Author: Msgr. Charles Pope

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Jesus is God – A Biblical Portrait

Many years ago in seminary I was quite surprised to listen to some of my professors declare what I considered to be heretical things about Jesus Christ. They often said, he did not claim to be God, or he did not know he was God. When I might meekly suggest a certain text that more than suggested he darn well knew he was divine they would simply declare that Jesus never really said what I was quoting from the scripture. They said the early church simply put those words in his mouth. They would especially put their nose in the air and sniff if I quoted from John’s Gospel which they regarded as a later and non-historical reflection on Christ.

Thankfully I had some other professors who were able to reassure me that the Divinity of Christ was not in question and that the scriptures accurately what reported what Jesus himself actually said and did. It still shocked me that teachers who denied or questioned the divinity of Christ could openly teach in a Catholic seminary and am happy to report that those problems have long since been cleared up at the seminary I attended. Yet, I must say, I am still bothered to hear that some college students still have to endure this sort of heresy, it is especially grievous to me that some of this still goes on at Catholic Colleges.

Never one to simply collapse under pressure or discouragement I took up the challenge to assemble the Biblical evidence as to Jesus’ Divinity. It is remarkably rich and consistent throughout all the New Testament Books as you shall see. In this article I give the scripture citations for the most part but cannot include most of the texts in the article since they are so numerous that they would eclipse the article itself. Perhaps at some point in the future I will publish a version with all the citations spelled out. For now, let these  suffice to show forth a glorious scriptural affirmation of the Divinity of Our Lord Jesus Christ

1. Clearly this is a dogma of the Faith (de Fide). The divinity and divine sonship of Jesus is expressed in all the creeds. This is perhaps most clearly stated in the Athanasian Creed (Quicumque):”…we believe and confess that Our Lord Jesus Christ is the Son of God. He is God and man. He is God begotten of the substance of the Father before all ages and man born in time of the substance of His Mother. He is Perfect God and perfect man.”

2. There are many passages in the Old Testment that express the qualities of the coming Messiah, among them are some very exalted titles:

  • a prophet – (Dt. 18:15,18)
  • a priest – (Psalm 109:4)
  • a shepherd – (Ez 34:23ff)
  • King and Lord – (Ps 2; Ps 44; Ps 109; Zach 9:9)
  • a suffering servant – (Is. 53)
  • the Son of God – (Ps 2:7; 109:3)
  • God with us (Emmanuel) – (Is 7:14; Is 8:8)
  • Wonderful, Counsellor, Mighty God, Father of the world to come, Prince of Peace – (Is 9:6)
  • Eternal King – (Dan 7:14)

3.  In the New Testament the Father attests to the Divine Sonship of Jesus – (Mt 3:17; 17:5; Mk 9:7; Lk 3:22; 9:35; Jn 1:34; II Pt 1:17)

4. In the Gospels the Lord Jesus gives Testimony to His own divinity and self knowledge. He is of noble stature and knows of his own dignity and power expressing it often in the following ways

