Author: Msgr. Charles Pope

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The Story of Hosea and a Glimpse into the Heart of God

The story of the Prophet Hosea and his troubled marriage are a powerful testimony to us of our own tendency to be unfaithful to God but also of God’s passionate love for us. The precise details of Hosea’s troubled marriage are sketchy and we are left to fill in some of the details with our imagination. But here are the basic facts along with some of the “fill in” required:

  1. Hosea receives an unusual instruction from God: Go, take a harlot wife  and harlot’s children, for the land gives itself to harlotry, turning away from the LORD.  So he went and took Gomer, the daughter of Diblaim (Hosea 1:2)
  2. Together they have three children each with symbolic names: Jezreel (for God is about to humble Israel in the Jezreel valley), Lo-Ruhama (not pitied), and Lo-Ammi (not my people). It is also possible that these children were not of Hosea but rather of Gomer’s various lovers for, although they are born during the marriage, God later calls them children of harlotry.
  3. At some point, though the text does not specify when or under what circumstances, Hosea’s wife Gomer, leaves him for a lover and enters into an adulterous relationship with him. We can only imagine Hosea’s pain and likely anger at this rejection. The text remains silent as to Hosea, but as we shall see, God’s reaction is well attested.
  4. After some unspecified period of time God instructs Hosea: Give your love to a woman beloved of a paramour, an adulteress; Even as the LORD loves the people of Israel, though they turn to other gods and are fond of raisin cakes (Hosea 3:1) Now, while the quoted text is not clear to specify that this is the same woman he is to love, the overall context of chapters 1-3 of Hosea  demand that this is the same unfaithful wife, Gomer. God tells Hosea to redeem, to buy back Gomer and re-establish his marital bonds with her.
  5. Hosea has to pay a rather hefty price indeed to purchase her back from her paramour: So I bought her for fifteen pieces of silver and a homer and a lethech of barley. (Hosea 3:2) The willingness of her paramour to “sell her back” indicates quite poetically that the apparent love of the world and all false lovers, is not a real love at all. It is for sale to the highest bidder.
  6. Prior to restoring her to any intimacy a period of purification and testing will be necessary: Then I said to her: “Many days you shall wait for me; you shall not play the harlot Or belong to any man; I in turn will wait for you.” (Hosea 3:3)

This story is both difficult and beautiful. It’s purpose,  as you likely know,  is not merely to tell us of the troubled and painful marriage of Hosea. It’s truer purpose is to show forth the troubled marriage of  the Lord who has a bride, a people, who are unfaithful to him. We, both collectively and individually, have entered into a (marital) covenant with God. Our vows were pronounced at our baptism and renewed by us on many other occasions. But all too often we casually sleep with other gods and worldly paramours. Perhaps it is money, popularity, possessions, or power. Perhaps we have forsaken God for our careers, politics, philosophies or arts and sciences. Some have outright left God, others keep two or beds, still speaking of their love for God but involved with many other dalliances as well. Yes, this is a troubled marriage, not on God’s part, but surely on ours.

And through it all, what does God decide to do? In the end, as Hosea’s story illustrates, God chooses to redeem, to buy back, his bride and a quite a cost too: For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect (1 Peter 3:19-20). Yes, God paid highly to draw us back to him. Even still we stray and often show little appreciation of his love. An old Gospel song says, “Oh Lord I’ve sinned but you’re still calling my name.”

A deeper look at Hosea also reveals a look into the grieved heart of God. Reading these Old Testament passages requires a bit of sophistication. The text we are about to look at describes God as  grieved, angry, and weighing out his options; also as loving and almost romantic. At one level we must remember that these attributes are applied to God in an analogical and metaphorical sense. God is said to be like this. But God is not angry like we are angry. He is not grieved like we are grieved not romantic like we are. Yet though we see these texts in terms of analogy and metaphor we cannot wholly set them aside as having no meaning. In some sense, God is grieved, angry, loving and even “romantic” in response to our wanderings. Exactly how he experiences these is mysterious to us but He does choose to use these metaphors to describe himself to us.

With this balanced caution. Let’s take a look at excerpts from the second Chapter of Hosea wherein God describes his grieved heart to us and also his plan of action to win his lover and Bride back. All of these texts are from the Second Chapter of Hosea.

