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Back in my Seminary days we would often study the question of authorship when it came to books of the Bible. Especially in modern times there are extensive debates about such things. I remember being annoyed at the question, since in most cases I didn’t really care to whom the Holy Spirit gave the text; in the end, God was the author.

I was also annoyed at some of the premises used to reject apostolic authorship. For example, it was widely held by modern scholars that St. Paul couldn’t possibly have been the author of the Pastoral Epistles (1 & 2 Timothy, Titus) since the description of the Church was “far too developed” to have been written prior to 65 AD. Never mind that the Acts of the Apostles describes many of the “dubious” hierarchal elements (presbyters (e.g., Acts 14:23), deacons (e.g., Acts 6:3), and apostles (bishops)). Never mind any of that. For us moderns there is the tendency to consider early eras as “primitive.” So Paul’s authorship was questioned by many in those days.

John’s gospel was also considered far too lofty by modern scholars to have been written by a “simple fisherman.” Where could this “unlettered man” have gotten such profound and mystical insights? Again, never mind that he may have been as old as 90 when he authored the gospel, and may have pondered it for some 60 years. Never mind that he lived for at least part of that time with the sinless Virgin Mary, who knew her son as no one knew him and saw him with sinless eyes. No, never mind the power of grace and infused vision. No, it was too much for many modern and rationalistic scholars to accept that a simple fisherman could pull it off. It must have been by some other more lettered man like “John the Elder,” or it must have been other “smarter types” in the Johanine community or school that authored this.

Here, too, I was just a simple 25-year-old seminarian but it seemed to me that far too many modern interpreters stressed only the human dimension of Revelation. Something more mystical was missing from the view of the Bible experts who equated wisdom with scholarly credentials. That God could somehow give a profound vision and an infused mysticism to the early Apostles was almost completely absent in their analysis.

Even as a 25-year-old I knew better than to exclude that. I was young, but had already experienced aspects of the charismatic movement where inspiration and gifts were to be sought and expected.

And had not Jesus himself said to the Apostles, But the Paraclete, the Holy Ghost, whom the Father will send in my name, he will teach you all things, and bring all things to your mind, whatsoever I shall have said to you (Jn 14:26)?

I recently came across a quote from Origen, the early 3rd Century Father, whose insight into John struck me as profound and telling, deeply faithful, and challenging for every Christian. Pondering where John “got all this,” Origen in effect sets forth the two most crucial requirements for a theologian:

We may therefore make bold to say that the Gospels are the first fruits of all the Scriptures, but that of the Gospels that of John is the first fruits. No one can apprehend the meaning of it except he that has lain on Jesus’ breast and received, from Jesus, Mary to be his mother also. (Origen, Commentary on John, 6)

There it was, the lynchpin, the truest answer, the two most crucial reasons for John’s mystical heights. John had mystical vision and saw the Lord in the loftiest way because he knew and experienced the heart of the Lord, knew and experienced the love of the Lord, and had Mary for his Mother.

John was a brilliant theologian and possessed deep insight, less because he knew books, and more because he knew the Lord, heart to heart; he experienced the love of God and loved him in return.

Second, surely and truly, Mary’s role in John’s insight cannot be overlooked. Think of the conversations she and John must have had, the mystical prayer she must have enjoyed and shared with John, the memories and the things that only the heart of a sinless mother could see and know. How John must have marveled at the gift of her! And how he too, who had known the heart of the Lord, and rested at his hearth, at the Last Supper must have been able to pray and converse with her.

Speculation you say? Perhaps. But it is a vision I share with the great theologian Origen. It was love that gave John insight; it was relationship with Jesus, and with Mother Mary by Jesus’ own gift, that his mystical gospel took flight and reached the loftiest heights.

And what of you and me? How will we gain insight into the Lord, and the truth of his Gospel? By books and learning?  By studying Greek? By reading commentaries? Sure, all well and good. But these things are best at telling you what the text is saying. It takes a deep relationship with the Lord to see Scripture’s mystical meaning. And Mary’s beautiful intercession and motherly promptings help things to soar, for she herself pondered all these things and reflected on them in her heart.

Want to be a great theologian? Study for sure. But don’t forget to pray! Scripture comes from the heart of the Lord and it is only there, by entering the heart of the Lord and living there through prayer, that Scripture’s truest meaning will ever be grasped.

Step two, entrust your study and reflection to Mother Mary. No one loves and understands Jesus like his Mother Mary. Ask for her intercession and help and she will show you the heart of her Son.

Jesus gave John two gifts: his heart and his mother. And John soared to such places that people could ask, “How did he get all this?” But you know how.

He offers you and me the same. Do you want vision? Do you want to appreciate the depths of scripture and all God’s truth? Do you want the eyes of your heart opened to new mysteries and mystical experience? Accept the gifts Jesus offers: the gift of his heart and the gift of his mother.

Consider well the admonition of one of the most learned men who ever lived, Origen: No one can apprehend the meaning of it except he that has lain on Jesus’ breast and received from Jesus Mary to be his mother also.

Here is Fr. Thomas Luis de Victoria at his most mystical: O Magnum Mysterium (O Great mystery and wondrous sacrament, that animals would witness the birth of Christ. O Blessed Virgin whose womb merited to carry the Lord Jesus Christ, Alleluia!)

We discussed two days ago on the blog how the Church is the Body of Christ and is the place where we first and foremost find Him. We cannot really have Jesus without his Body, the Church, despite the privatized claims of many. Just as it pertains for a head to be together with its body, so too it pertains for Jesus the Head of Church to be united with his Body the Church. So, Jesus is at one with his Church and the Church is the place where we first and foremost find his presence.

But to say we find him here does not mean that all people DO find him here. There are many issues that keep people from experiencing his presence here. There are also some practices we ought to better observe in order to better manifest the presence of Jesus. Let’s consider first some problems and then some remedial practices.

I. Problems – If Jesus is present in his Church then this is most evident in his action and presence in the Liturgy and Sacraments of the Church. Yet any cursory look into a typical Catholic parish would reveal little to indicate an obvious awareness of the presence and action of Jesus in the Liturgy and Sacraments.

A. Bored and Disengaged? The assembled people, including the clergy, often look bored, distracted, and mildly irritated at having to endure the event. Where is the alert joy that one sees at sporting events, or at the visits of famous people? If Jesus is alive and ministering in this moment why do so many look more as if they’ve come to get a flu shot? It is as though there is a wish that the whole experience be over as quickly and painlessly as possible.

Some will argue that many people are just reserved. But most of these same people are animated enough at football games or in political discussions. The answer seems to be more related to a lack of vivid faith and understanding that the Liturgy and Sacraments are encounters with the Risen Lord Jesus.

B. Perfunctory?  Further, in terms of the overall spiritual life of many of the faithful there is a perfunctory “check off the God-box” observance wherein those who observe norms at all, such as Sunday Mass or yearly confession, do so more as a duty than with eager love. The minimum is sought and only that is done. The box is checked and one seems relieved that the “duty” is done. It is almost as though one is placating the deity rather than worshipping and praising the God they love and are grateful to. The upshot is that Sacraments are thought to be tedious rituals rather than transformative realities or real encounters with Jesus.

C. Low Expectations?  Expectations are also low when it comes to the Sacraments. Many put more trust in Tylenol, than in the Eucharist. When they take Tylenol, they expect something to happen; they expect there to be healing, for the pain to go away, or the swelling to go down. But do these same people have any real expectations about the Eucharist or other Sacraments? Almost never.

Much of the blame for these low expectations lies with the priests and catechists who have never really taught the Faithful to expect a lot. At best there are vague bromides about being fed, but little else is vigorously taught about radical transformation and healing.

D. Unevangelized? The general result is that many in the pews are sacramentalized but unevangelized. That is to say, many have received Sacraments and gone through other Catholic Rites of passage but have never really met Jesus. They have gone through the motions for years but are not really getting anywhere when it comes to being in a life-changing, transformative relationship with Jesus Christ. To a large degree the Lord is a stranger to them. They barely know him at all and are far from the normal Christian life of being in personal, living, and conscious contact with the Lord.

II. Principles and practices – If these be some of our common problems, then what are we to do? Perhaps some of the following principles and practices can point the way.

A. Clarity as to the fundamental Goal of the Church – Clearly the fundamental mission of the Church is to go to all the nations, teach them what the Lord commands, and make disciples of them through Baptism and the other Sacraments. (cf Matt 28:20).

But making disciples and being disciples are about more than just “membership.” To become a true disciple is to have a personal, life-changing, and transformative relationship with Jesus Christ. It is to witness and become a witness of the power of the Cross to put sin to death, to bring every grace alive, and to make of us a new creation in Christ. This must become more clearly the fundamental goal of the Church. We cannot and should not reduce discipleship to membership.

The goal is to connect people with the Lord Jesus Christ so that he can save them and transform their lives in radical and powerful ways.

 B. Conviction in Preaching – Those who preach, teach, and witness to others cannot simply be content to pass on formulas and quote others. Priests, parents, catechists, and others must begin to be firsthand witnesses to the power of God’s word not only to inform, but to perform, and to transform. They must be witnesses of how the Lord is doing this in their own lives.

They ought, if they are in touch with God, to exhibit joy, conviction, and real change. They must be able to preach and teach with “authority” in the richer Greek sense of the word. Exousia (the Greek word for authority) means more literally to preach “out of one’s own substance.” Hence the summons is to speak from one’s own experience as a firsthand witness who can, with conviction, say, “Everything the Church and Scriptures have always announced is true, because in the laboratory of my own life I have tested these truths and found them to be true and transformative. I who speak these things to you, along with every Saint, swear to you that they are true and trustworthy.”

A firsthand witness knows what he saying; he does not merely know about it. The video from Fr. Martin below speaks to this practice. Preaching, teaching, and witnessing with conviction are essential components of renewal in the Church.

C. Cultivate Expectation! – We have already noted that most people don’t expect much from their relationship with Jesus Christ. Most of us expect to, and have, met people who have changed our lives. Perhaps it was our spouse, or a teacher, or maybe a professional contact who helped us launch our career.

But if ordinary people can change our lives, why can’t the Lord Jesus Christ? And yet most people think that having tepid spiritual lives, spiritual boredom, and only a vague notion about the truths of faith is normal. Really? Is that the best that the death of the Son of God can do for us that we should be bored, tepid, uncertain, and mildly depressed? Of course not!

We need to lay hold of the glorious life that Jesus died to give us, to have high expectations and to start watching our lives be transformed.

Consider, as an image, the woman who came up to Jesus in the crowd and said, “If I just touch the hem of His garment I will get well.” Jesus was amazed that one woman from among a crowd of thousands who were bumping up against him, one woman actually touched him. He said to her, “Your faith has healed you.” (Luke 8:47). Who has the faith, who has the expectation to be healed, to get well, to be delivered? King Jesus is a-listening all day long!

D. Catechetical refocus – We have tended to teach the faith more as a subject than as a relationship. And hence we focus on and measure success based on whether we can list the seven gifts of the spirit, or the four marks of the Church. Now, of course faith has a content that must be mastered, but without relationship to Jesus most people lose command of the facts shortly after the test.

We need to begin more with relationship. Get people, both children and adults, excited about Jesus, and joyful in what he has done. Then the motivation to learn will come naturally.

Some years ago (in the late 1960s) I became a fan of Star Trek.  Captain James Tiberius Kirk was all the world to me. Even though he was a fictional character, I wanted to know all about him: where he was born, what he did, and what he thought. When I discovered the actor who played Kirk, I joined the William Shatner fan club. I then wanted to know what Shatner thought about important issues, when he was born, what his favorite hobbies and activities were, etc. Fascination drew me to a mystery of the facts about both Kirk and Shatner. You didn’t have to make me learn this stuff; I was way ahead of any requirements!

Do people think this way about Jesus? Usually not. And why not? Because we do very little to cultivate this fascination and joy. We teach more about structures, rules, and distinctions than about Jesus. Again our intellectual tradition is important and essential, but without starting from a relational interest, we might as well be building on no foundation at all.

Jesus said, “Come and see” as an initiation. Creedal details came later and were important, but relationship was first. Friendship precedes all the facts, which come later.

Where in our catechism do we inculcate a love for, respect of, and fascination with Jesus?

E. Come on, Testify! – Catholics are terrible at testimony and witness. What is your story? How did you meet Jesus? What has he done; what is he doing in your life? Have your children ever heard you say you love Jesus? Do they know what he has done for you? Do parishioners ever hear their priests testify? Arguments and proof have their place, but without personal testimony and conviction, these truths remain abstractions.

There may come a time when, through argument, you actually get someone to “buy in.” But then comes the question: “Well, that’s all good news. But how do I know it’s true?” And that’s when you have to convincingly answer, “Look at me!” It’s not enough to state facts and quote others. At the end we have to know what we’re talking about, personally, and convincingly.

Bottom line, that means we have to be converted, and having experienced conversion go forth as those who know the Lord, not just know about Him. I gave my testimony story here How I met Jesus. What’s your story?

Some problems and practices. How say you? Add your own!

 

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When asked, most people identify their most serious problems as issues related to their physical health, or finances. Family and career issues also rank up there.

But frankly, our biggest problem is pride, and all the sins that flow from it. Nothing is more serious than our sins, which can destroy us forever. Worldly problems are temporary. The worst they can do is to make life unpleasant, or kill us; then we get to go home and meet God if are faithful.

Therefore, to God our most serious problem is our sin. This was well-illustrated when, at one point in the Gospels, a paralyzed man was presented to Jesus. Jesus looked at him and said “Your sins are forgiven.” Yes, that’s right, Jesus looked at a paralyzed man and saw his sins as the most serious thing to be dealt with first.

We don’t think like this. And even when taught that we ought to think like this, we still don’t think like this.

But since it is true that pride is our most serious problem, and all the sins that flow from it, then we do well to ponder how suffering can be one of the things that God permits in our life so as to keep us from becoming too prideful. For to God, it is better that we suffer some here, learn humility and be saved, than to remain prideful and go to Hell.

Personally, I will say, I have gifts and blessings. But if it weren’t for some degree of suffering, and humiliation in my life, I’d be so proud I’d go right to Hell. There’s just something about suffering that can keep us very humble, and calling on God.

St. Augustine reflects on this in his great work, The City of God. The work, which he considered his greatest, was occasioned by the decline of the Roman Empire and the sacking of the city of Rome by barbarians under Alaric in 410 AD. Augustine wrote the work to ponder how a once mighty empire had fallen into such decay.

There were of course many sufferings inflicted on the citizens of Rome by the Barbarians. “Sacks” are not pleasant events.  Some were killed, many women were raped, grave damage was inflicted on the city, and the property of many was damaged and taken.

In chapter 28 of the City of God, Augustine ponders why God would have allowed such suffering, especially to the Christians of that city, and in particular to the Christian women of virtue who were raped.

At times, his reflections seem almost unsympathetic. But in effect, St. Augustine points to humiliation and suffering as a strong but necessary medicine for pride, which is far worse than any of the ills suffered to remedy it.

St. Augustine begins by disclaiming any ability to offer a complete explanation for suffering. He says:

If you ask me why they [the Barbarians] were allowed the liberty of committing these sins, the answer is that the providence of the Creator and Ruler of the world transcends human reckoning, and that “incomprehensible are his judgments… unsearchable his ways.“

But Augustine then adds (somewhat boldly) to those in Rome who suffered:

Nevertheless, carefully scrutinize your own souls and see whether you were not unduly puffed up about your virtue.

And he ponders:

They [those who suffered] may possibly have in them some latent weakness which could have swollen to overwhelming pride had they escaped this humiliation….So violence snatched something away from them lest prosperity should endanger them.

He goes on to conclude:

But they learned humility… And were delivered from a pride that had already overtaken them…a pride that threatened them.

And what of us who have suffered? We ought not to exclude the possibility, even the likelihood, that such suffering is permitted by God in order to humble us and keep us from a far worse enemy called pride.

As such, we must also conclude that when God allows suffering for this purpose he also gives grace so as to help us avoid extreme anger or despair. And thus St. Augustine concludes his reflection:

God would never have permitted these evils if they could destroy in his saints that purity of soul which he had bestowed on them and delights to see in them.

Reflections such as these do not generally please modern ears. We do not usually like the notion that God permits suffering for some greater good. Too easily we call him unfair and harsh for doing such a thing. We prefer to think of him as a doting grandfather rather than the disciplining father described in Hebrews 12:4ff.

Our dismissal of suffering as a medicine is largely because we fail to see just how serious a sin pride is. We are dismissive of the serious toll that sin takes upon us, and the extreme danger that it causes in our hearts. Hence we reject any medicine at all, let alone strong medicine. But God will not spare us merely to please us if in sparing us he would lose us.

Suffering a course is complex and mysterious. That God permits it cannot be explained by any one thing. But as Saint Augustine makes clear, we ought not to overlook the salutary effect that suffering can bring through the humility it engenders.

That, in and of itself, is a very good thing; for pride is our worst enemy.

This song, translated from the Latin says:

Sadness and anxiety
have overtaken my inmost being.
My heart is made sorrowful in mourning,
my eyes are become dim.
Woe is me, for I have sinned.

But you, Lord,
who does not forsake
those who hope in you,
comfort and help me
for your holy name’s sake,
and have mercy on me.

I was asked to go to a neighboring parish and address some fundamental questions related to the necessity of the Church. Many today question the need for a church or The Church and claim they can have Jesus without the Church. And thus the fundamental question “Who needs the Church?” ought to be addressed.

I propose here a rather more doctrinal answer to the question and hope tomorrow to offer a more personal answer. But, the fundamental answer I offer to “Who needs the Church?” is that everyone does, because the Church is the Body of Christ.

To the related questions “Why do I need to come to Church?” and “How can the Church possibly be relevant to me?” the fundamental answer is because it is in the Church that Jesus is first and foremost to be found.

I. To those who reject that anything special is to be found in the Church that cannot be found elsewhere Jesus says,

1. Wherever two or three are gathered in my name, there am I in the midst of them (Matt 18:20) And thus we see that Jesus is present in the gathering we call the Church in a more perfect way than he is in my private prayer, or on some mountaintop. He says, THERE am I in the MIDST of THEM.
2. [Jesus said to the disciples] The one who hears you hears me Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me. (Luke 10:16) And thus Jesus speaks and teaches in and through his Church in a personal manner that he does not elsewhere, such that to hear his voice in the proclamation of the Church is to hear him in a more perfect way than “in my heart,” or in creation, or in any other person or place outside the Church
3. Unless you eat the flesh of the Son of Man and drink his blood, you do not have life in you. (Jn 6:53) And thus the liturgy of the Church is an essential source of true life for us since apart from Holy Communion that Jesus offers in the Mass we “have no life” in us.

II. To those who say, “I can have Jesus without the Church,”  I say “no can do.” For the Church is the body of Christ and it pertains to the head of a living Body to be found with his body, not apart from it. That the Church is the Body of Christ is clear in many Scriptures such as

1. Jesus is the head of the body the Church (Col 1:8)
2. Now you are the body of Christ, each one of you is a part of it. (1 Cor 12:27)
3. For just as we have many members in one body and all the members do not have the same function, so we, who are many, are one body in Christ, and individually members one of another. Since we have gifts that differ (Rom 12:4-6)

Hence, Christ the Head cannot be had or found apart from his Body the Church.

III. To those who say, “I can read my Bible alone,” it must be said that there would be no Bible if it were not for the Church. Jesus didn’t write a book. He founded a community he called “My Church” (Matt 16) and sent them to “Teach all that I have commanded” (Matt 28:20).

Of course it would be silly to have things depend solely on a book in the ancient world when almost no one could read, and even those who could, could scarcely afford books, which all had to be hand-copied prior to the invention of the printing press.

Further, the Bible is a Church book and is meant to be read in the context of Church life. Scripture itself warns: Our beloved brother Paul, according to the wisdom given him, wrote to you, as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction. (2 Peter 3:16). In effect Peter goes on to warn them to read Scripture in conformity with the Church.

IV. To those who say “I can watch Church on TV,”  I say “Yes, but you can’t get Holy Communion on TV!” which as we saw above is essential if we are to have life in us.

Neither can we be in that place “wherever two or three are gathered” and thus be there where Jesus says he is, by sitting at home in front of a TV.

Neither can we have real fellowship, as Scripture admonishes us to do, by watching at home. And let us consider how to spur one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near. (Hebrews 10:24-25)

Nor can we fulfill most of the vision of the life of the early Christians, who, as Scripture says, devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to the prayers (Acts 2:42)

V. To those who say, “I like Jesus but I can’t stand the Church, with all those hypocrites,” but Jesus was found in strange places, among sinners. So much so that he scandalized the Pharisees. Jesus ate with tax collectors, prostitutes, and other sinners and unsavory characters. Even his best followers, the apostles, had great character defects.

The fact is, if you reject the company of sinners you’re going to have a hard time finding Jesus who is found among sinners, sinners that he loves and calls his brethren, As Scripture says, For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren, saying, “I will declare your name to my brothers and sisters; in the assembly I will sing your praises.” (Heb 2:11-12)

So Jesus is found in the assembly of sinners and loves them. It is a strange disconnect to say to Jesus, “I love you but I hate the people you love and call your brethren; I just refuse to consort with them.”

Considering too that sinners are joined to Christ as members of his body, think of the strange logic in going to someone and saying, “I love and respect you, but I can’t stand your body. It is ugly and awful. I want to be with you, but I hate your body, I just can’t endure it. I will relate to you, but not your body.” This sort of talk is absurd and disrespectful.

VI. To those who say “It’s the institution of the Church I object to, not the Body of Christ,” sorry, but bodies are not abstractions. They have parts and functions. They require a head with executive functions as well as other parts and members with other functions. Neither is the Body of Christ an abstraction. It must have headship and governance along with other members and parts having various roles and functions.

Further, the Gospels, the Acts of the Apostles, and the Epistles all talk a LOT about “institutional aspects” such as offices and structures:

1. There are offices like apostles, bishops, priests, deacons, catechists, administrators, etc.
2. There are Councils that issue binding documents and interpretations considered authoritative (e.g., the Council of Jerusalem in Acts 15).
3. There is an insistence by the apostles as to their authority on numerous occasions.
4. Each local Church is overseen by a priest or bishop (Acts 14:23; Titus 1:5).
5. There are disciplinary functions such as excommunication, disciplining of the clergy and faithful, etc. (1 Cor 5; Matt 18:17).
6. There are sacraments being celebrated and certain norms associated with them (e.g., 1 Cor 11).
7. There are liturgical norms being promulgated (e.g., 1 Cor 14).

All of these “institutional” aspects are necessary and biblical. They are not some medieval addition, or “tradition of men.” They are right there at the beginning as the Scriptures attest.

VI. To those who say that the Church is irrelevant, outdated, and arrogant because it does not reflect the modern age or most of its members, it must be pointed out that the Church does not exist to reflect the views of its members, but to articulate the views and truths of her head and founder, Jesus Christ. Her mandate from Jesus is to make disciples from all the nations teaching them to obey everything I have commanded you. (Mat 28:20).

And the Holy Spirit admonishes every Bishop through St. Paul: I give you this charge: Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction. For the time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths. But you, keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry. (2 Tim 4:1-5)

Therefore the Catholic Church is the enduring, visible presence of Jesus Christ in the World. It is the Body of Christ who still walks this earth preaching, teaching, healing, forgiving, feeding, admonishing sinners, consoling the repentant, being loved but also hated, being appreciated but also persecuted. The Church is not an institution; it is the Body of Christ, and also his Beautiful Bride; for in marriage the two become one. You cannot have Christ without the Church.  You cannot have the groom without his Bride. You cannot have the head without his Body. You cannot love the one and despise or be indifferent to the other. Jesus is first and foremost to be found with his Body, the Church.

Yes, the Church is the enduring, visible yet spiritual, structured yet Spirit-led, human yet divine presence of Jesus Christ in the World today. To the scoffers who set up false dichotomies Jesus says, “Saul, Saul why are you persecuting me?!”

Who needs the Church? You might as well ask, “Who needs Jesus?”

A radio listener recent wrote me about an interview I did on EWTN Radio with Barbara McGuigan. I mentioned that I had been doing a teaching on dating and modesty at a Theology on Tap session. At that session I charged the men not to leave that night until they had asked a woman out on a date.

This intrigued the listener, who wanted me to expand on this just a bit and what if anything she could do to get the twenty-somethings in her family (both male and female) to start dating again. Here is something of the response I penned:

Yes, I suppose it was on EWTN Radio’s Open Line show on Valentine’s Day that you heard me. As for what to say, it is difficult. The culture of course is dismal today when it comes to meeting someone and doing something we used to call “dating.”

I was telling the young people at that Theology on Tap meeting that, back when I was in high school and college, we used to do something called “dating.”

This strange and currently little-known behavior involved a young man picking up the phone, or perhaps asking a girl in person, to go on something known as “a date.” This involved an actual activity such as the two of them having dinner together, or going to a movie together, or perhaps some other function together (as in just the two of them).

He would ask her and she would either agree to go out with him or not. If she accepted, he would actually get into his car, go to her house, and ring the doorbell. He might even meet her parents if she still lived at home. Then he would actually take her somewhere, such as to dinner, and he would spend money, his own money, on her. He was then supposed to bring her back to her own home at a reasonable time. Perhaps if it went well, she might even give him a quick kiss, and agree to see him again.

Of course I say a lot of this in jest, but what makes it strangely funny is that although most young people have heard of the dating I’m describing, many seldom experience it with any real frequency. Back when I was in high school and college, the goal was to have a date every Friday or Saturday. Frankly, very little was on T.V. on Friday nights since it was presumed that most young people would be “out on dates.”

We are living in a very strange world. At any rate, the first thing I think we can do is to tell funny stories like these. When I do so, I hope to tweak the young men into some change of behavior such that, instead of just hoping to see certain women at group functions they actually seek to court a particular woman, and even more, search for a wife.

As a priest in Washington DC, I talk with a lot of young women and am shocked that so many of these very beautiful women are seldom asked out by men. It’s just crazy! What’s wrong with young men? If I were still young and dating I’d be asking them out!

Some folks blame pornography and surmise that many men prefer fantasy to real women. Others blame the breakdown of the Church and family that used to help facilitate meeting and dating through dances and other socials. Others blame the hook-up scene (hooking-up is NOT dating) wherein men and women gather more in groups, arriving independently and “hooking-up” with whomever. Promiscuity also devastates marriage, since there is very little incentive for men to commit to marriage when they get one of its central motivators (sex) for free. And if marriage isn’t a real priority, why court a woman? And if marriage and courtship are unnecessary, why date?

Perhaps you can state other reasons. I don’t want to be unfair to men. These are complicated issues. But traditionally it was men who took the initiative and most traditional Catholic girls still feel as it that is how it should be.

But frankly, I also have to tell a lot of young women today that, like it or not, they’re going to have to take some initiative. For example, if a young woman sees a young man she would like to have ask her out, perhaps she can go right up to him and say, “It’s alright to ask me out.” or, “Ask me out you fool.” Or, “When are you going to get around to asking me to dance?”

Back when I was in school, I had several young women who wanted to signal me that they were interested. They would often send word through one of their friends who would then say something like, “She likes you, ask her out.” And in many cases, I would oblige!

My college sweetheart got things started with me that way. I was really surprised she wanted to go out with me; she was so very, very pretty, I didn’t think she’d be interested in an ordinary guy like me. I also figured she probably had lots of other suitors. So this was important information for me that she was interested, and I acted on it immediately. I practically ran up to her and asked her out.

I am interested in your thoughts, especially if you’re a young adult. What’s going on here? Ultimately I think it’s pretty serious since it is tied in with the cultural demise of marriage and also the rise of promiscuity. Help me, nearing “codger” status, to understand the causes, and also venture some solutions. .

The second Sunday of Lent always features the transfiguration. This is done in the first place because we are following the Lord on his final journey to Jerusalem, and this journey up Mt. Tabor was one of the stops that Jesus himself made with Peter, James, and John.

It is commonly held that Jesus did this to prepare his apostles for the difficult days ahead. There’s a line from an old spiritual that says, Sometimes I up, sometimes I’m down, sometimes I’m almost on the ground…..but see what the end shall be. And this is what the Lord is doing here; he is showing us what the end shall be. There is a cross to get through, but there is glory on the other side.

There is also a purpose in placing this account here in that it helps describe the pattern of the Christian life which is the Paschal mystery. For we are always dying and rising with Christ in repeated cycles as we journey to an eternal Easter (cf 2 Cor4:10). This Gospel shows forth the pattern of the cross, in the climb, and rising, in the glory of the mountaintop. Then it is back down the mountain again, only to climb another mountain, Golgotha, and through it, find another glory (Easter Sunday). Here is the pattern of the Christian life: the Paschal mystery. Let’s look a little closer at the Gospel in three stages.

I. The Purpose of Trials. The text says – Jesus took Peter, James, and John and led them up a high mountain apart by themselves. Now we often pass over this fact: that they had to climb that mountain. And the climb was no easy task.

Anyone who has been to the sight of Tabor knows what a high mountain it is. The climb was almost 2000 feet, high and steep. It may have taken the better part of a day and probably had its dangers. Once at the top it is like looking from an airplane window out on the Jezreel Valley (a.k.a. Megiddo or Armageddon).

So here is a symbol of the cross and of struggle. A climb was up the rough side of the mountain: exhausting, difficult, testing their strength.

I have it on the best of authority that as they climbed they were singing gospel songs: I’m comin’ up on the rough side of the mountain, and I’m doin’ my best to carry on! Another song says, My soul looks back and wonders how I got over! Yet another says, We are climbing Jacob’s ladder, every round goes higher, higher.

Now, this climb reminds us of our life. For often we have had to climb, to endure, and have our strength tested. Perhaps it was the climb of getting a college degree. Perhaps it was the climb of raising children, or building a career. What do you have that you really value that did not come at the price of a climb…of effort and struggle?

And most of us know that, though the climb is difficult, there is glory at the top when we endure and push through. Life’s difficulties are often the prelude to success and greater strength.

Though we might wish that life had no struggles, it would seem that the Lord intends the climb for us. For the cross alone leads to true glory. Where would we be without some of the crosses in our life? Let’s ponder some of the Purposes of problems:

1. God uses problems to DIRECT us. Sometimes God must light a fire under you to get you moving. Problems often point us in a new direction and motivate us to change. Is God trying to get your attention? “Sometimes it takes a painful situation to make us change our ways,” Proverbs 20:30 says: Blows and wounds cleanse away evil, and beatings purge the inner most being. Another old gospel song speaks of the need of suffering to keep us focused on God: Now the way may not be too easy. But you never said it would be. Cause when our way gets a little too easy, you know we tend to stray from thee. Sad but true, God sometimes needs to use problems to direct our steps to him.

2. God uses problems to INSPECT us. People are like tea bags; if you want to know what’s inside them, just drop them into hot water! Has God ever tested your faith with a problem? What do problems reveal about you? Our problems have a way of helping us to see what we’re really made of. I have discovered many strengths I never knew I had through trials and testings. There is a test in every testimony and trials have a way of purifying and strengthening our faith as well as inspecting our faith to see whether or not it is genuine. 1 Peter 1:6 says, In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These trials are only to test your faith, to see whether or not it is strong and pure.

3. God uses problems to CORRECT us. Some lessons we learn only through pain and failure. It’s likely that as a child your parents told you not to touch a hot stove. But you probably learned by being burned. Sometimes we only learn the value of something health, money, a relationship by losing it. Scripture says in Psalm 119:71-72 It was good for me to be afflicted so that I might learn your decrees and also in Psalm 119:67 it says Before I was afflicted, I strayed. But now I keep you word.

4. God uses problems to PROTECT us. A problem can be a blessing in disguise if it prevents you from being harmed by something more serious. A man was fired for refusing to do something unethical that his boss had asked him to do. His unemployment was a problem-but it saved him from being convicted and sent to prison a year later when management’s actions were eventually discovered. Scripture says in Genesis 50:20 as Joseph speaks to his brothers You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.”

5. God uses problems to PERFECT us. Problems, when responded to correctly, are character builders. God is far more interested in your character than your comfort. Romans 5:3 says We can rejoice, too, when we run into problems and trials, for we know that they are good for us they help us learn to be patient. And patience develops strength of character in us and helps us trust God more each time we use it until finally our hope and faith are strong and steady. And 1 Peter 1:7 says You are being tested as fire tests gold and purifies it and your faith is far more precious to God than mere gold; so if your faith remains strong after being tried in the fiery trials, it will bring you much praise and glory and honor on the day of his return.

So here it is, the cross symbolized by the climb. But after the cross comes the glory. Let’s look at stage two:

II. The Productiveness of Trials. The text says, And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus. Then Peter said to Jesus in reply, “Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah.” He hardly knew what to say, they were so terrified. Then a cloud came, casting a shadow over them; from the cloud came a voice, “This is my beloved Son. Listen to him.”

All the climbing has paid off. Now comes the fruit of all that hard work! The Lord gives them a glimpse of glory! They get to see the glory that Jesus has always had with the Father. He is dazzlingly bright. A similar vision from the Book of Revelation gives us more detail:

I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, and among the lampstands was someone like a son of man, dressed in a robe reaching down to his feet and with a golden sash around his chest. The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, ….. His face was like the sun shining in all its brilliance. When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades. (Rev 1:12-17)

Yes, all the climbing has paid off. Now comes the glory, the life, the reward, the endurance. Are you enjoying any the fruits of your crosses now? If we think about it, our crosses, if they were carried in faith have made us more confident, stronger. Some of us have discovered gifts, abilities and endurance we never knew we had. Our crosses have brought us life!

1. The other night I went over to the Church and played the pipe organ. It was most enjoyable and the fruit of years of hard work.
2. Not only have my own crosses brought me life, but the crosses of others have also blessed me and brought me life. The trials do produce. Enjoy it!
3. St. Paul says, that this momentary affliction is producing for us a weight of glory beyond all compare (2 Cor 4:14). He also says For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. (Rom 8:18).
4. An old gospel song says, By and by, when the morning comes, and all the saints of God are gathered home, we’ll tell the story, of how we’ve overcome. And we’ll understand it better, by and by.

So then, here is the glory that comes after the climb. Here is the life that comes from the cross. Here is the paschal mystery: Always carrying about in our selves the dying of Christ so also that the life of Christ may be manifest in us (2 Cor 4:10).

III. The Pattern of Trials – The text says, Suddenly, looking around, they no longer saw anyone but Jesus alone with them. As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead.

Notice that, although Peter wanted to stay, Jesus makes it clear that they must go down the mountain for now and walk a very dark valley, to another hill, Golgotha. For now, the pattern must repeat. The cross has led to glory, but more crosses are needed before final glory. An old spiritual says, We are climbing Jacob’s ladder….every round goes higher, higher, soldiers of the cross!

This is our life. Always carrying within our self the dying of Christ so also that [the rising of Christ], the life of Christ may be manifest in us (cf 2 Cor 4:10).

There are difficult days ahead for Jesus and the apostles. But the crosses lead to a final and lasting glory. This is our life too. The paschal mystery, the pattern and rhythm of our life.

Here is an excerpt from the Song We are Climbing Jacob’s Ladder. The Text says that every round goes higher, higher! Almost as if imagining a spiral staircase even as the rounds get pitched higher musically. For this is the pattern of our life that we die with Christ so as to live with him. And each time we come back around to the cross, or back around to glory, we are one round higher and one level closer to final glory.