  • Jesus indicates that he transcends the prophets and Kings of the Old Covenant
    • Jonah and Solomon – (Mt 12:41ff; Lk 11:31ff)
    • Moses and Elijah – Matt 17:3; Mk 9:4; Lk 9:30
    • King David – (Mt 22:43ff Mk 12:36; Lk 20:42ff)
    • He says that the least born into His Kingdom will be greater than John the Baptist who, till  that time was considered the greatest man born of woman – (Mt 11:11; Lk 7:28)
  • Jesus teaches that he is superior to the angels:
    • That they are his servants who minister to Him – (Mt 4:11 Mk 1:13; Lk 4:13)
    • That they are his army – (Mt 26:53)
    • That they will accompany him at his second coming and do his will -Mt 16:27; 25:31; Mk 8:38; Lk 9:26)
  • Jesus appropriates Divine actions unto himself and thus sets forth an assimilation unto the Lord God:
    • He declares it was He who sent the prophets and doctors of the Law (Mt 23:34; Lk 11:49)
    • He gives the promise of his assistance and Grace (Lk 21:15)
    • He forgives sins which power belongs to God alone (eg Mt 9:2)
    • He, by His own authority completes and changes some precepts of the Law. (Mt 5:21ff)
    • He declares Himself to be Lord of the Sabbath (Mt 12:8; Mk 2:28; Lk 6:5; Jn 5:17)
    • Like the Heavenly Father he makes a Covenant with His followers (Mt 26:28; Mk 14:24; Lk 22:20)
  • Jesus makes Divine demands upon his followers
    • He rebukes some for lack of faith in (Mt 8:10-12; 15:28)
    • He rewards faith in him (Mt 8:13; 9:2; 22:29; 15:28; Mk 10:52; Lk 7:50; 17:19)
    • He demands faith in his own person (Jn 14:1; 5:24; 6:40,47; 8:51; 11:25ff)
    • He teaches that rejection of him and his teachings will be the standard of final judgement (Lk 9:26; Mt 11:6)
    • Jesus demands supreme Love for him which surpasses all earthly loves (Mt 10:37,39; Lk 17:33).
    •  He accepts religious veneration by allowing the veneration of falling to the feet: this is due to God alone (Mt 15:25; 8:2; 9:18; 14:33; 28:9,17)
  • Jesus is well conscious of His own power – Mt 28:18
    • His many miracles which he works in his own Name.
    • He transfers this power to his disciples
  • Jesus knows and teaches that his own death will be an adequate atonement for the forgiveness of the sins of the whole human race. (Mt 20:28; 26:28)
  • Jesus appropriates to himself the office of Judge of the world which according to the OT (eg Ps 49:1-6) God would exercise (eg Mt 16:27) . And His judgement extends to every idle word (Mt 12:36), will be final and executed immediately – (Mt 25:46)
  • Jesus is Conscious of being the Son of God.
    • Jesus clearly distinguishes his claim in this regard from his disciples relationship to the Father. When he speaks of his own relationship he says, “My Father” To the disciples he calls God, “Your Father” but, He never unites himself with them in the formula “Our Father” Thus a distinction is maintained. (Jn 20:17)
    • Jesus revealed himself to be Son of God first in the temple when he remarked to Mary and Joseph that He must be about his Father’s business (Lk 2:49)
    • Jesus claims to be both messiah and Son of God in the presence of the Sanhedrin (Mk 14:62). The Sanhedrin perceive this as a blasphemy.
    • Jesus tells a story of himself in the Parable of the Evil Husbandmen thus confessing himself to be the only Son of God.
    • He is aware of being one with the Father (“The Father and I are one.” (Jn 10:30,38) They Jews respond by accusing Him of blasphemy
  • Jesus indicates in John’s Gospel that
    • He is eternal “Before Abraham was I am” (Jn 8:58)
    • That He has full knowledge of the Father (Jn 7:29; 8:55;10:14ff)
    • He has equal power and efficacy with the Father (Jn 5:17)
    • He can forgive sins (Jn 8:11 et sicut supra)
    • He is Judge of the World (Jn 5:22,27 & sicut supra)
    • He is rightly to be adored (Jn 5:23)
    • He is the light of the world (Jn 8:12)
    • He is the way, the truth and the light (Jn 14:6)
    • His disciples may and ought to pray to the Father in His name, additionally they may to Him (Jesus) (Jn 14:13ff 16:23ff)
    • The solemn confession of the Apostle Thomas “My Lord and my God.” is acceptable and in fact, an act of Faith (Jn 20:28)
  • Other Scripture Passages on the Divinity of Christ
    • I John 5:20 – “And we know that the Son of God is Come and has given us Understanding that we may know the true God and may be in His True Son; this is the True God and Life Eternal.”
    • John 1:1-14 “In the beginning was the Word and the  Word was with God and the Word was God…..”
    • Phil 2:5-11 Your attitude should be the same as that of Christ Jesus: Who, being in very nature God, did not consider equality with God something to be grasped…and every tongue must confess to the Glory of God the Father that Jesus Chirst is Lord.
    • Rom 9:5 – “to them, (the Israelites) belong the patriarchs and of their race, according to the flesh is the Christ, who is God over all blessed for ever.”
    • Titus 2:13 “Looking for the blessed hope and coming of the glory of the great God and our Savior, Jesus Christ.”
    • Heb 1:8 – “But to the Son (God says): Your Throne, O God is for ever and ever.”
  • In addition Scripture attributes Divine qualities to Jesus
    • Omnipotence manifest in the creation and the conservation of the World – Col 1:15-17; I Cor 8:6; Heb 1:2ff
    • Omniscience – Col 2:3 – In Christ are hidden all the treasures of wisdom and knowledge….
    • Eternity – Col 1:17 He is before all things, and in him all things hold together
    • Immutability – Heb 1:12; 13:8
    • Adorability – Phil 2:10; Heb 1:6