  1. Thoughts of Divorce!  – Protest against your mother, protest! for she is not my wife, and I am not her husband.  The text here suggests a God who is weighing his options. But perhaps the better explanation is that this line is for us who read so that we will consider that God could rightfully divorce us. But he will not. For though we break covenant He will not. Though we are unfaithful God will not be unfaithful. If we are unfaithful he remains faithful, for he cannot deny himself. (2 Tim 2:13)
  2. The bitter charge against her – Let her remove her harlotry from before her, her adultery from between her breasts….., “I will go after my lovers,” she said, “who give me my bread and my water, my wool and my flax, my oil and my drink.” Since she has not known that it was I who gave her the grain, the wine, and the oil, And her abundance of silver, and of gold, which they used for Baal. God’s charge here is not merely that we are unfaithful but also that we are ungrateful. God is the giver of every good thing. But so often we do not thank him. We run after the world, and after the powerful,  thinking it is they who provide our wealth. No. It is God. But instead we love the world and forget about God. We sleep with the world. We give credit to medicine, science and human ingenuity, but do not acknowledge or thank God. Our ingratitude contributes to our harlotry for we are enamored of secondary causes and not God who is the cause of all. So we get into bed with the world and its agenda and adulterously unite ourselves with it. God is grieved at our ingratitude and adultery and is presented here as a wounded and jealous lover.  Is God this? Remember these things are said by way of analogy and metaphor. God is not grieved or angered in the way were are. And yet, we cannot wholly dismiss these words as having no meaning. God has inspired this text and wants us to understand that, though he is not passionate as we are, neither are we to regard him as indifferent to our infidelity.
  3. Grief-stricken but issuing purifying punishment – I will strip her naked, leaving her as on the day of her birth; I will make her like the desert, reduce her to an arid land, and slay her with thirst. I will have no pity on her children, for they are the children of harlotry. Yes, their mother has played the harlot; she that conceived them has acted shamefully……., I will lay bare her shame before the eyes of her lovers……I will bring an end to all her joy, her feasts, her new moons, her sabbaths, and all her solemnities……I will punish her for the days of the Baals, for whom she burnt incense…..If she runs after her lovers, she shall not overtake them; if she looks for them she shall not find them.  This text could be seen as descriptive of God in a jealous rage. But as we shall see, God has a result in mind. He does not punish as some uncontrolled despot cruelly exacting revenge. He punishes as medicine. He punishes as one who loves and seeks to restore. We are not merely sinners in the hands of an angry God we are sinners in the hands of a loving God who seeks reunion.
  4. The hoped for result: Then she shall say, “I will go back to my first husband, for it was better with me then than now.”  God’s intent was to bring his bride back to sanity. To bring her to a place where she is ready to seek union once again. For without this union she will perish, but with it she will be united with the only one who ever did love her and can save her.
  5. Passionate lover – So I will allure her; I will lead her into the desert and speak to her heart. From there I will give her the vineyards she had, and the valley of Achor as a door of hope. She shall respond there as in the days of her youth, when she came up from the land of Egypt. On that day, says the LORD, She shall call me “My husband,” and never again “My baal.” Then will I remove from her mouth the names of the Baals, so that they shall no longer be invoked.  See how God wants to get alone with his bride and woo her once again! God will speak lovingly to her heart and declare again his love for her in a kind of marriage encounter weekend. She,  now repentant and devoted,  will renew her love  as well. There is also an image of purgatory or purgation here. It is likely that, when we die, we will still have some attachments to “former lovers” in this world, lovers known as creature comforts, power, pride, poor priorities and the like. So as we die, God lures us into the desert of purgatory, speaks to our heart and cleanses us of our final attachments. After this he restores to us the vineyards of paradise that once were ours.  
  6. Renewed Covenant – I will make a covenant for them on that day……I  will espouse you to me forever: I will espouse you in right and in justice, in love and in mercy; I will espouse you in fidelity, and you shall know the LORD. ….and I will have pity on Lo-ruhama. I will say to Lo-ammi, “You are my people,” and he shall say, “My God!”  God renews the marriage bond with us, both corporately in the Church and individually!

Here then is the astonishing,  undying and pursuant love of God for his bride the Church and for all of us. After all our whoring and infidelity we do not deserve it. But God is a passionate lover. As he said to Hosea to buy back his adulterous wife, so too did God buy us back at a high price. Now to be sure, he did not pay Satan. Rather, the payment he rendered was an indication of high sacrifice he had to make to win back our hearts. We had wandered far and he had to journey far and carry us back.

Afterword: Some will say, given a portrait like this, how can there be Hell? I do not have time to develop that fully. However, note this, God is a lover and a husband. He is not a rapist, he will not force his love. He will woo, draw by attraction, but not force. He wants our love. And love requires freedom. There is a mystery about Hell in the sense that God teaches us that there will come a time for us when our yes or no is permanent . For now we can and do experience the ability to change. In the end there are some, many according to scripture,  who give a final “No”  to God and the values of his Kingdom. God respects this choice. He does not snuff out their existence. He still provides for the souls in Hell and extends to them existence and some degree of care, but Hell results from freedom and respect for that freedom, not from a lack of love on God’s part. More on this topic here: http://blog.adw.org/2009/10/hell-has-to-be/

This song says: How many times do I go against your will? And you forgive me. And yet I still turn around and do the things, the things I shouldn’t do, ’cause I belong to you and I know you will come through. Lord I know I take advantage of your grace, here in this Christian race, but yet I still hear you calling my name…..You’re calling my name, to come into your arms, to be safe from fear and harm. Knowing this I still choose to go my way. And yet you still say, you say that I am He, He who supplies your every need. Oh Lord I’ve sinned but your still calling my name.  Listen to it, it will bless you as it builds to its great conclusion.

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The Paradoxes of True Freedom

Author’s note: I originally published this article back in Nov. 2009. On today’s Independence Day national holiday here in the United States, our 234 Birthday, we celebrate rightfully our great Land and the rich blessings of freedom. Freedom however needs to be understood in relationship with other gifts of God and that is the purpose of this article. I think it might provide fruitful reflection given the Independence Day and the national holiday observance of Monday. Here then is the article:

In our age freedom is a distorted and detached concept, a kind of abstraction. There is little connection of freedom to responsibility , to the common good or to truth. To the modern world freedom is essentially understood as “the ability to do whatever I please.” Now the absurdity of such a definition is usually evident in our time as my radical freedom bumps up against your radical freedom and suddenly we’re demanding laws!

For a Christian however freedom is the capacity or ability to obey God. Now this is paradoxical to be sure, especially for the modern world where obedience and freedom aren’t usually linked. But for the Christian, sin is slavery and the truth which God reveals sets us free. Consider these quotes from the catechism:

The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. The choice to disobey and do evil is an abuse of freedom and leads to “the slavery of sin.” (Catechism of the Catholic Church # 1733)…By deviating from the moral law man violates his own freedom, becomes imprisoned within himself, disrupts neighborly fellowship, and rebels against divine truth (1740)

Consider too the words of the Lord who said, Truly, truly, I say to you, every one who commits sin is a slave to sin. …[But] if the Son makes you free, you will be free indeed. (John 8:34-35)

The first paradox of freedom is that true freedom is experienced only in relation to what is good and true.

  1. It does not take us long to see how enslaving sin can be. There are bad habits, addictions, compulsions and tendencies that set in as we dabble in sin and these can be very hard to break. We may march under the banner of doing what we please but before long we have to do what our unruly passions demand and it becomes hard to break sin’s hold.
  2. True freedom is the capacity to obey God, to do what is right, to be free to speak the truth courageously, to have the capacity to be chaste, self-controlled, to have authority over our anger and other passions, to have the power to forgive, this is what it really means to be free.

