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The Story of the Tower of Babel in Genesis 11, is a memorable story for most. And yet it has a strange angularity to it.

On the one hand it seems to be a retelling of what is described in Genesis 10 of the table nations who spread forth from Noah’s sons, filled the earth and began to speak different languages. Chapter 11 seems to want to re-tell what we already know, supplying us with the inner details.

Further, the reaction of God seems a bit strange, almost human. What God does was seems antithetical to God, he divides the human family. We are more familiar with God wanting to unite us!

Let’s take a look at this odd little text and see what we can learn.

Now the whole earth had one language and few words. And as men migrated from the east, they found a plain in the land of Shinar and settled there. And they said to one another, “Come, let us make bricks, and burn them thoroughly.” And they had brick for stone, and bitumen for mortar. Then they said, “Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves, lest we be scattered abroad upon the face of the whole earth.” And the LORD came down to see the city and the tower, which the sons of men had built. And the LORD said, If now, while they are one people, all speaking the same language, they have started to do this, nothing will later stop them from doing whatever they presume to do. Come, let us go down, and there confuse their language, that they may not understand one another’s speech.” So the LORD scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel, because there the LORD confused the language of all the earth; and from there the LORD scattered them abroad over the face of all the earth. (Gen 11:1-9)

One Language? Note that the text indicates that the human family originally spoke one language. Other ancient texts seem also to affirm this. For example a Sumerian tablet tells from an extra-biblical perspective the story of a time when all language were one on the earth. (cf, Samuel Noah Kramer, “The Babel of Tongues: A Sumerian Version,” Journal of the American Oriental Society 88, 108-111).

The Story takes place in Shinar – That is Sumer, the land of the Sumerians, The area later called Babylon, modern day Iraq.

They build a tower with its top in the heavens – Such towers or Ziggurats are a common archeological feature of this part of the world. They look like tall, stepped pyramids.

The Problem – The tower itself was not the problem. Thinking it could reach to God in Heaven was the sin involved. (St Augustine sees the pride in that they thought they could avoid a future flood (as if anything was too high for God! – Tractates on John 6.10.2). The later verse calling this place Babel is significant. Babel is the Hebrew word meaning “gate of God” or by extension – “gate of (to) heaven.” Hence what they really think to do is to try and ascend to heaven, and God, by their own strength. Bad idea here!

Remember Adam and Eve had been barred from paradise because they could no longer endure the presence of God. NEVER think you can walk into God’s presence by your own unaided power. Only grace can do this. We cannot achieve heaven on our power. We do not have a ladder tall enough or a rocket ship powerful enough. They are committing a serious sin of pride here.

To make matters worse – they do this saying let us make a name for ourselves. So, they are not even seeking to enter heaven to be with God but, rather, to “make a name” for themselves. Now that’s pride with a capital P and that rhymes with T and that stands for Trouble. Yes, (to quote the Music Man) we’ve got trouble right here in river city (Mesopotamia = the land between the rivers).

A further insight into the pride comes from the concept of naming. Recall that, in Genesis 2, Adam named all the animals and decided what to call them. But God named man (Gen 5:1). To name something or someone is to know something of its essence. Parents name their children. In the ancient world this was very significant. Today this is less so. But ultimately, it is God who names us. In so doing it is he who declares our essence. It is pride, in this ancient sense, for man to try and “make a name” for himself.

Why did they do it? The stated purpose for this prideful act is that is must be done lest we be scattered abroad upon the face of the whole earth. Hence they act in this way to build the tower and make for themselves a name to preserve unity among themselves.

But wait! Isn’t this good? Yes, but, though unity is precious to God, it is not a work of Man but must be based on God and his truth. Without God, unity can merely become a despotic source power that is abused. Consider atheistic Communism and secular socialism. Concentrated, centralized power can be a serious problem indeed, if God is not its center and source. Praying for unity is not wrong, but God alone must be its source. Otherwise you can be sure that despotism is on the way.

Comical! And the LORD came down to see the city and the tower, which the sons of men had built – a humorous description. The great tower, so high as to reach to heaven, was really so puny that God had to come down to see what it was!

What is God Worried about? The text says, This is only the beginning of what they will do; and nothing that they propose to do will now be impossible for them. – God almost seems worried that man will become too powerful. It is true; as the text demonstrates, man thinks he has become godlike in his power. Had not Satan said, to tempt him, you will become like gods! (Gen 3:5).

But what God seems to be getting at is even more negative. In effect God says, if He does not intervene, the depths of our depravity will know no limits. Thus he intervenes and puts limits on us lest wickedness know no bounds. So God does two things: He confuses their speech and He scatters them abroad.

Conclusion – Unity is good and to be sought for. But unity is not an absolute or shall we say, detached good. The greatest virtue in terms of our salvation is humility. Unity is a great good, but if it fuels our pride we’ll all just go to hell together. Hence, in this case God saw fit to humble us by scattering us and confusing our language. Unity in wickedness is best scattered. Only unity for good is praiseworthy. Of this St Jerome says,

Just as when holy men live together, it is a great grace and blessing; so likewise, that congregation is the worse kind when sinners dwell together. The more sinners there are at one time, the worse they are! Indeed, when the tower was being built up against God, those who were building it were disbanded for their own welfare. The conspiracy was evil. The dispersion was of true benefit even to those who were dispersed. (Homilies 21).

Bringing it close to home – I’d like to conclude with the rather remarkable words of St. John Chrysostom who makes this story a little more personal for us:

There are many people even today who in imitation of [the builders at Babel] want to be remembered for such achievements, by building splendid homes, baths, porches and drives. I mean, if you were to ask each one of them why they toil and labor and lay out such great expense to no good purpose, you would hear nothing but these very words [Let us make a name for ourselves]. They would be seeking to ensure that their memory survives in perpetuity and to have it said, “this house belonged to so-and-so,” “This is the property of so-and-so.” This, on the contrary, is worthy not of commemoration but of condemnation. For hard upon those words come other remarks equivalent to countless accusations – “belonging to so-and-so, the grasping miser and despoiler of widows and orphans.” [Such behavior will] incite the tongues of on-lookers to calumny and condemnation of the person who amassed these goods. But if you are anxious to for undying reputation, I will show you the way to succeed in being remembered…along with an excellent name…in the age to come…If you give away these goods of yours into the hands of the poor, letting go of precious stones, magnificent homes, properties and baths. (Homilies on Genesis 30.7)

What are you and I building? Careful. Babel might not be a long, long time ago in a galaxy far, far away, after all.

In the article above I mentioned the song from music man “Trouble in River City” Just for fun, here it is:

In the gospel today the Lord describes metaphorically (i.e. figuratively) what a Christian is and what He expects of us. Note five things about what He says.

I. The Definitiveness of his Proclamation – The Text says You are the Salt of the earth….You are the light of the World…..But if salt goes flat it is good for nothing…..No one lights a lamp and puts it under a basket.

The Lord is definitive in two ways. First he says, “You.” He is not talking to people long ago, or someone next to you. He is not merely talking to your pastor, or only to the Saints. He is talking to you, “YOU are salt, YOU are light.” You. It’s too easy to say, “Look what the Lord is saying to them, long ago, near the lakeside.” It’s not long ago, It’s now, it’s you.

The second way the Lord is definitive is that both images depend on us, and if we are not salt and light then no one else is around to be this and we have utterly voided our worth.

1. Look at the metaphor of salt:You are either salt, or you are nothing, in fact, good for NOTHING. As Christians we have signed up to be specialists. We have signed up to be Christians. What this means is that if we go off and do anything else, we are nothing, and good for nothing. It’s a very all or nothing scenario. Jesus says, if you have decided to be my disciple your are either going to do that or be nothing. You may go on to be a doctor, lawyer, teacher, laborer, or social worker. But the Lord’s got plenty of those, (and so does the devil). Your first and only mission is to be a true and uncompromised Christian and everything else is commentary. You may be a great doctor, but if you don’t do it as a clear and visible Christian you are nothing. You may be a skilled social worker, but if you don’t do it as a Christian, you are good for nothing. Any non-believer can be socially useful as a doctor, sports hero, actor, lawyer, or social worker. But only a Christian can be a Christian. If you don’t do “job one” you are nothing. If you get your kids every good thing, send them off to college, paid in full, but do not bring them to Christ and be a Christian witness to them, you are good for nothing. Any parent can give their kids material things, but only a Christian can give them Christ. Got it? You’re either salt (a true Christian) or you are nothing.
2. As for the light we can note something similar of this second definitiveness. The Lord says, you are THE light of the World, not merely A light. What this means is that if we do not shine, the world is darker. No one can take our place. If we don’t shine by living our faith and proclaiming it, the world is in darkness. Buddha can’t help, Mohamed can’t pull it off, science and humanism can’t substitute. Either we are light, or there is none. Some may call this arrogant, but I just call it Scripture. The Lord said it, not us. We are either light or the world is dark. And if the world is getting darker, whose fault is that? We need not go far. Too many Christians fulfill Isaiah 56:10 which says, Israel’s watchmen are blind, they all lack knowledge; they are all dumb dogs, they cannot bark; they lie around and dream, they love to sleep. You may be an exception, too many Christians are not.

Therefore notice the definitive pronouncement the Lord makes here. We Christians are either with the Lord or we’re nothing. We’re either light or the world is in darkness.

II. The Dynamics of Salt – When Jesus says You are the salt of the earth, what are some of the lessons we can learn from salt? Consider four things:

1. Salt Seasons – Christians are called to add spice to life, to bring beauty, joy and hope to the world. Joy is the surest sign of a Christian. Even our keeping of the Commandments is a source of joy as we experience God’s power to put sin to death in us and bring forth order, self-discipline and holiness. Hope too ought to distinguish us from a world that is often cynical and thinks sin is inevitable. To this world we are not only to declare that the Commandments are possible and bring joy, but to demonstrate it in our very lives. We are to be zesty, passionate, alive and free from sin in Christ. Yet sadly, we Christians are more known merely for what we are against. Too many Christians are not spicy, do not really add flavor, but are more like bored believers, depressed disciples, fearful faithful, and the frozen chosen. In our best moments though look what spicy things the faith has contributed: Art, music, churches, hospitals, universities, the scholastic and scientific methods, holidays (just a mispronunciation of Holy Days). Note how our tradition and Scriptural teaching of justice mercy, love, and the dignity of the human person has blessed the world. Do you bring spice to other’s lives? Hope and joy? Scripture says, Always be prepared to make a defense to anyone who calls you to account for the hope that is in you. (1 Peter 3:15). Well that means that people notice a hope in you! Do they? How?
2. Salt Preserves – Before refrigeration, people often used salt to cure or persevere meat. The salt killed the bacteria and other microorganisms that caused rot and decay. We as Christians are called to prevent further decay in this sin soaked world. The truth that we proclaim is meant to preserve people from the decay of sin and over-indulgence. Chastity, justice, generosity, the proclamation of the truth, and so forth, are like a salt that preserves this world from decay. We must be salt, if we are not, nothing else is. YOU are the salt.
3. Salt heals – In the ancient world salt was used on wounds. It helped stop bleeding, it killed bacteria and prevented further infection. So too the Christian faith. Through our doctrinal and moral teaching, and our living of it, we are called to bring healing to this world wounded by sin, strife, war, jealousy, anger, bitterness, retribution, promiscuity, unfaithfulness, greed, and countless errors. The Word of God and his plan is a healing medicine for what ails this world.
4. Salt burns – Yes, salt stings when applied to wounds. We Christians aren’t just sugar and spice and everything nice. When salt is applied to wounds it burns and often causes loud protest. The truth stings, and the truth of the Gospel can be irritating to a world that is wounded by sin. But, despite the protests of our world, the sting is a healing sting. It is driving out the bacteria and disease of the world and preventing further infection. Just because people protest the Church and howl in complaint at the truth of the Gospel, does not mean we have done anything wrong. The protests often mean we are doing exactly what we must.

III. The Destination of Salt – Note that the Lord says you are the salt of the EARTH. He did not say you the salt of the Church. For salt to be effective it has to get out of the shaker! Too many Christians are bold in the pew but cowards in the world. They will speak of the faith in the relative security of the Church and among certain friends. But don’t ask them to preach to their spouse, co-worker, even children. That’s too scary. And don’t even think to ask them to knock on doors or to go to the local mall and witness, or stand in front of an abortion clinic.

But salt in the shaker is useless. It has to come out of the shaker to make any difference. You don’t salt salt. Witnessing to fellow Christians may have a limited benefit, but it is not really the true destination of salt. The salt has to go forth. When the priest or deacon says the Mass is ended go in peace, he might as well be holding up a salt shaker and shaking it.

It’s long past time for the salt (you and me) to go forth. Consider:

• In the last fifty years there has been a 560% increase in violent crime. It’s time for the salt to work.
• There are 1.7 million abortions each year in this nation.
• Since 1970 there has been a quadrupling of divorce rates. And if the overall number of divorces has declined recently it is due more to people not getting married in the first place. It’s time for the salt to work.
• 43% of children today are no longer living with both their biological parents. That’s a tripling in the number of children living in single-parent homes since the 70s. It’s time for the salt to work.
• As the family breaks down what happens to our young:
  • A quadrupling in juvenile arrests,
  • 400% increase in births outside of wedlock,
  • 1 million Teenage pregnancies annually,
  • three million teenagers are treated annually for sexually transmitted diseases.
  • 200% increase in the teenage suicide rate,
  • dropping in the average SAT scores,
  • 2/3rds of high school students have experimented with illegal drugs.
  • It’s time for the salt to work.
• In the schools you cannot pray or mention religion, but condoms are freely available and all sorts of aberrant and alternative lifestyles and philosophies are openly promoted.
• Parental consent is required for a child to go to the zoo or get an aspirin but in many states abortion referrals are made without parental consent.
• Our neighborhoods are devastated by poverty, injustice, crime and despair.
• All this has happened on our watch. It’s time for the salt to work.
• This world needs for the salt to get out of the shaker and do it’s work of seasoning, purifying, and preserving.

IV. The Designation of Pure light – You are the light of the world. A city set on a mountain cannot be hidden. Nor do they light a lamp and then put it under a bushel basket; it is set on a lampstand, where it gives light to all in the house. – Here too, much that is similar can be said. You don’t light light. It is the darkness that needs the light. Light is meant to be seen. But there are too many undercover Christians, secret agent saints, and hidden holy ones. Jesus didn’t light our light to have it hidden under a basket out of fear or secrecy. He wants the Church, he wants you and me, to shine. He wants every Christian to be a light so that it’s like a city on a hill! He wants us to shine so that we can’t be hid.