Well I hope you get the point. Those who claim that Jesus didn’t know he was God or never made divine claims just haven’t read the Scriptures. He is Lord. He is God. All things came to be through him and he holds all creation together in himself. Those who have denied his divinity will one day fall to their faces before his glory (Rev. 1:17).

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A Strange Sort of Logic – The Kennedy Case

There is news today the Bishop Thomas Tobin of Providence RI, and the Bishop of Patrick Kennedy has advised him to refrain from receiving Holy Communion. This was announced by the Congressman himself. What is the reason that someone in Mr. Kennedy’s situation might be instructed to to refrain? As you may be aware, Holy Communion is not just communion with Jesus Christ in a personalised sense, it is communion with the Body of Christ the Church. A Catholic who receives communion is is not just saying in an abstract sort of way,  “I believe in Jesus.” They are also saying, I share communion with his mystical Body on earth, the Church. I believe in one Holy, Catholic, and Apostolic Church. I believe that when  the Church speaks solemnly and authoritatively that it is Jesus Christ who speaks. For Scripture records that Jesus said to the apostles and their successors, “He who hears you hears me.” Hence, our communion with Christ is not just an abstract Christ, a Christ of our own making, it is communion with the Christ defined in the Scriptures who also has a Body, the Church which actually speaks in his name. Holy Communion is thus communion with Christ and his body the Church, which speaks in his name. In recent months Congressman Kennedy has made declarations that it is possible for him to vote for abortion rights and to vote to fund abortion and still be a Catholic in good standing. He has repeated this claim over the objections of his own Bishop and he has done this publicly. His Bishop has instructed that he cannot consider his communion with the Church to be intact by such actions. Hence Holy Communion cannot rightfully be celebrated when such a lack of communion on a serious matter is lacking. If communion means something, and it does: communion with Christ and communion ALSO with his Body the Church, then it is not possible to celebrate a communion that is severely lacking.

There can be a further reason for a Bishop, or any pastor for that matter,   to advise someone to refrain from communion and that is the matter of serious sin.  One of the first Pastors of the Church, St. Paul instructed the faithful to receive Communion worthily:

Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. 28A man ought to examine himself before he eats of the bread and drinks of the cup. 29For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself. 30That is why many among you are weak and sick, and a number of you have fallen asleep. 31But if we judged ourselves, we would not come under judgment. 32When we are judged by the Lord, we are being disciplined so that we will not be condemned with the world. (1 Cor 11:27-32)

Notice therefore that since we recognize the Eucharist as the Body and Blood of the Lord, to receive communion unworthily, that is in serious sin, is to sin against the Body and Blood of the Lord and to bring judgment upon oneself. Any good Pastor ought to warn the faithful who seem to be in objectively sinful situations to carefully examine themselves and confess lest they come under further judgment by unworthy reception. Notice too that St. Paul sees this being disciplined as a kind of medicine. Hence if we accept the judgement of the Church and the disciplining of the Lord we may well be saved when the world is condemned on Judgment Day. Discipline at the time it is administered seems obnoxious (cf Heb 12) but if it is accepted it can lead to a change of heart and ultimately to salvation on the Day of  Judgement. It is an objectively serious sin to promote abortion and even more serious to vote to fund it. It is to be hoped that Congressman Kennedy and others might think seriously about what they are doing and come to a whole hearted acceptance of the Lord’s teaching on Life.

Thus we have the background issues as to why a Bishop might instruct a member of his flock to refrain from Communion.

Patrick Kennedy unfortunately is not alone. He speaks for a lot of Catholics who think they can invent their own Church and establish communion with that Church. Further, that they can call the Church that they invent  the “Catholic Church” and claim that they are in union with a this fictional Catholic Church and ultimately with Christ,  who is supposedly the head of this fictional Church. Bishop Tobin has warned Mr. Kennedy and others like him that they cannot simply invent their own Church and call it Catholic. There is an actual Church, founded by Christ, that is defined by him. It is not a Church of our own invention. It is rooted in the teachings of Christ and cannot simply be refashioned according to the whim or recipe of anyone other than what Jesus Christ has given. Even the bishops and the Pope cannot recast the Church. We have clear tradition and the Scriptures which must serve as the basis of the of how we understand ourselves. The Church is the servant of the Word of God, not its master. We must interpret and understand the Word of God but we cannot and must not over ride it.

Bishop Tobin has asked Congressman Kennedy to be honest and understand that he is not in communion with the real Catholic Church. Communion with the real Church has real parameters. There are just some things not compatible with being a Catholic and in communion with the real Catholic Church. There is a “bridge too far” that cannot be crossed for me to claim I am still in my homeland. At some point I have left the motherland , at some point I no longer speak my mother-tongue, the language of faith.

In the video below Congressman Kennedy has indicated that the bishops and the Church are simply guilty of being divisive and “fanning the flames of dissent and discord.” But Mr, Kennedy you have it exactly backwards. In the Catholic Church the bishops in union with the Pope ARE  unity and accord! It is those who break union with the Bishop and Pope who are guilty of dissent and discord. If you claim to be Catholic you cannot also claim to be working for unity when you oppose the Pope and bishops in union with him. They ARE the source of our unity. This is not new idea. St Ignatius of Antioch stated it all pretty clearly when he said:

It is therefore fitting that you should, after no hypocritical fashion, obey [your bishop], in honour of God who has willed us [so to do], since he that does not so deceives not [by such conduct] the bishop that is visible, but seeks to mock Him that is invisible….I exhort you to study to do all things with a divine harmony, while your bishop presides in the place of God, and your presbyters in the place of the assembly of the apostles, along with your deacons, who are most dear to me, and are entrusted with the ministry of Jesus Christ,… As therefore the Lord did nothing without the Father, being united to Him, neither by Himself nor by the apostles, so neither do anything without the bishop and presbyters…. let there be one prayer, one supplication, one mind, one hope, in love and in joy undefiled.  (Ignatius to the Church at Magnesia 3,6-7)

It is simply impossible to speak of unity in the Catholic Church apart from the Pope and the bishops in union with him.  Congressman Kennedy, you are the one guilty of disunity and discord if you walk away from the Pope and the Bishops in union with him on important moral issues of our day. It is a strange sort of logic to break union union with the Pope and bishops and then accuse them of breaking union and sowing disunity and discord.  The bishops in union with the pope are not the source of disunity, they are the STANDARD of unity and the source of union for every Catholic.

 

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Answer the Question

The Gospels are not theater, as though we were in the audience and watching a story unfold, a story that took place 2000 years ago. No, we are in the story. We are not just to observe what Peter, or Pilate, of James, or Mary Magdalene do. They are us and we are them.

Now, one of the things that this means is that when Jesus asks them a question, we cannot merely wait and see how they will answer as though we were watching a movie. No, WE have to answer the question.

In today’s Gospel from the Feast of Christ the King the spotlight moves to Pontius Pilate. And the Lord asks a very important question of him. Now we cannot simply wait to see how Pilate answers that question, WE have to answer it. I will share the question with you in a moment. But first,  permit an observation of Pontius Pilate, then the question, then the judgment.

