Jesus Christ is King of Thieves, though he never stole. He is savior of sinners though he himself never sinned.
In the Gospel for today’s feast we have an image for the Church. We like to think of more pleasant images such as the Church being the Bride of Christ or the Body of Christ. Today’s image is less exalted and more humbling to be sure but it is an image just the same: The Church is Christ, crucified between two thieves. Yes, this is the Church too. Somehow we are all thieves. The fact is, we are all sinners and we have all used the gifts and things that belong to God in a way that is contrary to his will. To misuse things that belong to others is a form of theft and we are thus thieves for we have all misused what belongs to God. Consider some of the things we claim as our own and how easily we misuse them: Our bodies, our time, our talents, our money, our gift of speech, our gift of freedom and so forth. We call them ours but they really belong to God and if we use them in ways contrary to the intention of the owner we are guilty of a form of theft.
So the Church is Christ, crucified between two thieves. But consider also that these two thieves were very different.
One thief derides Jesus and makes demands of him: – Are you not the Christ! Save yourself and us!
The other thief reverences Christ and rebukes the other saying, – Have you no fear of God? He recognizes his guilt – We have been condemned justly. And he requests – Jesus remember me when you come into your kingdom. But he leaves the terms of it up to Christ. He acknowledges he is a thief and now places his life under the authority of Christ the King.
Christ came to call sinners, thieves, if you will. Yes, we are all thieves, that is true. But pray God we are the good thief, the repentant thief, The one thief who is now ready to resubmit himself to the authority of Christ, who is King of all creation, and King of us thieves.
But is Christ really your king? Well a King has authority. So another way of asking is, “Does Christ have authority in your life? Do you and I acknowledge that everything we call our own really belongs to Him? How well do we use the things that we call our own but which really belong to God?”
How do we use our time?
Are we committed to pray and be at Mass every Sunday without fail?
Do we use enough of our time to serve God and others or merely for selfish pursuits?
What of our capacity to talk?
Do we use our gift of speech to witness, to evangelize, or merely for small talk and gossip?
Do we observe proper safety or are we reckless and unsafe?
Do we reverence life?
Do we love the poor and help sustain their lives?
Well you get the point. It is one thing to call Christ our King, it is another to truly be under his authority. The Lord is clear enough in telling us that he expects our obedience: Why do you call me Lord Lord and not do what I tell you? (Luke 6:46)
The maker of all humans beings (GOD) is recalling all units manufactured, regardless of make or year, due to a serious defect in the primary and central component of the heart. This is due to a malfunction in the original prototype units (code named Adam and Eve) resulting in the same defect in all subsequent units. This defect has been technically termed “Sorrow Inducing Non-morality (S.I.N.). Some of the symptoms include:
Loss of direction
Foul vocal emissions
Amnesia of Origin
Lack of peace and joy
Selfish or violent behavior
Depression or confusion in the mental component
Fearfulness
Idolatry
Rebellion
Sometimes the units are just plain mean.
The Manufacturer, who is neither liable nor at fault for this defect is providing factory-authorized repair and service, free of charge, to correct this defect. The Repair Technician, Jesus, has most graciously offered to bear the entire burden of the staggering cost of these repairs. Some of the following procedures will be necessary in this repair:
The disk in the heart component must be scrubbed clean of all viruses.
The mental component must be overwritten with new software, (especially WORD of God 3.0)
Virus Protection software (such as Pure Eyes 2.0) must be installed to protect the unit from further damage.
Connection to the Maker of all all human beings (GOD) must be re-established through the restoration of communication software in the unit. This is done by installing COMMUNION 2.0 Software.
Communications protocols must be upgraded to make sure that the unit says “only the good things men need to hear” and to be sure the unit speaks only that which is true.
Please bring your unit to the nearest Catholic Parish for immediate service. While it is true that WORD of God 3.0 is available for immediate download, an interpretive key must be installed on site at the Catholic parish. Without this interpretive key, WORD of God 3.0 may not function properly in the unit. Further, scrubbing the disk of the heart component can only be done by an authorized technician as well as the installation of COMMUNION 2. 0 software. Jesus has personally authorized these technicians to do the work necessary to repair your unit.
WARNING: Continuing to operate the human being unit without correction voids any manufacturer warranties, exposing the unit to further dangers and problems and will result in the unit being permanently quarantined. For more information on avoiding the “Hell sub-routine” send a kneemail to Jesus at: [email protected]
Please note that emergency service is always available. For information on the location of Catholic Churches and regular service hours go to www.masstimes.org
This video I have posted below is an interview with Fr. Scott Hurd of the Archdiocese of Washington on the progress of implementing Anglicanorum Coetibus and the erecting of an Anglican Ordinariate. Fr. Hurd is an Anglican Convert. He had been an Anglican Priest and was ordained a Catholic priest over ten years ago. He is one of two married priests and former Anglicans now serving in the Archdiocese. He is assisting Cardinal Wuerl who has been tasked with helping to oversee the implementation of the outreach to Anglicans seeking communion with the Roman Catholic Church. I think you will find the interview engaging and informative.
Many people think of the Word of God as an “it” when in fact, the Word of God is a person, Jesus Christ. Jesus did not come merely to give us information and exhortation. He came to give us his very self. He is the “Word made Flesh.”
