When I was a young priest I used to bring communion to an elderly woman who would often puzzle over what on earth a priest would do on days other than Sunday. “You must be rather bored” she’d often say. “Oh, not exactly!” I would retort. “Well, what can you possibly have to do after you say Mass?” “Well, of course I am here visiting you!” “Well, that just takes a few minutes” she’d say. “Well, I do have few other things to do this week:”
The other 15 sick calls I have through the week,
the daily visits to the school,
the evening appointments for marriage prep., marriage counseling, meetings with spiritual directees,
Weekly RCIA instructions,
Weekly Bible Study,
Hospital calls,
Funeral on Wednesday,
Sermon prep,
I have to remember to prepare of class notes for the Adult Education class on Sunday,
2pm Staff meeting,
10:00 am Saturday Parish Council,
Finance Council meeting Thursday,
Youth group meeting Friday night,
School staff meeting Friday at 3:30pm
Meeting with CCD teachers to discuss curriculum changes,
Boiler contractor wants to discuss water treatment
Gotta remember to call cleaning supply vendor regarding his proposal.
Looks like the diocesan meeting was cancelled (whew!) but rescheduled for next week (whew!),
The Synder’s want to schedule a house blessing,
The interfaith network is a requesting a clergy meeting for next Tuesday
Mr Evans has planned a meeting of the evangelization planning committee and I have to call and confirm that I can be there briefly to discuss the walking strategy on Wednesday evening before Bible Study.
I should probably mention that there are often walk up appointments at the rectory requesting to see the priest,
15 – 20 Phone messages a day to be returned
And then there’s those moments where a staff member sticks her head in the door and says, “Oh by the Father, the school staff is upset at the way the Ladies Guild left the stove on again and the principle wants to talk with you about it before the staff meeting.” “Oh, and Father? That strange man is back in the church again and he’s scaring the ladies in the rosary group. Could you go over and take a look?….And, by the way Father, remember to call Mrs. Deale who wants to start Eucharistic Adoration in the parish and wants you to preach more on it and attend an organizational meeting next Tuesday…..”
Oh, I forgot to mention the evening Wedding this Saturday and that I make a daily holy hour and say Mass each day.
“Ah, yes,” I said to her: “Not much to do, really.” 🙂
And this description I gave her was all back in the days before cell phones, e-mail, and blogging! But its all good; just sometimes too much of a good thing! Yet I wouldn’t have it any other way. And truth be told, we priests are busy, but not so much busier than most people. I think of my brothers who work all day and then come home to homes full of kids and ten thousand, thousand things to do each week. Their wives too, have lists that are endless, and I’ll bet you do as well. Life is full, but also fulfilling, if we find some boundaries, and love what we do by God’s grace.
All this to introduce a very good video that depicts the week of a parish priest. It is a very good production which I hope you’ll enjoy as much as I. The life of a priest is rich, and varied. But please understand that, from time to time when you call, we might not be at our desk waiting to answer the phone. The vineyard beckons!
I wonder if it’s just me? Perhaps I have a sensitive conscience. But cheating has always surprised and deeply bothered me. When I ask people about it today, some agree, but many also shrug and say, it has always gone on. OK, I wasn’t born yesterday. I know and remember that some kids cheated on tests etc. But I don’t remember it being common, and I can certainly say that I did not cheat, and most of the kids I knew did not cheat. Frankly, I am too scared to cheat at things, and I am a terrible liar.
But consider some excerpts from an article by Bill O’Reilly in yesterday’s Washington Examiner wherein he details how, it would seem, that cheating is now quite a widespread phenomenon. He also ponders some reasons that cheating and other forms of lying are on the increase. As usual, the remarks of the author are in black, bold, italics, my remarks are in plain text red.
Ask any attorney or judge, and they will tell you that lying under oath is now the rule, not the exception, in the nation’s courtrooms.
In addition, the national cheating epidemic has exploded. A Georgia investigation alleges systematic cheating occurred at 44 public schools over a 10-year period. But it’s not the kids who were caught. No, the state says at least 178 teachers and principals did the deeds. It seems the remarkable improvements in student scores on the Criterion-Referenced Competency Tests were fraudulent. Educators doctored the tests in order to make their schools look good. They have all been fired.
While I do not know all the specifics about this Georgia case, I am convinced that some people justify cheating by cynically viewing the whole system as corrupt or unfair from the get-go. Thus, since things are “unfair,” it is not wrong to game the system. At least this is how I hear some people talk today, “It’s OK to cheat on my taxes since the Government takes too much anyway and they make the tax code so complicated that I can’t be bothered with it.” Well, perhaps both things are true, but of course there are legitimate ways to influence public policy short of cheating. But some say, why be bothered with a long term project like that? Just cook the books.
The key point is that the cheater justifies his behavior by cynically regarding the situation he faces as unjust. Now he can not only cheat, but even feel like a righteous dude as he does so. Perhaps some of the teachers resented Federal and State education standards, “No Child Left Behind” benchmarks etc. Perhaps they think that such things are biased against minorities, or that testing is an overrated tool, or that the bureaucrats who call for testing know nothing of education and are just corrupt themselves. Therefore I am have a right to cook the books. After all I’m just trying to protect people’s jobs and keep the funding going, and I’m only lying to a bunch of evil people with questionable political motives anyway….to heck with them! Or so the thinking goes.
I do not say this is case with everyone, in the Georgia scandal but it is not hard to imagine the thinking of our cynical culture seeping into the scenario.
Lying and cheating almost always come down to betrayal and are most often driven by selfishness. America has become a nation obsessed with immediate gratification. …. it’s a free-for-all of getting what you want as quickly as possible. Lying and cheating are considered by many to be useful tools on the road to accomplishment.
Yes, this would certainly seem to be another factor. There’s a kind of entitlement attitude that I shouldn’t have to wait or work hard or earn what I have. I should just be given it. Thus, tests and other hurdles are regarded, not just with impatience, but also with a kind of outrage. The outrage says, “Who or what is this keeping me from what is mine? Why should I have to qualify or jump thought hoops or wait for what I am entitled to?”
Thus, tests and qualifications, earned credentials, the paying of legitimate fees or taxes, and demonstrating one’s bona fides are all considered unreasonable incursions or delays from what is rightfully mine anyway. I want what I want, and I want it now, and thus I have every right to go around the system, and get what is mine.
Public schools have embraced secularism with a vengeance; therefore, Moses and his 10 Commandments have been banished.
Yes, the idea that God is watching or that we will have to answer to God is largely gone from our culture. I remember that, even though I wasn’t a very spiritual child, I was very powerfully motivated by the thought that God saw and knew everything I was doing. God was just on the radar and I had to deal with him.
I am not sure most young people grow up with this today in our secular culture. God has been “kicked to the curb.” Thus, if I get away with something, I really have gotten away with it. Or so the secular thinking goes. That God knows and I will have to answer to him for what I do would hardly seem to enter the mind of most moderns imbued with a secular, rather than a sacramental understanding of reality.
There are, of course, good people who understand that honesty is indeed the best policy if you want to live a worthwhile life. But their numbers are dwindling. In fact, a recent study out of the University of Connecticut says that an astounding 95 percent of high school students have admitted to cheating in the past year. Wow! I just know it wasn’t anything near this high when I was in school.
For a variety of reasons, our society now embraces and empowers scoundrels… In the 1960s, it was: “If it feels good, do it.” Today, it is: “If it looks good, steal it.” Or: “If it sounds good, say it.” Many of the moral boundaries that once elevated this country have collapsed.
Yes, our entertainment glorifies rouges, scoundrels, gangers, and a lot of bad behaviors. It’s the anti-authority thing and the “don’t tell me what to do” syndrome set to music and cinematic glory.
The “heros” live on the periphery and gain hero status by flaunting the norms and engaging in often lawless practices. The premise of most of this glorification is a deeply cynical view that the whole “system” is corrupt.
It will be granted that there are problematic aspects and hypocrisies in any society that need attention. But deep cynicism that there are any rules and norms to be observed has gripped increasing numbers who thereby rationalize their dishonesty and lawlessness as a kind of righteousness.
Too easily and uncritically we lionize those who flaunt or tweak the system, as we vicariously vent our own frustrations through their antics. “Yeah! Take that!” we tell “the man” as our hero flaunts and games the system and makes “the man” look foolish. But all the while we feed our cynicism that anyone has a right to the honest truth, to legitimate obedience, to legitimate taxes, fees and so forth. Then in arrogant self righteousness many can even congratulate themselves for cheating, stealing and lying. And not only can we personally adopt this attitude, but society as a whole can and does, increasingly, adopt it.
If society does not hold us responsible for deceit, why should we hold ourselves responsible? That’s a tough question to answer when students see their teachers cooking the books….
Here is a “classic” film from 1984 in the cynical genre I mentioned. It is Ferris Bueller’s Day Off. Throughout the movie he lies, he cheats, he steals, he’s dishonest, and he’s “our hero.” The school secretary calls him “a righteous dude.” And of course all the authorities are cynically represented as unreasonable buffoons who deserve to be cheated against, and lied to. Please excuse the vulgarities, especially at the end, but I could not find a trailer without them.
Through the Middle Ages, the Cathedral was the true skyscraper of most ancient cities. It could be seen for miles and dominated, not only the skyline, but occupied the central square of the town. As the Renaissance set in, palaces and government buildings began to dominate the central square and even the skyline as the churches shrunk in stature and moved to the side streets. Today, our great cities such as New York and Chicago have skylines dominated by great buildings of commerce and industry. The Cathedrals of these great cities would be hard to find by most visitors. What does all this say about our culture? How are we known by our buildings? What are the priorities and central focus of our time?
Now, all that said, I suppose it would be silly to build a 150 story church. At some point a church serves its purpose at 100 feet. And, buildings for people to live and work in can serve practical purposes at higher and higher levels. Still, the poet in me says, love should soar highest. So the poet and dreamer in me says, what if the tallest of our buildings were places that served the poor, cared for the sick, or were places where people crowded in to make spiritual retreats and study God’s Word? I know, absurd! Call me a dreamer. Call me inefficient, and say that we don’t need taller spiritual buildings, just more of them. Perhaps. But there’s something about a tall building that says: “prominent,” “important,” “significant” and “preeminent.” The dreamer in me suspects that if our spiritual values were more central, our skylines would announce it to any passerby: “Here is a city whose God is the Lord!” (Psalm 33:12). Just dreaming!
Here’s another dreamer, Fr. Robert Barron, who, in this video, makes an interesting observation in the renaming of the Sears Tower to the Willis Building about 2 years ago. It now appears that the three tallest buildings in Chicago are all named for, and owned by’ Insurance Companies…go figure! And while you’re at it, ask, “What does this say?” It seems to say, that the more affluent we become, the more anxious we become. With all our stuff we have much more to protect, much more to insure, much more to be anxious about!
And in whom do we trust to bring us this protection? Surely God, you will say! Ah, but look again; by our buildings you will know the answer! Jesus saves, but, “just in case He can’t come through,” man insures. Or so our culture would seem to say.
To be sure, there is nothing evil about insurance, but our buildings tell us we are quite anxious about many things and that insuring and ensuring looms large in our culture.
Yes, we who have much, have much to lose. And our anxiety about that sticks out; it looms large, and stands tall, very tall.
On Sunday we heard a Gospel about two men, who finding a treasure and a pearl, went and sold all that they had to have those treasure. Of course the treasure and the pearl were images for the Kingdom of Heaven. Thus selling all they had was a sign of radical freedom from attachments to this world. For most of us, attachments are THE struggle that most hinders our spiritual growth.
But what are attachments, and what are they not? Are there ways we can distinguish attachments from ordinary and proper desires? What are the signs they we are too attached to some one or something? To address questions like these, I want to turn to a great teacher of mine in matters spiritual, Fr. Thomas Dubay. Father died a little over a year ago, but he left us a great legacy of teaching through his books, audio recordings and programs at EWTN. In addressing these questions I would like to summarize what he teaches in his spiritual classic Fire Within in which he expounds on the teachings of St. Teresa of Avila and St. John of the Cross.
Here then are some excerpts (pages 133-135). Father’s teaching is in bold, black italics. My own poor remarks are in plain text red. You may wish to read only Fr. Dubay’s text to begin with, and only read my additions it you think you want elaboration.
I. WHAT ATTACHMENT IS NOT – for sometimes it is easier to say what a thing is not prior to saying what it is. In this Fr. Dubay disabuses us of wrongful and sometimes puritanical notions that are neither biblical nor Catholic since they reject as bad what God has made as good, and as a blessing. Scripture says, God created [things] to be received with thanksgiving by those who believe and who know the truth. For everything God created is good, and nothing is to be rejected if it is received with thanksgiving (1 Tim 4:3-4).
1. First of all, attachment is not the experiencing of pleasure in things, not even keen, intense pleasure. The complete avoidance of pleasure is neither possible nor advisable in human life…..There is no doubt that the pleasures of the five senses easily lead to a selfish clinging to them for their own sakes, but nonetheless, the pleasures themselves are not blameworthy. God made them, and they are good.
The remarks here are very balanced. Of itself, taking pleasure in what God has made is a kind of thanksgiving and surely an appreciation of what God has created and given.
Yet, due to our fallen nature, we must be sober that our experience of pleasure, like all our passions, can become unruly, improperly directed and take on a life of its own. Pleasures can divert our attention from the giver to the gift alone, if we are not mindful to look beyond the gift to the giver and the purpose He intends.
Consider that a husband properly enjoys intense pleasure in his intimate experiences with his wife. Properly understood, there is little way he can NOT enjoy this, other things being equal. But these intimate moments have a meaning beyond themselves. They summon him to greater intimacy, appreciation and love for his wife, and ultimately, for the God who created her. Further these moments draw him to share his love and appreciation through an openness to the fruit this love will bear in his children.
Hence the gift of intimacy is wonderful and to be enjoyed to the top, but it is not an end in itself. When it becomes its own end, and exists in our mind only for its own sake, we are on the way to attachment and idolatry.
2. Nor is possessing or using things an attachment to them. We must all make use of things in this world to accomplish what God has given us to do. God is surely pleased to equip us with what we need to do his will, to build the Kingdom, and to be of help to others.
3. Nor is being attracted, even mightily attracted, to a beautiful object or person an unhealthy attachment. As a matter of fact, we should be drawn to the splendors of creation, for that is a compliment to the supreme Artist. Saints were and are strongly attracted to the glories of the divine handiwork and especially to holy men and women, the pinnacles of visible creation.
A gift to pray for is the gift of wonder and awe, wherein we appreciate and are joyful in God’s glory displayed in the smallest and hidden things, as well as the greatest and most visible things. We are also summoned to a deep love, appreciation and attraction to the beauty, humor and even quirkiness displayed in one another.
But here too these things are meant to point to God, they are not ends in themselves. And it sometimes happens that we fail to connect the dots, as St. Augustine classically describes: Late have I love you, O Beauty, so ancient, and yet so new! Too late did I love You! For behold, You were within, and I without, and there did I seek You; I, unlovely, rushed heedlessly among the things of beauty You made. You were with me, but I was not with You. Those things kept me far from You, which, unless they were in You, would not exist. (Confessions 10.27)
So, once again, to be attracted by beauty is, of itself, good. But it is not an end. It is a sign pointing to the even greater beauty of God and his higher gifts.
II. WHAT ATTACHMENT IS – St John of the Cross [observes] that if anyone is serious about loving God totally, he must willingly entertain no self-centered pursuit of finite things sought for themselves, that is, devoid of honest direction to God, our sole end and purpose. St. Paul makes exactly the same point when he tells the Corinthians that whatever they eat or drink, or whatever else they do they are to do all for the glory of God….. (1 Cor 10:31)
St John of the Cross explicitly states that he is speaking of voluntary desires and not natural ones‚ for the latter are, little or no hindrance‚ to advanced prayer as long as the will does not intervene with a selfish clinging. By natural desires the saint has in mind, for example, a felt need for water when we are thirsty, for food when hungry, for rest when fatigued. There is no necessary disorder in experiencing these needs….to eradicate these natural inclinations and, to mortify them entirely is impossible in this life.
Of course even natural desires can become unruly and exaggerated wherein we seek to overly satisfy them and they become ends in themselves. Fr. Dubay makes this point later. St. Paul also had to lament that there were some whose god was their belly and who had their mind set only on worldly things (cf Phil 3:19)
[More problematic and] especially damaging to normal development are what John calls, “habitual appetites,” that is, repeated and willed clingings to things less than God for their own sake. And here we come to some critical distinctions.
[W]e may ask when a desire becomes inordinate and therefore harmful. I would offer three clear signs.
1. The first is that the activity or thing is diverted from the purpose God intends for it. And this is very common today with sex and with many matters related to the body.
2. The second sign is excess in use. As soon as we go too far in eating, drinking, recreating, speaking or working, we show that there is something disordered in our activity. We cannot honestly direct to the glory of God what is in excess of what He wills. Hence, a person who buys more clothes than needed is attached to clothing. One who overeats is clinging selfishly to food.
Yes, beer, for example, is a sign that God loves us and wants us to be happy. A couple of beers is gratitude, ten beers is a betrayal. God gives in abundance to be sure, but more so that we can share with the needy and the poor, than that we should selfishly cling to it our self as though it existed as its own end.
Sharing spreads God’s glory, as St Paul says, All this is for your benefit, so that the grace that is reaching more and more people may cause thanksgiving to overflow to the glory of God. (2 Cor 4:15) And again, You will be made rich in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God (2 Cor 9:11). Thus the abundance of God is directed to the spreading of his glory and to the widening of thanksgiving, NOT as an end itself, that we should hoard it. God’s gifts point back to Him not to themselves.
3. The third sign of attachment is making means into ends. We have one sole purpose in life: the ultimate, enthralling vision of the Trinity in glory, in our risen body. Everything else is meant in the divine plan to bring us and others to this final embrace with Beauty and Love. …As soon as honesty requires us to admit that this eating or that travel, this television viewing or that purchase is not directly or indirectly aimed at Father, Son and Spirit, we have made ourselves into an idol. We are clearly clinging to something created for our own self-centered sake.
This is often the hardest of the three to discern but I think the heart of the difference between a thing becoming an end rather than a means, is the question of gratitude. How consciously grateful are we to God for the things and pleasures we enjoy? Do they intensify our gratitude or do they merely distract us from thinking about God?
Further, do they help me in my journey upward to God or do they merely root me more deeply in this passing world?
Another (scary) question is, “How easily could I give this up if I discovered that it was hindering me from God or that God no longer wanted it in my life?” This is hard, because we really enjoy certain things. But the key question is not that we enjoy them, but whether they honestly lead us to God. And we must be honest about this, avoiding puritanical notions, but also avoiding self justifying ones.
Here too, an important thing to seek from God is not that we merely give up things with a sour face and bad attitude, but that we actually start to prefer good things in moderation over distracting things in excess. If we let God go to work, the good begins to crowd out the bad in an incremental, growing way.
[Therefore:] an attachment is a willed seeking of something finite for its own sake. It is an unreal pursuit, an illusory desire. Nothing exists except for the sake of God who made all things for Himself. Any other use is a distortion.
Here’s a short excerpt by Fr. Dubay. Please be careful with this clip. It is not a critique of liturgy (new or old) per se. It is about interiority and integrity in the spiritual life.
I remember my first experience of being the topic of discussion on the Internet. It was about a year before I was asked by the Archdiocese to be a blogger for this Blog of the Archdiocese. I had been on the cover of US News and World Report. The photo was taken of me celebrating the Traditional Latin Mass. (See photo at right). The photo circulated on some of the Blogs at that time and while the reaction was, overall, positive, I was quite surprised by some of the highly critical and personal nature of the negative remarks:
Look he’s not using canonical fingers (I was).
He’s leaning back too far (maybe)
He’s holding the chalice too high and looks far too dramatic (maybe, but I was praying, not counting inches of altitude).
Why’s that deacon touching the altar – he no right to do that! (because he’s older and needed to steady himself).
Why are those vestments so modern? (What ever)
The Burse should have been on the gradine, not the mensa (oh what a wretch am I!)
Why does that Monsignor have a red (actually it was fuchsia) pom on his biretta? (seen in another photo). Who does he think he is, some prelate? (Actually I didn’t know any better, and was given the biretta by an older Msgr to wear who had it from the days before 1970 when the norms for vesture changed. I have discontinued the pom).
US News should have sought out the Fraternity or the Institute for a better picture (sigh….yes!)
Etc.
One kind lady finally intervened and said, “Stop! You’ll make it so no priest ever wants to celebrate the old rite.” She was right and I have been told by a lot of younger guys who love the Traditional Mass that they are “scared” to celebrate it. There are various reasons but one of them is the lack of breathing room for honest mistakes and the need to learn by experience. Some of them have experienced that this that doesn’t seem offered by some of the very few (but sadly vocal) rubricists in congregations, and more on the Internet who seem to want to demonstrate their knowledge of some of the most arcane details, at the expense of others.
The experience for me was a kind of wake up call to the nastiness that sometimes sets in on blogs where people interact with people they don’t really know. There is, thus, little appreciation for the feelings or the personal dignity of the ones with whom they disagree or critique.
As I have I now been blogging for over two years, I have become accustomed to difficulties the Internet can sometimes present to civil discussion. The vast majority of commentators here are kind, and willing to engage in mutually respectful conversation in the comment threads. I am able to post most of the comments that come in without any concern.
I DO appreciate vigorous and honest discourse and am undisturbed that disagreements are frankly aired. But there comes a line that, when crossed, makes me hit delete, or post the comment, but with a blow of the referee’s whistle.
Recently however, I am getting more comments that are just plain rude, mean or unnecessarily personal. I have had to press the delete button more than I’d like. It is not just the use of profanity that is alarming (and that too is becoming more common), but it is the excoriation of one’s opponents with dismissive labels and terms which either question their orthodoxy, or their love of the poor, label them as rigid or as communists, etc.
There is also the unnecessary ridicule of positions. And most of these comments come in the context of a discussion outside dogmatically defined issues, where reasonable people, reasonable Catholics, can differ and terminology may have more than one meaning, where the presumption of good faith and the celebration of the Catholic faith ought to be presumed. Gentle corrections are appreciated, but making a person look foolish is usually unnecessary.
The most nasty remarks often center around liturgy and the social doctrine of the Church.
As for liturgy, while there are norms to which we must submit, there is also legitimate diversity permitted by the Church. It is alright to have and state preferences, and even advocate for them. But too often various “camps” hurl stones back and forth and look down on others who are merely exercising legitimate options. The lovers of the Traditional Latin Mass have spent years in exile and been treated very poorly. Others who prefer more charismatic forms of the Mass are also ridiculed by some. And both these communities can also dish it out. But to be clear, as long as we stay inside the guard rails of the norms, there are various and legitimate lanes, whatever your preference. A little mutual respect please.
As for the social doctrine of the Church, here too there is a wide variety of understanding as to the application of those teachings. Catholics of different political backgrounds will differ on how best to apply some of the norms in caring for the poor. Further there has been the division of the Church along certain lines, the life and moral issues on one side, and the social issues on the other. To be sure, we need a division of labor. Everyone can’t do everything. Those who advocate for the poor ought to be glad that others are working to end abortion. And those in the pro-life community ought to be glad, and see as partners, those in the Church who advocate for, and serve the poor. We should value one another as the basis for any discussion. There may still be differences on details and emphasis, but the over all demeanor should be one of grateful appreciation for the work of the other. That should set the tone for the discussion.
Even in the necessary corrections where a commentator, or the blog author, has strayed from doctrinal accuracy, it is healthy to presume good will on their part, and that they did not wish or intend to stray from Catholic teaching. Further it is helpful to assume that terminology can and does often have technical uses, and more colloquial uses as well. This is not a blog for highly trained theologians, it is for the ordinary faithful who often speak in manners that are more relaxed and less technical. Rushing to accuse others of “error” or “heterodoxy” or humiliating them for the terminology of their comment may win the argument, but discourage a member of the faithful from ever evangelizing again, or being “out there” with their faith. Here too, gentle correction and distinction can be helpful, but with love. We are all brothers and sisters.
As for those outside our faith some of whom may initiate with a hostile tone, I will often call them on it and encourage them to stick to the issue. But here too, we who respond ought to try and stick to the issue.
Some helpful advice was recently posted at The New Liturgical Movement regarding comments and, while the subject at hand was artistic criticism, I have the adpated the advice for our context. Please consider what David Clayton says:
It seems to be an aspect of human nature that criticism flows more easily than praise, and this is never more apparent in the comments at the bottom of blogs! However, some subjects particularly seem to attract the ire of readers…I always hold my breath. I know it will attract a hail of criticism from people who worry that it does not conform to what they believe to be the standard…Criticism and differing opinions are not bad things in themselves. After all, we are trying to re-establish a culture of beauty in the West and beauty by its very nature it is difficult to pin down precisely. One should expect differing reactions and ideas of what is good. So please, let’s have them. However, I would like to make some points about the nature and tone of some of the criticisms made.
First, a request: if you are stating opinions, please do so in the spirit that concedes that others may have other perfectly valid opinions. Like email, blog comments seem to be a forum in which it is difficult not to express things abruptly and so appear rude. It’s not always easy I know, to make sure that what we write has a gentle manner. I would ask us all to try. [People] must expect critique of their position, but they should not have to put up with rudeness. ….
If you can explain why you think as you do, that would be helpful, especially if you don’t like something. If you do not, then what you are giving us [seems] just a subjective opinion….[And] if they are opinions, let’s make it clear that this is all they are rather than presenting them as indisputable truths….
Archeologism: the comments of some seem to stem from an assumption that culture existed in a perfect form at some point in the past and that the work of man over time has caused it to degenerate. The main concern for those who believe this, therefore, is a strict conformity to the past glorious (sometimes arbitrarily assigned) age. Working from tradition, in contrast, is more nuanced. It respects the past and does not seek change without good reason, but always seeks to understand why something was done in a particular way. It accepts that sometimes we must develop and reapply the core principles in response to contemporary challenges or if there is a need to communicate something new. Sometimes this development will be so great that a new tradition is established…..
Dealing with imperfection: even if something is partially wrong or in error or even just disliked, it doesn’t mean that we can’t learn something from it……
As a general principle, given that we are in a process of re-establishing a culture of beauty, I would generally advocate a conservative approach to what goes in our churches at the moment. However,…. flexibility and adaptability underpinned by good discernment is the source of richness and vigor in Christian culture. …No doubt along the way there were innovations … that were rejected as a whole, but nonetheless contributed something to what eventually became … acceptable.
A final disclaimer. I do not claim I get the balance and the tone perfectly. This post is not written from on high, from one who is perfect, to those who are not. Rather this is for “us” who interact on this relatively new medium of the Internet where the face and person on the other side of the screen are not seen. Yet those with whom we interact ARE human persons. In recent months I have been increasingly bothered at the tone of some incoming comments, most of which I had to delete, and you never saw. Some of them were just plain unkind, others hypercritical, still others rude and riddled with personal attack. Some others were clearly only an attack, and not a request for real discussion. Some were directed personally at me, others at some of the commentators here. Still others were mean-spirited attacks at the bishops, those who prefer other permitted liturgical forms, or those who come from a different theological tradition within the Church than they.
I will say that some of these comments cause me great personal grief, whether for myself or those who are unfairly or excessively attacked. So for us all, whom Christ loves, and for whom he died, let’s consider that the one on the other side of the screen is a human person, worthy of respect. And to be clear, most of us don’t need this post in an absolute sense, but just as a gentle reminder. God bless you.
The Gospel today asks a most fundamental question: “What is it that you most value?….What is it that you most want?” Now be careful to answer this question honestly. We tend to answer questions like this as we “should” answer them, rather than honestly. But when we’re with the doctor, (and Jesus is our doctor), the best bet is to answer honestly, so we can begin a true healing process. And the fact is, we all need a heart transplant. That is, we need a new heart, one that desires God and the things waiting for us in heaven, more than any earthly thing.
So let’s take a look at this Gospel that sets forth, in three fundamental movements, the “what” and the “worth” of the Kingdom of God, along with a “warning” that reminds us, we have a choice to make.
I. What – The Gospel uses three images for the kingdom, two of which we will look at here, and the third of which we will look at later. The first two images are that of the buried treasure and the pearl. Both these images have some significance elsewhere in the scriptures and studying them will be helpful in fine tuning our understanding of the gift of the Kingdom Jesus is discussing.
A. Buried Treasure – The concept of treasure (here buried treasure) is mentioned elsewhere by Jesus:
Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also. (Matt 6:19-21)
Hence this image of treasure that Jesus uses today, is an image for the heart and for our deepest desires, for our treasure is linked to our heart. One of the greatest gifts that God offers us is the gift of a new heart. One of the most fundamental prophetic texts of the Old Testament announces what Jesus has fulfilled:
Oh, my people, I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. (Ezekiel 36:25-27)
Thus, the great treasure of the Kingdom of God gives us a new heart, for by choosing this treasure, our heart is changed. To have a new heart is to see and experience our desires change. We are less desirous and focused on passing worldly things, and more on the lasting treasure of the Kingdom of heaven. We begin to love what, and who, God loves. We begin to love holiness, justice, chastity, goodness, righteousness, and truth. We begin to love our spouses, family members, the poor, even our enemies more as God loves them. Our hearts become alive with joy and zeal for the Kingdom of God and an evangelical spirit impels us to speak what we believe and know to be true.
Yes, the buried and hidden treasure of the Kingdom of God, unlocks our heart and brings new life coursing through our veins and arteries, through our very soul. In choosing this treasure we get a new heart. For where our treasure is, there also will be our heart.
B. Pearl – The second image of the pearl is from the wisdom tradition where holy Wisdom is likened to a pearl. And here too is described one of the most precious gifts of the Kingdom of God: the gift of a new mind through holy Wisdom. And what is the new mind? It is to begin to think more and more as God thinks, to share in his priorities and his vision. It is to see, increasingly as God sees and to have the mind of Christ (cf 1 Cor 2:16). With this new mind, we see through and reject worldly thinking, worldly priorities and worldly agendas. We come to rejoice in the truth of God and to grasp more deeply its beauty and sensibility. What a precious gift the new mind is, to think with God and to have the mind of Christ.
So here are two precious manifestations of the Kingdom of God: a new heart and a new mind, which is really another way of saying, “a whole new self.” This then leads to the next movement of the Gospel.
II. Worth – What are these offerings of the Kingdom worth and what do they ultimately cost? The answer is very clear in this gospel, they cost, and are worth, EVERYTHING. Regarding the hidden treasure and the pearl, the text says that both men went and sold all they had for these precious offerings. They were willing to forsake everything for them.
Now, be careful not to reduce this Gospel to a moralism. Notice that these men were eager to go and sell, forsake, everything else. They did this not because they had to, so much as they wanted to. And they wanted to pay the price and were willing to do so, even with eagerness, because they were so enamored of the glory they found. And here is the gift to seek from the Lord, a willing and eager heart for the Kingdom of God, so eager that we are willing to forsake any, and everything for it.
For ultimately the Kingdom of God does cost everything, and we will not fully inherit it until we are fully done with this world and its claims on our hearts.
But the gift to seek from the Lord is not that we, with sullen faces and depressed spirits, forsake the world as if we were paying taxes. No! The gift to seek is that we, like these men, be so taken by the glory of God and his kingdom that we are more than willing to set aside anything that gets in our way, that we should be so eager for the things of the Kingdom that the world’s intoxicating and addictive trinkets matter little to us and the loss of them means little.
Do you see? This is the gift. The reception of heart that appreciates the true worth of the Kingdom of God, such that no price is too high. Scriptures says elsewhere:
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What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ (Phil 3:8)
For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison (2 Cor 4:17)
I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. (Rom 8:18)
No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him (1 Cor 2:9)
But one thing I do: Forgetting what is behind and straining toward what is ahead, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus (Phil 3:13-14).
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Yes, the Kingdom of God is more than worth any price we must pay, and ultimately we will pay all. Pray for an eager and willing spirit that comes from appreciating the surpassing worth of the Kingdom!
III. Warning – The final movement contains a warning about judgment. For, ultimately regarding the Kingdom of God, we either want it or we don’t want it. Hence the Lord speaks of a dragnet that captures everything (and this is the summons all have to come to the judgment). And those who want the Kingdom and have accepted its value and price will be gathered in. And those who do not want the Kingdom of God and do not accept its value will be escorted off.
For there are some who do not value the Kingdom. They may desire heaven, but it is a fake heaven of their own making, not the real heaven of the fullness of the Kingdom of God. The true heaven is the Kingdom of God in all its fullness and the Kingdom of God includes things like, forgiveness, mercy, justice, the dignity of life, love of the poor, chastity, God at the center (not me), the celebration of what is true, good and beautiful, and the love, even, of one’s enemy.
Now there are many who neither want nor value some or most of these things. When the net is drawn the decisions are final. And though we may wish a magic, fairy tale ending where suddenly the opponents of the Kingdom love it, God seems clearly to say that, at the judgement, one’s decision for or against the Kingdom is final and fixed forever.
An old song says, “Better choose the Lord today, for tomorrow, very well might be too late.” Thus we are warned, the judgment looms and we ought to be earnest in seeking a heart from the Lord that eagerly desires the Kingdom and appreciates its worth, above all others, and all things. In the end you get what you want. You will have either chosen the Kingdom or not.
So pray for a new heart, one which values the Kingdom of Heaven above all else. We ought to consider ourselves warned.
A Gospel today about we truly value in three movements.
This song says, You can have all this world, just give me Jesus.
Imagine yourself in those years, some 25 years ago or before. Cell phones were not yet common.
Now imagine the deep winter months in rural North Dakota. The temperature can dip to 30 below and blizzards and snow-squalls can set in quickly. What if you are driving from one town to another and you car breaks down? Sometimes it is forty miles to the next town. If it’s 30 below with wind or blowing snow, walking even a short distance can kill you.
All you can do is wait for help to drive by. Remember there are no cell phones, this is rural North Dakota, and, especially in bad weather, help might not come for a long time. With a broken down car, no heat, and the temperature so cold, death could come soon.
My North Dakota friend told me that his mother often asked him in winter as he would leave in the car, “Do you have candles with you?!”
People in that region, in those years, and I suppose some today as well, used to carry a box of votive candles with them in the car, and some matches too. On frigid day, if the car broke down, or got stuck in the snow, lighting even one candle and cracking the window just slightly (for ventilation), could mean the difference between life and death.
Just one candle, maybe two, could warm the car enough to stave off death. And Catholic votive candles were the perfect choice.
What are votive candles if not a symbol of our prayer, our hope in God. They also are a burnt offering, and an memorare of our prayer burning before God.
And if one candle can save a life, how about one prayer?
In most cases the full power of prayer is hid from us here. But I suspect one of the joys of heaven will be that we will see what a remarkable difference our prayer really made, even our distracted and poorly executed prayers. Perhaps someone in heaven will come to us and say, “I am here because you prayed.” Perhaps we will see how our prayers helped avert war, turn back violence, save children from abortion, and convert hearts. We will know that our prayers helped open doors, brought blessings, and contained damage.
Just one prayer. Just one candle.
Do you have candles with you? Have you prayed? You never know, you might save a life in this cold world.
Here is a sermon I preached at the White House about five years ago on the power of prayer.
Years ago, in seminary, one of my brother-seminarians from North Dakota gave me an image of prayer. It occurs to me to tell this winter story in the midst of the heat wave that has most of the U.S. in its grip.
Imagine yourself in those years, some 25 years ago or before. Cell phones were not yet common.
Now imagine the deep winter months in rural North Dakota. The temperature can dip to 30 below and blizzards and snow-squalls can set in quickly. What if you are driving from one town to another and you car breaks down? Sometimes it is forty miles to the next town. If it’s 30 below with wind or blowing snow, walking even a short distance can kill you.
All you can do is wait for help to drive by. Remember there are no cell phones, this is rural North Dakota, and, especially in bad weather, help might not come for a long time. With a broken down car, no heat, and the temperature so cold, death could come soon.
How will you survive?
Candles.
My North Dakota friend told me that his mother often asked him in winter as he would leave in the car, “Do you have candles with you?!”
People in that region, in those years, and I suppose some today as well, used to carry a box of votive candles with them in the car, and some matches too. On frigid day, if the car broke down, or got stuck in the snow, lighting even one candle and cracking the window just slightly (for ventilation), could mean the difference between life and death.
Just one candle, maybe two, could warm the car enough to stave off death. And Catholic votive candles were the perfect choice.
What are votive candles if not a symbol of our prayer, our hope in God. They also are a burnt offering, and an memorare of our prayer burning before God.
And if one candle can save a life, how about one prayer?
In most cases the full power of prayer is hid from us here. But I suspect one of the joys of heaven will be that we will see what a remarkable difference our prayer really made, even our distracted and poorly executed prayers. Perhaps someone in heaven will come to us and say, “I am here because you prayed.” Perhaps we will see how our prayers helped avert war, turn back violence, save children from abortion, and convert hearts. We will know that our prayers helped open doors, brought blessings, and contained damage.
Just one prayer. Just one candle.
Do you have candles with you? Have you prayed? You never know, you might save a life in this cold world.
Here is a sermon I preached at the White House about five years ago on the power of prayer.