1. John’s Gospel describes Pilate as a portrait of vacillation. He goes in and out of the Praetorium (Governor’s House) more than a bell-hop through the revolving door of a hotel:

29So Pilate went out to them and said, “What accusation do you bring against this man?” …..33Pilate [re]entered the praetorium and called Jesus…..” 39After he had said this, he went out to the Jews again, and told them, “I find no crime in him…..1Then Pilate took Jesus [back into the praetorium] and scourged him…… 4Pilate went out again, and said to them, “See, I am bringing him out to you, that you may know that I find no crime in him….8When Pilate heard these words, he was the more afraid; 9he re-entered the praetorium and [spoke] to Jesus….12Upon this Pilate [went back out] and sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend…When Pilate heard these words, he brought Jesus out and he sat down on the judgment seat…..(John 18-19 selected verses)

Did you count? Seven times Pilate goes in or out of the Praetorium! He’s trying to please the crowds, he’s trying to please his wife (who warned him to have nothing to do with that innocent man (Mat 27:19)), he’s trying to help Jesus. But he can’t decide! In and out he goes. He is like us. We say we love God, but we also love the world. We want to please others,  we want to please God. We cannot do both. We have to decide. But instead we vacillate, we go back and forth. We are Pilate.

2. And now the question. Pilate begins with his own question: “Are you the King of the Jews?” (John 18:33) But Jesus, who is on trial,  turns the tables on Pilate and putting him on trail asks him the crucial question: “Are you saying this on your own or have others been telling you about me?” (John 18:34). A remarkable question! And guess what?! YOU have to answer it.  Do not wait for Pilate, he has already made his answer and faced his judgment. But YOU, ME, how do WE answer it? Now notice what the Lord is getting at. He is asking you if you call him a King merely because you have heard others say this or because you personally know him to be King. Is he really your King or this just a slogan you’ve heard in church before? Do you believe he is King or do you merely parrot what you’ve heard others say?

There is an old Gospel song that says, “Yes I know Jesus for myself.” But is that really the case with us? Too many of us are satisfied with a kind of inferential faith. Inferential faith is based merely on what others have said: “Jesus is Lord  because my mother said so, or my pastor said so.”  This is a good beginning, after all,  faith comes by hearing (Rom 10:17). But there comes a moment when YOU have to say so. It is not enough that your pastor says so, or your mother says so. And thus Jesus is asking you and me right now: “Are you saying I am King on your own or merely because others have said so?”  Answer him…..It’s a crucial question isn’t it? The faith of the Church is essential, normative and determinative, but at some point you have to step up and say, I personally affirm that the faith of the Church is true and is mine and I hereby declare: “Jesus is Lord and King.”

And what does it mean that he is King? A king has authority doesn’t he? Does Jesus have authority in my life? Do I have the obedience of faith (Rom 1:5) and base my life upon his will? A king also takes care of his people and protects them. Do I allow the Lord to feed me with the Holy Eucharist? Do I allow him to protect me from the poison of sin by the sacrament of confession and the medicine of his Holy Word? Am I willing to live within the protection of the walled city of his Church?  Is the Lord really my King? Is it more than a slogan or is his Kingship real? Let the Lord ask one last time: “Are you saying I am a king on your own or have others been telling you about me?

3. You have to answer.  To refuse to answer IS to answer.  Jesus who was on trial has turned the tables and it is now Pilate who is really on trial. He has been asked a question he cannot ultimately avoid and now it is time to answer. Look carefully at this line from John’s Gospel and see if you notice anything strange:

Upon this [the shouting of Crucify him!]Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend; every one who makes himself a king sets himself against Caesar.” When Pilate heard these words, he brought Jesus out and he sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gabbatha. (John 19:12-13)

So what is strange here? Well notice that when Pilate has Jesus brought out, “he sat on the judgment seat.”  Who exactly is sitting on the judgment seat? Well, you might say, Pilate of course!” But the text is ambiguous as to the exact identity of “he” and most Scripture scholars argue that it is supposed to be ambiguous. From the standpoint of historical facts it was likely Pilate who took that seat. But from the standpoint of Divine Justice it is Jesus who takes that seat. He has turned the tables on Pilate. Pilate is now on trial and the verdict is about to be announced. Pilate will seal his own fate when he hands Jesus over to be crucified. His vacillation is over. He has made his choice. he has answered the question. Jesus sits silently upon the judgment seat. The verdict is in. The question that we cannot fail to answer has now been answered by Pilate. What is your answer? What is mine?

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Even Demons Believe and Tremble – A Eucharistic Story

St Marys Trid Mass smaller
Msgr Pope At St Mary’s

It was almost 15 years ago. I was At Old St. Mary’s here in D.C. celebrating Mass in the Latin (Extraordinary Form). It was a solemn high Mass. I don’t suppose I thought it any different than most Sunday’s but something quite amazing was about to happen.

As you may know the ancient Latin Mass is celebrated  “ad orientem” (towards the Liturgical East). Priest and people all face one direction. What this means practically for the celebrant is that the people are behind him. It was time for the consecration. The priest is directed to bow low, his forearms on the altar table the host between his fingers. As directed I said the venerable words of Consecration in a low but distinct voice, Hoc est enim Corpus meum (For this is my Body). The bells rang as I genuflected, but behind me a disturbance of some sort, a shaking or rustling in the front pews behind me to my right. And then a moaning or grumbling. What was that? It did not really sound human, more like the grumbling of a large animal such as a boar or a bear, along with a plaintive moan that did not seem human. I elevated the host and wondered, “What was that?”  Then silence. I could not turn to look easily for that is awkward for the celebrant in the ancient Latin Mass. But still I thought,  What was that?

But it was time for the consecration of the Chalice. Again, bowing low and pronouncing clearly and distinctly but in a low voice:  Hic est enim calix sanguinis mei, novi et æterni testamenti; mysterium fidei; qui pro vobis et pro multis effundetur in remissionem pecatorum. Haec quotiescumque feceritis in mei memoriam facietis (for this is the cup of my Blood, of the new and eternal covenant; the mystery of faith; which will for the many be shed unto the remission of sins. When so ever you do this, you do it in my memory). But then, I heard another sound this time an undeniable moan and then a shriek as some one cried out: “Leave me alone Jesus! Why do you torture me!” Suddenly a scuffling as some one ran out with the groaning sound of having been injured. The back doors swung open, then closed. Then silence.

I could not turn to look for I was raising the Chalice high over my head. But I knew in an instant that some poor demon-tormented soul had encountered Christ in the Eucharistic and could not endure his real presence displayed for all to see. And the words of Scripture occurred to me: Even Demons believe and tremble (James 2:19).

But just as James used those words to rebuke the weak faith of his flock I too had to repent. Way was a demon-troubled man more aware of the true presence and astonished by it than me? He was moved in the negative sense to run. Why was I not more moved in a positive and comparable way? What of the other believers in the pews? I don’t doubt that any of us believed intellectually in the true presence. But there is something very different and far more wonderful in being moved to the depth of your soul! It is so easy for us to be sleepy in the presence of the Divine, forgetful of the miraculous and awesome Presence available to us.

But let the record show that one day, almost 15 years ago, it was made quite plain to me that I held in my hands the Lord of Glory, the King of heaven and earth, the just Judge and Ruler of the kings of the earth. Is the Lord truly present in the Eucharist? You’d better beleive it, even demons believe that!

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On the”Beauty”of Dying

As a priest it has been my privilege to accompany many on their final journey as they prepare for death. Some have gone quickly others have lingered for years in nursing homes. From a pure worldly perspective death seems little less than a disaster and a cause for great sadness. But from a perspective of faith there is something “beautiful” going on. I know you may think it bold that I describe it this way but in the dying process something necessary and beautiful is taking place. It is born in pain but it brings forth gifts and glory if we are faithful.

In particular I see two scriptures essentailly fulfilled in many who are dying.

