Our faith begins with God. We sometimes forget that. For all the discussions and debates that Christians can get lost in, we sometimes forget that our belief is rooted in God.
Blessed Pope John Paul II once proclaimed that our generation engages in a fundamental struggle, which is whether we believe in God or not. Love, as it is said, requires a self-emptying.
A teacher I know once asked this question to a student who wondered out loud whether he believed in God or not: “Do you believe that life is more than meets the eye?” she asked.
People of faith – and even atheists – are captivated by the fact that there is one Being who is the creator and the sustainer of the entire universe.
That same teacher said it this way: the first step to believing in God follows closely the second step, which is realizing that you are not God!
Today’s “Are You Smarter than a Fifth-Grader?” question asks: what is the central mystery of the Catholic Faith?
While (A) Grace, (B) the Incarnation, and (C) the Hypostatic Union identify something unique about Christianity and of Jesus Christ, (D) the mystery of the Trinity, is the central mystery of our Faith, which speaks of the very life of God in Himself.
The Trinity is the mystery of one God in three Persons: Father, Son, and Holy Spirit. We know about the Trinity because God has revealed Himself to us.
The Trinity can only be distinguished according to the Persons. It is false, for instance, to replace the identification “Father, Son, and Holy Spirit” with “Creator, Redeemer, and Sanctifier.”
The Trinity reveals how God is in Himself. Our God is a Living God, who exhibits both knowledge and love. His inner essence is dynamic, we might say, in that this knowledge and love exists in His inner Being. God knows Himself in the Son. The Holy Spirit is, we might say, the love that exists between the Father and the Son.
The Incarnate Son of God, who is Jesus Christ, fully manifests God. Jesus says in John’s Gospel, “I am in the Father and the Father is in me.” (Jn 14:9 ff.)
We can know and love God by the grace given to us in Christ Jesus. The grace of faith joins us to God such that we are joined, in heart and mind, to His inner life. Faith accomplishes this in this life, with the goal of heaven – the Beatific Vision – where we may one day see God face to face. To know and to love God now and in heaven fills the human heart with greater happiness than we can ever imagine, which is like unto God Himself.
Join us on December 20th for our next “Are You Smarter than a Fifth-Grader?” post.
The Gospel from Monday the second week of Advent is the gospel of the paralyzed man who is lowered through the roof. It is presented to us in Advent because, among the many prophecies about the Messiah, would be that the lame would walk. But the Gospel also helps us to focus on Jesus’ central mission for us, and it is very provocatively expressed in this Gospel.
The Gospel passage contains a rather peculiar and somewhat awkward moment. Jesus looks at a paralyzed man and says to him, As for you, your sins are forgiven (Lk 5:20). What a strange thing to say to a paralyzed man.
The Pharisees and scribes of course are all worked up for other reasons, but their reason is not ours, we know that Jesus has the authority to forgive sins. Let us stay focused on the strange thing to say to a paralyzed man, your sins are forgiven you.
One of us modern folk might be tempted to tap Jesus on the shoulder and say, “Ah excuse me, Lord, this man is paralyzed, his problem is paralysis, that’s what he needs healing for.”
Of course Jesus is not blind or unintelligent, knows this. But looking at a paralyzed man he does not see the paralysis as his most serious problem. The man has a far more serious problem, his sin.
Now most of us, who live in the world, have the world’s priorities, and we do not think like this. The Lord sees something more serious than paralysis, and we think, “What can be more serious than paralysis?!”But not as man sees, does God see. For God, the most serious problem we have is our sin. But again, we don’t think like this, and even being told we should think like this, we still don’t think like this.
For most of us, influenced by the flesh, are far more devastated by the loss of our physical health, or the loss of money, or the loss of a job, or some large worldly asset, than we are by the fact that we have sin. Threaten our physical health and well-being, or one of our larger physical assets, and we’re on our knees begging God for help. Yet most human beings have far less concern for their spiritual well-being. More often than not we are not nearly so devastated by sin that can deprive us of eternal life, as we are devastated by the loss of our health or some worldly thing.
Even many of us who have some sense of the spiritual life struggle with this obtuseness, and misplaced sense of priorities. Even in our so-called spiritual life, our prayers are often dominated by concerns that God will fix our health, improve or finances, get us a job, etc. It is not wrong to pray for these things, and we should. But honestly how often do we pray to be freed of our sins, do we really and earnestly pray to grow in holiness and to be prepared to see God face-to-face? Sometimes it almost sounds as if we are asking God to make this world more comfortable and we’ll just stay here forever. This attitude is an affront to the truer Gifts God is offering.
And so it is that Jesus, looking at a paralyzed man, says to him, your sins are forgiven. In so doing he addresses the man’s most serious problem first. Only secondarily does he speak to the man’s paralysis, which he almost seems to have overlooked in comparison to the issue of sin.
We have much to learn hear about how God sees, and what really are the most crucial issues in our life.
Joseph and Mary were told to call the child “Jesus,” for he would save his people from their sins. Of this fact Pope Benedict speaks in his latest book, Jesus of Nazareth: The Infancy Narratives:
…Joseph is entrusted with a further task: “Mary will bear a son, and you shall call his name Jesus, for he will save his people from their sins” (Matthew 1:21).… On the one hand, a lofty theological task is assigned to the child, for only God can forgive sins. So this child is immediately associated with God, directly linked with God’s holy and saving power. On the other hand, though, this definition of the Messiah’s mission could appear disappointing. The prevailing expectations of salvation were primarily focused upon Israel’s concrete sufferings–on the reestablishment of the kingdom of David, on Israel’s freedom and independence, and naturally that included material prosperity for this largely impoverished people. The promise of forgiveness of sins seems both too little and too much: too much, because it trespasses upon God’s exclusive sphere; too little, because there seems to be no thought of Israel’s concrete suffering or its true need for salvation.
Pope Benedict then cites this same story of the paralytic and says,
Jesus responded [to the presence of the paralyzed man] in a way that was quite contrary to the expectation of the bearers and the sick man himself, saying: “My son, your sins are forgiven” (Mark 2:5). This was the last thing anyone was expecting this was the last thing they were concerned about.…
The Pope concludes:
Man is a relational being. And if his first, fundamental relationship is disturbed–his relationship with God–then nothing else can be truly in order. This is where the priority lies in Jesus’ message and ministry: before all else he wants to point man toward the essence of his malady.
Yes, God sees things rather differently than we do. There is much to consider the fact that Jesus says paralyzed man your sins are forgiven you.
Along with many of you, I am reading Pope Benedict’s latest book, volume 3 of Jesus of Nazareth, on the infancy narratives. I was very moved at a very brief reflection that he made on Mary, as the Angel Gabriel left her. His remarks consider on her faith in a very touching manner. I must say that I have always been moved by the faith of the Blessed Mother and intrigued too, for she is a woman wrapped in silence. The Pope’s words capture both her faith and the mystery of her.
Here is what the Pope says:
I consider it important to focus also on the final sentence of Luke’s Annunciation narrative: “And the angel departed from her” (Luke 1:38). The great hour of Mary’s encounter with God’s messenger–in which her whole life is changed–comes to an end, and she remains there alone, with a task that truly surpasses all human capacity. There are no angels standing around her. She must continue along the path that leads to many dark moments–from Joseph’s dismay at her pregnancy, to the moment when Jesus is said to be out of his mind (cf. Mark 3:21; John 10:20) right up to the night of the cross.
How often in these situations must Mary have returned inwardly to the hour when God’s angel had spoken to her, pondering afresh the greeting: “Rejoice, full of grace!” And the consoling words: “Do not be afraid!” The angel departs; her mission remains, and with it matures her inner closeness to God, a closeness that in her heart she is able to see and touch. (Jesus of Nazareth, The Infancy Narratives, Kindle edition (loc 488-501))
I am moved by this picture of Mary there all alone, perhaps wondering how it would all unfold, and if what she just heard was real and an accurate memory. The angel depart, and there she is, all alone (yet never alone).
I would like to say by background, that I have at times read accounts of Mary’s life that placed her in such rarefied air that I could no longer relate to her. I vaguely remember reading some accounts of various visionaries, a few of whom said that Mary did not even have to do housework, for the angels swept the house but, did dishes and so forth. Some other accounts spoke of how she had detailed knowledge of everything that would take place in her life and in that of Jesus. I even recall one purported visionary as writing that Mary had extensive theological discussions with Jesus, even while he was still an infant.
I do not remember who all these alleged visionaries were, by name or even if any of them were approved visionaries. And yet it was common in the early 1980s for quite a large number of books to be published containing the utterances of various visionaries.
Such utterances often left me cold and made me feel distant from our Blessed Mother. They also did not seem to comport with the Scriptures which present mother Mary is a woman of great faith, but a woman who, like all of us, had to walk by faith, not by perfect site. She wonders at Gabriel’s greeting, is troubled and does not understand how it will all work out (cf Luke 1:29).
Yet she presses on and we next see her having made haste to the Hill country, now rejoicing in ecstatic praise with her cousin: My spirit rejoices in God my savior! She still does not know how it will all work out, but though not knowing what the future holds, she is content to know the One who hold the future. It is enough for now.
Years later when she finds Jesus in the Temple after agonized days of searching for the “missing” Jesus, she does not fully understand his explanation (Luke 2:48-50), but must, and does ponder these things within her heart (Luke 2:51).
At the wedding feast at Cana, Jesus seems almost to rebuke his mother. And though the text leaves many of the personal details out, there must have been something of the look only a mother can give her son. By now, her understanding of her son had surely deepened. She had known him, and pondered and reflected in her hearts of him for over 30 years now. She simply looks at him, he looks at her, as a look only the two would have known. But something passed between them, a look of understanding. Whatever it was remains wrapped in silence, none of our business, something only she and her Son could know. But what ever it was, she turns, and with confidence, knowing it will be well handled, she simply says to the stewards, “Do whatever he tells you.” (Jn 2:5)
Of the three years to follow, we know very little. We know she is not far off. We see her in Mark 3:31 as she asks after Jesus, seemingly concerned that others are saying “He is beside himself!”
And we find her gently, and supportively present at the foot of the cross. Now, at length, the sword which Simeon had prophesied (Lk 2:35) was thrust through her heart. Some thirty years before, she could only marvel, and wonder what Simeon’s words meant that her child was destined for the fall and the rise of many in Israel and that a sword would pierce her own heart (Luke 2:33). But in the years that followed her faith had surely deepened, and now, here she was, at the foot of the cross. It was her darkest hour, but surely all those years of pondering and reflecting on these things in her heart now sustained her.
Yes, Mother Mary is a woman wrapped in silence. We know so little, for she is reflective, quiet, saying little, silently standing by, silently supportive in Jesus publicly ministry, and now, again silently, at the foot of the cross.
Yes this is the Mary, the mother that I know. A woman of faith, but a woman like you and me. And, as the Pope suggests, she is a woman who had to make a journey of faith, not necessarily knowing how everything would work out. Not with the omniscience that some visionaries ascribe to her. She knew what the angel said, but it seems clear she did not know how it would all come to pass. She like us, walked with faith, not with earthly sight.
She is the perfect disciple, the woman of faith, the one who presses on, not know all, but pondering and reflecting everything in her heart.
Many people think of the Word of God as an “it” when in fact, the Word of God is a person, Jesus Christ, the Word made flesh. Jesus did not come merely to give us information and exhortation. He came to give us his very self. He is the “Word made Flesh.”
In the Post Synodal Apostolic Exhortation, Verbum Domini, Pope Benedict writes:
[There is a] statement made by the author of the Letter to the Hebrews: “In many and various ways God spoke of old to our fathers by the prophets; but in these last days he has spoken to us by a Son, whom he appointed the heir of all things, through whom also he created the world ” (1:1-2)….. Here the Word finds expression not primarily in discourse, concepts or rules. Here we are set before the very person of Jesus. His unique and singular history is the definitive word which God speaks to humanity. We can see, then, why “being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a definitive direction ”.…. “the Word became flesh and dwelt among us ”(Jn 1:14a). These words are no figure of speech; they point to a lived experience! Saint John, an eyewitness, tells us so: “ We have beheld his glory, glory as of the only Son from the Father, full of grace and truth ” ( Jn 1:14b). ….. Now the word is not simply audible; not only does it have a voice, now the word has a face….(Verbum Domini 11-12)
So the Word of God is not merely on the pages of a book. The Word of God is not just an idea or ethical system. The Word of God is not just a set of teachings or doctrines. The Word of God is Jesus Christ. And to really grasp this Word can only take place when we meet Him, experience Him and His power active in our lives.
St Thomas Aquinas says, The Son is the Word, not any sort of word, but one Who breathes forth Love. Hence Augustine says (De Trin. ix 10): “The Word we speak of is knowledge with love.” Thus the Son is sent not in accordance with [just] any kind of intellectual perfection, but according to the intellectual illumination, which breaks forth into the affection of love, as is said (John 6:45): “Everyone that hath heard from the Father and hath learned, cometh to Me. (Summa Prima Pars, 43.5 ad 2).
Hence we cannot really grasp Scripture unless we have met Jesus Christ. It is surely possible for some, even secular scholar to analyze a Greek text of Holy Writ and parse its verbs. Perhaps another scholar can analyze idioms, or the historical context. Such research can help us understand what the text is saying at a mechanistic level. But only a deepening and personal knowledge of Jesus Christ can help us to know what the text really means. It is this personal, historical, and on-going encounter with Jesus Christ that distinguishes true theology from mere religious study or literary criticism.
Indeed, theologians and Scripture scholars are dangerous if they do not personally know Jesus Christ. To “know” Jesus is not the same as to “know about” Jesus. I might know about Jesus Christ from a book or from some other person. But it is not enough to know “about” him. I must know him. To be a true “authority” in Scripture requires that we have met and know the “author.” Do you see the word “author” in “authority?”
And thus Pope Benedict says of Scripture above, Here we are set before the very person of Jesus.
In the Liturgical context of Scripture this fact is enshrined in our ritual. As the Priest or Deacon proclaims the Gospel, all the people stand out of respect. For, it is Christ himself who speaks to them and whom they encounter in this proclamation of the Word. At the conclusion of the proclamation of the Gospel, they acknowledge that they are encountering Jesus as they say to him personally: Laus tibi Christe! (Praise to you Lord Jesus Christ).
Hence, Scripture, and the wider concept of the Word of God, authentically interpreted by the Church, is not merely a book or a set of ideas. It is an encounter with a living God, the Lord Jesus Christ. The Word of God is a person, Jesus Christ.
Perhaps a couple of quick stories to illustrate the difference between seeing Scripture merely as a text, and seeing it as an encounter with the Word made flesh, Jesus.
1. A rural Appalachian community was visited by a Shakespearean actor. They were amazed at his elegant but strange way of speaking. At one moment in his public recital he recited the 23rd Psalm. The words were elegant, pronounced in finest King James English with great drama and flair. At the end of his recitation a strange silence filled the room. Where applause would usually follow, an awkward silence ensued. Finally a poor farmer in the back of the room stood and apologized that no one knew to applaud and that they meant no offense but they just weren’t sure he was done. “See, out in these parts we say it a little different.” The poor farmer then began, “The Loerd is mah shayperd….” When he completed the psalm the room was filled with amens and “praise the Lord”s. The Shakespearean actor then told the poor farmer, “I was elegant, but your words had greater power. That is because I know only the technique, but you know the author.”
2. Some years ago I heard a Black AME Preacher address an ecumenical gathering at a revival I attended. And he said to the gathered, “You know I heard some strange stuff in seminary! The professors said Jesus never really walked on water, that he didn’t really multiply loaves and fishes, he just got folks to be generous. They said, he didn’t really know he was God, or rise from the dead.…..Can you believe they taught me that in a Christian seminary?!” Through his description of these wretched “teachings” the moans of disapproval in the congregation of Protestants and Catholics were audible. You could hear folks saying, “Lord have mercy!” and “my, my, my.” And then he stopped and mopped his brow, and looked at them and said, “I tell you what! The problem with them wasn’t just that they had too many strange modern theories in their heads. The problem with them was that they ain’t never met my Jesus!” Well the house came down and folks were on their feet for ten minutes praising God. The Choir too leapt to their feet and began the familiar chorus: “Can’t nobody do me like Jesus, he’s my Lord!”
Well, you get the point, when you’ve met Jesus Christ you just don’t doubt that he walked on the water, multiplied loaves, raised Lazarus, knew perfectly well that he was God and stepped out of the tomb on Easter morning.
The Word of God is not merely a text. It is a person, Jesus Christ, the Logos, the Word made flesh. And once you’ve met him his spoken (and later written word) begins to make greater and greater sense and there is just no doubt that this Word is true and powerful.
Again as Pope Benedict has reflected, the Word became flesh and dwelt among us ”(Jn 1:14a). These words are no figure of speech; they point to a lived experience!
Some animals seem to have a pretty clear purpose in life. Bees are at their best constructing hives and making honey, eagles are most majestic soaring high above the trees and a cheetah is at its peak racing across the Serengeti for its prey. So what exactly is the purpose of the human being? Clearly everyone truly wants to be happy in life, but we see people seeking out that happiness in so many different ways.
The true purpose of human life was hinted at in the answer to our last question, where we learned that human beings have a natural desire for God. If we truly understand this desire for God as something natural, it is clear that it is central to our purpose in life as well. This desire for and attraction to God is not something artificial, something forced upon us contrary to our inclinations. In fact, today’s “Are You Smarter than a Fifth-Grader?” question shows that it is a reflection of our reason for being here at all.
There is a certain beauty in the animal kingdom and in creation as a whole, with each piece doing its part for a greater order. Still, most of the wonders of creation are oblivious to their own beauty, and oblivious to their creator. The busy bee, the majestic eagle and the sleek cheetah give glory to God purely by instinct. As the only creature that has been given the gift of reason, the role of the human being in this great order is to come to know and love God’s gift, and through it come to know and love God himself. “[Man] alone is called to share, by knowledge and love, in God’s own life. It was for this end that he was created, and this is the fundamental reason for his dignity.” (CCC 356)
So if we were created to know love and serve God, why did God choose to create us? Some of the answers seem to suggest that God was lonely, or wanted to show off what He could do. We know for certain that God did not need to create anything. As St. Thomas Aquinas says “Creatures came into existence when the key of love opened his hand” (CCC 293). God is all good and all perfect on his own and He lacks nothing and has nothing to prove. His creation is pure benevolence, pure love.
Since God’s creative act is rooted in love, not in some need, the fact that we were created to know love and serve Him is not for His benefit, but for ours. Our natural desire for God, and the living out of that desire by coming to know Him, truly loving Him, and dedicating our lives to Him is the way to finally acquire that happiness we are all seeking. This is man truly at his best.
Join us on December 6th for our next “Are You Smarter than a Fifth-Grader?” post.
The first reading in today’s Mass, from 1st Kings, speaks to us of the paradox of poverty. And the paradox is this, that it is often our poverty, our neediness, which provides a doorway for God to bless us with true riches. It is our emptiness that provides room for God to go to work.
Yes, in our riches we have “too much to lose,” and to the rich and worldly minded, the Gospel seems too demanding. But in our poverty, our emptiness and detachment from this world, there comes a strange and unexpected freedom that makes it easier to step out in faith. And stepping out in faith is the only thing that can save us.
Yes, poverty brings freedom. You can’t steal from a man who owns nothing, you can’t threaten a woman who has nothing to lose, and you can’t kill someone who has already died to this world.
Are you poor enough to be free? There’s a strange blessing in poverty. Let’s look at the first reading to see how poverty can usher in strange blessings.
I. The Desire Portrayed – In the first reading, the prophet Elijah encounters a widow at a city named Zarephath, a name which means “refining fire.” In those days, Elijah the prophet went to Zarephath. As he arrived at the entrance of the city, a widow was gathering sticks there; he called out to her
Both of them are hungry, for there is famine in the land. But Elijah, as God’s prophet, speaks not only for himself, but for God when he asks this very poor woman to share her meager food. For, truth be told, God has a desire, a hunger for us. The woman too as many desires, but her desire needs to be purified in this place called “refining fire.”
For her hunger for earthly food must be seen as a mere symbol for a deeper hunger, a hunger for communion with God. At some point out hunger must meet God’s hunger. And that point we call Holy Communion. It is a place where our hunger for God and God’s hunger for us meet and we find serenity. Every other hunger but points to this hunger, and every other “food” is but a cruel and temporary morsel until this hunger is satisfied.
Thus, two people meet at a place called “refining fire.” It is desire that has drawn them, a desire that is ultimately satisfied only in God.
II. The Dimensions of Poverty. The woman articulates her poverty as he makes his request: Please bring me a small cupful of water to drink.” She left to get it, and he called out after her, “Please bring along a bit of bread.” She answered, “As the LORD, your God, lives, I have nothing baked; there is only a handful of flour in my jar and a little oil in my jug. Just now I was collecting a couple of sticks, to go in and prepare something for myself and my son; when we have eaten it, we shall die.
We may wonder why God allows poverty and suffering. The quick answer is because there is such a grave risk in riches and comfort. The Lord is well aware of how hard it is for the wealthy and comfortable to enter the Kingdom of God. In riches we trust in ourselves, in poverty we can only trust God.
And it is only by trusting faith that we can ever be saved. And, as we have noted there is a kind of freedom in poverty. The poor have less to lose. They can operate in wider dimensions and have a kind of freedom that the wealthy often lack.
Not only is it hard to steal from a poor man, but it also takes little to enrich him. A man who has known a great palace with high cathedral ceilings and marble wainscoting will be little more than discouraged with a humble domicile. Whereas, a poor man may be satisfied with a mere 8 x 12 room to call his own. A man who has had no food may appreciate sardines, whereas a man who is satiated may need caviar to be grateful. The rich miss many of life’s little blessings and suffer boredom whereas the poor never miss the color purple and delight in even small pleasures. The rich man’s world gets ever smaller and unsatisfying, the poor are more likely to have wide appreciation of even the humblest things.
Here again is the paradox of poverty wherein less is more, gratitude is easier to find, and losses are less painful. And, as we shall see, it is her poverty that opens this woman to lasting blessings. Having little to lose, she is free enough to accept the next stage of our story.
III. The Demand that is Prescribed. God’s prophet, Elijah, summons her to trusting faith: “Do not be afraid. Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son. For the LORD, the God of Israel, says, ‘The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the LORD sends rain upon the earth.'”
He tells her not to be afraid to share, and in effect, teaches her that the Lord will not be outdone in generosity. At a merely human level, Elijah’s request may seem almost cruel. But from a spiritual perspective, Elijah is summoning her to the faith that alone can truly save her.
And note, that though she expresses a fear, her fear is easily overcome. Why? Again, she has little to lose. So many of our fears are rooted in a fear of loss. And, have more, we are anxious about more. As we have grown quite wealthy in recent decades what are our chief problems? Fear and anxiety about loss, maintenance and proper securing of our “stuff.” Scripture says, The sleep of a laborer is sweet, whether he eats little or much, but the abundance of a rich man permits him no sleep (Eccl 5:12). And this is true. The wealthier we have become the more we spend on psychotherapy and psychotropic drugs. We are anxious about many things and sleepiness and stress are common problems.
Too much stuff. Too much to lose. Most of us, hearing Elijah’s request would call him crazy or cruel or both. Funny thing though, this woman is free enough to take him up on his offer. How about you? How about me?
We too must come to realize that merely looking to our own self-interest will only feed us for one extra day. Only in openness to God and to others can we procure a superabundant food, that which will draw us to life eternal.
IV. The Deliverance Produced. Having little to lose, she trusts in God’s word through Elijah and shares her food. She was able to eat for a year, and he and her son as well; the jar of flour did not go empty, nor the jug of oil run dry, as the LORD had foretold through Elijah.
If we learn to trust God, we come to discover that God never fails. Of course it takes faith, and faith involves risk. And here is where poverty can have its advantages. She takes the risk and shares what little she has. For her the risk is immediate but ultimately less since she has less to lose.
And so the woman is free enough to risk it all. He only gamble is to trust God. And God does not fail. Scripture says,
Cast your bread upon the waters, for you will find it after many days. (Eccles 11:1)
Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” (Luke 6:38)
And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward.” (Matt 10:42)
Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. (2 Cor 9:6)
Give generously to him and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to. (Deut 15:10)
He who is kind to the poor lends to the LORD, and he will reward him for what he has done. (Prov 19:17)
A generous man will himself be blessed, for he shares his food with the poor. (Prov 22:9)
He who gives to the poor will lack nothing, but he who closes his eyes to them receives many curses. (Prov 28:27)
Do you believe all this? Or are these just slogans for somebody else? Well, you don’t know until you try. And if you don’t think you can try, maybe you have too much to lose.
Consider this woman who was poor enough to be free, and free enough to try the Lord. And God did not fail. God never fails. I am a witness, how about you?
This songs says, “God never fails. He abides in me, gives me the victory, God never fails.”
Archdiocese of Washington: Year of Faith seriesWritten by:
Dominican Brothers of the Province of St. Joseph
You see the computer screen flicker and a blue screen pop up. You read there has been a fatal error. Not knowing what to do, you take out your cell phone and call your brother-in-law.
I think we’ve all had this experience before. In the world today, no one can be an expert in everything. Whether it’s a plumber, an electrician, a mechanic—or your brother-in-law the computer guru—we need to trust experts in different fields. Having faith in matters of human expertise is so normal we hardly think about it. We couldn’t live in society, or pass a single day if we didn’t.
Why does faith make sense? The answer is fairly simple. We look for people who are certified, who have experience, and who know how things work. Since they have “vision” or direct knowledge about their skill or field of expertise, it makes sense to enter into a relationship of trust with them and rely on them.
This is why the Catholic faith also makes sense. The substance of the Catholic faith is above earthly experience. We won’t literally “see” the truths of the faith until we are with God in heaven. But God knows these truths. God “sees” them. And in heaven, we will see them finally. Since we cannot see them now, we have to rely on God’s authority to receive them. This is what St. Thomas Aquinas is getting at in his famous hymn about the Eucharist where he says, “what God’s Son has told me, take for truth I do;/ Truth Himself speaks truly or there’s nothing true.”
This shows us the connection between our personal relationship with God and believing all of God’s truth. This is why the Catechism of the Catholic Church says that faith is first of all “a personal adherence of man to God,” and “at the same time, and inseparably, it is a free assent to the whole truth that God has revealed” (CCC 150). Believing in God, we also believe everything He tells us. So the Catechism says that believing means first believing the Person and then believing the truth, “by trust in the person who bears witness to it” (CCC 177).
Jesus Christ Himself—both God and man— revealed the fullness of the truth of God. The apostles handed on the truth of Jesus Christ in its fullness, and entrusted to the bishops of the Church in communion with the Pope the authority to teach in their name. So when we receive the faith of the Church we receive it, “not as the word of men but as what it really is, the word of God” (1 Thessalonians 2:13). For this reason, our personal faith must always completely acknowledge the Church’s faith to be authentic. Perhaps this is why St. Cyprian says, “No one can have God as Father who does not have the Church as Mother” (CCC 181).
As we gaze upon God in faith, let us exclaim that intensely personal and creedal confession of the Apostle Thomas: “My Lord and My God!” (John 20:28).
Saint Peter’s Basilica in Rome is the largest Catholic Church in the world, and it is one of the most beautiful. For centuries, Christian faithful have traveled to Saint Peter’s on pilgrimage. The original Basilica was built in the fourth century on the exact spot where the Apostle Peter – the first Pope – was martyred and buried in Rome. It is no coincidence that the place where Saint Peter was crucified upside down is the site of the largest Catholic Church in the world. It is a testament to faith in the saving power of Christ – that from death comes new life in Christ with the promise of the resurrection.
It never ceases to amaze me that visitors of all faiths – and those with no faith at all – walk into Saint Peter’s Basilica, and it takes their breath away. Saint Peter’s is beautiful, and one feels the awe and wonder of God when entering the church.
A majestic church like St. Peter’s Basilica is huge, shocking and unavoidable. When we encounter it, it overwhelms us with how there and real it is. At the basis of faith is a similar encounter with the immensity and reality of God. Someone said to me once, “I’m trying to discern whether I believe in God.” Isn’t this backwards? Too often we begin thinking of faith as something I do. But faith begins with God. Faith is about a response to what God has done for us.
St. John teaches us that it is not that we first loved God — but that God first loved us and gave His life for us. When this Love pursues and encounters us we are humbled, and overwhelmed. And so St. Paul says that, “it is not that I have already taken hold of it… but I continue my pursuit in hope that I may possess it, since I have indeed been taken possession of by Christ” (Philippians 3:12).
Since faith is a response to God, the question our hearts ask is, “Who is God?” God told Moses His own name: Yahweh. It means literally, “I am who I am” (Exodus 3:13-14). The Israelites held it in such awe that they didn’t speak or even write it. What does it tell us about God? The Catechism of the Catholic Church says:
“This divine name is mysterious just as God is mystery. It is at once a name revealed and something like the refusal of a name, and hence it better expresses God as what he is – infinitely above everything that we can understand or say: he is the ‘hidden God’, his name is ineffable, and he is the God who makes himself close to men.” (CCC 206)
Finding ourselves in “the fascinating and mysterious presence” of God, we realize how small and “insignificant” we are—and how great He is (CCC 208). This shouldn’t make us fear Him. Rather, it should increase our desire to know His mysterious being. It should inflame our hearts to know Him better. In the heart of every Christian is the desire to “seek His face.”
Today is the first day of the “Year of Faith,” called for by Pope Benedict XVI. Please follow our weekly series — “Are You Smarter than a Fifth-Grader” — as we delve deeper into the truths of the faith, so we can come to a deeper relationship with the One True God.