The second paradox of freedom is that, since we are contingent and limited beings, we can only experience freedom within parameters and by limiting our freedom to a certain extent:

  1. For example suppose I were to demand freedom from laws of gravity. Suppose I simply wished to reject the limits that gravity imposed on me and in an act of revolutionary freedom and defiance stepped off a tall building. It would surely be the last act of freedom I ever exercised. Only by accepting the parameters of gravity can I really be free. To deny the truth of gravity and act as though it were irrelevant not only enslaves, it kills.
  2. Take another example. I am free to speak and communicate with you, but only if I stay within the limits of grammar, vocabulary, punctuation and so forth. In general with Americans I must limit myself to English properly spoken. Can you read this sentence: open to went found they they it the when was tomb? Of course you cannot make sense of this “sentence” since the word order is so garbled. So, to be free to communicate with you I have to accept some of the rules of word order. Now at least these were all intelligible words but what if I were to demand the ability to use whatever words and letters I wanted, whatever punctuation and so forth. Can you read this sentence: bey 887q99y0 eh ‘[;0! you to dsfhi piyt! ?? Of course you cannot read it. It may mean something to me, but I cannot really be free to communicate with you unless I accept some limits that language imposes and operate within them .
  3. Yet another example is driving. I am only free to drive if I operate within basic traffic laws and so do others. Unless we all agree to limit our freedom to drive anywhere at any speed in any direction, we really are not free to drive, there is simply too much chaos to get anywhere. Freedom is exercised only within limits.

The Third paradox of freedom is that my freedom today often exists due to prior constraint:

  1. I am free to play the piano today only because I constrained myself to years of practice. I limited my freedom to go out and play and disciplined myself to practice.
  2. I am free to spend money today only because I previously constrained myself to earn it and save it.
  3. I am healthy and in good shape today only because I limited my food intake and exercised regularly.

The Fourth and religious paradox of freedom is that we are only free by becoming slaves and servants of God:

  1. John 8:36 So if the Son sets you free, you will be free indeed.
  2. John 8:32 Then you will know the truth, and the truth will set you free.”
  3. Rom 6:17 But thanks be to God that, though you used to be slaves to sin, you wholeheartedly obeyed the form of teaching to which you were entrusted. You have been set free from sin and have become slaves to righteousness….20 When you were slaves to sin, you were free from the control of righteousness. What benefit did you reap at that time from the things you are now ashamed of? Those things result in death! But now that you have been set free from sin and have become slaves to God, the benefit you reap leads to holiness, and the result is eternal life.
  4. 1 Peter 2:16 Live as free men, yet without using your freedom as a pretext for evil; but live as servants of God.

Conclusion: the absolute and detached freedom imagined by the world does not exist. Insisting on freedom without any connection to what is good and true does not free, it enslaves. True freedom exists within boundaries and guard rails. Some things must be held constant and unyielding if there is to be freedom. There must be some rules or freedom breaks down and is crushed by anarchy, chaos and power struggle. In the end, what makes us truly free is to obey the Father. This frees us from the slavery of sin and gives the capacity to obey God. Anything less is the slavery of sin.

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Seven Habits of Divinely Inspired Evangelizers

In the  Gospel today the Lord shows forth that his plan for Evangelization is not just some sort of haphazard, shoot from the hip program where he wanders about aimlessly. Rather he had a plan to visit specific cities at specific times. And, in order to prepare for his visit, he sent an entourage ahead of him to prepare the town for his visit and also to arrange for the necessary preliminaries. The texts says quite clearly: At that time the Lord appointed seventy-two others whom he sent ahead of him in pairs to every town and place he intended to visit.  (Luke 10:1).

Now these lead teams, these evangelizers,  received seven basic instructions from the Lord on how to effectively evangelize. These seven basic habits are also for us who have receive the mandate to evangelize (cf Matt 28: 19). Let’s look at them briefly:

1. Supplication – Jesus said, The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest. Hence before any effective evangelizing takes place there must be prayer. In my own parish we are preparing to go out two by two in the Fall. Prior to this we have prayed for over a year, holding Eucharistic holy hours, praying at Mass and Bible study for a fruitful team of laborers sent, not by man, but by God. On Pentecost Sunday 50 people signed up to walk door to door. They are the fruit of prayer. So step one for effective evangelization is to have a praying community asking for laborers. When we go door to door fifty others have signed up to stay in Church and pray as we walk. Habit one: Pray!

2: Sobriety. The Lord tells them Go on your way; behold, I am sending you like lambs among wolves (Luke 10:3) We do have to be sober about the fact that we are in world that is both critical of and hostile to our faith. We are bound to experience persecution, ridicule, anger, being ignored,  misunderstanding, misinterpretation, misrepresentations and just plain missiles. That we experience the world’s hatred or anger does not mean we have done anything wrong. The Lord was clear that the hatred of the world was a sign of true discipleship: If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember the words I spoke to you: ‘No servant is greater than his master.’ If they persecuted me, they will persecute you also. (John 15:18-20). Too many Christians today want the world to like them and think that holiness is about winning a popularity contest and being nice. Well the fact is that Jesus did not end up on the cross by winning a popularity contest and just being nice. He had enemies and so do we. We are not to hate them. We are to love them but we have to be sober about accepting some degree of hatred from the world. And to those who have won the popularity contest and have no enemies Jesus warns: Woe to you when all men speak well of you,  for that is how their fathers treated the false prophets (Luke 6:26). The true disciple and true evangelizer will experience some degree of hatred, anger and scorn. We must be sober about this. We do not look for a fight, but hatred will come. An old spiritual says, “I been ‘buked and I been scorned. I been talked ’bout sures yo’ born…..” Habit 2 is sobriety

3. Simplicity – The Lord tells us to travel light: Carry no money bag, no sack, no sandals; and greet no one along the way (Lk 10:4) We are to bring nothing along that will weigh us down or hinder our task. The fact is we all have a lot of baggage in this life that hinders us from the more important work of Evangelizing our family and others. Too many parents barely know their kids because they work long hours at jobs to pay for a life style that is too expensive. On top of this we add endless projects and pursuits that keep us running all over God’s green acre. Perhaps good in themselves, they become too much of a good thing and we end up barely knowing the first people we are to evangelize, our children. The Lord says, lighten up, less, is more, simplify and do with less. Do what is more important first: God, family, parish and community. Learn to prioritize and say “no” when necessary. Bottom line is that we have too much baggage, too many distractions and the Gospel goes unlived and unpreached. The unusual instruction “Greet no one along the way” means that we ought not allow any relationship to hinder us either. There are folks who can sidetrack us hinder our progress and we ought to limit such contacts charitably.

4.  Serenity – The Lord says, Into whatever house you enter, first say, ‘Peace to this household’ (Luke 10: 5) Though the world may be hostile at times, the Lord tells us, upon entering into any place to say “Peace to the his household.” We do not go forth with hostility but with a serene joy and love. We must love those to whom we announce the Gospel. We are to radiate a serene confidence, joy and peace. We are not picking a fight or trying to win an argument. If we need to clarify a misunderstanding someone has we ought to do so peacefully and with serene confidence.  Because we are confident in the truth we are serene in it. Shalom, peace is at our core, not hostility or aggressiveness.

5.  Stability– The Lord instructs us Stay in the same house…..Do not move about from one house to another. (Luke 10:7) Thus the Lord tells us to find our place and stay there. In the end, the best evangelization takes place where there are deeper relationships. But deep relationships cannot exist when we are running all over the place and relating to others only superficially. We ought to stay put more with family, parish and community and have deep roots. Too many people barely know their own family. No wonder the faith is not passed on in the diffuse, rushed and sporadic climate of the family. Find home and stay there routinely. Build deep relationships.

6. Sensitivity – the Lord says Eat and drink what is offered to you,…..cure the sick in it and say to them, ‘The kingdom of God is at hand for you.’  In other words the Lord counsels simple human kindness where we do not criticize about unnecessary things like the quality of food, or matters of preference. Further he counsels that we have a charge to bring healing and help to others. We may cure the sick by physical cures but the kind of healing necessary is often more emotional and spiritual. We ought to manifest care for others. Even the simple act of listening to someone can bring great healing. Without simple human kindness, declaring that the Kingdom of God is at hand can not only be empty but it can make the kingdom seem odious. The say to others that the Kingdom of God is at hand means that they can start living a whole new life. We ought then to manifest kindness, bring forth cures by helping people find wholeness and healing from the many blows this world inflicts. The Kingdom of God is not only about doctrine, it is about healing, holiness, and the wholeness that comes from both as well as from true doctrine.

7. Soulful Joy– The disciples returned with great joy and the Lord celebrates with them and helps to deepen their joy. There is nothing worse than a sour-faced saint or a bored believer. In the end, the greatest evangelization is to manifest a joy at what God is doing in our lives. This joy is not a sentimental emotional joy necessarily but a deeper serene joy rooted in confidence, hope and love. Do people see you in this way? If they do the ground is fertile for evangelization. St. Peter says, Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have (1 Peter 3:15). Now of course giving an answer presupposes that someone notices the hope and joy in us and noticing this they ask. Does anyone notice this about you?

So then here are seven habits of divinely inspired evangelizers as taught by the Lord himself.

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Truth in the New Translation Series # 5 – The Quam Oblationem

We have been exploring the new translation of the Roman Missal that will go into effect by Advent of 2011. It is the purpose of this series to show the value of the new translation by meditating upon the truths that it more accurately translates. These truths were never lost to the Church for the Latin texts have remained with us. However, most Catholics who do not read Latin have not been able to appreciate these beautiful truths since the  1970 translation currently in use omitted a great deal of the Latin meaning. With the new translation, much of this meaningful teaching is fully restored to the faithful. We are a little less than half way through the First Eucharistic Prayer (the Roman Canon). If you have missed previous installments of this series they can be viewed here: Truth in the New Translation Series

To be honest I had suspended this series since I had heard rumors that there were more changes come even to the ordinary texts that have already been published and are actually in use in certain parts of the world. However, after several weeks with no news in this regard, I have decided to reopen the series.

As with previous installments we note first the Latin text. Then the new translation, and then the 1970 rendering that is currently in use. There follows commentary that shows forth the improvements in the new translation.

LATIN: Quam oblationem tu, Deus, in omnibus, quaesumus, benedictam, adscriptam, ratam, rationabilem, acceptabilemque facere digneris: ut nobis Corpus et Sanguis fiat dilectissimi Filii tui, Domini nostri Iesu Christi.

NEW TRANSLATION: Be pleased, O God, we pray, to bless, acknowledge, and approve this offering in every respect; make it spiritual and acceptable, so that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ.

1970 TRANSLATION: Bless and approve our offering; make it acceptable to you, an offering in spirit and in truth. Let it become for us the body and blood of Jesus Christ, your only Son, our Lord

Imperative tone ameliorated– One of the significant problems with the translation currently in use is its imperative tone. We seem in many cases to be telling God want to do. The fact that we are asking is lost by frequent used of the imperative voice with nothing to moderate it. Hence the current version says “Bless and approve our offering; make it acceptable….” Are we telling God this or asking Him? In my conversation with fellow human beings I do not speak this boldly. I most often soften the imperative tone with words like “please” or “would you mind?” or “kindly” or “I would appreciate it if…” But the current translation from 1970 does none of this. It is not just a problem with this prayer, but is a problem all throughout the current Sacramentary. It comes off as very bold to speak in this manner and while it is true that the tone of voice of the priest can help, it still remains a very bold and inappropriate tone to use with God. The Latin text however is steeped in humility. The use of  quaesumus (meaning “we beseech” or “we humbly ask”) sets the humble tone. Then, instead of using the imperative voice for the verb form, the Latin more humbly renders it as “we humbly ask that you might see fit (digneris) to make this offering blessed, approved, ratified, spiritual and acceptable in every way.” Now my rather clumsy and legalistic translation is rendered more beautifully and still  accurately by the new translation as: Be pleased, O God, we pray, to bless, acknowledge, and approve this offering in every respect; make it spiritual and acceptable. But the main point to note in all of this is that the seemingly rather proud and imperious tone of the 1970 translation has been set aside and the more proper and humble, requesting tone of the Latin has been to restored to us. This is a much more appropriate manner in which to speak to God.

Oops, Forgot to Mention God– You may notice that the 1970 translation does not have the word “God” in it. But the Latin text states clearly, “Deus.” Now granted, it is understood that we are addressing God here and some may argue it was unnecessary to supply the word again. However, there is a theological matter to also consider. One of the current critiques of the Roman Canon is that in the epiclesis (the calling down of the Holy Spirit upon the offerings) the Holy Spirit is not mentioned explicitly. The other more recently composed Eucharistic Prayers follow the Eastern Tradition of mentioning the Holy Spirit explicitly. For example the Second Eucharistic Prayer says “Let your Spirit come upon these gifts to make them holy…..” The other Eucharistic Prayers have similar invocations. But the 1970 translation made matters worse by not mentioning God at all here. At least the Latin allows for us to possibly understand “God” here to mean “God the Holy Spirit”  While this is debatable it is also theologically important to acknowledge that every external act of the Trinity is always an act of the whole Trinity even if we intellectually attribute specific roles to specific Persons within the Trinity. Hence, saying “Deus” does not exclude the Holy Spirit who is God. But for that reason, the reassertion by the Latin text of the word Deus (God) was not without purpose. We are asking God, (perhaps here referring God the Holy Spirit, or at least inclusive of the Holy Spirit) to bless our oblation. It is good that the new translation re-includes the reference specifically to God.

Superlatives restored – The Latin text refers to Jesus as dilectissimi Filii tui (your most beloved Son). The 1970 translation seemed to have some sort of mysterious bias against these sorts of words. We saw this at the opening words of the Roman Canon where the word clementissime (most merciful) was dropped in reference to the Father. And now we seen dilectissimi dropped in reference to Jesus. The 1970 Translation also rather strangely adds the word “only” which is not in the Latin. Perhaps they were trying to capture the word “most beloved” without saying it? Strange. But the omission of these superlatives adds to the terse and somewhat flat quality of the 1970 translation. The Roman Canon is very charismatic and ecstatic in many ways. It uses an almost “flowery excess” at times. But this helps to call forth  a spirit of joyful prayer and humble gratitude that is quite lost in the 1970 version. Thankfully the new translation restores this sense and mood by translating the Latin accurately and beautifully: so that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ.

This piece is from the Vivaldi Gloria in D and the Latin text say simply Domine Fili unigenite, Jesu Christe (Lord Jesus Christ, only son of the Father). The piece is not as easy to sing as you might suspect. The timing and vocal  acuity necessary make it very difficult. This video is as visually beautiful as the music.

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The First Martyrs of Rome and the Cost of Our Faith

Many martyrs suffered death under Emperor Nero. Owing to their executions during the reign of Emperor Nero, they are called the Neronian Martyrs, and they are also termed the Protomartyrs of Rome, being honored by the site in Vatican City called the Piazza of the Protomartyrs. These early Christians were disciples of the Apostles, and they endured hideous tortures and ghastly deaths following the burning of Rome in the infamous fire of 62 AD.Their dignity in suffering, and their fervor to the end, did not provide Nero or the Romans with the public diversion desired. Instead, the faith was firmly planted in the Eternal City. The Blood of Martyrs is the Seed of the Church.

Many people today think little of the faith that has been handed on to them. Only 27% of Catholics even go to Mass. Many too consider any suffering due to the faith intolerable. So, when reminded of basic moral norms against things like fornication, contraception, assisted suicide, or requirements such as weekly Mass attendance, frequent confession, occasional fasting etc, many consider such things too demanding or unreasonable. But all of us should consider how precious is the faith handed on to us. Many died for the faith because they would not compromise with the demands of the world or deny Christ. Many too were imprisoned and suffered loss of jobs and property because they witnessed to Christ. Others were rejected by family and friends. It is remarkable to consider that the martyrs even to this day were willing  to suffer death but many Christians today  are not even willing  to risk some one raising an eyebrow at them or any unpopularity. Pray for the courage of the martyrs! And never forget the cost of the faith handed on to us.

This video depicts the suffering of the First Martyrs of Rome. Careful! It is a graphic video which quite accurately depicts death by lions and the cruel and sadistic glee of the crowds who found it entertaining to see other humans torn apart and eaten. This clip is from the 2002 Movie “Quo Vadis” a Polish Production available at Amazon I added some music over the top that is a dramtic hymn: Once to Every Man and Nation. I listed the Words in the comments section.


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At the Gate Called Beautiful: A Picture of the Church and Our Spiritual Journey

At the Vigil Mass of today’s Feast of Saints Peter and Paul was read the story of a paralyzed man whom Peter and John encounter just outside the Temple at the Gate called “Beautiful.” This paralyzed man’s story is our story and as we read it we learn something of our own spiritual journey to the Lord and to heaven, symbolized here by the Temple. Let’s look at this moving story which is not merely an event of 2000 years ago but is our story. (N.B. The Beautiful Gate is the gold plated doors in the foreground of the picture to the right).

1. At the Story opens we see that  Peter and John were going up to the temple area for the three o’clock hour of prayer. Allow if you will that Peter and John represent the Church. Both of them bishops: Peter, the great leader, first Pope and holding the keys of the Kingdom of heaven, and John the great contemplative and mystic. Here is the Church, with authority to preach and teach in Jesus’ Name and also given the great gift to mystically contemplate the Lord whom she announces. And what are they, (what is the Church) doing?  They (She) are  journeying to the Temple. And the Temple symbolizes the Kingdom of God, heaven and God himself. Yes, here is the (visible) head of the Church shown forth by Peter and the heart of the Church shown forth by John and they are on pilgrimage to be with God. They are going up to worship him (as we will all one day, pray God),  to be caught up into the heavenly liturgy.

2. What time is it? The text says it is three in the afternoon. Now the Jewish context for this is that this was a time for regular prayer. Fair enough. But in the Christian context  three o’clock is the hour of mercy. It is the hour when Christ died. It is the hour when salvation’s price is paid. It is the hour when we begin to stand a chance to ever make it out of the long reign of sin. It is three o’clock in the afternoon.

3. And a man crippled from birth was carried and placed at the gate of the temple called “the Beautiful Gate” every day to beg for alms from the people who entered the temple. – Who is this man? He is us. We are crippled from our birth, incapable of, and lacking the strength to walk uprightly. And what has this man done in his condition? He has turned to the world around him to seek help. People carry him so that he can beg. But notice that they can only place him outside the Gate called Beautiful. He is still outside the Temple. He cannot get in on his own and no one has been able to get him beyond that gate. He is outside the Temple, outside of the Kingdom of Heaven. He cannot save himself. Neither can the world save him or get him inside the gate. This is us. We cannot save ourselves. We do not have the strength to walk uprightly past the beautiful gate into heaven. And the world cannot help us either. It can only carry us to the gate, but not beyond it. Life will only deliver us to death. Medicine cannot save us. Science cannot save us. Philosophy, education, money and power cannot save us. The world carries us a certain distance but cannot close the gap, cannot get us inside the gate. And so we sit outside the gate, begging mercy, incapable of saving our self or being saved by those who can merely toss us the equivalent of coins in the face of our massive debt.

4. But thanks be to God it is three o’clock and the Church has come to pray and by God’s grace, enter heaven.

5. Disclosure – When [the crippled man] saw Peter and John about to go into the temple, he asked for alms. But Peter looked intently at him, as did John,and said, “Look at us.” He paid attention to them, expecting to receive something from them.  Something of a “theology of disclosure” is unfolding here. As the man first encounters Peter and John (that is, the Church) he does not see anything extraordinary. Perhaps they will be a source of money. But money is not what he really needs. What he needs is to get inside the gate, into the Temple which symbolizes the Kingdom of God and heaven.

As he looks at Peter and John he is unaware of anything unique. Many people see the Church in this way. They are content for the Church to be merely a place of social gathering and they think of her in human terms only. Even worse they see her as merely a human institution and call her “it.” They regard her liturgy as ordinary and focus more on the human elements such as who the celebrant was, how good his sermon was  and if the music good and the congregation pleasant. They see only the human, the ordinary. They do not know that her liturgy draws us up to heaven where Christ the Bridegroom and High Priest ministers to us and leads us in perfect worship of the Father. They do not see her sacraments as powerful beyond measure and the Word she proclaims as bearing the transformative power of God. Like this crippled man who saw Peter and John (the Church) as ordinary, so do many today continue to see the Church as ordinary.

But Peter looks intently at him and says: “Look at us!”  In other words, look again. See something beyond the human. For Christ is the head of the Body, the Church. He indwells his Church and has mystical union with her. The “us” here is not merely Peter and John, it is the Church and Christ! And so the Church rightfully declares, “Look at us!”  And we who are crippled must first overcome our blindness and learn to see Christ ministering in and through his Church.

6. Word – Peter said, “I have neither silver nor gold, but what I do have I give you: in the name of Jesus Christ the Nazorean, rise and walk.” Then Peter took him by the right hand and raised him up, and immediately his feet and ankles grew strong. – It is right that the Church should feed the poor, help the sick, clothe the naked and engage in all the corporal works of mercy. But she has even more to offer, she has Christ himself. And we who are the crippled man learn to seek Christ, not just worldly improvements and consolations. And then Peter and John, the Church, do what the Church must always do, they (she) announce Jesus Christ. And in his name and by the power of his Word speaking through them, (a word that does not just inform but also performs and transforms), they say what the Church has always said to a fallen and crippled world: “Rise and Walk!” Rise, for you are dead in your sins, and walk, for though you have not had the strength to walk uprightly, now by God’s grace you do! The world is skeptical of the Church’s moral vision for they do not figure on grace and the power of God’s Word to transform. But the Church does not bid us to end fornication, addiction, anger, greed and so forth by our flesh, but rather in the Name of Jesus Christ. That is, by the power of his grace now present and available,  we have the capacity, the strength,  to rise and walk.

And Sacrament – And notice too, Peter does not merely speak the Word to him but also takes him by the hand and raises him. Hence the Church does not merely preach God’s word, she stretches out her hand through the sacraments and the liturgy to strengthen and heal us by God’s power working through them. Every Sacrament touches us somehow. Perhaps it is water splashing upon us in Baptism to make us rise from the dead, oil being applied to strengthen and sanctify us in confirmation, anointing of the sick and holy orders, hands being laid on us in those same sacraments and in confession. And, most preeminently where the Church stretches  out a hand to feed us and we are  nourished by the Lord in the Holy Communion. So the Church does not just stand in a pulpit and preach, she stretches out a hand and touches us. And that hand is really the hand of Jesus Christ mystically united with her and extended through the priests of the Church.

By the power of God’s Word, spoken through the Church and the outstretched hand symbolizing the touch of the Sacraments, the man becomes string and is now standing, by the grace of God.

6. He walks uprightly and enters! – He leaped up, stood, and walked around, and went into the temple with them, walking and jumping and praising God. – And now comes the astonishing fact that he enters through the Gate into the Temple which symbolizes the Kingdom of God and Heaven. He has made it through the gate by the Grace of God. And notice that the grace of God did not come in some merely personal, private way. Rather it came by and through the ministry of the Church. Christ has worked his justification through the ministry of the Church he established to teach, govern and sanctify in his Name.  Notice that the text says the man went into the Temple WITH THEM. He is now within the Kingdom. Before him looms the inner court of the Temple and the Holy of Holies, a great testimony of the presence of God, experienced now (and one day perfectly) in heaven.

This ancient Temple in which they stand will soon be destroyed but it’s place will be taken by every Catholic church, wherein dwells the more perfect Holy of Holies, the Tabernacle. For we who are (were) the crippled man but have now been strengthened through the ministry of the Church are standing within the Church. The tabernacle looms before us as the great presence of God. Every journey up the aisle we make is symbol of the pilgrimage we are on to heaven. We now have the strength to walk that final distance into the Holy of Holies if we but persevere and allow the Christ to minister to us through his Church.  We who once were crippled and unable to walk,  through baptism, confirmation and Eucharist are now strengthened to walk uprightly (with confession to help with the stumbles) toward the Holy of Holies. And one day, by God’s grace working through the Church  we shall journey fully into the Holy Holies.

At the Gate Called Beautiful: A Picture of the Church and Our Spiritual Journey.

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Pondering Punishment In the Light of God’s Love

The first reading today from the Book of the Prophet Amos has God speaking of some rather strong punishments coming Israel’s way due to her lack of repentance. God says the strong shall be brought low and the swift shall not escape!  There is also a vivid line in the psalm that read: Consider this, you who forget God, lest I rend you and there be no one to rescue you. He that offers praise as a sacrifice glorifies me; and to him that goes the right way I will show the salvation of God (Ps 50:22-23)

We have become rather “soft” in modern times (at least in the Western World). We have been taught in the “God is Love” school which is not wrong but has often understood that love in sentimental and simplistic ways. Modern notions of love are usually soft, permissive and non-directive. Love is often thought to be exclusively “supportive” and “affirming.” The understanding that love could or should include setting limits, correction, admonishments or punishments is usually downplayed if not explicitly rejected as pertaining to love. For this reason parenting in our culture has been severely undermined.

God too has largely been relegated to being essentially an affirmer. He is the one who “understands.” One man recently told me that God didn’t care if he went to Church or not. When I quoted the 3rd Commandment and another scriptural passage he just brushed it aside and said, “God understands my heart.” A couple divorcing once told me that God was OK with them divorcing since God “wouldn’t want them to be unhappy.” When I read scriptures that indicated that God wasn’t too impressed with divorce they just brushed it aside and indicated that God wouldn’t want them to go on suffering since they were both in love with other people. A homosexual “couple” recently insisted that since God is about love he has no problem with any two people loving each other. Scriptural quotes as usual had no impact on these men who simply said, “God is not a homophobe.”

So in the end it would seem that God’s main job is to affirm us in whatever we want to do. This reinvented “God” just want us to be emotionally happy and have plenty of self esteem.

Of course in this climate, the notion of God not merely disapproving of something we do but actually punishing us for it seems an outrageous and untenable position. And yet over and over again Scripture is filled with God sending forth punishments on those who persist in sin. It is true many passages speak of his patience but there comes a time when, after warning through the prophets and others,  that God does punish. Scriptures, both Old and New Testaments are filled with warnings of punishment and also its execution.

Now it remains true that God is Love. But he is true and real Love. His love is strong and rooted in what is actually best for us, both as individuals and as a community. Hence when God punishes it is a manifestation of his love.

We also have to recapture a proper understanding of punishment and its purpose. Too many people today think that punishment is the same as vengeance. Hence the one who punishes is merely exactly revenge or getting back at some one for what they have done. Perhaps too many think of punishment as merely a way for the more powerful to vent their anger on the less powerful. It is true that sometimes a parent may punish with mixed motives. Perhaps they are at times venting their anger  as they punish a child. But they are imperfect parents. God however, is a perfect Father and when he punishes it is not admixed with these sinful qualities. But distorted notions of punishment as synonymous with revenge or a mere venting of anger are common today. Thus a proper notion of punishment must be recovered.

What then is the proper understanding and purpose of punishment? In effect the purpose of punishment is allow the one punished to experience the negative effects of bad behavior in a small way so that they do not experience the bad effects in a far worse way. Consider a child who has been commanded by his parents not to cross the busy street without an older person to escort him. This warning is issued in love. The parents are not trying to take away his fun or merely limit his freedom to no purpose. They are trying to protect him from grave harm. But what if the child does cross the street unescorted and the parents discover it? Likely they will or should punish him. Perhaps his father will have him stay in his room for three hours alone as a punishment. Now notice what is happening here. A smaller injury is inflicted to avoid a much worse injury. After all which is worse, a three hour “time out” in a boring room, or being struck by a car and possibly paralyzed or killed? It is clear that the purpose of punishment is to allow a small amount of pain to avoid a much worse situation.

And thus when God punishes he is surely acting in the same manner. He will allow pain or inflict it so that we will avoid far worse pain eternally in Hell, or also pain here as our bad behavior spirals downward into far worse and dangerous matters. Punishment when properly applied (and it always is by God) is salutary. It helps to bring an end to bad and ultimately hurtful behavior and usually issues forth in good and constructive behavior.

Hence punishment is integral to love. But love here must be understood as the strong and vigorous love that speaks the truth and insists upon it for us as the only basis for real and lasting fulfillment.

The Letter to the Hebrews has a remarkable passage that spells out the true contours of punishment and discipline rooted in God the Father’s true and vigorous love for us:

“My son, do not disdain the discipline of the Lord or lose heart when reproved by him; for whom the Lord loves, he disciplines; he scourges every son he acknowledges.”  Endure your trials as “discipline”; God treats you as sons. For what “son” is there whom his father does not discipline? If you are without discipline, in which all have shared, you are not sons but bastards.  Besides this, we have had our earthly fathers to discipline us, and we respected them. Should we not (then) submit all the more to the Father of spirits and live? They disciplined us for a short time as seemed right to them, but he does so for our benefit, in order that we may share his holiness. At the time, all discipline seems a cause not for joy but for pain, yet later it brings the peaceful fruit of righteousness to those who are trained by it. So strengthen your drooping hands and your weak knees. Make straight paths for your feet, that what is lame may not be dislocated but healed. (Heb 12:5-13)

As a final observation note that this passage says that those who are without discipline are called  “bastards.” It is interesting that this word,  which originally refers simply to child that does not have a father in his life, has come to mean some one who is obnoxious self centered, or incorrigible. When a child grows up without the discipline of a father they often become a  “bastard”  in both the ancient and modern sense of the word. In our use of this rather impolite word we are connecting what happens to a person who does not know discipline.

It is a true fact that many children today have not known proper discipline and this leads to any number of ills: bad and self destructive behavior, arrogance, disrespectful attitudes, incorrigibility, hostility, selfishness, greed, insensitivity, lack of self-control and many other sociopathic tendencies.

We need to rediscover that punishment is part of love. It is not love to leave a child undisciplined. We are not helping them in any way when we fail to discipline. Surely discipline must be rooted in love and when it is it leads to many good effects. God too shows us his love in disciplining us and punishing. I have quoted these words of St. Thomas before and it is good to finish with them: [F]raternal correction properly so called, is directed to the amendment of the sinner. Now to do away with anyone’s evil is the same as to procure his good: and to procure a person’s good is an act of charity, whereby we wish and do our friend well. (II, IIae, 33.1).

In this video Fr.”Bing Crosby” warns the young men of the school of what comes from bad behavior.

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What Do We REALLY Value?

If we ask someone what is most important to them they will often times answer the question the way it should be answered rather than the actual and truthful answer. Ask a believer who is most important in their life and they will usually answer, “God.” But is that the truest answer? Others who are unbelievers will often say, “My spouse” or “My children” and so forth. That is the expected answer but is it really the truest answer?