Pope Benedict makes this point in his most recent document, the Post Synodal Apostolic Exhortation, Verbum Domini. I want to give an excerpt and then reflect briefly upon it.
[There is a] statement made by the author of the Letter to the Hebrews: “In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world ” (1:1-2)….. Here the Word finds expression not primarily in discourse, concepts or rules. Here we are set before the very person of Jesus. His unique and singular history is the definitive word which God speaks to humanity. We can see, then, why “being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a definitive direction ”.…. “the Word became flesh and dwelt among us ”(Jn 1:14a). These words are no figure of speech; they point to a lived experience! Saint John, an eyewitness, tells us so: “ We have beheld his glory, glory as of the only Son from the Father, full of grace and truth ” ( Jn 1:14b). ….. Now the word is not simply audible; not only does it have a voice, now the word has a face….(Verbum Domini 11-12)
The Word of God is not merely on the pages of a book. The Word of God is not just an idea or ethical system. The Word of God is not just a set of teachings or doctrines. The Word of God is Jesus Christ. And to really grasp this Word can only take place when we meet Him, experience Him and His power active in our lives.
It is a danger to turn Scripture into an abstraction or just a text. St Thomas Aquinas says, The Son is the Word, not any sort of word, but one Who breathes forth Love. Hence Augustine says (De Trin. ix 10): “The Word we speak of is knowledge with love.” Thus the Son is sent not in accordance with [just] any kind of intellectual perfection, but according to the intellectual illumination, which breaks forth into the affection of love, as is said (John 6:45): “Everyone that hath heard from the Father and hath learned, cometh to Me. (Summa Prima Pars, 43.5 ad 2).
Hence we cannot really grasp Scripture unless we have met Jesus Christ. Further, to authentically read Sacred Scripture is to more and more encounter Jesus Christ there. Before we analyze a text of Scripture we are summoned to encounter the one who is speaking to us.
It is surely possible for some, even secular scholar to analyze a Greek text of Holy Writ and parse its verbs. Perhaps another scholar can analyze idioms, or the historical context. Such research can help us understand what the text is saying at a mechanistic level. But only a deepening and personal knowledge of Jesus Christ can help us to know what the text really means. It is this personal, historical, and on-going encounter with Jesus Christ that distinguishes true theology from mere religious study or literary criticism.
Indeed, theologians and Scripture scholars are dangerous if they do not personally know Jesus Christ. To “know” Jesus is not the same as to “know about” Jesus. I might know about Jesus Christ from a book or from some other person. But it is not enough to know “about” him. I must know him. To be a true “authority” in Scripture requires that we have met and know the “author.” Do you see the word “author” in “authority?”
Note how the Pope quotes the Prologue of John’s Gospel ”.…. “the Word became flesh and dwelt among us ”(Jn 1:14a). and then says, These words are no figure of speech; they point to a lived experience! The Pope also says above in reference to the Hebrews 1 text: Here we are set before the very person of Jesus.
In the Liturgical context of Scripture this fact is enshrined in our ritual. As the Priest or Deacon proclaims the Gospel, all the people stand out of respect. For, it is Christ himself who speaks to them and whom they encounter in this proclamation of the Word. At the conclusion of the proclamation of the Gospel, they acknowledge that they are encountering Jesus as they say to him personally: “Laus tibi Christe!” (Praise to you Lord Jesus Christ).
Hence, Scripture, and the wider concept of the Word of God, authentically interpreted by the Church, is not merely a book or a set of ideas. It is an encounter with a living God, the Lord Jesus Christ. The Word of God is a person, Jesus Christ.
Perhaps a couple of quick stories to illustrate the difference between seeing Scripture merely as a text, and seeing it as an encounter with the Word made flesh, Jesus.
1. A rural Appalachian community was visited by a Shakespearean actor. They were amazed at his elegant but strange way of speaking. At one moment in his public recital he recited the 23rd Psalm. The words were elegant, pronounced in finest King James English with great drama and flair. At the end of his recitation a strange silence filled the room. Where applause would usually follow, an awkward silence ensued. Finally a poor farmer in the back of the room stood and apologized that no one knew to applaud and that they meant no offense but they just weren’t sure he was done. “See, out in these parts we say it a little different.” The poor farmer then began, “The Loerd is mah shayperd….” When he completed the psalm the room was filled with amens and “praise the Lord”s. The Shakespearean actor then told the poor farmer, “I was elegant, but your words had greater power. That is because I know only the technique, but you know the author.”
2. Some years ago I heard a Black AME Preacher address an ecumenical gathering at a revival. And he said to the gathered, “You know I heard some strange stuff in seminary! The professors said Jesus never really walked on water, that he didn’t really multiply loaves and fishes, he just got folks to be generous. They said, he didn’t really know he was God, or rise from the dead. He just lives on in our thoughts or something…..Can you believe they taught me that in a Christian seminary?!” Through his description of these wretched “teachings” the moans and disapproval in the congregation of Protestants and Catholics were audible. He built his litany of faulty scholarship and you could hear folks saying, “Lord have mercy!” and “mah, mah, mah.” And then he stopped and mopped his brow, and looked at them and said, “I tell you what! The problem with them wasn’t that they read the wrong books, y’all. The problem with them was that they ain’t never met my Jesus!” Well the house came down and folks were on their feet for ten minutes praising God. The Choir too leapt to their feet and began the familiar chorus: “Can’t nobody do me like Jesus, he’s my Lord!”
