Please share this letter if you have found it helpful.

Msgr. Pope

A PDF of this letter is here: Letter on Homosexuality