Category: Liturgy

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A Concern for a Vague Translation in the Lectionary and a Missed Moment for Teaching

This past Sunday featured a reading from 1 Corinthians 6 that was unfortunately vague in its English translation.  The text said, “Avoid immorality,” (1 Corinthians 6:18) hides the more specific meaning of the text. “Avoid immorality?” It may as well have said “Do good and avoid evil.” Nothing could be more vague.

For the record the Greek text is Φεύγετε τὴν πορνείαν (Pheugete ten porneian) which is accurately and easily translated: Flee fornication (sexual immorality). It is a powerful admonition in the Greek, and just about every other English version of the Bible, except the Revised New American Bible (RNAB). I checked twenty other translations, and they all say “Flee fornication” or “Flee sexual immorality.”

It is a clarion call to chastity that is so necessary to hear in this sex saturated culture? Sadly our vague lectionary translation misses a teachable moment.

Fundamentally there are two problems with this translation.

In the first place, πορνείᾳ (porneia) (which is a specific reference to sexual immorality) is translated vaguely as “immorality.”

Immorality can mean practically any sin. If I were to say, “That group is immoral,” I could mean almost anything from it being greedy, or racist, or violent, or just promoting some sinful activity. Frankly sex is not the first thing that comes to mind when the word immorality is encountered.

But πορνείᾳ (porneia) is a specific word referring to sexual immorality. Usually it refers to pre-marital sex (fornication), but sometimes it may be used to refer to other sexual sins, depending on the context, like incest or adultery.

So problem one is that “immorality” is so vague as to be inaccurate.

In the second place “avoid” (as in “avoid immorality”) is profoundly weak as a translation of Φεύγετε (pheugete) which means, quite simply, “Flee!” It is a present, active, imperative verb in the second person plural. As an imperative it is thus a command, and merits the exclamation point: You (all) flee!

Strong’s Greek dictionary of biblical terms defines the verb as “to flee, escape or shun.

One might argue that “avoid” captures the word “shun” which is the third meaning. No it does not. “Shun” is a strong word, “avoid” in English is exceedingly more vague. “Avoid” says, “other things being equal, you ought to steer clear of this, if it is not too much trouble.”  “Avoid” is friendly advice. “Shun” indicates a strong detestation.

Flee, which is the first first meaning is an unambiguous command of warning, one which calls for immediate action due to something that is more than a small threat.

This Greek verb φεύγω (pheugó) is used 29 times in the new Testament (see here) and in no case is “avoid” the best or proper translation. In fact to use “avoid” would yield often times unintelligible, sometimes comical results. Consider some of the following verses and mentally try to substitute the word “avoid”

  1. The angel of the Lord appeared to Joseph in a dream saying Arise and take the young child and his mother and flee into Egypt (Matt 2:13)
  2. But when he saw many of the Pharisees and Sadducees come to his baptism he said unto them O generation of vipers who hath warned you to flee from the wrath to come (Matt 3:7)
  3. And they that kept [the pigs] fled into the city and told every thing and what was befallen to the possessed of the devils (Matt 8:33)
  4. When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place whoever reads let him understand  Then let them which be in Judaea flee into the mountains (Matt 24:16)
  5. the disciples left [Jesus] and fled. (Matt 26:56)
  6. the woman fled into the wilderness (Rev 12:6)

In other words “fled” or “flee” is the first, and best translation of the Greek verb φεύγω (pheugó), followed by “escape.” “Avoid,” just doesn’t capture what is being said.

Pastorally, this is a lost moment for Catholics with the translation “Avoid immorality.” Not only is the meaning obscure, but the imperative voice of the Greek is almost wholly lost by the vague and suggestive “avoid.” Who will follow an uncertain trumpet? (cf 1 Cor 14:8). The clarion call of this text is to get way as far, and as fast as possible, from fornication. This trumpet-call is reduced to barely a kazoo by the translation, “avoid immorality.” And even if a listener does finally get that “immorality” here means “sexual immorality” he or she will hardly be moved by the word avoid.

The bottom line is that 1 Corinthians 6:18 (Φεύγετε τὴν πορνείαν. πᾶν ἁμάρτημα ὁ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματος ἐστιν· ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει) is better and correctly translated as:

Flee from sexual immorality. All other sins a man commits are outside his body, but he who sins sexually sins against his own body. 

OR:

Flee fornication. All other sins a man commits are outside his body, but the fornicator, sins against his own body.

In other words, Run! Flee! Head for the hills! Get as far and as fast away from fornication as you can.

Do you get it? Probably not if you heard the Lectionary version last Sunday: Avoid immorality. Every other sin a person commits is outside the body, but the immoral person sins against his own body. Not exactly a clarion call.

This is surely something to bring to the attention of the Bishops as a new Lectionary is prepared. Rest assured I will surely bring it to the attention of a few bishops I know. I pray you might do the same.

Painting at top: St. Paul Writing at his Desk by Rembrandt

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On the Feast of the Transfiguration: A Meditation on Seeing

The Feast of the Transfiguration is ultimately about vision. The Lord brought Peter, James and John up a high mountain in order that they might come to see. Even the word that describes this day bespeaks vision. It is from the Latin Transfiguratione. Trans means “across” and by extension “change”  and figura, means “shape” or “form.”  The suffix “ation” takes a verbal action and makes it a noun. Putting it all together transfiguration means a process by which Christ changed form or appearance. Christ gave them a glimpse of his true glory, he allowed them to see across (trans) to the other shore, to the true glory of Christ.