Well, you get the point, when you’ve met Jesus Christ you just don’t doubt that he walked on the water, multiplied loaves, raised Lazarus, knew perfectly well that he was God and stepped out of the tomb on Easter morning.
The Word of God is not merely a text. It is a person, Jesus Christ, the Logos, the Word made flesh. And once you’ve met him his spoken (and later written word) begins to make greater and greater sense and there is just no doubt that this Word is true and powerful.
Let me let Pope Benedict conclude as we recall his words above: the Word finds expression not primarily in discourse, concepts or rules. Here we are set before the very person of Jesus….These words are no figure of speech; they point to a lived experience! Saint John, an eyewitness, tells us so: “ We have beheld his glory, the glory as of the only Son from the Father, full of grace and truth.
Here’s an OLD recording of the old classic “Can’t nobody do me like Jesus.”
I have posted the excerpt of my funeral sermon a couple of times now (here: http://www.youtube.com/watch?v=VRdiYanbVR0 ). It is clearly a hard hitting exhortation to the congregation that they are going to die and must work to prepare for that day. It is not the only thing I say at a funeral. There are words of encouragement and notes of affection for the deceased and his or her family. But I spend the second half of the homily addressing the assembled and exhorting them to prepare for death. It is true fact that on 27% of Catholics go to Mass at all any more. The number for Protestants is higher, but not that much. Hence I am almost assured that almost 2/3rds of the assembled mourners are no longer attending Mass or a church. Most of them are not praying, reading scripture, and many, if not most, are in some pretty serious sinful situations and unrepented sin.
Now the usual approach at funerals has been to be “nice” and if sin, or purgatory, or judgment (or, God forbid, Hell), are mentioned at all it should be subtle, so subtle as to barely be noticed. Vague attestations of “we at the parish will surely pray for Joe’s happy repose and for you the family.” Somewhere the doctrine of purgatory is lurking in the saying but only a trained theologian could really see it.
Now when I have posted the excerpt of the funeral sermon, a lot of people indicate approval and agree that strong clear words are necessary. But a few, only a few really, find this approach problematic, mildly insensitive and even alienating. Nevertheless, I stand by it.
I had tried the more subtle approach for years. It didn’t really work and no one really took it seriously, if they even understood what I was “getting at.” I think prophecy needs to be clear, strong and unambiguous. I get a much better result that way. I can surely attest to the fact that more have returned to Mass on a regular basis as a result of strong words than ever happened in the years when the usual reaction to my ministration was, “Oh Father, you’re such a dear. What a heart-warming and consoling message!” These days, I usually get something more akin to, “Father, some of us in this family needed to hear that message” (Usually, said by one of the matriarchs). Or again, “Father, you really gave me something to think about” (usually from a son or grandson who hasn’t seen the inside of the Church since the last family funeral). I think in the end I am supposed to be more a prophet than “a dear.”
I have over 50 funerals a year. And for most of them the Church is packed with people I will only see once, or perhaps not until the next family funeral. I cannot wait for a “less delicate” time. It’s carpe diem (seize the day) moment. Someone has to warn them and that someone is me. God spoke to Ezekiel:
Son of man, I have made you a watchman for the house of Israel; so hear the word I speak and give them warning from me. When I say to a wicked man, ‘You will surely die,’ and you do not warn him or speak out to dissuade him from his evil ways in order to save his life, that wicked man will die for his sin, and I will hold you accountable for his blood. But if you do warn the wicked man and he does not turn from his wickedness or from his evil ways, he will die for his sin; but you will have saved yourself. Again, when a righteous man turns from his righteousness and does evil, and I put a stumbling block before him, he will die. Since you did not warn him, he will die for his sin. The righteous things he did will not be remembered, and I will hold you accountable for his blood. But if you do warn the righteous man not to sin and he does not sin, he will surely live because he took warning, and you will have saved yourself. (Ez 3:17-21)
Preaching is about saving before it is about consoling, and God makes this clear to Ezekiel and to every preacher. I think a lot of people think that preaching is supposed to merely please and encourage them. There is a place for that but good preaching also afflicts and provokes response. Jesus was more than willing to provoke people and unsettle them. It is not a goal in itself. Rather, it is the necessary outcome of lancing a spiritual boil or setting a broken limb. Protests, anger, and so forth are not necessarily the sign of failure. I’ve had people come to me and say, You once made me mad but you also made me think and I’ve come to understand what you were saying was true. A lot of times powerful preaching takes people through a cycle of: mad, to sad, to glad.
I think we have long enough tried the “nice guy” preaching that is extolled by many, as the model. But all through these past 40 years with that model largely operative, Mass attendance has steadily dropped. Currently, as noted, only 27% of Catholics attend Mass at all any more. We have, collectively become a rebellious house. God said the following to Ezekiel:
He said to me, “Son of man, stand up on your feet and I will speak to you.” As he spoke, the Spirit came into me and raised me to my feet, and I heard him speaking to me. He said: “Son of man, I am sending you to the Israelites, to a rebellious nation that has rebelled against me; they and their fathers have been in revolt against me to this very day. The people to whom I am sending you are obstinate and stubborn. Say to them, ‘This is what the Sovereign Lord says.’ And whether they listen or fail to listen—for they are a rebellious house—they will know that a prophet has been among them…..You must speak my words to them, whether they listen or fail to listen. (Ez 2:1-7).