One way of measuring what we value most is to honestly assess what we spend our money and time on. Where is most of our time spent? Where do we spend most of our money? For us who believe where does God REALLY rank when we use this measure?

Now clearly a disclaimer is needed right from the start. It is a true fact that most of us have to work at least 8 hours a day. We have little choice in this. It is not reasonable to expect that we could also spend 8 hours a day in soulful meditation. Further, we have mortgages and health care cost etc that we have to pay. We have little choice but to pay rather high amounts in these areas and we not be free to give as much to the Church or to religious pursuits. So our reflection should limit itself to what we might call disposable income and leisure or free time. But again, with this disclaimer in mind, where does God rank in how we spend our time and money? And also where does God really rank insofar as our manifest interest and passions lie?

In this post I am not going to try and give endless statistics and mathematically demonstrate where God is on our priority list. I just want to give a few brief reflections to start a conversation if you will. I hope you might add to the list of reflections I offer here and make what you think are necessary distinctions. So to begin the conversation here are some short reflection points of my own.

1. Most football games last about 4 hours if you count the usual pre-game and post game interviews etc. Many people gladly watch these games in their homes. Some will even go to a cold and rainy stadium sit in uncomfortable seats, endure crowded conditions,  traffic coming going there and they will pay hundreds of dollars for the privilege. Some of these same people get angry if Holy Mass lasts for more than 45 minutes. Often they will come late and leave early. And, God forbid, if the Mass extends past one hour they are visibly angry. If the football game goes into overtime they are excited. If Mass runs long they are upset. Football is all about a bag full of air being carried up and down a field. The Mass is about the once-for-all perfect Sacrifice of Jesus Christ who gave his life for us. Now let’s see, what is more important? Well, clearly what goes on at Mass is more important. But what do many people really value more? Well let’s see….45 minutes (mostly just endured)….vs…..4 hours (gladly received). Hmm….What is most valuable?

2. Catholics give between 1% and 2% of their income as a Church offering. In 2002  the average Household income was just over $45,000 (Source Forbes.com) and that same year the average Catholic household contribution was $455. In other words, 1% of income was given to the Church. Add in other contributions and donations such as second collections building funds etc and the number is closer to 2% given to the Church. The average American household spends 5.46 % of income dining out, 4.7% on entertainment, 7.8% on cars, and 1.1% on alcohol alone (Source Forbes.com). Hmm….What do we value more? Going to Mass or a restaurant? What we get at the Church or what we get at the movies? Now let’s see, the average Catholic looks to be putting about $8 or 9$ in the collection basket. The average NFL ticket is $67, the average live theater ticket up in the tier is $30, the average baseball ticket is about $25, the average movie ticket is about $8. The cost of these things is usually much higher in large cities. Now let’s see what do we value most?

3. The average American spends about 4 hours watching TV per day and about 4 1/2 hours in cumulative leisure activities (source Bureau of Labor Statistics). Mass is about 1 hour per week. It is hard to track the length of time people spend in prayer, study of the faith or spiritual reading each day. Many do not pray at all, some pray for a few minutes, a few pray as much as hour each day which is commendable. But really what do you think most people value most? TV and other leisure or prayer and other spiritual pursuits. It is true that recreation is important as is relaxation. But so is prayer and knowledge of the faith. What do you think most people value more?

4. The American Dream is a great pursuit that consumes an enormous amount of time and money to achieve. Years in schooling including expensive colleges. Years of study to pass tests, meet standards and receive a diploma. This then yields a career which consumes most of our future time. All for the house with cathedral ceilings in the great room, a three car garage, wide screen TVs etc. But all of this is temporary and it is uncertain if we will attain it all or not even after all the work. Heaven or hell on the other hand is eternal and our death and judgment are certain. We spend all our time working for things that pass and little time working on what is eternal and what will last. Heaven is our hope but hell is possible if we fail to be serious about our final destiny. But really, what is most on our mind? What is most important? What do we spend more time, money, energy and focus on? Is it the American Dream or is it heaven?

5. Yesterday I saw a line for a phone store  that went around the block. They were standing there for hours to get a new phone that has come out. It was 98 degrees here in DC yesterday. Would they stand in line even five minutes to get into a Church? What if the Air Conditioning was out at the Church? Would we be willing to stay for the Mass for any length of time in those conditions?

6. People get passionate about sports and politics. Have you noticed how worked up people can get at a football game or political rally? People are clearly alive and very animated and alert for such things. But go into the average Mass and look at people. Many look like they’ve just sucked a lemon; bored believers, distracted disciples, sleepy saints, the frozen chosen. You may say, well the Mass is boring. Well, I think a soccer game is boring. Baseball too. But fans (short for fanatic) tell me, “Oh you just don’t know what is going on. If you did you’d find it exciting.”  It is a true fact that modern liturgy suffers from a flat-souled quality to some extent and we need to work at doing better with preaching and celebrating the Mass. But really, the deeper problem is that people “just don’t know what is going on.” But do we try to understand? And if not why not? People don’t wake up understanding the intricacies of of football, baseball etc. They aren’t infused with a knowledge of all the terminology, strategies of the game ad it’s subtleties. Like anything they work at learning all this. But when it comes to faith…..well that ‘s all too much work. So again, I ask, what is more important? What do we value most?  What do we get most excited about? Is it the faith? Really? Or are we more passionate and dedicated, studious and interested when it comes to sport or politics? Truth is most people are more passionate about their politics than their faith. The teachings of the faith  are tucked under politics and subservient to it. Sports too commands far greater passion for many than anything God is offering. What does this say? What do we value most?

Well, just some reflections. Please comment, add to the list. I know you will want to make distinctions and I’m also ready for some rebuttals. In the end the question is not what we say we value it is what we REALLY value. Help us Lord!

In this Video Fr. Robert Barron tells a story that also makes this point. He shows how we can be very sophisticated and demanding when it comes to learning the things of the world and yet when it comes to teaching the faith we ask almost nothing of our children. And again the question arises, what do we consider most important? And also, what do our children perceive our priorities to be based on this?