So the Feast of the Transfiguration is about vision. Have you seen the glory of Christ? Have you glimpsed God’s glory? Have you looked across to the other shore?  It is so essential for us to have this experience! Otherwise the discouragements and disappointments of life can easily overwhelm us. Only when we glimpse the glory and experience the joy of God can we truly say, by experience that our sufferings are more than worth it;  That the sufferings of this world cannot even been compared to the glory that waits (Rom 8:18);  that our momentary afflictions are producing for us a weight of eternal glory beyond compare (2 Cor 4:17).  Have you glimpsed the glory of God and Is this something you even expect to experience in your life? We ought to asked for this wondrous gift for it is essential for us.

Now of course, heavenly visions are not something we order like pizza. We can and must ask God for this vision but we must also understand that there are things God does to give us this vision, to make this vision grow and sharpen. Notice in the Gospel for today’s Mass four basic ways in which God ushers in this vision, clarifies it, grants it and helps it grow:

  1. The CLIMB– Jesus took Peter, John, and James and went up a mountain to pray. The other Gospels describe this as a “high” mountain. Tradition assigns Mt Tabor as the place of the Transfiguration. This is no small hill! It is indeed quite a climb to the top. I have visited there twice and, after the long drive to the top in buses with special transmissions designed for the climb, the view of the Jezreel Valley is like being up in an airplane. It probably took the four of them the better part of a day, maybe two to get to the top on foot. They must have been hardy men for such a climb. Consider too that they had to carry water and other provisions up with them. Now the point is, the vision they will experience comes only after a hard and difficult climb. It is true fact in my life and your too, I am sure, that suffering and difficulty usually gives new vision, opens new vistas, brings deeper understanding. Suffering is not something we enjoy to be sure, but it is part of the climb. There is an old Gospel song that says, “I’m coming up on the rough side of the mountain!”  The paradox announced by the song is that it is easier to climb on the rough side of the mountain. That’s where the climbing is to be had. That’s where the progress is possible. The smooth side provides little footing and is more dangerous. We like a smooth and pleasant life, but in fact, it is a more dangerous climb. Now at the top there is a vision to be had! But to get us there the Lord often has to have us climb and bring us up the rough side of the mountain. This is what it often takes to give us vision.
  2. The CLARIFICATION – While he was praying his face changed in appearance and his clothing became dazzling white. And behold, two men were conversing with him, Moses and Elijah, who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem. Now I have chosen the word clarification to do double duty here. One the one had it refers to brilliant glory shining forth from Christ. Clarus in Latin means “bright” and hence clarification refers to his shining splendor. But I also use the word clarification in the more common English sense which means to make clear. Now notice that Moses and Elijah are present  and conversing with the Lord. Moses and Elijah are historical persons to be sure but they also represent the Law and the Prophets. In other words they represent Scripture. Part of what the Lord needs to do for us to give us heavenly vision is to teach us his Word. As we grow in knowledge of Scripture, our vision grows, our understanding deepens, and we see things differently. Immersion in the Scriptures disposes us for heavenly vision. Notice too how Moses and Elijah (personifying Scripture) give the vision for what Christ is about to do in his final journey to Jerusalem. The vision is of a new Exodus. Just as Moses led the ancient people out of slavery in Egypt by the Blood of the Lamb at Passover and the parted waters (baptism) of the Red Sea. So now Jesus would lead his people out (exodus) from slavery to sin by the blood of the Lamb (Jesus is the Lamb of God) and the Baptismal waters flowing from his parted and pierced side.  Do you see what Scripture does? It gives us vision. It sheds light on the meaning of our life. Scripture is our story and it shows again and again how God can make a way out of no way, that He can do any thing but fail. Do you want to see the heavens open and the glory of God be revealed? Then immerse yourself in scripture. Through Scripture God clarifies all things.
  3. The CONTEMPLATION  – Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him. As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents,
    one for you, one for Moses, and one for Elijah.” But he did not know what he was saying. And now comes the vision! Through the difficult climb and suffering, and after being immersed in God’s word, God often grants us this vision. When we see his glory we become fully awake. So great is this glory that they do not know what to say! Those who have every really experienced a glimpse of God’s glory know that the experience cannot be reduced to words. It is ineffable, unsayable, unspeakable! There is an old saying: “Those who know, do not say, Those who say, do not know.” Peter is babbling at this point and thinks to build booths or tents to capture this glory. He probably had in mind the Feast of Booths wherein the Jewish people remembered the great Exodus, the time in the Desert and the giving of the Law. It was one of the great festivals of the year. And hence Peter’s suggestion is a way of saying, “Let’s celebrate this!” “Let’s extend the time in a week-long feast!”  But Peter needs to understand that this is but a brief glimpse. There are still troubles ahead and another mountain to climb (Golgotha). But for now the vision is wonderful. So to for us who are privileged to get a glimpse of glory. It does not mean we are fully in heaven yet. For us too there are other mountains to climb, valleys to cross. But oh the glimpse of glory, do not forget it. Let it sustain you in difficult times and it must have sustained Jesus in his passion.
  4. The COMMAND – While [Peter] was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud. Then from the cloud came a voice that said,  “This is my chosen Son; listen to him.” – And now comes the great glory cloud (the shekinah) that overshadows them. This vision has been wonderful but God has more than bright lights to show them. The vision he confers gives direction as well as light. His direction is clear: “Listen to my Son.”  Not only does this instruction complete the vision but it also ensures greater visionin the future. If we obey Jesus Christ, we will see greater and greater things (Jn 1:50). If we follow him he will lead us to the light and we will see all things by it. But note this, where Jesus leads is not always easy. In order to obey the Father’s command that they listen to Jesus, they are going to have to accept Christ’s instruction that they follow him to Jerusalem and the cross. Only in this way will they see all things by the light of Easter glory.