I do not suppose that the whole congregation at a funeral is a rebellious house, but it would seem, statistics being what they are, that the vast majority no longer have any seriousness about the faith. Mild mannered pleasantries have been tried for a generation now. The verdict is that stronger medicine is called for.
Now, as for Sunday preaching, generally conducted among those reasonably serious our their spiritual life, there is less urgency. But, here too I have found that people are generally hungry for preaching that is clear, enthusiastic, biblically based, and prophetically strong. Scripture says, For if the trumpet give an uncertain sound, who shall prepare himself to the battle? (1 Cor 14:8). Granted, I have preached in African American Parishes almost all my priestly life and there is a greater appreciation there for tough, hard-hitting, no compromise preaching. Some of my priest friends tell me that many of the things I say in my pulpit, they could not get away with saying. Too bad really, because I just preach right out of the scriptures. Too many congregations have become unaccustomed to hearing words like: hell, judgment, fornication, injustice, lies, evil, sin, and so forth. When some one does use them, there is a kind of shock and anger. But these are all common themes in the Scripture. Why should race or class have anything to do with familiarity with strong, biblically based, prophetically toned preaching? And why should so many Catholic have to endure superficial preaching because a priest fears he can’t get away with saying certain things? Fr. Bill Casey defines superficial preaching as: watered-down, filled with generalities and abstractions, devoid of doctrinal content and moral teaching, more akin to pop-psychology than the Gospel of Jesus Christ. It is not scriptural, it does not move, it does not inspire, it generates no enthusiasm for Jesus Christ, his Church or the Gospel and it has got to change.
And strong preaching is not ALL about the negative things. Strong preaching calls forth joy, enthusiasm, confidence, hope and encouragement in both the preacher and the congregation. Strong preachers have a tone in their voice which signals a zeal and excitement for the truth of God’s Word, even the hard things point to the power of grace to overcome sin and bring forth dramatic change.
The fact is, I think there is a general hunger for a return to vivid and strong preaching. I think this is more common among younger people, many of whom have had enough of polite but abstract sermons that preach ideas more than unvarnished Catholic and Biblical truth. I observe a hunger for strong preaching. I look at how popular priests like Fr. John Corapi, and Fr. Bill Casey are. Lay people too like Scott Hahn and Patrick Madrid don’t mince words, they say it plain. Looking back who can ever forget the great Archbishop Fulton Sheen? He was a real hero to me and I think I’ve listened at least once to every thing he ever preached. He too made it plain and did not apologize for preaching the cross and repentance as a prelude to victory. None of the men I have mentioned are dainty in any way. Among the Protestants I was always a great fan of Adrian Rogers, Pastor of Bellview Baptist in Memphis. He died a few years ago but I have listened to almost every sermon he taped. He was powerful, biblical and unapologetic. There were a few times where his content strayed from what I could agree with but I never doubted his deep love for God and his people and the reverence he had for the Word of God. Pastor Tony Evans too, a Protestant by trade but acquainted with things Catholic. A bold and powerful preacher. Men like these have inspired me and stepped on my toes too! Good preaching comforts the afflicted and afflicts the comfortable, and, truth be told, we’re all in both categories.
Finally I will say that I think love is essential for strong preaching to reach its mark. The mark of a true prophet is that he really loves the people to whom he speaks and is zealous for their final good. The more people perceive that the preacher or teacher loves them, the more they can appreciate and accept the “hard sayings.” Further, if the preacher does not love the people to whom he speaks, he ends up only venting anger and getting things off his chest than really breathing forth love that can change.
How say you? I am putting a recent video clip of mine here below and links to a few of the men I just mentioned. Perhaps you too know some great preachers who are out there for the rest of us to hear.
When I ask most people, even Catholics what is meant by Divine revelation, they usually get around to equating revelation with the Bible. Now that is not wholly wrong. But Divine revelation is far more than a book, more than ink spots on paper.
Post Benedict has just issued the Post Synodal Exhortation, Verbum Domini: The Word of God in the Life and Mission of the Church. I have just begun to read it, but, even early on there is much to consider. I want to present a paragraph to you and then comment on it. In this paragraph the Pope reminds us that Revelation transcends the pages of a book and that the Word of God must be read and understood in the light of the Tradition from which it emerged:
While the Christ event is at the heart of divine revelation, we also need to realize that creation itself, the liber naturae is an essential part of this symphony of many voices in which the one word is spoken. We also profess our faith that God has spoken his word in salvation history; he has made his voice heard; by the power of his Spirit “ he has spoken through the prophets.” God’s word is thus spoken through the history of salvation and most fully in the mystery of the incarnation, death and resurrection of the Son of God. Then too, the word of God is that word preached by the Apostles in obedience to the command of the Risen Jesus: “ Go into all the world and preach the Gospel to the whole creation ” (Mk 16:15) The word of God is thus handed on in the Church’s living Tradition. Finally, the word of God, attested and divinely inspired, is sacred Scripture, the Old and New Testaments. All this helps us to see that, while in the Church we greatly venerate the sacred Scriptures, the Christian faith is not a “ religion of the book ”:Christianity is the “ religion of the word of God ”, not of “ a written and mute word, but of the incarnate and living Word.” Consequently the Scripture is to be proclaimed, heard, read, received and experienced as the word of God, in the stream of the apostolic Tradition from which it is inseparable. (Verbum Domini # 7)
I can be noted that Pope Benedict distinguishes stages to Revelation. The word of God is more than a Book. A book is one manifestation of it, but the sacred page is not alone the word of God. Lets look at the stages the Pope describes, all of which are revelatory and aspects of the word of God:
Creation itself – the text says, creation itself, the liber naturae is an essential part of this symphony of many voices in which the one word is spoken. Even before one human word is spoken or written, creation itself discloses and reveals God. Scripture itself affirms this. For example: The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge. They have no speech, they use no words; no sound is heard from them. Yet their voice goes out into all the earth, their words to the ends of the world (Ps 19:1-4). St. Paul also says, 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 (Rom 1:19). Thus even before a human word is uttered or written, God’s own work of creation witnesses to his existence, power, order and divinity. Creation is part of this one Word uttered by the Father. We hear it in many voices but it is one Word. Creation, part of the word in itself, also becomes the theatre, or stage, upon which and within the other stages of revelation are manifest.
Historical event– the text says, We also profess our faith that God has spoken his word in salvation history; Thus the next stage or facet of Revelation, of the word is historical event and our experience and interpretation of it. Before anything could be written it had first to happen and be experienced.
Interpretation and proclamation– the text says [God] has made his voice heard; by the power of his Spirit “ he has spoken through the prophets.” God’s word is thus spoken through the history of salvation and most fully in the mystery of the incarnation, death and resurrection of the Son of God. Then too, the word of God is that word preached by the Apostles in obedience to the command of the Risen Jesus… Once something happens and is experienced it is interpreted and proclaimed. The Pope writes of prophets (beginning with Moses and extending down through Malachi) who proclaimed what God had done. But their interpretation was not merely a human one. The Pope is clear to state our belief that God’s Holy Spirit inspired and guided the prophets. As we say of the Holy Spirit in the Creed : He has spoken through the prophets. So, event, salvation history, interpreted and understood by the Prophets under the guidance of the Holy Spirit, is the next stage or facet of Revelation. Now the greatest event of Salvation History is surely the birth, death and resurrection of Jesus. This point too is made in Scripture: In times past, God spoke in partial and various ways to our ancestors through the prophets; in these last days, he spoke to us through a son, whom he made heir of all things and through whom he created the universe, who is the refulgence of his glory, the very imprint of his being, and who sustains all things by his mighty word. (Heb 1:1-4). And like the Prophets of old the apostles experience, interpret by the Holy Spirit, and proclaim these events as the word goes forth from them.
The Handing on (Traditio) – the text says, The word of God is thus handed on in the Church’s living Tradition– The collected expereinces of how God has acted and the inspired and an authentic understanding of them is collected, repeated and handed down through the generations. This process had occured beginning in Old Testament times, but continues on through the death of the last apostle. Notice we have not yet mentioned a book, (though the Old Testament writings came into written form before the death of the last apostle) for the Church’s reception of the Word of God involves more than a written document, but, more widely, the sacred deposit of memory of how God has acted and what he has said, and the authentic interpretation of those events and spoken words of God. It is this whole reality that makes up the “traditio” (what is “handed on”). Without this, events, and the understanding of those events would remain locked in history and unavailable to our corporate memory and experience. St Paul affirms this sacred Tradition when he says, I handed on to you what I myself received…. (1 Cor 11:23). And again, So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us (2 Thess 2:15). Hence, note that Paul binds them not only to what is written but to the traditions which also were taught by word of mouth. The Word of God which is handed on (traditio) transcends merely what is written.
The written stage– the text says: Finally, the word of God, attested and divinely inspired, is sacred Scripture, the Old and New Testaments. Note that the Pope uses the word “finally” to describe the written stage. The word “scripture” means, “something “scripted,” or “written.” This writing down or scripting of the Sacred Tradition is most blessed indeed but, as we shall see, Scripture is not meant to eclipse or wholly replace the living Tradition of the community which God inspires to make this recording of their memories of how He has acted and what He has said. Notice that Pope Benedict is clear to say that this written stage, this attestation, is divinely inspired. Hence we can be confident that there is no error of fact or teaching about any matter of faith or morals in Scripture. But like any written text, it must be interpreted. Words are analogical, they represent what happen, they are not WHAT happened, they represent what happened. Words often fall short or need to be interpreted. Hence the Scriptures cannot be divorced from the community through who God inspired the text or from the Sacred Tradition of which the text is a part.
This then leads to an important conclusion in the paragraph: All this helps us to see that, while in the Church we greatly venerate the sacred Scriptures, the Christian faith is not a “ religion of the book.” Christianity is the “ religion of the word of God ”, not of “ a written and mute word, but of the incarnate and living Word.” Consequently the Scripture is to be proclaimed, heard, read, received and experienced as the word of God, in the stream of the apostolic Tradition from which it is inseparable.
Of this concluding part of the paragraph I need say little more except to end where we began. The Word of God is more than ink spots on the pages of a book. The Word of God is Jesus Christ and he is alive and active in his Church. While formal revelation ended with the death of the Last Apostle, Jesus Christ continues to guide and protect his Church, his Body in understanding the Word he has proclaimed in creation, in what we have experienced in salvation history, received through the prophets and apostles and handed down through the generations, what we have also written as a part of that font of holy Tradition. The Word is not dead and mute on the pages of a book, but alive and active in his Church and guiding us to a deep and rich understanding of what he gave to his Apostles and prophets and they handed down to us. The Word of God is more than a book.
This Song says (in Latin)
Verbum Caro factum est. Habitavit in nobis (The Word became flesh & dwelt among us)
Notum fecit Dominus, salutare suum (The Lord has made his salvation known)
Prope invocavit me, Pater meus es tu (Near is He who calls me, You are my Father)
In the month of November we meditate on the four Last things: death, judgement, heaven and hell. In the modern age we think little of such things. This is dangerous and ill advised. That death will come is certain. It may come in an instant. Tomorrow is not promised. I can’t even promise you that you will make through alive, reading this post.
Not only do modern people think little of death, but even less do we think of the judgment to follow. The Book of Hebrews says, It is appointed to man to die once, and after this the judgment (Heb 9:27). Even Church-going Catholic largely pass over any notion of judgment after death. This is most evident at Catholic funerals which are dominated by gleeful canonizations of the deceased and never a mention of jjudgment or the need to pray for the one who has died. Our neglect to pray for the dead is a terrible dereliction of duty.
At every funeral I spend almost half of the homily reminding the assembled mourners that they are going to die and that they must ready themselves for this fact. At most funerals, the majority of those attending have little spiritual roots in their life and I use the opportunity to urge them to a greater sobriety about their condition and ultimate appointment with God. Indeed, too many people today are not serious about their spiritual life. They do not pray, they do not go to Mass, receive the sacraments or read scripture. They go on laughing and playing and goofing off like life were some big joke. But it is not and we must ready ourselves to meet God and face judgment.
Over and over again Scripture reminds us that we will face judgment.
I tell you that anyone who is angry with a brother or sister will be subject to judgment. Again, anyone who says to a brother or sister, ‘Raca,’ is answerable to the court. And anyone who says, ‘You fool!’ will be in danger of the fire of hell (Matt 5:22)
Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison (Matt 5:25)
For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you (Matt 7:2).
And you, Capernaum, will you be lifted to the heavens? No, you will go down to Hades. For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. But I tell you that it will be more bearable for Sodom on the day of judgment than for you (Matt 11:23)
But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken. (Mat 12:26)
The men of Nineveh will stand up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and now something greater than Jonah is here (Matt 11:23)
Moreover, the Father judges no one, but has entrusted all judgment to the Son (John 5:22)
I have much to say in judgment of you. (Jn 8:26)
For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead (Act 17:31).
Later the others also came. ‘Lord, Lord,’ they said, ‘open the door for us!’ “But he replied, ‘Truly I tell you, I don’t know you.’ “Therefore keep watch, because you do not know the day or the hour. (Matt 25:11-13)
But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God’s wrath, when his righteous judgment will be revealed. (Rom 2:5)
When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. (Matt 25:31)
This will take place on the day when God judges people’s secrets through Jesus Christ, as my gospel declares (Rom 2:16).
Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of the heart (1 Cor 4:5).
For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad (2 Cor 5:10)
For we know him who said, “It is mine to avenge; I will repay,” and again, “The Lord will judge his people (Heb 10:30)
Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral (Heb 13:4)
Judgment without mercy will be shown to anyone who has not been merciful (James 2:13)
But they will have to give account to him who is ready to judge the living and the dead (1 Pet 4:5)
For it is time for judgment to begin with God’s household; and if it begins with us, what will the outcome be for those who do not obey the gospel of God? (1 Pet 4:13)
And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books (Rev 20:12)
Well, by now you get the point, to ignore judgment is to ignore a LOT of Scripture. And this is only a partial recording of the judgment texts here. Despite the voluminous Scriptural affirmation, little is said of judgment by modern Christians. The problem must certainly be laid at the feet of many clergy who seldom mention judgment or warn of it. While this is not true of all, it is certainly true of many.
The Catechism speaks of Judgment in the following way:
Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ. The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and faith. The parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul–a destiny which can be different for some and for others. Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment that refers his life to Christ: either entrance into the blessedness of heaven-through a purification or immediately, — or immediate and everlasting damnation.(CCC 1021-1022)
The Scripture often emphasizes the suddenness of death and judgment.
Therefore keep watch, because you do not know the day or the hour (Matt 25:13)
So you also must be ready, because the Son of Man will come at an hour when you do not expect him. (Matt 24:44)
Therefore keep watch because you do not know when the owner of the house will come back—whether in the evening, or at midnight, or when the rooster crows, or at dawn. If he comes suddenly, do not let him find you sleeping. What I say to you, I say to everyone: ‘Watch!’” (Mk 13:35-37)
When people are saying, “Everything is peaceful and secure,” then disaster will fall on them as suddenly as a pregnant woman’s labor pains begin. And there will be no escape(1 Thess 5:3)
Hence we must live our lives in readiness. Our central priorities must be prayer, the reading of Scripture and other spiritual works, devotion to the Sacraments, holy fellowship and weekly Mass. We must repent of serious sins and seek seriously to grow in holiness. Scripture says that we must Strive for peace with all men, and that holiness: without which no one shall see God (Heb 12:14). Some of us have to bury the hatchet and offer forgiveness to others for the Lord warns sternly, If you do not forgive others their sins, your Father will not forgive your sins (Matt 6:15) and James also warns: Judgment without mercy will be shown to anyone who has not been merciful (James 2:13). We cannot go on living in presumption that the judgment we face is of little account for Scripture gives no basis for such a casual attitude. Neither should we despair for God is rich in mercy and does not spurn those who are humble and contrite. Perhaps the best approach is simply to have a kind of sobriety about the fact that we will all face judgment and to thoughtfully prepare for it.
A word about the nature of judgment we face. None of us can say for sure what that moment will be like. However it would seem that the key word to describe what must go on is “honesty.” In that moment, before the Lord, all masks will be removed. All the little excusing lies we like to tell ourselves will be set aside. We will see ourselves as we really are. Perhaps too we will also see more clearly some of the grief and trouble we have been carrying and have a truth compassion for our self even as we have a sober understanding of our faults and incompleteness. For a true believer the judgment is not simply between heaven and hell, but even more so, an assessment of what remains incomplete in us. The Lord promised us perfection (Matt 5:48) and St. Paul wrote: May God who has begun a good work in you bring it to completion (Phil 1:6). Hence our judgment must also certainly include the question of what, if anything, remains incomplete in us. For it is impossible that a promise of God would remain incomplete for us or anything be less than perfect. Whatever is judged to be incomplete or imperfect is set right in purgatory which is for us not against us.
But the fact is, judgment awaits us all and we must soberly prepare for it. Death will come (perhaps when we least expect) and thereafter the judgment. Prepare for your own judgment and pray for those who have already gone there. Judgment is certain. Prepare and pray.
Here’s a little video I put together on the topic of death and judgment and the end of the world. It is rooted in the Song by Credence Clearwater Revival “There’s a Bad Moon on the Rise” The refrain says, “Hope you’ve got your things together, hope you are quite prepared to die.”
And here’s a sermon excerpt I have posted before from a funeral I preached last year. This clip is typical of the exhortation I give in most of my funeral sermons to the congregation that they are going to die and must prepare.
We have just completed an election cycle and experienced yet another tidal change in the political realm. On this blog as well as others there are frequent comments that express frustration with the clergy that we are not more directive in how and for whom to vote. The most common frustration expressed here has been that priests and bishops do not directly say to the faithful that they cannot, in good conscience vote for any candidate who is pro-choice. Every now and then a certain priest may be quoted to this effect and he is either praised as a hero or excoriated as a partisan tool, out of his boundaries.
What is the right and prudent thing for a priest to do in these matters, particularly as elections come and go? I would like to explore the question by making reference to an important source document that sets forth some criteria. The document is Worthiness to Receive Holy Communion by [then] Joseph Cardinal Ratzinger. The document, really a memo, to the Bishops is not meant to specifically address how priests should handle the issue of elections. Rather it’s main focus is to address the worthiness to receive Holy Communion and how Bishops and pastors should handle the problem of Catholic legislators who vote to fund abortion. Nevertheless it gives some principles that can be applied to elections as well. Let’s review some of the principles set forth in that document.
Abortion is a very grave evil. The document states The Church teaches that abortion or euthanasia is a grave sin…..there is a “grave and clear obligation to oppose them by conscientious objection. […] In the case of an intrinsically unjust law, such as a law permitting abortion or euthanasia, it is therefore never licit to obey it, or to ‘take part in a propaganda campaign in favour of such a law or vote for it’” ( E.V., 73). Christians have a “grave obligation of conscience not to cooperate formally in practices which, even if permitted by civil legislation, are contrary to God’s law. (WTRHC, # 2)
Abortion has a higher priority than many other issues – The document states, Not all moral issues have the same moral weight as abortion and euthanasia. For example, if a Catholic were to be at odds with the Holy Father on the application of capital punishment or on the decision to wage war, he would not for that reason be considered unworthy to present himself to receive Holy Communion. While the Church exhorts civil authorities to seek peace, not war, and to exercise discretion and mercy in imposing punishment on criminals, it may still be permissible to take up arms to repel an aggressor or to have recourse to capital punishment. There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not however with regard to abortion and euthanasia (WTRHC # 3).
Direct or formal cooperation in the evil of Abortion excludes one from receiving Holy Communion– Direct or formal participation in abortion would involve things like performing an abortion, procuring an abortion, paying for an abortion, directly advising and assisting one to seek an abortion and providing information, transportation, etc., providing other resources for the abortion to take place such as the owners of a clinic providing space, and so forth. Then-Cardinal Ratzinger also defined the following as direct or formal cooperation in abortion: consistently campaigning and voting for permissive abortion and euthanasia laws (WTRHC # 5). Hence Politicians who do this are formally cooperating in abortion and are excluded from receiving Holy Communion according to the memo. The document instructs the pastor of such legislators and others who formally cooperate in the evil of abortion to instruct them to refrain from receiving Holy Communion until such time as they repent or their formal cooperation in this grave evil. Surely such counseling should include pastoral dimensions wherein the pastor teaches from Scripture that the unworthy reception of Communion not only is of no avail but actually brings further condemnation upon the unworthy recipient (1 Cor 11:29). Salutary reminders of final judgment and the strong likelihood of Hell are also called for in a matter this serious. Pastors have this duty if they become aware of any Catholic who is involved in formal cooperation with the grave evil of abortion or euthanasia. They have the duty to exhort such individuals to immediate and complete repentance in order to save their souls. Surely there will also be the need for compassion especially in the cases of women and others who have felt compelled to seek abortion under various forms of duress. The Sacrament of Confession is surely and generously offered to all who seek mercy and have repented. Additionally, Pastors have the duty to remind all Catholics about mortal sin in general and the need for worthy reception of Communion.
But what of those Catholics who vote for pro-choice politicians? Are they also guilty of formal or direct cooperation in the evil of abortion? The document has this to say:
A Catholic would be guilty of formal cooperation in evil, and so unworthy to present himself for Holy Communion, if he were to deliberately vote for a candidate precisely because of the candidate’s permissive stand on abortion and/or euthanasia. When a Catholic does not share a candidate’s stand in favour of abortion and/or euthanasia, but votes for that candidate for other reasons, it is considered remote material cooperation, which can be permitted in the presence of proportionate reasons (WTRC – Concluding note).
Hence a priest is not permitted, per se, to conclude that all his parishioners who vote for pro-choice candidates are in sin for doing so and/or are unworthy to receive Holy Communion. There could be certain cases, as then Cardinal Ratzinger describes, wherein the pro-choice position was the reason that candidate got their vote, but this is not always or even usually the case. Most vote for a particular candidate for a whole host of reasons. One of those reasons, cannot be the candidate’s stand supporting abortion. Their vote must be based on other “proportionate” reasons. This notation in the document seems to yield some principles related to elections and the clergy’s role in preparing the faithful.
A pastor, directly stating to his people that they should not for “Candidate A” may be going too far. Note that the document states that it is possible for Catholics to have proportionate reasons to vote for Candidate A even if he is pro-choice. While many of us may find this odious and could never even think of voting for such a candidate it does seem that then-Cardinal Ratizinger indicates such circumstances can prevail. Since the faithful have this freedom to exercise their judgment in this regard, it seems that the clergy should not usurp their judgment utterly by absolutely excluding certain, even pro-choice candidates.
The determination of “proportionate reasons” is a matter involving prudential judgment . There may be legitimate differences among Catholics as to what those “proportionate” reasons might be. Some respect for the fact that these are prudential judgments is called for. Catholics may often have vigorous debates about proper priorities in voting but the document does not etch in stone what a “proportionate reason” is or is not. Hence debate should involve some mutual respect for the nature of prudential judgment. Many of us who are strongly pro-life cannot imagine any reason to vote for a pro-choice candidate of any party, ever. And yet there are issues that evoke passion and concern for others (while not excluding abortion) such as questions of war and peace, economic policy that includes justice for the poor, affordable housing, immigrant issues, responsible fiscal policy, and so forth. Like it or not, the document permits some considerations of other issues as long as they are proportionate.
The Clergy must help the faithful make proper judgments and understand what is meant by proportionate reasons. Prudential judgments require a well formed conscience. Teaching the faithful is an important role that Bishops, priests and deacons must fulfill. Helping Catholics assess priorities and be well informed on all the moral and social issues is an essential and on-going work, not just at election time, but throughout the year.
As stated in the document and quoted above, abortion and euthanasia have an important priority: Not all moral issues have the same moral weight as abortion and euthanasia (WTRHC # 3). This is for the reasons stated there. Hence it does not seem wrong for the clergy to give special emphasis to the evil of Abortion and also Euthanasia as they instruct the faithful in what it means to have proportionate reasons. At the same time these two central, moral issues of our day should not entirely eclipse other important issues either. Other moral issues such as same sex-“Marriage,” and social matters such as justice for the poor and immigrants, fair labor laws, affordable housing, educational reform and so forth are also important aspects of Catholic teaching that cannot wholly be neglected or set aside.
I realize this post will spur a great deal of controversy. But I have tried to stick to the document written by then-Cardinal Ratzinger. That document could not be clearer that abortion is a grave moral evil and that Bishops and Pastors have serious obligations to warn the faithful that any advocacy or funding of this evil, is direct, formal cooperation. It is a grave sin and excludes one from Communion. At the same time the document respects the prudential judgment that is involved in voting and distinguishes that act from direct or formal cooperation in abortion. This is what the document actually says. Hence, I invite your comments but encourage you to tie them back to the actual contents of the memo from then-Cardinal Ratzinger. We may all have certain wishes as to what the document should say, but in the end it says what it says. I am especially interested in your thoughts as to what priests can or can’t do in the close vicinity to actual election day, given what this document has to say.
As for me, I cannot believe that our country ever came to the place where candidates proudly run under the banner of supporting legal abortion. Something is deeply wrong with us and I pray that this great scourge will end. I don’t think any Catholic can steer clear of how very grave the sin of abortion is. While the document leaves open the notion of proportionate reasons, it seems clear that the horrible gravity of this crime must weigh very heavily in any moral reasoning surrounding the question of proportionate reasons to vote for pro-choice candidates. There is a judgment upon this land for what we are permitting and we have every obligation to be clear what side we are on and fight to end this scourge.