  1. And Jesus said, “Unless you change and become like little children you will never enter the kingdom of heaven” (Matt 18:3). When I walk the halls of nursing homes I behold a rather astonishing thing: Men and women who raised families, ran businesses, protested bravely in the Civil Rights Movement, fought wars, gave sage advice to their children, commanded respect in their workplace and communities, most of these have become like little children. Some can no longer walk, some need to be fed, some cry and need consolation, some hold dolls, many wear diapers, some can no longer talk, many need constant care. “Ah, how tragic,” the world says. But an increasing part of me sees a beauty,  for they are changing and becoming like little children. A kind of innocence is being restored and a complete dependence without which they may never make it to heaven. Now their status as little children is fully evident and theybecome humble enough for heaven. Painful but beautiful, very beautiful. A very dear friend of mine died a couple of years ago. Catherine had been the Pastoral Associate and business manger of the parish of my first pastorate. I depended on her for practically everything and she knew just about everything, having been at the parish for over 50 years. Rather suddenly she came down with a rare and aggressive form of Alzheimer’s disease. Within 6 months of diagnosis she no longer remembered anyone. And yet there was a childlike joy that came over her. She had a favorite doll she hugged close and when I would walk in the room she would light up. She no longer recognized me as far as I could tell but she loved company. And she would sing, without clearly understood words but it seemed a kind of childlike nursery song. A remarkable thing to see. Here was a woman I had so thoroughly depended on now in such a state. But she was happier than I had ever seen her. She had become like a little child and it was clear  that God was preparing her for heaven. That was a gift, though a painful one.  And another great gift was this: Almost to her last day she never failed to recognize Jesus in the Eucharist. Long after she had stopped recognizing anyone else she still received communion with great devotion. She might be humming or looking around but as soon as I reached in my pocket for the pyx, she stopped, looked and made the sign of the cross and folded her hands. That was years of training and faithfulness. It was a beautiful testimony of her undying faith in the Eucharist and her last lesson to all of us.
  2. There is only one thing I ask of the Lord, this alone I seek, that I may dwell in the house of the Lord all the days of my life and gaze on the beauty of the Lord within his temple.(Psalm 27:4)  Now I suppose most of us who are still healthy and reasonably active would have a hard time really praying this prayer absolutely. The fact is we want a lot of things: a pay increase, creature comforts, good health, for the project we are working to go well, and yes, somewhere in all that, God too and heaven, but later. You understand, heaven can wait. And yet how obtuse our desires can be. It’s really quite strange to want anything more than God and heaven, but, fact is, many struggle to want God more than the things of this earth. Somehow God has to gently purge us of earthly desires so that, little by little, all we want is Him. And here too the dying process is so important and beautiful. Little by little in life we give back to God our abilities, our health, many of our loved ones. And finally we are led to that place in our dying days when we are given the grace to give everything back. I remember my father saying to me in his final weeks, “I just want to be with God.” I heard my grandmother say that too and many other I have accompanied on their final journey,  “I just want to be with God.” And they meant it too. It wasn’t  a slogan now. They had given everything back, their treasure was now in heaven. They had sold all they had for the “pearl of great price.” Now they could sing the words of the old spiritual: “You may have all this world, just give me Jesus.” For just about all of us it will take the dying process to get us to the place where we too can say, “There is only one thing I ask of the Lord, this alone I seek, that I may dwell in the house of the Lord all the days of my life and gaze on the beauty of the Lord within his temple.”

And so there it is, the “beauty” of dying. It is a strange and painful beauty to be sure but it is beautiful nonetheless. In an age of euthanasia that sees no purpose, no value in the dying process, we do well to behold and proclaim its strange but true beauty. We ought not fail to recognize the dignity of the dying who fulfill scripture as they make their final passage. Surely we grieve but through faith we also perceive a strange and wonderful beauty.

One of the finest hymns about dying was written by Henry F. Lyte in 1847. He wrote this as he approached his own death from tuberculosis:

  • Abide with me; fast falls the eventide;
  • The darkness deepens; Lord, with me abide;
  • When other helpers fail and comforts flee,
  • Help of the helpless, oh, abide with me.
  • Swift to its close ebbs out life’s little day;
  • Earth’s joys grow dim, its glories pass away;
  • Change and decay in all around I see—
  • O Thou who changest not, abide with me.
  • Hold Thou Thy cross before my closing eyes;
  • Shine through the gloom and point me to the skies;
  • Heav’n’s morning breaks, and earth’s vain shadows flee;
  • In life, in death, O Lord, abide with me.

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The Paradoxes of True Freedom

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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Archbishop Wuerl’s Op-Ed in today’s Washington Post

D.C.’s same-sex marriage bill: Finding the right balance

By [Archbishop] Donald W. Wuerl

Washington

One year ago, I stood with city leaders on a hill in Northeast as we broke ground for affordable housing in the District. When the St. Martin’s Apartments are completed, nearly 200 low-income families and individuals will get a fresh start on life in a wonderful example of the type of effective public-private partnerships the residents of our nation’s capital need.

 St. Martin’s is being developed by Catholic Charities, on land owned by the Catholic Church and with funding sources that include the District of Columbia.

 Catholic Charities and the Archdiocese of Washington are committed to continuing to serve the people of the District as we have for many decades. That includes partnerships such as St. Martin’s. Unfortunately, the D.C. Council is considering legislation that could end these kinds of partnerships.

It doesn’t need to be that way. While we do not agree with the council on redefining marriage, we recognize that it is firmly committed to opening marriage to homosexual couples. We are asking that new language be developed that more fairly balances different interests — those of the city to redefine marriage and those of faith groups so that they can continue to provide services without compromising their deeply held religious teachings and beliefs. The Archdiocese is not alone in this request. Other groups, including the American Civil Liberties Union, the InterFaith Conference of Metropolitan Washington and nationally recognized legal scholars all called for stronger protections for religious freedom in their testimony on the bill.

 For the Archdiocese and Catholic Charities, two core tenets of our faith are at the heart of our concerns: our understanding of the nature of marriage and our commitment to expressing Christ’s love through service to others. Under the legislative language before the D.C. Council, the Archdiocese would be forced to choose between these two principles. The archdiocese has long made clear that all people have equal dignity, regardless of sexual orientation. But marriage is reserved for husband and wife because of its essential connection with the creation of children.

 The proposed legislation offers little protection for religious beliefs, including no protections for individuals, as is required under the federal Religious Freedom Restoration Act. Under the bill, religious organizations would be exempt from participating in ceremonies or from teaching about same-sex marriage in religion classes and retreats in accord with their faith beliefs, but they would be required to recognize and promote same-sex marriage everywhere else, including in employment policies, and adoption and foster-care policies, against their  beliefs.

 So what does this mean?

 The Archdiocese and Catholic Charities are committed to continuing to provide services in the District. Despite the headlines, there has been no threat or ultimatum to end services, just a simple recognition that the new requirements by the city for religious organizations to recognize same-sex marriages in their policies could restrict our ability to provide the same level of services as we do now. This is so because the District requires Catholic Charities to certify its compliance with city laws when applying for contracts and grants. This includes contracts for homeless services, mental health services, foster care and more. Since Catholic Charities cannot comply with city mandates to recognize and promote same-sex marriages, the city would withhold contracts and licenses.

 Each year, 68,000 people in the District rely on Catholic Charities for shelter, nutrition, medical and legal care, job training, immigration assistance, and more. This assistance is offered to whoever needs it, regardless of race, religion, gender, nationality or sexual orientation. Many of the programs are offered in partnership with the city, which turns to Catholic Charities and other ministries when it cannot provide social services on its own. Catholic Charities has a proven track record of high-quality service, supported through caring, qualified staff, thousands of dedicated volunteers and millions of dollars in financial support from parishioners all over the region. This legislation won’t end Catholic Charities’ services, but it would reduce unnecessarily the resources available for outreach.

 We recognize that the council is likely to legalize same-sex marriage. It is the hope of the Archdiocese and Catholic Charities that council members will work with us to find a way to better balance interests so religious organizations that have served this city well for many decades may continue to provide services without compromising the tenets of their faith.

 The writer is Archbishop of Washington.