V. The Details of light: Jesus goes on to say, Let your light shine before others, that they may see your good deeds and glorify your heavenly Father.”Notice four things about this light:

1. The CAUSE of the Light – See that little word: “Let.” We are to yield to Christ, to allow him to shine through us. He is the cause of our light. Let your light shine. There’s an old Gospel song that says, When you see me trying to do good, trying to live as a Christian should, It’s just Jesus, Jesus in me.
2. The COST of the light – The light is to shine, but there is no shining without burning. To shine costs us something. It may be Christ’s light but he shines through us. This means sacrifice. It means letting him use you. It means not always sleeping when you want to, it means not just sitting at home and saying “Ain’t it awful.” It means getting out and getting involved. It means being “out there” and risking a few things. It means being targeted, visible, and identified with someone (Jesus) who is hated by many. And in a world that prefers the darkness to light (cf John 3:19-21) it means being called harsh, out of touch, hateful, etc. There is no shining without burning.
3. The CONCRETENESS of the light – Letting our light shine is no mere abstract thing. Jesus speaks of deeds. It involves concrete behavior. Your light shines by the way you live, the choices you make, the behavior you exhibit. It’s when Christians get married and stay married, stay faithful to their commitments and are people of their word. It’s when we tell the truth instead of lie, live chastely instead of fornicating, are courteous, and respectful. It’s when we respect life, stop reckless driving and all other reckless and risky behavior. Our light shines when we clean up our language, give to the poor and work for justice. Our Light shines when we refuse to purchase pornographic, violent or degrading materials. Our light shines when we love instead of hate, seek reconciliation, and pray for our enemies instead of seek vengeance. Our light shines when we walk uprightly and speak the truth in love, without compromise. That’s when the light begins to shine.
4. The CONSEQUENCE of the Light– God is glorified when our light shine. We do not act or get involved merely to satisfy our own anger, or to fight for our own sake. We are light to glorify God. It is not about our winning, it is about God shining and being glorified. Too often when we do get involved we can get confused and merely seek to win an argument, rather than glorify God. We can seek for our own priase rather than to have God glorified. We need to pray for good intentions for it is possible to do the right things for the wrong reason. The desire result is God’s glory not our glory.

OK, Pass the salt and put on the lights!

Here’s another video from Fr. Francis Martin here in DC. As he spoke, I was shoutin a few Amens and saying “Make it plain preacher!”

There are different ways to look at life. One saying goes: “The good is the enemy of the best.” Meaning, that we sometimes settle for second best when we should aim higher. This statement is not without its place, for excellence is something for which to strive.

And yet, there is another saying that goes: “The Best is the enemy of the good.” For it sometimes happens that, in striving for the perfect thing, we miss the truly good in other things. Frankly this world is in a fallen state, and less the fully perfect. Likewise you and I are incomplete, unfinished, imperfect. Yet this does not mean that we lack anything good, or that this imperfect world has nothing to offer.

I suppose that, being more than midway through my expected life, I have moved from the perfectionist world of the first saying to the contented world of the second saying, though both have their place. But I have come to learn that contentedness is a very great gift, and that true perfection waits till heaven.

There is yet another saying that goes: “Unrealistic expectations are premeditated resentments.” For it frequently happens that many, having an insistence that life should be a peach, are resentful to discover that, even a peach has a pit. And expecting everything to be just peachy is a sure-fire recipe for resentment, discouragement and depression.

I think this is one problem with marriage today. Despite our current tendency to be cynical regarding just about everything, I have noticed that many still have very high ideals about marriage: that it will be romantic, joyful, fulfilling, and that love will solve every problem.

But this not realistic. Marriage is life. And life has ups and downs, things we like, and things we wish were different. There is no perfect spouse, and there is no perfect marriage. There are many good marriages that are far from perfect. Many decent spouses who do not live or act perfectly.

And when one enters a marriage with high expectations, they may be tempted to seize on the negative things, and magnify them, because they are not perfect, and resentments begin to build. And its sad really, but the marriage may not actually be that bad, and the less than ideal spouse not really so awful.

But the best becomes the enemy of the good, and decent things are trampled underfoot in an illusive search for the perfect, the best, the ideal.

Indeed, there is yet another saying that goes: “Many people want their marriage to be ideal, and if there is any ordeal, they want a new deal.”

We do a lot of this, discarding the good in an illusive search for the best or the perfect. There is always a better parish, a better Church, a better job, a better boss, a better house, a better car, a better neighborhood, a better deal.

But there is something about being able to accept the good, even the imperfect, and to be content with it. There’s something freeing and serene about not letting the best become the enemy of the good. The perfect will come, but probably not before heaven. In the meantime the good will suffice. And sometimes we don’t see it as good until we accept that the best and the perfect will have to wait.

And all this occurred to me as I watched this video about a “man” who creates a work of art. And he loves it. But then notices an imperfection and goes on a reckless errand to make it perfect. In the end he learns to love what is. To some extent this has been my journey, and I pray yours too.

In yesterday’s blog post, I sought to explore the details Original Sin and to convey that there are subtleties and stages to the sin that have something to teach us. The sin was more than eating a piece of fruit, there were things that led up to it, both externally and internally, which the text reveals.

In yesterday’s post I also mentioned that it was worth exploring how the sacred text speaks of the Sin of Adam, and differentiates it to some extent from the sin that Eve commits. In fact, Original Sin, biblically, is properly denoted as the sin of Adam. It is Adam’ Sin not Eve’s that we denote as Original Sin (cf Rom 5:12 inter al).