Do you want to see? Then be willing to make the climb with Jesus. He gives vision if we climb. He gives vision if we are immersed in his Word, which is Scripture and Church Teaching. But his greatest vision lies ahead if we but take up our cross and follow him through his passion death and resurrection. Happy feast of the Transfiguration. May God grant us vision.

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The Call to Integrity in Worship

The opening of the Book of Isaiah is provocative, especially for those of us who hold the Liturgy in high esteem, as well we should. However, it is possible for us to distort even great things like the Mass and the sacraments.

Let’s look at the reading and then draw a few teachings from it:

Hear the word of the Lord, princes of Sodom! Listen to the instruction of our God, people of Gomorrah! What care I for the number of your sacrifices? says the Lord. I have had enough of whole-burnt rams and fat of fatlings; in the blood of calves, lambs and goats I find no pleasure. When you come in to visit me, who asks these things of you? Trample my courts no more! Bring no more worthless offerings; your incense is loathsome to me. New moon and sabbath, calling of assemblies, octaves with wickedness: these I cannot bear. Your new moons and festivals I detest; they weigh me down, I tire of the load. When you spread out your hands, I close my eyes to you; Though you pray the more, I will not listen. Your hands are full of blood! Wash yourselves clean! Put away your misdeeds from before my eyes; cease doing evil; learn to do good. Make justice your aim: redress the wronged, hear the orphan’s plea, defend the widow (Is 1:10-19).

Our worship can lack integrity. That which is supposed to glorify God and bring forth in us a holy obedience can become lip service. God seeks hearts that are humble, docile, loving, and repentant. We cannot satisfy Him just by singing a few hymns, saying some prayers, or attending Mass. These things, good though they are, are meant to bring about a conversion in us that makes us more loving of both God and neighbor, less violent, more just, more merciful, more generous, and more holy. Our worship should effect change in us such that we cease doing evil, learn to do good, strive for justice, address injustice, and defend and help the poor, the unborn, the elderly, the dying, and the helpless.

An additional problem with our worship today is that God has become almost an afterthought. Much of our liturgy is self-centered, self-congratulatory, and anthropocentric (rather than theocentric). We are “the aware, gathered community celebrating itself.” While the Mass should focus on God and summon us to humility and joy before Him, too often it seems more an exercise in self-congratulation. We are very narcissistic, even in a communal setting.

God cannot be pleased with all of this. Even if our worship is rightly ordered, we are not going to buy Him off that easily. God wants an obedient heart more than sacrifice. Sacrifice without obedience is a sham.

We need God to restore our integrity and give us a new heart. We are “dis-integrated,” in the sense that pieces of our life that should be together (e.g., worship and obedience, liturgy and healing) are not. Too often our worship does just the opposite of what it should. Instead of drawing us more deeply into the love and obedience of God, it becomes the very occasion of keeping Him at a distance and seeking to placate Him with superficial gestures. This makes our worship a lie and an insult to Him. God doesn’t mince words in the passage above when He says how displeased He is.

We need God to give us a new heart, one that loves Him as well as the people and things that He loves. Only then will our worship will truly reflect the heart that God seeks: a loving, humble, and generous one.

May our worship give us a new heart and deepen our commitment to God and neighbor!

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You Forgot! A Reflection on a Central Spiritual Struggle

Don't Forget

Don't ForgetOne of the more basic human problems in our relationship with God is that we forget. Over and over again in the Scriptures comes an almost exasperated accusation from God: “You forgot!” Consider just a few of hundreds of such texts:

  1. You deserted the Rock, who fathered you; you forgot the God who gave you birth (Deuteronomy 32:8).
  2. When I fed them, they were satisfied; when they were satisfied, they became proud; then they forgot me (Hosea 13:6).
  3. and when your herds and flocks grow large and your silver and gold increase and all you have is multiplied, then your heart will become proud and you will forget the LORD your God, who brought you out of Egypt, out of the land of slavery (Deuteronomy 8:13-14).
  4. They forgot His deeds and His miracles that He had shown them (Psalm 78:11).
  5. But they soon forgot his works; they did not wait for his counsel. … They forgot God their Savior, Who had done great things in Egypt (Psalm 106:13, 21).
  6. But they forgot the LORD their God; so he sold them into the hand of Sisera, the commander of the army of Hazor, and into the hands of the Philistines and the king of Moab, who fought against them. They cried out to the LORD and said, “We have sinned; we have forsaken the LORD and served the Baals and the Ashtoreths. But now deliver us from the hands of our enemies, and we will serve you”‘ (1 Sam 12:9-10).

Another form of this comes in the refrain of God as the Law is announced in Leviticus and Deuteronomy: “I am the Lord.” For example,

You shall not oppress your neighbor or rob him …. You shall not curse the deaf or put a stumbling block before the blind, but you shall fear your God: I am the Lord. Do not turn to mediums or necromancers; do not seek them out, and so make yourselves unclean by them: I am the Lord your God. You shall stand up before the gray head and honor the face of an old man, and you shall fear your God: I am the Lord (Leviticus 19:31-32).

The ancient rabbis explained this expression in a humorous way. They taught that when God says “I am the Lord,” he means, “Look, I am the one who fished you out of the mud. Now come over here and listen to me.” In other words, “Don’t forget that who it is that is talking to you. I am the one who loves you and has rescued you, the one who provides for you and sustains you. Pay attention. Never forget that I speak to you for your good, not to burden you.”

But as it is, we so easily forget. God’s lament is as true as ever: “You forgot!” We discount the vast and almost unimaginable blessings of each day from the hand of God and grumble at the smallest problem, setback, or slight.

What God is most concerned with is not that we forget small details of the law, but that we so easily forget the wonderful things He has done for us. For indeed, He rescued them from slavery, parted the Red Sea for them, fed them with manna, and gave them water in the desert. He led them forth and settled them in the promised land. But how easily and quickly they forgot His saving deeds!

God’s lament is not about His ego needs to be thanked or repaid for his goodness. God is not vain like man. It is essential that we remember. To remember is to have a healing knowledge.

What does it mean to remember? To remember is to have deeply present in our mind and heart what God has done for us such that we are grateful and different. Grateful people are more hopeful, confident, trusting, and serene. They are more generous, forgiving, and joyful. They are this way because they have not forgotten; they remember how good God has been to them.

One essential solution to our tendency to forget is the Liturgy itself. First, because we read every day from God’s word and remember His saving acts and the teachings of the past. Further, at every Eucharist Jesus repeats His command that we “do this in memory of [Him].” In other words, we are not to live unreflective lives. We are to remember what He has done for us. We are to have present in our mind and heart what He has done for us so that we are grateful and different.

The word amnesia (rooted in Greek) means forgetfulness. A key element in the Eucharistic prayer takes place after Jesus’ command that we do this in memory of Him. It is called the anamnesis, which means remembering, the opposite of forgetting. In the Roman Canon the anamnesis begins after the consecration with the words, “Unde et memores (Wherefore and remembering). The second Eucharistic prayer says, Memores igitur mortis et resurrectionis (therefore in memory of the death and resurrection of Christ).

Yes, remembering is at heart of the Eucharistic Liturgy. And we need it! We so easily forget all the good things God does to sustain and prosper us. Every fiber of our being is created and sustained by God. Everything on which we depend is also created, sustained, and given by God. Every single day, trillions of things go right and trillions of gifts are ours. Yet if one thing goes wrong, we are easily downcast, angry, and despondent. What a disproportionate response! It is primarily because we forget and discount His blessings.

Don’t forget! At best, forgetting makes us grouchy. At worst, it makes us anxious and fretful, even mentally ill.

Remember! Remember the innumerable things God has done for you. If you do, you’ll be more grateful and different.

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On the Power of Liturgy and Prayer

There is a text from the Acts of the Apostles (read Tuesday at Mass) that sets forth quite well some of the qualities of the Sacred Liturgy. Although the “liturgy” cited in this passage is not a Mass, the description should apply to all our liturgies; from the Liturgy of the Hours to baptism, from a penance service to a full sung Mass. Let’s look at the passage and learn from it the power of liturgy to deliver, instruct, and transform us and the world.

About midnight, while Paul and Silas were praying
and singing hymns to God as the prisoners listened,
there was suddenly such a severe earthquake
that the foundations of the jail shook;
all the doors flew open, and the chains of all were pulled loose.
When the jailer woke up and saw the prison doors wide open,
he drew his sword and was about to kill himself,
thinking that the prisoners had escaped.
But Paul shouted out in a loud voice,
“Do no harm to yourself; we are all here.”
He asked for a light and rushed in and,
trembling with fear, he fell down before Paul and Silas.
Then he brought them out and said,
“Sirs, what must I do to be saved?”
And they said, “Believe in the Lord Jesus
and you and your household will be saved.”
And they spoke the word of the Lord to him and to all who were in his house.
And he took them the same hour of the night and washed their wounds;
and he was baptized at once, he and all his family (Acts 15:25-33).

Determination – About midnight, while Paul and Silas were praying and singing hymns to God as the prisoners listened … Here they are in an awful place, a deep dungeon with rats and filth all about, and yet they are singing.

An old hymn reminds us to persevere in praise: “Whatever my lot, thou hast taught me to say, ‘It is well with my soul, it is well.’” Yes, happiness is an inside job. There may be times when we don’t feel emotionally ready to praise God, but we have to command our soul. In the words of the psalm, I will bless the Lord at all times. His praise shall continually be in my mouth (Psalm 34:1).

Note that this is communal not personal prayer, and thus it is a kind of liturgy. They are singing hymns, a form of communal and liturgical prayer. More literally, the Greek text says that they were singing praises (humneo) to God. “Hymn” comes from humneo. Perhaps they were singing psalms or perhaps they were singing newly composed hymns such as we see in Philippians 2:5-11, Ephesians 1:3-14, or Colossians 1:15-19. But note their determination to praise the Lord anyway. Such praises will bring blessings, for when praises go up, blessings come down.

The Church must always be determined to celebrate the liturgy. The last thing we should ever consider stopping is the Mass! Recall how many priests and bishops locked up in prisons were earnest to obtain even the slightest scraps of bread or drops of wine in order to celebrate the Mass. Recall the many martyred priests during troubled times in England who risked everything to celebrate the Holy Mass. We must always be determined to pray, and whenever possible, to celebrate the Sacred Liturgy, even at great risk.

Disturbance – … suddenly such a severe earthquake that the foundations of the jail shook … Does our worship rock this world to its foundations? It should. The world ought to know and experience that we are at prayer! We should rock this world with our refusal to be discouraged at what it dishes out.

Further, good prayer, preaching, and the simple presence of the Church ought to shake things up a bit. It is said that a good preacher will comfort the afflicted and afflict the comfortable. Each of us has a little of both within us.

Note that the early Christians were often arrested for being “disturbers of the peace.” They said politically dangerous things like “Jesus is Lord” rather than “Caesar is Lord.” Religiously, they upset the order by announcing that many of the old rites were now fulfilled. Temple worship was over. Jesus was the true temple and Lord, and the Eucharist now supplanted the lucrative temple rites. Morally, the Church shook things up by demanding love of one’s enemies and that people no longer live as did the pagans, in the futility of their minds. These things and more tended to disturb the political, social, and religious order. Liturgically, we gather to celebrate and learn many earthshaking truths and to be liberated from the hold of the world, the flesh, and the devil.

Yes, the presence of the early Church was a kind of earthquake. When the Church is strong she not only consoles; she disturbs and even rocks things to their foundations by the simple declaration, “Thus says the Lord” and by our praise of Him who is true Lord and Sovereign King, far outranking all other kings and those who demand our loyalty and conformity.

Deliverance – … all the doors flew open, and the chains of all were pulled loose. The liturgy of praise and worship of God should effect an ongoing deliverance. The prayer of the Church in her liturgy should set people free: prison doors swing open, chains fall loose, and increasing freedom is granted to faithful.

I am a witness to this and I pray that you are as well. I have attended and celebrated Mass every day for more than thirty-eight years now. In that time, through praise, hearing God’s Word, being instructed in God’s Word, receiving the Word Made Flesh in Holy Communion, and deep abiding fellowship with believers, I am a changed man. Many shackles have come loose. A new mind and heart have been given to me and the prison cells of anxiety are no longer. Deliverance is what happened to us when the Lord took us out of the kingdom of darkness and into the Kingdom of Light. Through the liturgy, that deliverance becomes deeper, richer, broader, and higher.

Dignity – When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, thinking that the prisoners had escaped. But Paul shouted out in a loud voice, “Do no harm to yourself; we are all here.” The liturgy we celebrate is that of the Catholic Church. The term Catholic refers to the universality of the Church’s mission. All are to be called.

One effect of the liturgy on us should be that we neither hate nor exclude anyone. Paul and Silas do not gloat over the misfortune of their jailer. Knowing his dignity, they call out to him, even at the risk of their lives.

The Church, too, seeks the welfare and salvation of even our most bitter opponents. Our liturgy is celebrated not only for our friends but for the whole world.

The Church is Catholic; all are called. Painting a picture of the Church, Scripture says, I [John] looked, and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands (Rev 7:9). I realize how true it is that God does not show favoritism but accepts from every nation the one who fears him and does what is right. Everyone who believes in him receives forgiveness of sins through his name (Acts 10: 34-35, 43).

Discipleship – [The jailer] asked for a light and rushed in and, trembling with fear, he fell down before Paul and Silas. Then he brought them out and said, “Sirs, what must I do to be saved?” And they said, “Believe in the Lord Jesus and you and your household will be saved.” And they spoke the word of the Lord to him and to all who were in his house. And he took them the same hour of the night and washed their wounds; and he was baptized at once, he and all his family.

Making disciples (not just members) is a primary job of the Church. To be a disciple is to be a follower of the Lord, but the word “disciple” also comes from the same Latin root (discere) as the word “learning.” Thus, the Church in her liturgy not only worships the Lord, she instructs the faithful and supplies the sacraments.

Note that the jailer asks for light. Do not think of this as merely a practical request. Asking for light is asking for the enlightenment that comes from Faith and Baptism. The Church in her liturgy and by her witness supplies light and acclimates the faithful to that light.

The jailer, having asked for the light, been instructed, and become accustomed to the light, is baptized.

Though the worship of God is always the first purpose of liturgy, here  are some other goals of and a description of true liturgy, one that rocks the world and yet delivers the faith, forming the people in the beauty of God’s grace. Do you and your fellow parishioners see the liturgy this way or do you see it as distant, even boring? See what this Scripture passage teaches about the truest goals and nature of every liturgy, great or small, in the Church.

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Ash Wednesday Catholics: What Are they Saying to Us?

Reflecting on last week’s Ash Wednesday Masses it is possible to observe an unusual and puzzling sight. On this day, almost every priest looks out into a congregation that is barely recognizable. To be sure there are many familiar faces of those who regularly attend. But almost half (!) or more of the congregation is populated by faces unknown. Have tour busses unloaded their riders from distant lands? Is this the holiday season where many are here visiting family? No, this is Ash Wednesday, a most peculiar day. Even days before, the phones start ringing and rather urgent voices on the other end ask, “When will ashes be given?” One might almost think that ashes were necessary for salvation. Sadly, to none of the Sacraments is such urgency attached, even among the more faithful. Baptisms, confessions, marriages and Mass itself are often delayed, or even wholly omitted. But come Ash Wednesday there is an urgent and laser-like focus exhibited by large numbers of otherwise disinterested Catholics, it seems like many are majoring in the minors. 

We may lament this, but what can we learn from this? Somehow, even if unwittingly, the Church has powerfully connected with a large segment of otherwise non-practicing Catholics as well as the unchurched. Ashes are awesome! Really? It’s pretty humbling isn’t it? The usual Catholic attempts to seem positive and “relevant” such as trendy music and positive “welcoming” themes are often found wanting. But then, these ashes, which break all the “rules” and theories of modern evangelization powerfully connect with the very folks we are trying to reach. Maybe we have things to learn! 

Consider that the message of Ash Wednesday and the imposing of ashes is not one of our more joyous and positive messages. The fundamental message of this sacramental is, “You are going to die.” Sure we use a little poetry to say it: “Remember you are dust and unto dust you shall return.” But, its fundamental message is still the same: “You are going to die.” Even if one uses the alternate formula, “Repent and believe the Gospel”, repent is not one of our more cheerful or “welcoming” messages. People are not piling into Church to hear John 3:16 (God so loved the world…) and take some valuable or lasting token like a holy card or religious medal. They are lining up to have dirty ashes smeared on their forehead and to hear that they are going to die and need to repent before it’s too late. The Prophet Joel and St. Paul issue urgent warnings that we should weep and fast on account of our sins, that we must repent and be reconciled to God. 

This is hardly what most modern evangelizers tout as the way to reach souls. But souls line up for it every year. Granted, many are not convicted enough to come again until next year, but the point is that the one time they DO come is on a day that breaks almost every precept of the  “welcoming community” message at the heart of modern Church out-reach. 

Why is this and what can we learn? In answering this I do not have vast polling data on which to rely. I have only anecdotal data from years of talking to Ash Wednesday Catholics and from hearing what others have discovered in their conversations. So, take what you like from my thoughts and leave the rest. Here then are a few thoughts. 

Belonging seems to be deeper than membership or practice. 

Many have left the formal practice of the faith and active membership. Some have angry differences with the Church, other have simply drifted or are indifferent. But, when it comes time to answer a survey question of their religious identity, they still check “Catholic.” Ash Wednesday somehow taps into this belonging and identity. It is a day, through the wearing of ashes or the participation in a well known rite that many of these Catholics say, “I still belong….These are my roots…I may not be a “good” Catholic, but Catholic I am.” In some sense, one might leave the Church but the Church never really leaves them; something is still there nudging them not to forget. To a lesser degree Palm Sunday serves a similar purpose and that little piece of palm leaf displayed in the home, usually on or near the crucifix gives voice to Mother Church’s tug on our heart. Though it, some Catholics say, “Through I am distant, I still belong.” In places like Mexico and the U.S., some Hispanics have gone to the Evangelical denominations, but the image of Our Lady of Guadalupe is still prominent in their homes. It is as if to say, “You can take the Man out of the Church, but you can’t take the Church out of the Man.” 

Yes, belonging has deep roots, and somehow, people ritually express a kind of “forget me not” to the Church. Clearly we want to offer them more, but at least there is still some connection, some homing beacon that reminds us and them that they “still belong.”

A serious and sober message carries weight. 

Though the message associated with the imposition of ashes is not a cheerful one, it does carry weight; it is something to take seriously and something which commands respect. Hence the Church is attractive when she preaches and teaches in a way that is substantial and respectable. Most people know that not everything is right in their lives and the message of Ash Wednesday resonates with this instinct. Most people, in seeking a doctor, want one who takes disease seriously and is willing to have an honest conversation about what must be done. Even if they are not ready or willing to follow all of his or her advice, they ultimately want the truth and will not respect a doctor who is not serious or engages in mere flattery. To a significant degree we have lost a sense of this in the Church. 

As noted above, there has been a tendency in the past fifty years to “lighten up.” Great emphasis is put on “positive themes” such as God’s mercy and goodness, but little emphasis on repentance, which is the key that unlocks that mercy. There is almost a pathological avoidance of controversial moral teachings or more “negative” themes such as death, judgment, heaven and hell. No one should ever be upset and the fear of consequences should not be elicited. Parishes should be welcoming and non-judgmental, homilies encouraging and uplifting, sacrifices and reparation for sin and the demands of discipleship are soft-pedaled. And of course, “God is Love,” but that “love” is more often presented as a soft kindness, rather a strong love that seeks to set things right and bring us to the healing of holiness. Affirmation too often eclipses transformation. As for the liturgy, it is often not often celebrated in a way that says something profound and healing is taking place here. And while some think this is the necessary approach today to win converts, our churches have been steadily emptying through this period of “Catholic Lite.” 

Further, such a pastoral strategy does not elicit the respect and reverence necessary if the Church is going to preach the Gospel with authority.  And though many modern liturgists fear that negative themes will repulse modern man, Ash Wednesday calls such fears into question. So too Palm Sunday whose theme is the Passion. The Palm Sunday Gospel is long and intense; the suffering due to our sins is made quite clear. Yet attendance is also very good, in some places, even better than Easter or Christmas. 

So here are some things to learn in terms of Evangelization. These observations are not intended in an absolute sense. Balance is needed where the bad news of sin, death and our need to repent are blended with the good news of mercy, healing and salvation. There is an old saying, “If you don’t know the bad news, the good news is no news.” Collectively we have been too averse to presenting the bad news. But as Ash Wednesday and Palm Sunday show, many of the unchurched are willing to hear it and fundamentally know it is true. The bad news also highlights how wonderful the good news is. 

It is also clear that, whatever respect Ash Wednesday and Palm Sunday command, it is not enough. Only rarely do attendees at an Ash Wednesday Mass experience the conversion that helps the Church seal the deal. Looking to the future we do well to ponder how we might make use of evangelical moments such as Ash Wednesday, Palm Sunday, as well as funerals, weddings and baptisms. Many unchurched are encountered in such moments and simply preaching light-heartedly may need to be balanced with sober calls for repentance and a decision to walk with the Lord in the Church and in the Sacred Liturgy. 

Warnings have their place and as Ash Wednesday shows, such messages are not as unappealing as many in the Church think. If we want Ash Wednesday Catholics to become All Sunday Catholics, maybe we can learn to build on what brings them in the first place and be less anxious to echo the opening words of Jesus’ public ministry, “Repent and Believe the Gospel!”

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Five Advent Reflections

I am away in Florida preaching a retreat at Ave Maria University Parish. Below is a text that served as an outline for my first talk. I promised them I would post these notes for reference. I apologize if you may have read this just last year.

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The Following are “Five Advent Reflections”  I have prepared. If these interest you I have prepared them also in PDF format which you can get by clicking here: The Season of Advent

1. Advent is Witnessed by Creation  – Autumn and early winter are times of great seasonal change. The leaves turn brilliant colors then fade and fall. The shadows lengthen as the days grow shorter and colder. The warmth of summer and vacations seem distant memories and we are reminded once again that the things of this world last but a moment and pass away. Even so, we look forward as well. Christmas can be a wonderful time of year. Likewise, the winter ahead has delights. Few can deny the mesmerizing beauty of falling snow and the child-like excitement a winter storm can cause. Advent draws us spiritually into this season of change, of longing and of expectation. As the days grow shorter and the darkness increases we light candles on our Advent wreathes and remember that Jesus is the true light of the world, the light that shines in the darkness. These lit candles also symbolize our on-going commitment to come out of darkness into God’s own marvelous light. (cf 1 Peter 2:9). A Gospel Song says:  Walk in the light, beautiful light, come where the dew-drops of mercy shine bright.

2. Longing for Salvation – Advent also draws us back to our Old Testament roots. Israel was taught by God through the prophets to expect a Messiah from God who would set them free from sin and injustice. Across many centuries there arose a longing and a yearning for this messiah. Sin and injustice had taken a terrible toll and so the cry from Israel went up:

O that thou wouldst rend the heavens and come down, that the mountains might quake at thy presence–as when fire kindles brushwood and the fire causes water to boil…We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away. There is no one that calls upon thy name, that bestirs himself to take hold of thee; for thou hast hid thy face from us, and hast delivered us into the hand of our iniquities. Yet, O LORD, thou art our Father; we are the clay, and thou art our potter; we are all the work of thy hand. Be not exceedingly angry, O LORD, and remember not iniquity for ever. Behold, consider, we are all thy people. (Is 64:1-7)

In Advent we recall these cries of ancient Israel and make them our own. Surely Christ has already come yet we know that sin and injustice still have their terrible effects in our lives and in our communities. We very much need Jesus to be our Savior and to daily set us free. Advent is a time to acknowledge our need for the saving work of God and to long for the glorious freedom of the children of God. We know that God has already begun this saving work in us, now we long for him to bring it to completion. We also await the full manifestation of his glory and this brings us to the second important meaning of Advent. .

3. Waiting  for His Second Coming – Advent is also a time to prepare for the second coming of the Lord. We say in the Creed, He will come again in glory to judge the living and the dead. This truth flows directly from Scripture which teaches clearly two things on which we must reflect. First, He will come again in glory. Second we cannot know the day or the hour that he will return. In fact, though some signs will precede his coming, the emphasis of Scripture falls upon the suddenness of the event:

  1. He will appear like lightning (Mt 24:27),
  2. with the suddenness of the pangs of child birth (1 Th. 5:3)
  3. in the twinkling of an eye and the sound of a trumpet (1 Cor 15:52).
  4. It will take place when we least expect (Mt 24:44),
  5. Just when everyone is saying, “There is peace and security!” (1 Th. 5:3).

Since this is to be the case we must live lives of readiness for that day. Advent is a time when we especially reflect of the necessity of our readiness. Here too an Old Gospel Song sasy, Ready!? Are you ready? For the coming of the Lord? Likewise, a spiritual counsels, Keep your lamps trimmed and burning. The time is drawing nigh!

4. The Fire Next Time! – Some of the images of the last day, images of judgement and destruction, can seem very frightening indeed. Consider for example this passage from the Second Letter of Peter:

But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up. Since all these things are thus to be dissolved, what sort of persons ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be kindled and dissolved, and the elements will melt with fire! But according to his promise we wait for new heavens and a new earth in which righteousness dwells. Therefore, beloved, since you wait for these, be zealous to be found by him without spot or blemish, and at peace (2 Pt. 3:10-14).

Some of the imagery used here reminds us of the even more fearsome images of the Book of Revelation! But notice the complete message of this passage and others like it. The heavens and the earth as we know it will pass away but we who are ready look forward with joy to a “new heavens and a new earth” where the justice of God will reside in all its fullness. An African-American Spiritual summarized the teachings of the Second Letter of Peter by these classic lines, God gave Noah the rainbow sign, No more water, the fire next time. Here too, our first reaction to such phrases might be fear. But in the tradition of the spirituals, this fire was a fire of justice and truth that destroyed the power of injustice and oppression. Another spiritual expresses this, God’s gonna set this world on fire, one of these days Alleluia! [and] I’m gonna sit at the welcome table one of these days Alleluia! For the slaves, the Day of God’s visitation could only be a day of jubilee, a day of vindication and deliverance. And so it will be for us if we are ready. But what does it mean to be ready? To be ready is be living faithfully, holding to God’s unchanging hand in the obedience of faith and trust. To be ready is to be living a holy life and a life of repentance. If we do this we have not only have nothing to fear about the Last Day, we eagerly anticipate it and cry out, “Amen, Come Lord Jesus!” (Rev 22:20).

5. Remember, Repent, Rehearse – All these reflections help to place Advent in proper perspective for us. We are called to remember, repent and rehearse. We remember that Christ has already come and that he has called us to the obedience of faith and promised he will return in glory. We repent of whatever hinders our readiness for that day. And we rehearse for his second coming in glory by anticipating its demands and celebrating the glory that comes to those whom he finds watchful and ready. In a sense every Mass is a dress rehearsal for the glory of the kingdom. At every mass the following prayer is said, Deliver us Lord from every evil and grant us peace in our day. In your mercy, keep us free from sin and protect us from all anxiety, as we wait in joyful hope for the coming of our savior, Jesus Christ. This beautiful prayer recalls that it is entirely God’s work that we be ready for his glorious return. Only he can deliver us, free us from our sin and remove anxiety about that day. Only he can give us joy and make us holy. We have but to yield to his saving work.

And this brings us back to where we started, longing and yearning for our savior. To yearn for him is to know how much we need him. To long for him is to constantly seek his face and call upon his name.  Therefore cry out with the Church, “Come Lord Jesus!” For it is written, The Spirit and the Bride say, “Come.” And let him who hears say, “Come.” And let him who is thirsty come, let him who desires take the water of life without price… He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus! (Rev 22:17, 20)

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Do Angels Actually Sing?

Disclaimer: Please take this post in the mirthful manner I intend. I do not intend to be argumentative or to directly oppose the writings of a fellow blogger and priest whom I respect and appreciate. Frankly, I hope and piously think Father Ryland is correct, but for reason stated below, I wonder if his stated, and my hoped-for conclusion is correct, namely that Angels sing. Here is a link to his post: Can Angels Speak or Sing? – Fr. Ray Ryland

In his brief article Father concludes that angels can both speak and sing. This is the most commonly held view, to be sure. I have no doubts that they can and do speak, and that God provides some way for them to do that when interacting with us. But has for singing, I am less certain and here’ why:

1. There is no Scriptural verse that I have ever read that describes them as singing. Even in the classic Christmas scene where we depict them as singing “Glory to God in the Highest,” the text indicates that they SAYING (Gr: legontōn) the song  not that they sing it (cf. Luke 2:13).  If you can find a Scripture text that shows the angels singing please share it, but I’ve looked for years and can’t find it. Here too I state this humbly and may be wrong. If so you will help me.

2.  The catechism doesn’t say that angels sing.

3. The liturgy of the Church does not to indicate that angels sing. Perhaps the closest that we come are the prefaces. There is reference to the “song of the angels” (the Holy, Holy, Holy) but they are said to “say”  this song. The most common ways of describing what angels do regarding the heavenly hymn, Holy Holy, Holy are with are phrases such as: Sine fine dicentes (saying, without end), Clamantes (shouting), in gaudio confitentes (declaring  in joy), Concinunt – This is about as close as the Latin gets to saying they sing. It can be translated “they sing”  but can also be translated “they agree in saying”  or “they say together.” There is also a phrase that comes up in the prefaces which says, cumque omni militia caelestis exercitus hymnum gloriae tuae canimus (and with all the heavenly hosts we sing the hymn of your glory). But the “we” who sing is us. That the angels are referred to as singing is not clear. It may well be a gloss on Psalm 137:1  In the sight of the angels I will sing your praises Lord.

4. I cannot say I have comprehensive knowledge of the Fathers of the Church so here I cannot definitively declare they never indicate that angels sing. Perhaps you can assist in this regard?

5. Though there are references to nine “choirs” of angels, the word choir here means “order” or “group.”

6. It would also seem that, having no bodies, they cannot sing. For to sing is to cause the vocal cords to vibrate, causing the air to vibrate as well. While it is true that angels are said to talk, and do other things such as blow trumpets, it is unclear if this is meant literally or analogously. It also is possible that humans hearing  or seeing angels were able to do this through a temporary grace from God. St. Thomas effectively argues that angels do sometimes assume bodies, (Pars Prima, 51.1). Even if this is the case, they are still never said to sing.

So here is my proposition: “Angels don’t sing.”  Perhaps singing is a particular glory of the human person; a capacity unique to us, a very special gift. In the heavenly liturgy I propose to you that it is we who will sing, and not the angels.

But please this is only a proposition about a matter not essential to salvation!  I have thought about it for years. I do not declare it with pride as though I am certain I am right. The long and consistent belief of the faithful should not be easily set aside. But for the reasons stated I want to propose this for your consideration. How say you?

If the Angels do sing, here is how they sound: