Author: Msgr. Charles Pope

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Come Over Here Where the Feast of the Lord Is Going On – A Homily for the 18th Sunday of the Year

All of the readings in this Sunday’s Mass speak of human desire. In the first reading, the Israelites in the desert are hungry, so are the people by the lakeside with Jesus in the Gospel reading, and in the Epistle, St. Paul warns of deceitful desires. In all these passages, God teaches us that our desires are ultimately directed to Him, who alone can truly satisfy us. Why is this? Because our desires are infinite, and thus a finite world cannot satisfy them.

Let’s look at what the Lord teaches by focusing on the Gospel, but also including insights from the other readings. There are three basic parts to the teaching on desire.

I. THE HUNGER OF DESIRE – Today’s Gospel begins where last week’s left off. (To refresh your memory, Jesus had multiplied the loaves and fishes and satisfied the crowd with abundant food but then slipped away and headed across the lake to Capernaum.) Today’s text begins, When the crowd saw that neither Jesus nor his disciples were there, they themselves got into boats and came to Capernaum looking for Jesus.

We begin by simply noting the hunger of the people. Allow hunger to represent all of our desires. Desires, of themselves, are good and God-given. It is the people’s hunger, their desire, that makes them seek Jesus. Further, their desire is deep and strong; they are willing to journey a significant distance to find Jesus.

Desire has something important to teach us. It is easy to see that our desires motivate us, but we should also recognize that they are infinite, unlimited. No matter how much we get, we always want more. We may experience some temporary satisfaction, especially with things like food, but it doesn’t last long. Taken together, our desires are limitless.

This limitless, infinite quality demonstrates God’s existence, for a finite world cannot give what it doesn’t have. Our infinite longings point to God and must come from Him. Our hearts, with all their infinite longings, teach us that we were made for God and will not find rest apart from Him.

Purification is needed. The journey of the people around the lake to find Jesus is good in itself, but their hunger needs purification and a more proper focus. They do not seek Jesus as God, but rather as the “bread king.” They seek food for their stomachs, but the Lord wants to teach them that their desires really point higher.

II. THE HEALING OF DESIRE – As already noted, desire is good and God-given, but due to our fallen condition, our desires are often unruly, and our darkened minds often misinterpret what our desire is really telling us.

Desires are unruly because we desire many things out of proportion to what we need, and to what is right and good.

Our minds are darkened in that we consistently turn to the finite world in a futile attempt for satisfaction, and, when it fails, we keep thinking that more and more of the finite world will satisfy our infinite longing. This is futile and is the sign of a confused and darkened mind, because the world cannot possibly satisfy us. More on this in a moment.

For now, Jesus must work with these bread-seekers (us) and help them to realize that their desire for bread is about much more than mere food; it is about God. He is the Lord whom they really seek. Let’s observe how He works to heal their desires.

The Doctor is in – The text says, And when they found him across the sea they said to him, “Rabbi, when did you get here?” Their question is somewhat insincere, because they know exactly when He got there; they are simply trying to strike up a conversation in order to get more bread. As we shall see, Jesus calls them on it. Note this much, however: they are looking for Jesus and they do call him “Rabbi.” Their desire, though imperfectly experienced, has brought them to Jesus, who can now teach them about what their longing is really telling them.

The Diagnosis – The text says, Jesus answered them and said, “Amen, amen, I say to you, you are looking for me not because you saw signs but because you ate the loaves and were filled.” In other words, you are not looking for me because you saw signs and want to believe in me but because you want your bellies filled.

This is our essential problem: we focus on our lower desires, our bodily needs, while neglecting our higher, spiritual desires. We have a deep, infinite longing for God, for His love, goodness, beauty, and truth. Instead of seeking these things, though, we think another hamburger will do the trick; or if not that then a new car, a bigger house, a better job, more money, more sex, more power, or more popularity. We think that if we just get enough of all this “stuff” we’ll finally be happy—we will not. A finite world cannot possibly satisfy our infinite longing.

In today’s second reading, St. Paul warns, I declare and testify in the Lord that you must no longer live as the Gentiles do, in the futility of their minds … that you should put away the old self of your former way of life, corrupted through deceitful desires, and be renewed in the spirit of your minds (Eph. 4:17, 20-23).

Note St. Paul’s use of the word “futility.” The Greek word is ματαιότης (mataiotes), here used to mean unreality, purposelessness, ineffectiveness; a kind of aimlessness due to a lack of purpose or any meaningful end; nonsense because it is not enduring.

This is exactly what the Lord is getting at in telling them that their desires are “messed up.” It is the sign of a darkened mind to amass finite, earthly goods in a futile attempt to satisfy infinite desires.

St. Paul goes on to say that some of our desires are deceitful. They are so because they bewitch us into thinking that our life is about them and that if we attend to them only we will be happy—we will not. Simply getting more food, sex, money, power, etc. will not cut it. These are finite things while our desires are ultimately infinite.

So the doctor, along with his assistant, St. Paul, has made the diagnosis: You and I are seeking mere bread when we should also be seeking Him who is the true Bread of Life. They say to us, in effect, you seek the consolations of God, but not the God of all consolation; you want good things, but do not seek the giver of every good and perfect gift.

We have our diagnosis: Our desires are our out of whack and/or our darkened minds misinterpret the message that our lower desires are really giving us.

The Directives – The Lord gives three essential directives:

Fix your focus – Jesus says, Do not work for food that perishes but for the food that endures for eternal life, which the Son of Man will give you.

The point is that we should attend more to things that endure unto life eternal than to the passing things of this world.

Most of us do just the opposite. The passing world and its demands get all our attention and things like prayer, Scripture, the sacraments, building our relationship with the Lord, learning His will, and obeying His will, all get short shrift. We attend to “the man” while telling God to “take a number.” It’s kind of dumb, really.

The passing world, a sinking ship, gets all our attention. Calling on the one who can rescue us and learning and following His saving directives gets little attention. Instead we “rearrange the deck chairs on the Titanic,” indulge ourselves on the “lido deck,” and get angry that we don’t have a first-class cabin.

The Lord tells us, fix your focus; that ship is going down and then what will you do? Why obsess about those things? Turn to me and listen carefully because I alone can save you.

Fix your focus: worry less about things that perish and focus more on the things that last and can save.

Firm Up your Faith – Jesus goes on to say, For on him the Father, God, has set his seal.” So they said to him, “What can we do to accomplish the works of God?” Jesus answered and said to them, “This is the work of God, that you believe in the one he sent.”

The ship is going down; the world is perishing. So how do we get saved from it? The answer is faith.

Faith here must be understood as more than just answering an altar call or reciting a creed. Surely it is more than “lip service.” Faith here is understood as being in a life-giving, transformative relationship with Jesus Christ.

Real faith puts us into a relationship with the Lord that changes the way we walk, that gives us a new mind, a new heart, and new priorities; indeed, a whole new self. To be in a relationship with Christ, through faith, is to be changed by Him. It is this change, this obedience of faith, this transformation, that saves us and gets us ready to meet God.

Find your Food – As the discussion with them continues, they show themselves to be a stubborn lot. They say, “What sign can you do, that we may see and believe in you? What can you do? Our ancestors ate manna in the desert, as it is written: He gave them bread from heaven to eat.”

In effect, they are back to demanding bread. It’s as if to say, all that higher stuff is fine, but we want bread for our bellies; give us that first and then we can talk about all that higher stuff and that bread that endures and does not perish; if you want us to have faith, first give us bread for our bellies.

They’re still more interested in the stuff of a sinking ship.

So Jesus says to them, “Amen, amen, I say to you, it was not Moses who gave the bread from heaven; my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven and gives life to the world.”

Jesus is in effect saying, Don’t you see that the ancient bread in the wilderness was about God? It was not merely food to fill their bellies; it was food to draw them to deeper and saving faith. It was food to strengthen them for the journey to the Promised Land. So it must be for you. You must understand that even your lower desires are ultimately about God. If mere grain is your food, you are doomed, for food perishes and you along with it. If God Himself is your food, you can be saved, for I, the Lord and the Bread that endures, will draw you with me to eternal life.

III. THE HEART OF DESIRE – So they said to him, “Sir, give us this bread always.” Jesus said to them, “I am the bread of life; whoever comes to me will never hunger, and whoever believes in me will never thirst.”

The Lord now makes it plain: I AM your food. I AM the fulfillment of all your desires. I AM the only one who can fulfill your infinite longings, for I AM the Lord and I AM infinite. Yes, I AM your true bread.

What does the Lord mean in saying we will never again hunger or thirst? To some extent we must understand that Jesus is employing an ancient Jewish way of speaking, which looks to the end of things and adopts them as now fully present. There is no time to fully develop this concept here and describe how it is used elsewhere, but in short it is the capacity to see things as “already but not yet,” and to begin to live out of the “already” while in the here and now.

In more modern language Jesus is saying, To the degree that you enter into a life- changing and transformative life with me, to the degree that I become your bread, to the degree that I become that which satisfies you, your desires will come into line and you will find them being satisfied more and more with each passing day. You will find in your life a satisfaction that the latest smartphone could never give; that money, power, sex, possessions, and all other passing goods could never give. One day, this satisfaction will be full and will never pass away when you are with me in Heaven.

Of this I am a witness, for with each passing day in my life of faith with the Lord, I can truly say that I am more and more satisfied. The things of this passing world are of less interest to me and the things of God and Heaven are increasingly the apple of my eye. I have a long way to go, but the Lord has been good to me and His promises are true, for I have tested them in the laboratory of my own life.

The old song is increasingly mine, which says, “I heard my mother say, Give me Jesus. You may have all this world, just give me Jesus.”

In the Gospel readings in the weeks ahead, the Lord Jesus will develop how He is bread for us in more than a metaphorical way. Rather, He is our True Bread in the Eucharist and the Bread He will give is His flesh for the life of the world. Yes, His Body and Blood are our saving food for the journey to the Promised Land.

I am mindful of an old gospel hymn that I’d like to give a Catholic spin, for I have it on the best of authority that when Jesus was speaking to the crowd in today’s Gospel, He started to tap his toe and sing this song:

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What Is the Significance of the Veil Moses Wore?

The readings at  daily Mass this week are from Exodus and say that Moses wore a veil to cover the afterglow of God radiating from his face.

In most traditional Catholic settings, we think of the veil as something a woman wears as a sign of traditional modesty. In this sense most of us consider it something good and positive. 

In Exodus, however, the veil is presented in far more ambivalent terms:

As Moses came down from Mount Sinai with the two tablets of the commandments in his hands, he did not know that the skin of his face had become radiant while he conversed with the LORD. … the children of Israel … were afraid to come near him. … he put a veil over his face. Whenever Moses entered the presence of the LORD to converse with him, he removed the veil until he came out again. On coming out, he would tell the children of Israel all that had been commanded. Then the children of Israel would see that the skin of Moses’ face was radiant; so he would again put the veil over his face until he went in to converse with the LORD (Exodus 34).

The mere afterglow of God’s glory was something that the people of old could not tolerate, so Moses wore a veil that covered his face to shield them from it. Man, in his sinful state, is incapable of withstanding even the afterglow of God’s holiness.

The humility that they demonstrated is in many ways admirable. Unlike many people today, the ancients knew that God was utterly holy, and they were not. Many and varied were the rituals they carried out that recalled God’s holiness and man’s sinfulness.

An often repeated (but disputed) tradition is that the High Priest who went into the Holy of Holies once a year on the feast of Yom Kippur entered with much incense lest he catch a glimpse of the Holy One and be struck dead on account of his sins. It is also said that he wore bells sewn into his garment so that when he prayed, bowing and moving as he did so, those outside the veil knew that he was still alive. It is further said that he had a rope tied around his ankle so that if he were to be struck dead, he could be dragged out without others having to enter the inner sanctum and risk their own death in order to retrieve the body!

Whether this is true or not, it is clear that the ancient Jews understood that it was an awesome thing to be in the presence of the living and holy God, for who can look on the face of God and live? (cf Exodus 33:20)

How different this understanding is from that of us moderns, who manifest such a relaxed and comfortable posture in the presence of God in His holy Temple! Almost any sense of awe and holy fear has today been replaced by an extremely casual disposition, both in dress and in behavior. If the ancient Jewish practice was at one extreme, we are clearly at the other.

However, it would be a dubious position to hold that God expects Christians today the kind of fearsome reverence manifested in ancient Israel. Jesus came to grant us access to the Father through the forgiveness of our sins. Scripture says that as He died on the cross,

… Jesus cried out again with a loud voice and yielded up His spirit. And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split (Matt 27:50-51).

Yes, the veil in the temple was torn in two from top to bottom. Extra-biblical traditions (e.g., Josephus) also hold that after the earthquake the large brass doors of the temple swung open and stayed that way.

Isaiah said, On this mountain he will destroy the veil that veils all peoples, the shroud that covers all nations (Is 25:7). This prophesy is fulfilled at the moment that Jesus dies on the cross on Mount Moriah (Golgotha) and the veil of the Temple is rent. On account of the cleansing blood of Jesus that reaches us in our baptism, we gain access again to the Father. Therefore, we have a perfect right (granted us by grace) to stand before the Father with hands uplifted to praise Him.

The veil is parted, torn asunder by Jesus. Thus, the veil that hid Moses’ face has a dual quality. While it does symbolize a great reverence, it also signifies a problem in need of resolution. We were made to know God, to be able to look on His face and live. Sin made us incapable of doing this, so the veil that Moses wore was one that ultimately needed to be taken away.

St. Paul speaks of us as looking on the face of the Lord with unveiled faces:

Setting forth the truth plainly, we commend ourselves to everyone’s conscience in the sight of God. And even if our gospel is veiled, it is only veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God. … For God, who said, “Let light shine out of darkness,” has made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ (2 Cor 4:2-6).

We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away. But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. Even to this day when Moses is read, a veil covers their hearts. But whenever anyone turns to the Lord, the veil is taken away. … And we, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit (2 Cor 3:13-18).

For some the veil remains; it is a veil that clouds their minds. It is not a veil of modesty or reverence; it is a veil of “unknowing,” which must be removed by the gift of faith.

In the Exodus account we have a kind of “veil in reverse.” As noted above, most of us think of the veil as something beautiful and reverent—and it is—but the veil of Moses spoke of the sins and sorrows of the people; it was a veil that needed to be removed.

That said, I think that we moderns must find our way back to a greater degree of reverence and awe before the presence of God. Even in the New Testament and after Jesus’ resurrection, there are stories of both St. John and St. Paul encountering the glory of the Lord Jesus manifested from Heaven. So awesome was this theophany that both of them were struck down. Paul, as yet unbaptized, was also blinded. John, though not blinded, fell to his face.

The removal of the veil of Moses is both necessary and prophesied. Cringing fear must give way to hopeful confidence and joy in the presence of the Lord. Especially in these proud times, when self-esteem is an inordinate focus, we must come to realize that we are in the presence of the Holy One of Israel.

As the ancient hymn from the Liturgy of St. James says, All mortal flesh must keep silence, and with fear and trembling stand, pondering nothing earthly minded, for with blessing in His, Christ our God to Earth descendeth, our full homage to demand.

The veil of Moses is removed, but the “veil” of reverence, whether physical or metaphorical, must remain.

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Be Catholic to Save the World by Grace! Some Words of Encouragement from the Early Church

blog.8.26There are some who would have the Church step back to avoid persecution or giving offense. Perhaps there are assets like buildings and land to protect. And maybe some rapprochement with the world will attract more members. Or so the thinking goes.

But a study of earlier periods of persecution reveals a different plan for the way forward: confidence, courage, boldness, and love—even for our enemies. Let’s look at some texts.

St. John Chrysostom knew all about exile and persecution. At a difficult time for him and his flock, he preached from the following text of St. Paul’s:

For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men (1 Cor 1:18-25).

Of this passage, St. John Chrysostom said,

How the foolishness of God is wiser than men, and his weakness stronger than men! In what way is it stronger? It made its way throughout the world and overcame all men; countless men sought to eradicate the very name of the Crucified, but that name flourished and grew ever mightier. Its enemies lost out and perished; the living who waged a war on a dead man proved helpless.

Therefore, when a Greek tells me I am dead, he shows only that he is foolish indeed, for I, whom he thinks a fool, turn out to be wiser than those reputed wise. So too, in calling me weak, he but shows that he is weaker still. For the good deeds which tax-collectors and fishermen were able to accomplish by God’s grace, the philosophers, the rulers, the countless multitudes cannot even imagine (from a homily by St. John Chrysostom, bishop, on the First Letter of St. Paul to the Corinthians (Hom. 4, 3. 4: PG 61, 34-36)).

Such words ought to encourage us as well, for many today gleefully report the decline of faith and of the influence of the Church. 2000 years of history bears witness to the fact that those forecasting the doom of the Church will be long gone, and the Church will still be preaching the gospel.

Indeed, to paraphrase G.K. Chesterton, the Church has read the funeral rights over everyone who has predicated her demise. Where is Nero? Where is Domitian? Where is Napoleon? Where is Mao? Where is the Soviet Socialist Republic? Indeed, the largest statue of Christ in the world is reportedly being built in Russia right now. Where are so many heresiarchs? What happened to the erroneous philosophies and destructive trends that have been proposed? These things have come and gone; empires and nations have risen and fallen. But the Church is still here. Often persecuted, sometimes growing and sometimes struggling, but here, still here, always here. Twelve fishermen and other commoners with Jesus have established a stronghold in the world.

Scripture says,

Some trust in Chariots or Horses,
But we in the name of the Lord.
They will collapse and fall,
But we shall hold and stand firm (Psalm 20:8).

But of course this will happen only to the extent that, by God’s grace, we DO hold and stand firm. It will not happen by adopting the world’s ways or fearfully caving in to its demands.

There is a powerful description in Scripture of the time when Peter and John were arrested for causing a commotion in the Temple area (by healing the lame beggar and proclaiming Jesus at the Beautiful Gate).

Now when [the Jewish leaders] saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus (Acts 4:13).

Note that the Jewish leaders recognized that “they had been with Jesus.” Would anyone recognize this about you, or your parish, or your fellow parishioners, or even us clergy? This is our main goal in times like these: that others recognize that we have been with Jesus! In times like these, the Church must be the Church.

And notice this prayer in the Acts of the Apostles, of the early Church under persecution. It takes place just after the arrest of Peter and John, after they had been warned not to mention Jesus again.

“And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.” And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness (Acts 4:29-31).

In her work on Acts, Dr. Mary Healy notes that they do not pray for safety or for their enemies to be vanquished; they pray to be able to continue to speak with boldness, to bring healing, and to announce Jesus and draw others to Him.

And this should be our prayer: Lord, keep us strong. Keep us bold and filled with love for our enemies and for all those who are troubled and in need of healing. Never allow us to hide or to be concerned for our own safety, but rather concerned only that your glorious and Holy Name bring healing and grace, conviction for our sins, repentance, and therefore mercy. Help us, Lord, to stay faithful, courageous, and bold no matter the threats, the hardships, the persecution, and even the ruthless attempts at suppression. May no one who looks at us conclude anything less than that we “have been with Jesus.”

Courage and holy boldness, fellow Catholics! The only way we will change the world (by grace) is to be Catholic through and through. The world does not know it, but Christ and His Body, the Church, are the only hope. Be authentically Catholic, and by that grace, save the world!

 

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What Are Your Five Loaves and Two Fishes? A Homily for the 17th Sunday of the Year

We have in this Sunday’s Gospel the very familiar miracle of the loaves and the fishes. One is tempted to say, “Oh, that one …” and then tune out, but it contains a personal appeal directly from the Lord’s lips to our ears: “Where can we buy enough food for them to eat?”

Immediately, objections begin to pop up in our minds, but let’s be still and allow the Lord to instruct us by applying this gospel in three stages. I would like to apply it in such a way as to illustrate our need to evangelize the culture in which we live. It is an immense task, one that can easily overwhelm us, but the Lord still bids us to get busy and join Him in feeding the multitudes.

I. THE IMAGE THAT IS EXTOLLED – The text says, Jesus went up on the mountain and there he sat down with his disciples. The Jewish feast of Passover was near. Jesus raised his eyes and saw that a large crowd was coming to him.

The text says that Jesus saw a large crowd. Do we? Often when we think of the Church, declining numbers come to mind. This is because we tend to think in terms of the number of members. Jesus, however, thinks in terms of those who need to be reached. As we know that is a staggering number today. While it seems clear that the gospel is currently “out of season,” we must never forget that everyone is precious to the Lord; He wants to reach all and feed them with His grace, mercy, truth, and love.

So, the image that is extolled is that of need, not of believers and non-believers. Is this how we see the world? Jesus sees it as a vineyard, a mission field. He sees all as hungry, even if they insist they are not. Unfortunately, many reject the food that we in the Church offer. Many deny that they are hungry, but they are hungry, and Jesus is about to ask our help in feeding them. While we may see such people as opponents to the faith, this text presents an image that is rooted in the universal human problem of hunger, physical and spiritual.

II. THE INSUFFICIENCY THAT IS EXPRESSED – The text says, “Where can we buy enough food for them to eat?” Jesus said this to test Philip, because he himself knew what he was going to do. Philip answered him, “Two hundred days’ wages worth of food would not be enough for each of them to have a little.” One of his disciples, Andrew, the brother of Simon Peter, said to him, “There is a boy here who has five barley loaves and two fishes; but what good are these for so many?”

It is easy for us to feel overwhelmed. This is understandable, as the task of evangelizing and feeding the world is a daunting one to say the least.

Note that in this gospel, the apostles are not without any resources at all with which to feed the crowd. What they have may seem insufficient, but it is not nothing.

Similarly, we today may feel overwhelmed by the cultural meltdown taking place before our very eyes. It seems that every number we want to go down is going up, and every number we want to go up is going down. The cultural war is occurring on multiple fronts: family, marriage, sexuality, life issues, religious freedom, schools, church attendance, the rise of secularism and atheism, and the lack of personal responsibility and self-control. The list could go on and on. It is not difficult to see the disrepair in our culture. The task of evangelizing our culture may seem far more difficult than coming up with two hundred days’ wages.

Notice that Jesus says, “Where can we” get enough (food in this case) to solve the problem. It is not only up to us mere mortals to resolve the grave issues of the day. The Lord asks us to work with Him. With Him we have a fighting chance!

III. THE IMMENSITY THAT IS EXPERIENCED – The text says, Jesus said, “Have the people recline.” Now there was a great deal of grass in that place. So the men reclined, about five thousand in number. Then Jesus took the loaves, gave thanks, and distributed them to those who were reclining, and also as much of the fish as they wanted. When they had had their fill, he said to his disciples,” Gather the fragments left over, so that nothing will be wasted.” So they collected them, and filled twelve wicker baskets with fragments from the five barley loaves.

By now this story is so familiar that we are not shocked by the outcome, but no matter how many times we hear it, it’s still hard to accept its astonishing truth. These Scripture passages also speak to that truth:

  • I can do all things in God who strengthens me (Phil 4:13).
  • All things are possible to him who believes (Mk 9:23).
  • For man it is impossible, but not with God, for all things are possible with God (Mk 10:27).
  • Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness (2 Cor 9:10).

We all know that this world is in an increasingly bad state and the problems feel overwhelming. In addition, the resources we have seem so limited to be able turn back the tide. What will we ever do with only five loaves and two fishes?

Jesus says, “Bring them to me.”

Remember that a journey of a thousand miles begins with a single step. The conversion of the whole world begins with each one of us. As we look at the huge problems before us, each of us must assess our “loaves and fishes”:

  • I can work on my own conversion. A holier world must start with me. If I get holier, the world gets holier.
  • I can serve the poor, perhaps with money, maybe by using my talents to instruct or counsel, perhaps just by giving of my time to listen.
  • I can pick up the phone and call a family member who I know is hurting.
  • I can love my spouse and my children.
  • I can spend time raising my children to know the Lord and to seek His kingdom.
  • I can exhort the weak in my own family. With love, I can rebuke sin and encourage righteousness.
  • If I am a priest or religious, I can faithfully live my vocation and heroically call others to Christ by teaching and proclaiming the gospel without compromise.
  • If I am young, I can prepare myself devoutly for a vocation to marriage, the priesthood, or religious life.
  • If I am older, I can seek to manifest wisdom and to provide a good example to the young.
  • If I am elderly, I can prepare myself for death devoutly and display the desire for Heaven.
  • I can pray for this world and attend Mass faithfully, begging God’s mercy on this sin-soaked world.

It is too easy to lament the condition of the world and, like the apostles, feel overwhelmed. Jesus says tells us that we should just bring Him what we have so that we can get started together. The conversion of the whole world will begin with each of us, with our own meager loaves and fishes.

Jesus will surely multiply them; He will not fail. Already there is renewal evident in the Church through a faithful remnant who are willing to bring their “loaves and fishes.” They are bringing them to Jesus and He is multiplying them. Renewal is happening; signs of spring are evident in the Church.

It’s been said that it’s easier to put on slippers than to carpet the whole world. Indeed it is! If it’s a converted world that you want, start with yourself. Bring your loaves and fishes to Jesus; bring your slippers and let’s get started. It begins with each one of us.

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The Two Worlds, as Seen in a Commercial

The commercial below contrasts two worlds. The first is the loud, chaotic world, of which Satan is prince—and he wants all your attention. The second is the quieter, more serene, more beautiful world of the Kingdom, of which Christ is King and Mary is Queen Mother. Choose for yourself.

St Anselm writes:

Insignificant man, escape from your everyday business for a short while, hide for a moment from your restless thoughts. Break off from your cares and troubles and be less concerned about your tasks and labors. Make a little time for God and rest a while in him. Enter into your mind’s inner chamber. Shut out everything but God and whatever helps you to seek him. And when you have shut the door, look for him, speak to God … (Proslogion, Chapter 1).

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Things Are Often Not as They Seem – A Lesson from the Life of Moses

moses-0715We are currently reading the story of Moses in daily Mass. The story reminds us that not all things are as they appear, and that God’s ways are not our ways.

Moses’ early years are marked with clear signs that he is gifted and chosen. Drawn from the water by Pharaoh’s own daughter, Moses’ very own mother is chosen to be his caretaker and is paid for that privilege by getting to live in Pharaoh’s palace. Pharaoh pays for Moses’ diapers, his food, and his education. And he is unwittingly preparing and equipping his nemesis. God can be very sly!

But at age forty, Moses gets ahead of God (never a good idea). He grows angry at an Egyptian who is oppressing a Hebrew and ends up killing the Egyptian. Moses has to flee.

Now why has God let this happen? From our perspective, Moses was in the prime of his life. At forty, he has experience but has not lost his youth. He is educated, gifted, and has access to power and lots of connections in Pharaoh’s own palace. Moses is in a perfect position to lead the people out of slavery! Or so we think. Except for one problem: God doesn’t think so.

But why not? In a word, pride. Moses, in getting out ahead of God and trying to take things in his own hands, is exhibiting pride. God says, in effect, “You’re too proud. I can’t use you in this condition. It’s time for some lessons in humility.”

And so Moses learns humility. He is forced to flee (humiliating). He must live out in the desert (humbling). And he marries and has children (quite humbling indeed! J).

Ok, so a few years’ worth of humility lessons and then Moses gets started. No, not a few, forty years’ worth!

Now Moses is eighty. He’s feeble, leaning on a staff, and he stutters when he talks. And God comes and tells Moses that it’s time to lead the people out. Moses says, in effect, “Are you crazy? I’m old, I can’t speak, I’m feeble … I can’t do it.” And that’s just the attitude that God needs from Moses: that he can’t do it. And he couldn’t do it at forty, either; he just didn’t know it. God has to do it and Moses will be His instrument. But now this instrument will be docile in the hands of the artist, now Moses can be useful to God.

This is not the way we think. We equate ability and leadership with vigor, power, money, access, talent, etc. For us, the prime of life is in our thirties, forties, and fifties. But God’s ways are not our ways; His thoughts are not our thoughts. Moses at eighty is what God needs. Moses at forty was not of use.

What are some conclusions we can draw?

First, be careful how you assess your own life. In typical earthly fashion most of us consider our prime as being those years when we were most in command of our gifts, when we were working, “making a difference,” earning an income. We measure human life in its prime in terms of money, power, access, physical strength, stamina, etc.

But has it occurred to us that our most powerful moments might be on our deathbed? For there we have many sufferings to offer and our prayers will pierce the clouds as never before. The Lord hears the cry of the poor, the suffering, and the repentant.

I often counsel the bedridden, and the dying in this way: I tell them that we are depending on their prayers as never before because their prayers are more important than ever before. And even if they have a hard time, because of age and discomfort, formulating prayers, just one word on our behalf, “Help!” may change the history of the world. St. Augustine said, More is accomplished in prayer by sighs and tears, than by many words (Letter to Proba).

Yes, be very careful how you assess your life’s worth. Our math is not God’s math; our thoughts are not His. God sizes us up quite differently.

Second, be careful how you assess the lives of others. Here, too, we tend to value those people who are powerful, have money, strength, beauty, talents, and “obvious” gifts. But the Lord warns us in many places that we should esteem the poor, the disabled, and the suffering. He says, Many who are last shall be first (Matt 19:30).

God also counsels that we ought to make friends among the needy and poor by our use of worldly wealth, so that when worldly wealth fails us (and it will), the poor and needy, those who benefitted from our generosity, will welcome us to eternal dwellings (See Lk 16:9).

Yes, befriend the needy, the disabled, and the poor. In this world they need us, but in the next world, we are going to need them! Those who have suffered and those who were poor due to injustice, if they have been faithful, are going to be in high places in Heaven. We’re going to have to get an appointment to see them! Things are not always as they appear. The poor, the disabled, and the suffering are quite often among the real powerhouses of this world.

So pay attention to what the story of Moses tells us. Not as man sees does God see (1 Sam 16:7). We are vainglorious and we look to worldly power and its categories. God is not impressed with our sandcastles, our big brains, and our bulging muscles. He bids us in stories like these to say, with St. Paul, Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ’s sake; for when I am weak, then I am strong (2 Cor 12:10).

Things are often not as they appear to us. Put on your “God glasses” and by God’s grace see more as He sees.

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Four Teachings on Personal Prayer – A Homily for the 16th Sunday of the Year

The Gospel this Sunday speaks to us of the priority of personal prayer. In last week’s Gospel, Jesus sent the apostles out two by two to proclaim the Kingdom. Now they return, eager to report their progress and the graces they encountered.

As Jesus listens, He urges them (perhaps because they are so overjoyed) to come away and rest awhile, for they have labored long. In so doing, Jesus also teaches us about prayer. Let’s consider four teachings on prayer that are evident in today’s Gospel.

I. The Practice of Praise-Filled Prayer – As the text opens, the apostles are with Jesus, joyfully recounting all they experienced on their missionary journey. In a similar text in Luke (10:17), the apostles return rejoicing, saying that even demons are subject to them (through Jesus’ name). Thus, their first instinct is joyful gratitude before the Lord.

Is your prayer filled with praise and thanksgiving? Are you grateful to God for all He has done? Do you tell God what is happening in your life and give Him thanks for all He has enabled you to do?

Too many people think of prayer only in relation to petition, but praise is also an essential component. When Jesus began His instruction on prayer, He said, When you pray, say, ‘Our Father, who art in heaven hallowed be thy name’ (Mat 6:9). In other words, “Father, your name is holy. You are a great God, a wonderful God. You can do all things and I praise you! Thank you, Father; your name is holy, and you are holy.”

Praise the Lord. Thank Him for what He is doing and tell Him everything that you are experiencing. Scripture says that we were made for the praise of his glory (Eph. 1:16). So, praise the Lord in your prayer. How? Take a psalm of praise. Pray or sing the Gloria from Mass. Sing or recite a hymn. No matter how you do it, praise Him!

II. The Peace of Personal Prayer – Jesus invites the apostles to come away by themselves to a quiet place and rest for a while. Most people don’t think of their personal prayer as a privileged invitation from the Lord, nor do they think of it as rest.

Yet, consider that the Lord invites us to come aside and spend personal and private time with Him. Most people would relish personal attention from a famous person. Why not from the Lord? An old song says, “What a privilege to carry everything to God in prayer.”

Note the description of this time as “rest.” Most people think of prayer more as a task than as a time of rest. Yet to pray is to rest, to withdraw from this world for a brief time and enjoy the Lord’s presence. Scripture says, For thus the Lord GOD, the Holy One of Israel, has said, “In repentance and rest you will be saved. In quietness and trust is your strength” (Is 30:15).

An old hymn says,

Sweet hour of prayer! Sweet hour of prayer!
That calls me from a world of care,
And bids me at my Father’s throne
Make all my wants and wishes known.
In seasons of distress and grief,
My soul has often found relief,
And oft escaped the tempter’s snare,
By thy return, sweet hour of prayer!

Learn to think of prayer as quiet time, as rest with the Lord, when He soothes, strengthens, refreshes, and blesses us.

III. The Primacy of Prioritized Prayer – The text says that people were coming in great numbers seeking the attention of the Lord and the apostles; they could not even get a moment to eat!

There is no doubt that the people had critical needs. They needed to be taught, healed, fed, and cared for in many ways. Yet despite this Jesus said, in effect, “We have to get away from all this for a while.” He directed the apostles to go off in the boat to a deserted place.

Indeed, one of the few places they could “get away” was out on the water. There, the crowds could not follow them, and they could be alone and quiet for a short time.

Jesus made prayer a priority. Scripture says of Him, But Jesus often withdrew to lonely places and prayed (Luke 5:16). Scripture also speaks of Him rising early to pray (Mark 1:35), praying late into the night (Matt 14:23), praying all night long (Luke 6:12), and praying in the mountains (Matt 14:23) and other deserted places.

Understanding prayer as rest helps us to understand why prayer must be a priority in our lives. If we are going to engage in the work to which God has called us, we need to be replenished and refreshed daily by spending time with Him.

If we were to engage in physical work without ever stopping to rest, we would collapse. The spiritual life has a similar law. Resting with God in prayer fills us with His presence, grace, and strength so that we can be equipped, empowered, and enabled unto the tasks that He has given us.

No one can give or share what he does not have, so if we aren’t praying and experiencing God’s presence, how can we share it? To share grace, we must first receive it. To speak the Word, we must first receive it. To witness to the Lord, we must first know Him.

Jesus often had to hide in order to pray. Sometimes the only quiet place He could find was out on the lake, but He did make time for prayer. He invites the apostles and us to do the same, not only despite the busyness of life, but because of it.

A Brief Story –

A priest friend of mine told me that back in the 1970s he once gave spiritual direction to a religious sister. At that time, it was common for people to say, “My work is my prayer.” When this priest inquired about the good sister’s prayer life she answered, “Oh, I’m too busy to pray, but that’s OK because my work is my prayer; that’s my spirituality.” He replied, “Sister, if you’re not praying, you don’t have a spirituality.” He got her to start praying for one hour a day. Some years later, he ran into her at the airport. By now, she had moved on to become a major superior in her order. “How are you doing, Mother?” he asked. “Oh,” she replied, “I am very busy!” He cringed, but then she added, “I’m so busy these days that I have to spend two hours a day praying!”

Now there’s a smart woman! When we’re being foolish we say, “I’m too busy to pray.” When we’re smart we say, “I’m so busy that I need to pray more.”

Jesus made prayer a priority. Prayer is the rest that strengthens us for the task; it is the refreshment that gives us new vigor and zeal.

IV. The Power of Pious Prayer – The text says that after Jesus spent this time alone with the apostles on the boat, they reached the other shore. Sure enough, the crowd was there waiting for them, but Jesus and the apostles had been refreshed and were now well-rested. Jesus, renewed and refreshed, saw the vast crowd and began to teach them at great length.

Prayer has that effect. In drawing close to God, who is love, we are better equipped to love others. Jesus, though He never lacked love for them, models this renewal for us. The text says that upon seeing the crowd, His heart was moved with pity for them. The Greek word translated as “pity” is σπλαγχνίζομαι (splagchnizomai), which means “to be moved with compassion.” The word “pity” often carries with it a condescending tone, but what happens here is that Jesus sees them, loves them, and has compassion for their state. The religious leaders in Jerusalem have largely abandoned them, considering them “the great unwashed,” but Jesus loves them and teaches them at great length.

It often takes many years and a lot of prayer to equip our hearts in this way. One of the signs that grace and prayer are having their effect is that our love for others, even for the multitudes, grows deeper, more compassionate, more patient, and more merciful. This takes great prayer and long hours of sitting at the Lord’s feet learning from Him.

Here is the power that prayer bestows: we are more fully equipped for our mission, more zealous, and more loving. The rest afforded by prayer rejuvenates our better nature and helps it to grow.

So, here are four teachings on prayer. Jesus found time to pray; He made it a priority. How about you?