It is not that Eve did not sin, or that her actions have no interest for us. Yesterday’s post focused a lot on the stages she goes through. But Rather, as the head of his household, and the human family it is Adam who bore the responsibility, and thereby incurs the sin that we call “Original Sin” or the “Sin of Adam” which comes down to all of us.

As you might be able to see, this blog post isn’t going to be very politically correct, and it is just going to get worse from here. For, in striving to differentiate Eve’s sin from Adam’s I would like to take up a very controversial text from St. Paul. While the specific text comports poorly with modern notions, two cautions are in order for those of us who read the text:

First, we ought to remember that it is a sacred text, and even if St. Paul may draw some of his reflections on the cultural experience of the time, he gives theological reason for what he rights, not just the practices of the time.

Secondly however we also remember that one verse from St. Paul is not all of St. Paul, and certainly not all of Scripture. What Paul says rather absolutely in the verse that follows, he qualifies to some extent and other places as we shall see.

With this in mind, let’s examine the controversial text and strive to see the distinctiveness of Adam’s sin from Eve’s. St. Paul writes:

A woman should learn in quietness and full submission. I do not permit a woman to teach or to assume authority over a man; she must be quiet. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner (1 Tim 2:11b-14)

Many, upon reading the text like this, so astonishingly out of step with modern thinking, are prone simply dismiss it as a disciplinary relic of some past dark age. It is debatable whether the edict that women should be silent, and have no teaching authority over a man are in fact mere disciplinary norms that we are not required to observe today. It is also debatable how absolute Paul’s words are. For Paul speaks elsewhere the women as catechists (e.g. Phoebe Rom 16:1) spiritual leaders and benefactors (eg. Lydia) in the early church communities. Elsewhere too he makes provisions for when a woman is to speak in the assembly and that if she does she is to cover her head (1 Cor 11:5) etc. So what St. Paul says here he distinguishes elsewhere in a way that allows for some provision that women both speak and teach the faith as Catechists etc.

In the quote from first Timothy above, the context seems rather clearly to be that of the family and marriage, wherein Paul affirms the headship of the husband, as he does elsewhere in Ephesians 5:22, Colossians 3:18, and also as does Peter (1 Peter 3:1-6)

There is another text where Paul speaks of women being silent in the Church. In 1 Corinthians 14. The context there seems to be liturgical, thus we read:

Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church. (1 Cor 14:34-35)

Here again, there are legitimate debates about how strictly the silence is to be interpreted. Generally, Church practice has understood this to mean that women are not to give the official teaching in the liturgy that we refer to as the sermon or homily. And this stricture has been observed from antiquity down to the present day by reserving the homily to the bishop, priest or deacon. In more recent times there have been allowances for women to serve as  lectors, cantors, singers etc. But the official teaching moment of the homilies still reserved to the male clergy and the Magisterium still consists of Bishops and the Pope.

Prescinding from legitimate debates about how absolutely or strictly to interpret St. Paul’s restrictions, or whether or not some of these things are cultural artifacts that can be adjusted, what I really wish to focus on the theological reasoning regarding the difference between Adam and Eve’s sin of which St. Paul speaks. Again, he says

For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner (1 Tim 2:13-14)

So, St Paul begins by saying that Adam was formed first, then Eve. And thus here he teaches that the husband has headship, authority, as he says elsewhere, The husband is head of his wife just as Christ is head of the the Church (Eph 5:22).

But in terms of Original Sin, which concerns us more here, Paul says that Adam was not the one deceived, it was the Eve who was deceived. Thus St. Paul speaks of Eve’s sin as different than Adam’s. She was deceived and so sinned, But Adam was not not deceived.  His sin lay elsewhere.

Of the fact of her deception, Eve or self as a witness, for she says, “The serpent tricked me and so I ate it.” (Gen 3:13) But of Adam’s sin, God says “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it…” (Gen 3:17).  Thus, Adam’s sin lay in his willingness to allow his wife to tempt him.

Now course, dear reader, you were warned that this was not going to be a politically correct blog post. These sorts of teachings grate on modern ears. But of course this does not make them untrue.

Perhaps a little additional reflection may help to avoid knee-jerk reactions to either gloat or become angry. Adam and Eve’s sins are described differently and can also be understood as a kind of weakness that each of them was particularly susceptible to: she to deception, he to being swayed by Eve’s feminine mystique and beauty.

St. Paul does not simply locate these two weaknesses in Adam and Eve as individuals, but also as male and female. Hence St. Paul seems to teach that a woman ought not have a solemn teaching authority in the Church because of a woman’s tendency to be deceived.

Why might this be, that a woman could be more easily deceived? Perhaps it is rooted paradoxically in a woman’s strength. Among the strenghts that women more generally manifest is to be more naturally spiritual, and also to be more naturally prone to be a source of unity and peace in the heart of the family. And while these are wonderful strengths, they can, in certain circumstances, also open the person to deception. For if one seeks to easily to make peace, they may compromise with error and sin. And though being open to spiritual things is of itself good, there can be spiritual concepts that are erroneous, and to these one ought not be open.

Not only is a woman possibly more prone to these, but should she cede to them, she can also have undue power over her husband and men who may well be drawn by her beauty to set aside their better judgment.

And this is, to my mind what St. Paul is getting at here in saying even was deceived and Adam was not, therefore a woman cannot have teaching authority in the Church. There was also a warning in ancient Israel that men should not take foreign wives since they might confuse a man’s heart into the worship of their foreign gods. A man’s heart can easily be swayed by a beautiful and influential woman.

And thus, addressing a double threat, St. Paul forbids women to have teaching authority in the Church and ties it back to the archetypal incident of Adam and Eve. Eve was deceived, and then was able to turn and seduce her husband to sin.

In modern times it may well be that St. Paul’s caution is affirmed by the modern problem of Liberal Protestant denomination that have a large number of women leaders. It is these very denominations which have moved in this direction who also have departed significantly from the orthodox Christian faith, deny basic tenets of the Trinity, of moral teaching and biblical interpretation. It is not only women, but there is a high correlation between denominations that embraced women leaders and a departure from orthodox Christian belief.

Have I been politically incorrect enough for you? The combox is open. But recall that the chief focus I am interested here is on the different descriptions of the Sin of Adam and the Eve’s sin.

It is a phrase in the Scriptures that, while speaking of mystery, is itself a bit mysterious and debated among scholars, The “Mystery of Iniquity.” St. Paul mentions it in Second Thessalonians and ties it to an equally mysterious “Man of iniquity” who will appear before the Second Coming of Jesus. Many modern translators (accurately) render it “Mystery of Lawlessness” but it has less of a ring.

The Latin root of iniquity is  iniquitas, meaning “unjust,” or “harmful” is:  in (not) + aequus (equal). But the Greek μυστήριον τῆς ἀνομίας (mysterion tes anomias) is probably best rendered, “Mystery of lawlessness.”

Language issues aside, Paul almost seems to be writing in a kind of secret code. And thus, he writes:

Concerning the coming of our Lord Jesus Christ and our being gathered to him, we ask you, brothers and sisters, not to become easily unsettled or alarmed by the teaching allegedly from us—whether by a prophecy or by word of mouth or by letter—asserting that the day of the Lord has already come. Don’t let anyone deceive you in any way, for that day will not come until the rebellion occurs and the man of lawlessness is revealed, the man doomed to destruction. He will oppose and will exalt himself over everything that is called God or is worshiped, so that he sets himself up in God’s temple, proclaiming himself to be God. Don’t you remember that when I was with you I used to tell you these things? And now you know what is holding him back, so that he may be revealed at the proper time. For the mystery of lawlessness is already at work; but the one who now holds it back will continue to do so till he is taken out of the way. And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. (2 Thess 2:1-8)

Although St. Paul tells the Thessalonians that they know what is hold back the lawless one, we moderns struggle to know. Some modern scholars say he refers to the Roman Government (which I doubt). Others say it is the power of Grace and the decision of of God to “restrain” the evil one and thereby limit his power a bit, for now. Of course if Satan is limited now, what horrifying things will be set loose when he is no longer restrained!  Can it get worse? Apparently!

But there it is, in the seventh verse, even before the Lawless one be set loose, there already exists the “mystery of iniquity” the mystery of lawlessness. And that phrase also rings down the centuries even unto us, provoking a pondering of its rich meaning.

Yet the danger is that we can focus too much on “the man of iniquity” who is not yet fully here, and fail to ponder the present reality which is already operative. As St. Paul says, For the mystery of lawlessness is already at work. Yes, the danger is that we focus on the future, which is murky, and ignore the present which is here and operative.

Hence I propose we ponder a bit the “mystery of iniquity” which is already here. I’d like to explore how it effects us personally and collectively. Yet even as I propose this, we cannot ignore the operative word “mystery” which suggests here that whatever we ponder of it must be done with humility and the realization that we are confronting a mystery, something revealed but much of which lies hid. I therefore do not propose to to “explain’ this phrase to you, but to ponder its mystery and confront its questions, so as to draw us to reverence and a deeper sense of our need for salvation.

Lets look at the mystery of iniquity from three vantage points, wherein we can ponder the mysterious reality of lawlessness that seems so operative among us individually and collectively.

1. The Strange Mystery of “Rational Man’s” Irrationality – Why do we, who are otherwise rational creatures, choose to do that which we know is wrong?  Why do we choose to do that which we know causes harm to ourselves and others; which endangers us, threatens and compromises our future, and further weakens us?  Why do we choose an evil, know that it is evil? This is mysterious.

Some argue that, on account of Original Sin,  our will have been weakened and thus we easily give way to temptation. While this offers some further insight into what we do, it does not ultimately solve the mystery. For at the end of the day, there is still the deeply mysterious truth that we still choose to do that which we know is wrong and harmful; and that we do this consistently as a human family.

Some argue, that we are actually choose what we perceive to be good. But here too, despite our darkened intellects and our tendency  to lie to ourselves, deep down we really know better; that choosing evil leads to harm in the long run,  and our conscience tells us, “This is wrong, it’s a lie, don’t do it.” But knowing this, we still do it.

Weak? Yes, but this not the full answer, deep down we know this and thus, we stare once again into the face of “the mystery of iniquity.”

2. The Even Stranger Mystery of the Angelic Rebellion –  The mysteries only deepen when we consider that the problem is not merely a human one, it is also an angelic one. The presence of demons revealed to us by Scripture and by our own experience, speaks to the reality of fallen angels.

Yes, among the angels to there was a great rebellion. Scripture more than hints at the fact that the third of Angels fell from heaven in a war of rebellion, before the creation of Man (cf Rev 12:4).

Thus, the attempt above to ascribe iniquity and lawlessness to human weakness is not, and cannot be a complete answer.

It is exceedingly hard and mysterious to ponder how Angels, with a nature and intellects far more glorious than ours, would knowingly reject what was good, true and beautiful. Yes, here too is the deep “Mystery of Iniquity” having nothing to do with the flesh, or sensuality, or human limits. It is raw intellectual and willful rebellion against the Good, by intellects and creatures far superior to us. The mystery only deepens.

3. The Awful Mystery of the Corruption of What is Best and Brightest –  The intellect, and free will, are arguably God’s greatest gifts. But why then do they come with such a high price both for God and for us? Surely God for saw that huge numbers of angels and human beings would reject him. It is a seemingly enormous price for free intellect and will.

Some will answer, that God also saw the magnificent love and beauty that would be ushered in by those who accepted him and the glorious vision of his truth. And yes, perhaps God, who is Love, saw love as so magnificent, that even its rejection buy some cannot overrule its glory in those who accept it. Seeking beloved children rather than robots or merely instinctual animals was so precious to God that he risked loosing some, even many, to gain some.

Some others speculate that, at least in this fallen world, contrast is necessary to highlight glory of truth. For what is light if there is no darkness to contrast it? What is justice if there is no injustice to contrast it? What is the glory of our “yes” if there is not a “no” that can also be uttered?

But still, even these reasonable speculations, cannot fully address the mystery of why so many men and angels reject what is good, true, and beautiful; why so many prefer to reign in hell than serve in heaven; why so many obstinately refuse to trust in God, and obey even simple commands we know are ultimately good for us. The glory of our freedom and our intellect are abused. Our greatest strengths are also the locus of our greatest struggle. Liberty becomes license and lasciviousness  and intellect becomes insubordination and intransigence. Corruptio optime pessima!

4. The Deepest Part of Mystery – The final Refusal to Repent. Many today like to blame God for Hell, and particularly scoff at the notion that Hell is eternal. But as the Catechism teaches, the eternity of Hell is not due to defect in Divine Mercy (# 393). Rather Hell is eternal because the decision of the damned is irrevocable.

Mysteriously their stubbornness and hardness had reached a point of no return. How does a soul end up in this state? It is mysterious, but surely it grows little by little. Sin is added upon sin, and the hardness of heart grows. The demands of God’s justice come increasingly to seem obnoxious, and the hardened soul starts to sneer at God’s law as intolerant, backwards, simplistic and so forth. Of course God’s law is none of these things, but as the darkness grows in a heart the light seems obnoxious and hateful. Soon enough concepts such as forgiveness, love of enemies, generosity, and chastity seem wildly “unrealistic,” even ludicrous.

When does a soul reach the point of no return; is it death, or sometime before? It is hard to say. But here we reach the deepest part of the mystery of iniquity, the permanently unrepentant heart. It is very dark and very, very mysterious.

5. We are back to the “mystery of iniquity.” Our little tour of “explanations” has yielded only crumbs. We are back to confronting our mysterious rebelliousness, our stubbornness, and hardness of heart; back to our almost knee-jerk tendency to bristle when we are told what to do, even if we know it to be good for us and others. Even the smallest rule, or forbiddence makes it seemingly all the more desirable, and there lurks that strange rebellious voice that says:  “I will not be told what to do! I will do what I want to do, and I will decide whether it is right or wrong.”

Yes, at the end of the day, we are left looking squarely at a mystery, a deep, almost unfathomable mystery of iniquity, our very own iniquity, our lawlessness, our irrational refusal to be under any law or restraint.

Perhaps like all mysteries, it is not meant to be solved, is meant to be accepted and to cause us to turn to God who alone understands. Indeed, if we are honest, the mystery of iniquity that is so profound, is also terrifying and should send us running to God as fast as we can exclaiming: “Lord save me from myself, from my own obtuse and hardened heart,  from the deep mystery of rebelliousness, iniquity and lawlessness in me! I cannot understand it, let alone save myself from it! Only you Lord and save me from my greatest threat, my greatest enemy, my very self.

Yes, the great mystery of iniquity. St. Paul says only this, the mystery of iniquity is already at work. But he does not say why or even how. He only says God can restrain it.

Yes, only God can restrain and explain:

More tortuous than anything is the human heart, beyond remedy; who can understand it? I, alone, the LORD, explore the mind and test the heart (Jer 17:9-10).

Here is a song from my youth that celebrates rebellion, iniquity, and lawlessness. The refrain admits “Fooling no one, but ourselves.” But we (collectively) do it anyway. Foolish and mysterious!

In Sunday’s Mass (Feast of the Presentation) there was an excerpt from the Letter to the Hebrews which describes our most basic and primal fear. The Hebrews text both names it and describes it as being the very source of our bondage: The Fear of Death

But I am not convinced that many of us understand the phrase as richly as possible, for “death” here is as much an allegory as referring to the actual and singular event of our passage from this world. In order to unlock the secret of the text I want to suggest to you an interpretation of the text that will allow its powerful diagnosis to have a wider and deeper effect.

Consider then this text from Hebrews:

Since the children have flesh and blood, [Jesus] too shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil— and free those who all their lives were held in slavery by their fear of death. (Heb 2:14-15)

Now this passage is clear enough that the first origin of our bondage to sin is the devil. But it also teaches that the devil’s hold on us is the “fear of death.” This is what he exploits to keep us in bondage.

When I explore this teaching with people I find that it is difficult for many to understand it at first. For many, especially the young, death is rather theoretical. This is especially so today when medicine has so successfully pushed back the boundary of sudden death. Every now and then something may shake us out of our complacency about death (perhaps a brush with death) but as a general rule the fear of death is not something that seems to dominate the thoughts of many. So what is meant by the “fear of death” and how does it hold us in bondage?

Well, what if we were to replace the word “death” with “diminishment”? To be sure, this is an adaption of the text. The Greek text (φόβῳ θανάτου – phobo thanatou) is translated as “fear of death.” And yet, understanding death here also as “diminishment” can help us to see what this text is getting at in a wider sense. It doesn’t take long to realize that each diminishment we experience is a kind of “little death.” Diminishments make us feel smaller, less powerful, less glorious.

What are some examples of diminishments we might experience? At one level, a diminishment is anything that makes us feel less adequate than others. Maybe we think others are smarter, or more popular. Perhaps we do not feel handsome enough, pretty enough, we’re too tall, too short, too fat, wrong color hair. Maybe we hate that others are richer, more powerful, better spoken, better looking. Maybe we are older and wish we were younger and stronger, thinner and more energetic again. Maybe we are younger and wish were older, wiser, richer and more settled. Maybe we feel diminished because we think others have a better marriage, nicer home, better kids, or live in a better neighborhood. Maybe we compare ourselves to a brother or sister who did better financially or socially than we did.

Perhaps you can see how the fear of diminishment (the fear that we don’t compare well to others) sets up a thousand sins. It plugs right into envy and jealousy. Pride comes along for the ride too since we seek to compensate our fear of inadequacy by finding people whom we feel superior to. We thus indulge our pride or we seek to build up our ego in unhealthy ways. Perhaps we run to the cosmetic surgeon or torture ourselves with unhealthy diets. Perhaps we ignore our own gifts and try to be someone we really are not. Perhaps we spend money we really don’t have trying to impress people so we feel less adequate.

And think of the countless sins we commit trying to be popular and fit in. Young people, and older ones too, give in to peer pressure and do sometimes terrible things. Young people will join gangs, use drugs, skip school, have sex before marriage, pierce and tattoo their bodies, use foul language, gossip etc. Adults too have many of these things on their list. All these things in a quest to be popular and to fit in. And fitting in is about not feeling diminished. And diminishment is about the fear of death because every experience of diminishment is like a mini death.

Advertisers too know how to exploit the fear of death (diminishment) in effectively marketing their product. I remember studying this in the Business School at George Mason University. What advertisers do is to exploit our fear of diminishment. The logic goes something like this: you are not pretty enough, happy enough, adequate enough, comfortable enough, you don’t look young enough, you have some chronic illness (depression, asthma, E. D. diabetes), etc. So use our product and you will be adequate again, you won’t be so pathetic, incomplete and basically diminished. If you drink this beer you’ll be happy, have good times and friends will surround you. If you use this toothpaste or soap or cosmetics, beautiful people will be around you and sex will be more available to you. If you drive this car people will turn their heads and so impressed with you. Message: you are not adequate now, you do not measure up, you are not perfect (you are diminished) but our product will get you there! You will be younger, happier, healthier and more alive.

Perhaps you can see how all these advertising appeals plug into greed, pride, materialism, worldliness, and the lie that these things will actually solve our problem. They will not. In fact appeals like this actually feed our fear of diminishment and death even more because they feed the notion that we have to measure up to all these false or unrealistic standards.

It is my hope that you can see how very deep this drive is and how it enslaves us in countless ways.

This demon (fear of death, fear of diminishment) has to be named. Once named and brought to the light we must learn its moves and begin to rebuke it in the name of a Jesus. As we start to recognize and name the thought patterns that emerge from this most primal of fears we can gradually, by God’s grace, replace this distorted and “stinking thinking” with proper, sober and humble thinking. A thinking rooted in God’s love for us and the availability of his grace and mercy.

The text from Hebrews above is very clear to say that this deep and highly negative drive is an essential way in which Satan keeps us in bondage. The same text says that Jesus Christ died to save us and free us from this bondage. Allow the Lord to give you a penetrating and sober vision of this deep drive, this deep fear of diminishment and death. Allow the light of God’s grace and word to both expose and heal this deepest of wounds.

This Video pokes fun at the fad-centered culture that is always trying to make us feel inadequate: