Most of you probably heard of the Gallup Poll released yesterday that showed that 61% of Americans want all, or most abortions, to be declared illegal. There remains for further study, the oddity that some Americans who take this position still say they are “pro-choice,” but in the end they still want most abortion to be illegal. If you are unaware of this report you can read it here: Gallup Poll
The upshot of the report is: that, despite their labeling of their own abortion views, a majority of Americans clearly not only oppose abortion and believe it to be a morally improper “choice,” but they believe the legal status of abortions should change and all or virtually all abortions should be prohibited [1].
The lesson here, is that we ought to take heart. Our prophetic stance in the Church and in the wider pro-life community is having good effects. At times the battle seems long and the results seem distant, but little by little, the tide is turning. There will be set backs and troubles, but we have to keep working. Gently the tide is turning.
An old African American Spiritual says, Keep-a-inching along, Jesus will come by and by, Keep-a-inching along, like a poor inch worm, Jesus will come by and by. So the song says, keep working for justice, it implies, don’t give up. And those slaves of old saw slavery end. Many of the same arguments for slavery have been redeployed by abortion supporters, but keep inching along, Jesus will come, by and by, and the truth will out.
When we look back at slavery, most Americans are embarrassed that we ever thought such an abomination was fine and legal. But it took time to turn the tide in that great struggle. And even after slavery, the struggle continued, through years of Jim Crow and many indignities.
We look back on such things with shame now, how could we have been so foolish and have betrayed American principles so badly, as to enslave, and later segregate and exclude, a whole race. Slowly conversion has come upon this land. But it only came because some were willing to be prophets, and to keep insisting on what was just and right.
It will be the same with abortion. One day we will look back with shame on this era, and wonder how we could ever have been so sinfully wrong as to think abortion should be legal, and even funded it with state money. But it will take time and continued work. The poll shows we are on the way. Keep inching along, Jesus will come by an by.
Another example of how the tide can turn on an issue is smoking. The videos at the bottom of this post are hilarious ads from the 1950s entitled: More Doctors Smoke Camels. The ads, at the time they were produced, did not intend to be a comedy, but now they are. The ads show a doctor puffing up a storm and it assures us of the “benefits” of smoking Camel Cigarettes.
Looking back at ads like this we think, How could we have ever been so stupid? But of course it has taken us time and effort for us to come to our senses. The anti-smoking campaign was long, and at times, loud. I remember more than a few times being annoyed at the “anti-smoking Nazis.” Though I never smoked myself, I became especially alarmed when the government started telling restaurant and bar owners what to do. But in the end, and all discussions about Government intrusion aside, smoking has really been kicked to the curb in our culture. Some still smoke, but everyone today sees it for what it is, poisonous and, frankly, stupid. Those, who are sadly addicted, puff away, but most of the rest of us look to them with a kind of sadness.
This sea change came as the result of a sustained effort, often on an unwilling public. It was multi-pronged as well, using the media effectively, and even the legislative process.
For those of us in pro-life work there are important precedents to be seen in the fight against slavery, the Civil Rights Movement, and even in the anti-smoking campaign. Consistent, persistent and organized action brings eventual results. This is often a battle for inches, but inches become yards, and yards, miles. Keep a inching alone like a poor old inch worm, Jesus will come by and by.
Have you ever wondered what type of person you might be if you weren’t a Catholic? I have, and the picture that comes to mind isn’t necessarily pretty. I completely understand St. Vincent de Paul when he said, “But for divine grace I would be in temper hard and repellant, rough and crabbed.”
At the same time, have you ever imagined yourself as a saint: a person filled with peace, hope, and joy, rich in faith and good works? I’ve done this too. And even though I recognize that I have a long way to go to achieve this goal, I know it’s possible, if I live in harmony with Jesus.
What becomes of a person with or without Jesus is what Jesus himself considers in today’s gospel. He says that when we remain in him, we bear good fruit in our lives and glorify God. But when we don’t remain in him, we essentially wither and die.
We should keep these two possibilities always before us as we choose how to live our lives. We can imagine the Christ-less image of ourselves and think, “There, but for the grace of God, go I.” And we can picture ourselves as a saint and hope, “That, with the grace of God, is what I can become.”
One of the remarkable facts about the way God made us is that He seems to have made it necessary that we sleep one third of our day. God could have done otherwise, but this is what he actually did. Further, God went on to command that on one day out of seven we were to cease, to rest. The morning was for the rest we call worship and the remainder of the day was to be spent with family and enjoying the fruit of our labor. God wasn’t messing around. He commanded it:
Six days do your work, but on the seventh day do not work, so that your ox and your donkey may rest and the slave born in your household, and the alien as well, may be refreshed (Ex 23:12)
For six days, work is to be done, but the seventh day is a Sabbath of rest, holy to the LORD. Whoever does any work on the Sabbath day must be put to death. (Ex 31:15)
Six days you shall labor, but on the seventh day you shall rest; even during the plowing season and harvest you must rest (Ex 34:21)
For six days, work is to be done, but the seventh day shall be your holy day, a Sabbath of rest to the LORD. Whoever does any work on it must be put to death. (Ex 35:2)
There are six days when you may work, but the seventh day is a Sabbath of rest, a day of sacred assembly. You are not to do any work; wherever you live, it is a Sabbath to the LORD (Lev 23:3)
Does it sound like the Lord is repeating himself? He is. But sometimes (most times) we’re slow to hear. He has written sleep into our physical nature and rest into our work week. The Lord also prescribed a series of feasts or holy days (holiday is just a mispronunciation of Holy Day), and here to the people were to cease, pray and celebrate.
We Americans are miserable at this. We are hard workers, and that is good, but what good is it to work hard and never be able to enjoy the fruit of our work? DO we work to live, or live to work? Of all the commandments, you’d think we’d get this one right. God commands and prescribes a certain amount of rest and yet we seem to prefer the status of bond servants. How strange.
Consider some of the following excerpts from an article that appeared recently at CNN.com entitled, Is America a No-Vacation Nation? I have included a few comments of my own in red normal text.
Besides a handful of national holidays, the typical American worker bee gets two or three precious weeks off out of a whole year to relax and see the world — much less than what people in many other countries receive. And even that amount of vacation often comes with strings attached.
Some U.S. companies don’t like employees taking off more than one week at a time. Others expect them to be on call or check their e-mail even when they’re lounging on the beach or taking a hike in the mountains.
“I dream of taking a cruise or a trip to Europe, but I can’t imagine getting away for so long,” said Don Brock, a software engineer who lives in suburban Washington.
The running joke at Brock’s company is that a vacation just means you work from somewhere else. So he takes one or two days off at a time and loses some vacation each year. Only 57% of U.S. workers use up all of the days they’re entitled to.
It’s a totally different story in other parts of the world.
Nancy Schimkat, an American who lives in Weinheim, Germany, said her German husband, an engineer, gets six weeks of paid vacation a year, plus national holidays — the norm. His company makes sure he takes all of it. [Wow, I honestly don’t know what I’d do with six weeks]
It’s typical for Germans to take off three consecutive weeks in August when “most of the country kind of closes down,” Schimkat said. That’s the time for big trips, perhaps to other parts of Europe, or to Australia or North America. Germans might also book a ski holiday in the winter and take a week off during Easter. [Yes, it’s great when the whole country agrees. It used to be more like that in this country when most things were closed on Sunday and major holidays]
Schimkat’s family back in the United States teases her that she’s spoiled. But when she tells Germans that workers in the U.S. usually get two weeks of vacation a year, they cringe.
“[Germans] work very hard, but then they take their holiday and really relax. … It’s more than just making money for Germans, it’s about having time for your family and it’s about having time to wind down.”
A big reason for the difference is that paid time off is mandated by law in many parts of the world. [OK, but please don’t ask the government in, we don’t need any more regulations].
Germany is among more than two dozen industrialized countries — from Australia to Slovenia to Japan — that require employers to offer four weeks or more of paid vacation to their workers…. Finland, Brazil and France are the champs, guaranteeing six weeks of time off.
But employers in the United States are not obligated under federal law to offer any paid vacation, so about a quarter of all American workers don’t have access to it, government figures show. Most U.S. companies, of course, do provide vacation as a way to attract and retain workers.
But the fear of layoffs and the ever-faster pace of work mean many Americans are reluctant to be absent from the office — anxious that they might look like they’re not committed to their job. Or they worry they won’t be able to cope with the backlog of work waiting for them after a vacation. [There’s the word: FEAR]
[In addition], working more makes Americans happier than Europeans, according to a study published recently in the Journal of Happiness Studies. That may be because Americans believe more than Europeans do that hard work is associated with success… [Yeah, but what good is success when you never enjoy it?]
So despite research documenting the health and productivity benefits of taking time off, a long vacation can be undesirable, scary, unrealistic or just plain impossible for many U.S. workers. [Note again a particular word: “scary”]
[But] “There is simply no evidence that working people to death gives you a competitive advantage,” said John de Graaf, the national coordinator for Take Back Your Time, a group that researches the effects of overwork. He noted that the United States came in fourth in the World Economic Forum’s 2010-2011 rankings of the most competitive economies, but Sweden — a country that by law offers workers five weeks of paid vacation — came in second. [OK, pay attention, this is important data – hard work alone doesn’t necessarily cut the deal].
“I’m in no way anti-capitalist, I think the market does a lot of good things, but the Europeans understand that the market also has its failings and that when simply left completely to its own devices, it doesn’t produce perfect results.”
But is more government regulation the answer? The debate rages on.
Well, I must admit that I am very poor at taking vacations. I like what I do and I am a “home body.” I also hate to travel. I also think that six weeks paid vacation is way over the top. But all that said, I need to do better. If for no other reason, my people and my staff need a break from me! But the main reason is, that God commands hours of rest each day, one day each week and seasonal observances of holidays.
God says, “Stop!….Rest!” But why? Here are some likely reasons:
1. Because, like any loving Father he wants us to enjoy some of the gifts he offers. Imagine if you gave your child a gift and they just hurriedly said thanks, tossed it up on the shelf and never took time to enjoy it. Is that why you gave it? Is this really the proper attitude to have about gifts from God, that we never enjoy them?
2. In so resting we are refreshed and also let others rest and be refreshed, especially the poor. A great sadness of the modern age is that, since we demand the convenience of Sunday shopping etc., many who are poorer have to work. One of the articulations of the Sabbath rest surely applies here: so that your ox and your donkey may rest and the slave born in your household, and the alien as well, may be refreshed (Ex 23:12)<
3. Some gifts are only given while we rest. Psalm 127 says, In vain is your earlier rising, your going later to rest, you who toil for the bread you eat; when he pours gifts on his beloved while they slumber. Exactly what gifts these are may be mysterious to us. Surely our bodies benefit from rest, but the psalm may also refer to other hidden gifts, like serenity, and spiritual insights that are given only while we sleep. Perhaps God whispers wisdom and spiritual truth into the depths of our soul while we sleep. Perhaps it is only in rest that we finally connect the dots to make sense out of the many events of our life. Perhaps only rest and vacation can give us the necessary perspective we need and restore us to proper priorities.
4. Scripture also speaks of the Sabbath and holy days as a day of protest against the servitude of work and the worship of money (e.g. Neh 13:15-22; Amos 8:4-6). The Nehemiah text is too long to produce here, but Amos says: Hear this, you who trample the needy and do away with the poor of the land, saying, “When will the New Moon be over that we may sell grain, and the Sabbath be ended that we may market wheat?”— skimping the measure, boosting the price and cheating with dishonest scales, buying the poor with silver and the needy for a pair of sandals, selling even the sweepings with the wheat. The Lord has sworn by the Pride of Jacob: “I will never forget anything they have done.
5. But here comes the subtle reason: God wants to remedy our fear. Note that I highlighted the reference to fear twice in the article above. In the end, the call to keep the Sabbath holy, and to take our holiday, is a call to trust. Although it might seem that rest is a natural human tendency, it will also be seen that the opposite is more often true.
Many fears accompany the cessation of work: Will competitors surpass me while I rest? Will I fail to complete all my duties? Will others amass more wealth or power while I fall behind? How can I pay all my bills or finance my lifestyle if I do not work more hours? Will my children’s college education be possible if I do not work every day? Will I loose my job or not get one at all if I do not agree to work Sundays and scrimp my necessary vacation?
In effect God says, “I want you to trust me. Take one day and set it aside entirely. Get adequate rest, take some vacation. Do no work on such days. Cease striving, let go of the controls. Rest, worship, consider your blessings, enjoy them and give thanks for them. Spend time with your family and friends. I promise you that you will accomplish more with the six days remaining that you ever would with all seven, 48 weeks, than the 52, with the reasonable work hours rather than endless overtime. Understand and trust that if you are faithful to my commandment to rest and worship on the Sabbath and other days I will bless you.” (cf Jer 17:24; Is 56:4; Dt 28:9ff; Ex 19:5).
The gift of our time to God is a precious one indeed. But why should we fear to give it to the author of all time? Trust in God.
As you look to some vacation this year, consider well that to some extent, God commands it. I don’t know that he commanded six weeks of vacation. But it is very clear that God has written into our nature a need for eight hours sleep each day. He has commanded one day of rest where we do not strive or earn money, but just trust, worship and enjoy. Further, in commanding placing numerous religious feasts and festivals on the ancient calendar, God also seems to sanction and even prescribe some extended periods of rest we call vacations or holidays (a.k.a. Holy Days).
How would you describe heaven on earth? Lying on a beach? Winning the lottery? A bigger house? Maybe just catching up on sleep and getting the bills paid?
Jesus gives us his prescription for heaven on earth in today’s gospel. He speaks of he and his Father coming to us, making their dwelling us, and loving us- which is what happens in heaven! To enjoy this, however, we need to love Jesus by keeping his commandments.
Jesus commands us to love one another in the way he has loved us. In other words, we can bring about heaven on earth by loving each other the way Jesus wants us to. Which means that when we don’t love others, we create a little bit of hell. Heaven and hell are not just reserved for the next life. In a sense, they’re really a continuation of the way we choose to live our lives today. So even if we never lie on a beach, win the lottery, get a bigger house, or pay all the bills, life can indeed be heavenly, whenever we make the decision to love.
In recent years, the Catholic Church has come under great scrutiny in terms of the sexual abuse of minors. Painful though it has been, it has been salutary in many ways. That such abuse has occurred, even once, let alone with the frequency we have all discovered, is both tragic and scandalous. That the Church has been scrutinized, and called to account by many, has meant that an increasingly serious and comprehensive set of protective measures has been put in place to root out the sexual abuse of minors. This both helps to protect the young and purify the Church.
Consider the graph to the upper right and we shall see that the reports of this sinful and abusive behavior came rather suddenly on the scene in large numbers about 1960, and peaked in the early 1980s. I recall that, about that time (1985), in this Archdiocese we were rocked with some allegations that brought some very painful sins to light. Cardinal Hickey however, began a very through investigation of the problem, and was one of the bishops at that time who undertook a rather sweeping plan to ensure that young people were protected from this in the future. As a seminarian during those years I was expected to attend seminars that alerted us to the problem and we were all given extensive psychological testing and background checks to ensure we were free of any past sins and offenses in this matter, and free of any tendencies toward them.
As you can see by the graph above right, the number of reported incidents drops precipitously after the mid 1980s. While it is true that in 2002 the issue heated up in the news, the incidents that came to light at that time were largely from 20 to 30 years prior. The real anger at that time had more to do with the failure to discipline and remove abuser priests, a failure that had, or was still occurring, in certain dioceses. But in terms of actual incidences, you can see that the number has come dramatically down to its current level. Though not zero, which is the only acceptable number, we do see a remarkable drop. The graph at the left indicates a dramatic drop in the number of abuse cases by priests ordained after 1985. This too demonstrates that, by that time, most dioceses were very careful to do background checks and perform psychological testing that prevented abusers from entering the priesthood.
Hence, the painful period where sin in the Church has been laid bare has had the salutary effect of purifying the Church and, even more importantly, seeing that children are adequately protected from abuse.
So where do we go from here? How serious are we, as a society and a Country, about making sure that children everywhere are protected from sexual abuse? For if our concerns are really about the children, then we must come to see that the Catholic Church is not the only place children have sexually abused. And we must come to see that some non-church settings, children are still being abused in large numbers.
One of the most dangerous places for our children in terms of sexual abuse are the public schools. Consider clicking on this Google news search for stories about arrests for sexual abuse of minors allegations in the last month. You will see page after page of news items about teachers being arrested for sexually molesting the young people under their care. The search “teacher, student, sex, arrest” yields over 550 news reports (30+ Google pages). (Hat tip to Mark Gray for this Google information)
Note two observations of the media coverage of this. First, the stories are being covered. Hence it would be wrong to say the media is “ignoring” the story. Secondly, however, there seems to be no connecting of these stories. They are all considered to be individual cases, unconnected if you will. These stories tend to be framed as an individual teacher who is just “a bad apple.”
And this failure to connect these individual cases and see them as linked to an overall problem that must be addressed, endangers children.
When the abuse cases in the Church arose, they were seen collectively and it was proposed (rightly to some extent) that there was a problem in the Catholic Church, that something linked all these cases together in the wider culture of the Church. Some (incorrectly) blamed celibacy, others the culture of clerical exoneration, still others to the lack of oversight and discipline by the bishops, and “cover-ups.”
Problem in the Public Schools? But in considering these (very) numerous cases in the public school system, few in the media or elsewhere seem to be willing to propose that there is a problem in the public schools, that there is something that links these cases together. What exactly that problem is, is currently debatable. But the point is, who is demanding investigations? Who is demanding a systematic analysis of the public school system or insisting that further measures be instituted to protect children? Who is looking into the kinds of background checks that the schools perform before they hire teachers? Are there psychological tests to weed out potential abusers? Are there seminars for the teachers to help them recognize the signs of potential abuse taking place on their campuses? Are students taught about their rights and what to do in bad situations? Is there a climate of openness and concern that encourages students to report situations which make them feel uncomfortable, or when they feel they are receiving unwanted attention from a teacher or staff member? What are the procedures for dealing with credible allegations? Are public school systems properly vigilant in protecting children from predators?
Who is asking these questions and probing the “wider context” of the school systems in this country? Are we doing enough to protect our children? Apparently not. Look again at the Google link listed above. We are not dealing with a small problem here, it is widespread, and sadly, common.
Are we willing to take this issue of the sexual abuse of minors to the next level?
And while we are at it, are we willing to address the sexualization of children that takes place in our culture especially in ads, on sitcoms, in movies and music? Why do we tolerate TV shows that depict sexually active teenagers? Why is it so difficult for mothers to buy modest clothes for their daughters at most stores? Why do companies like Abercrombie and Fitch which advertise padded bras and swim tops for 8 year olds, and sell thongs to preteen girls, continue to make money? In short, why are we as a culture not more outraged at the sexualization of children and young teenagers? Sexualizing children and teens does not help protect them from predators who are already confused. If we are serious about protecting the young from sexual abuse, then we ought to stop having such a high tolerance for this sort of thing in our culture. We have discussed this previously on the blog HERE.
I realize that some who read this post will want to read it simply as a priest deflecting attention from the Church. I can and will deny this allegation and have stated clearly that I think the Church has received rebuke, properly. But frankly dear reader, my motivations in raising this are beside the point. The questions I raise remain valid, if we are going to be serious about protecting children. Is our concern really about children and, if so, are we collectively willing to take our concern about the sexual abuse of minors to the next level?
I am interested in your responses and observations.
By his resurrection Jesus has brought us from death to life. He has snatched us from this present evil age (Gal 1:4), and from the death directed desires of our body (Rom 6:12), and made us into a new and living creation (2 Cor 5:17). As such, we have exchanged the tombstones that once indicated we were dead in our sins, and have become living stones in the spiritual edifice which is the Body of Christ, and also the Church.
In the Epistle for today’s Mass (1 Peter 2:4-9) we are summoned to this new life and told what some of its characteristics are. Let’s take a look at how we go from being tombstones to living stones by seeing this epistle in three sections.
1. The Call of salvation – The text says: Come to him, a living stone, rejected by human beings but chosen and precious in the sight of God, and, like living stones, let yourselves be built into a spiritual house
Notice first the invitation that is made – Come to Him! Let yourself be built! The entire Christian life is based on our response to an invitation to accept Jesus Christ and to let him transform our life. We are to say, “yes” not only to Jesus, but also to what he can do for us. He will take our broken, crumbling lives and rebuild them. And in what sense will he do this?
Well look next at the images that are offered:
Living Stones – a Stone is an odd image for life. Generally we can think of nothing less living than a stone. So the text says living stones. What does it mean to be a living stone? First it means to be alive! To be full of life! Secondly it means that some of the better qualities of stone are to be ours. A stone is firm, not easily moved, weighty, and able to withstand a heavy load. And thus, we too are to be strong and firm in our faith; not easily moved about by the currents of the world, or tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes (Eph 4:14). Stable and firm, we are also able to carry the weight and difficulties that this world imposes. And, we are able to support and carry others in their time of need. Yes, living stones: strong, firm, not easily moved and alive, quite alive!
a spiritual house – The image is that we as living stones make up, in a spiritual sense, the walls of the Church. Together we are fitted into a wall that is strong and sure. Thus, we are not saved merely unto ourselves, but we are saved also for the sake of others. Together, and by God’s grace, we depend on one another to carry our share of the weight. All the stones in a wall do their part. Remove one stone and the whole wall is weakened and threatened. Only together, with all doing their part, is the wall solid and sure.
2. The Choice for salvation – The text says, whoever believes in it shall not be put to shame. Therefore, its value is for you who have faith, but for those without faith: The stone that the builders rejected has become the cornerstone, and a stone that will make people stumble, and a rock that will make them fall. They stumble by disobeying the word, as is their destiny.
Simply put we have a choice to make and that choice will determine if Jesus is the cornerstone who supports us, or a stumbling block over whom we trip and fall. It is an interesting thing that when someone is being rescued at sea that some reach and grab the life ring that is tossed to them, others resist and fight attempts to save them, seeing it as something that will cause them further danger.
What is meant here by cornerstone? We usually think today of a ceremonial stone with an inscription and possibly some historical things inside. But the cornerstone, here, refers more to the stone at the bottom of an arch or row of bricks that supports the whole arch. It had to be a very carefully crafted stone since all the other stones depended on its integrity and perfect shape to support them. And this is Jesus Christ for us. We are all leaning on Jesus, and he is the perfect stone who carries our weight.
But for those who reject Christ, he is a stone over whom they trip and fall, a stumbling block. Surely Jesus wants to save us all, but some reject him and thus, he becomes as a stumbling block. What this means is that we cannot remain neutral about Jesus, we have to decide, one way or the other about him: Yes = salvation, no = condemnation. Thus he will either be a cornerstone or a stumbling block, there is no third way. To those who knowingly reject him, he is a stumbling block. And this image also explains some of the venomous attacks on Christ and Christianity from the world. For when one trips over something and falls, he tends to turn and curse what caused him to fall.
So the choice is ours. May it be Christ, and may he be our cornerstone, The only One on whom we lean and rely. Only this will bring us from being tombstones to living stones.
3. The Characteristics of salvation – The text says, You are “a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may announce the praises” of him who called you out of darkness into his wonderful light.
Note four characteristics of those who are no longer tombstones, but are living stones:
Our Pedigree– the text calls us a “chosen race.” We reflected earlier on making Christ our choice. But here the text reminds us that before we chose him, he chose us. If we got an invitation to dinner at the White House, we would sense that we had “made it” and would proudly tell our friends of the great dignity we had received. Yet, too easily we make little notice that we are chosen by God and invited to the great Wedding Feast of the Lamb. The fact is, we are chosen, we have a pedigree. We are of the household of God. And this is a very great dignity, greater than any worldly dignity, and able to overcome any indignity that the world heaps upon us. We are a chosen race.
Our Priesthood – All of us who are baptized into Christ Jesus are made priest, prophet and king. And this “royal” priesthood, while different from the ministerial priesthood of the men who minister the sacraments, has this similarity: every priest is enabled to offer a sacrifice pleasing to God. In the old Testament, priests offered something distinct from them, usually an animal, such as a lamb. But in the priesthood of Jesus Christ, the priest and the victim are one and the same, for Jesus offered himself. Hence, all the baptized are equipped by God to offer the pleasing sacrifice of their very self to God. Herein is a very great dignity given us by Jesus: to have a perfect right to stand in his Father’s presence, praise him, and offer a fitting sacrifice. The ministerial priests of the Church bring us the sacraments, and only they can do this. But every baptized believer shares in the royal priesthood wherein they freely offer themselves to God.
Our Place – The text calls us a holy nation. The word “holy” means to be “set apart.” Hence we are called out from the many, to be a people that is set apart for God. And while all are invited to Christ, only those who accept the invitation, receive the grace to be called a holy nation. As such we should understand that our role is not to “fit in” with this sin-soaked world, but, rather, to stand apart from it, to be recognizably distinct from from it. Our behavior, our priorities, our love, our joy, and charity should be obvious to all. To be a holy nation is a great honor, but also a great responsibility. May the curse of scripture never be said about us: As it is written: “God’s name is blasphemed among the Gentiles because of you. (Rom 2:24)
Our Proclamation – the text says the Lord has acted in our life so that you may announce the praises of him, who called you out of darkness into his own, wonderful light. Yes the Lord has been good to us and is changing our life! If you are faithful, then you know what he has done for you and you have a testimony to give! Scripture says elsewhere that we were made for the praise of his glory (Eph 1:6). Do people hear you praise the Lord? Have you glorified his name among the Gentiles (Rom 15:9)? Do people know of your gratitude and have they heard of your witness to the Lord? Can you articulate how God has called you out of darkness into his marvelous light? You ought to be a witness for the Lord! This is a central and necessary characteristic of those who are no longer tombstones, but living stones.
This song points to Jesus as the cornerstone on which all of us who are living stones must lean:
And here is another old hymn that speaks of standing on Christ, the solid rock:
Is Jesus a genie in a bottle? We might think so, given his words in today’s gospel: “If you ask anything of me in my name, I will do it.” Given this, instead of asking, “Show us the Father,” like Phillip did, we might be tempted to demand: “Show me the money!”
But consider what else Jesus said. He insisted that he didn’t speak on his own, but that he said what the Father wanted him to say, because he is in the Father, and the Father is in him.
We aren’t one with the Father in the way Jesus is. However, we are united with Jesus by the Holy Spirit at baptism. The Father works in Jesus, and Jesus works in us, through the Spirit. This allows us to pray in his name. When we do this, we’re not speaking on our own. Instead, we’re inspired to say what Jesus wants us to say.
This is the key to understanding, not only Jesus’ promise to fulfill our requests, but also his insistence that we’d do the same works he did- even greater ones! Not through our power, of course, but through his. Jesus will do what we ask him to do- when we ask what he wants us to ask.
After all, he’s not a genie in a bottle. He’s God’s Son, dwelling in our hearts.
Years ago, in High School, I dated Paula, who liked square dancing. So, most Saturday nights we were down at the community center, she in her petticoats and dress, I in my jeans, button down western shirt with a scarf tie and hand towel.
Square dancing has some basic moves that beginners learn. And so it was that Paula and I started with the basics. But in square dancing there are different levels, and so eventually we cleared the floor and watched those who knew the more advanced moves. Sometimes there were several levels of dancers. I remember being amazed at the complicated moves the move senior members had learned and wondered how I would ever master it. But, little by little the moves were learned, and we got to stay on the floor just a little longer as the months and years ticked by.
Image of the Church? I was over at YouTube and came upon the video below of a square dance group that’s pretty advanced. I remember many of the moves they do, but some of it was above what I ever learned. And suddenly it occurred to me that I saw an image of the Church.
Please forgive me. I know you think I must be theological geek at this point. Surely as a young man I never gave a thought to the Church, in terms of square dancing. But now with this great love for God and for the Church, I can’t help it, I see the Church in square dancing. Just a few thoughts:
1. Every Square Dance needs a caller and, if the dancers in the square are the body, he is the head. He calls the moves, and the dancers must listen and respond. He has the authority to set direction and maintain order. If a square falls into disorder he reestablishes order by calling them home. Not only that, it is also the role of the Caller to teach new moves and drill the dancers until they master it. So the caller is the source for unity and direction for the square.
This is also the role of the Pope and the Local Bishop in the Church who also have the authority to set direction, maintain unity and restore order when necessary. It is also their role to teach the faith, along with their priests and catechists until the faithful master the Christian walk (dance).
2. As long as everyone listens carefully, and fulfills their particular role in the particular moves, the dance continues. But when, usually through error, one or more of the dancers veers away from the directed move, the square either stumbles or falls apart. As long as the dancers are open to learn, the square will continue to get better, and become a good, and disciplined group who increasingly enjoy advanced square dancing.
So too with the Church. When all listen carefully and do their part, the Church is strong and well ordered. When the faithful do not listen, or persist in error, the Church stumbles and is less effective. Disunity leads to a poor Christian walk (dance), not only for individuals, but also for groups and parishes. But if the faithful are willing to learn to and grow, the dance of faith becomes deeper and richer, more enjoyable, and just plain fun.
3. Everyone has a role, but not the same. When the caller calls a dance move, what you do in response depends on where you are in the square at that time. You might just stand still while others move, or you might be the one who switches positions. And all this varies from move to move.
And so it is with the Church. We have varied and different roles depending on where we are in the Church. Some of our roles are stable but others change depending on the situation. As a pastor, I am a leader and teacher in my parish. But at a meeting with the bishop I am a learner and a man under authority. In the parish I may take the lead when it comes to teaching the faith, but I may need to learn from my parishioners when it comes to understanding some technical legal matter, or car repair, etc. In such cases many of my parishioners can show me the way. We all have different gifts and talents and they all interact in various ways, depending on the situation. At times we lead, at times we follow, at times we stand still, while others move about us. All at the direction of the caller.
4. There is an etiquette to square dancing. There are bows, and curtseys, there’s a way you hold a lady’s hand, and there is a graciousness expected by all. Especially for those in higher levels, proper attire is also expected. Timeliness is also important since it is necessary to have eight people to form a square and get things underway. Thus everyone needs to be committed and timely. If just one of the eight is late, seven others are left standing. In larger groups, where there are numerous squares, people can mix and match a bit, but one missing member always impacts many other people.
In the Church too, basic kindness and generosity are also expected and necessary. Where there is Charity and truth, God himself is there. Further, people must be true to their commitments and be timely or many others suffer.
5. There is a great intricacy to square dancing where many aspect are interacting at once. It is almost mind-boggling to watch as the dance unfolds.
So too with the Church, there are many layers and great intricacy at work. Some are praying, some are studying, some are raising children, some are preaching, some are evangelizing, some are caring for the poor, some are praying in front of abortion clinics. But all are responding to the great call of the Shepherd Jesus speaking through his Pope and Bishops, through the Scriptures and the Tradition. It is a great dance of wonderful intricacy, and everyone interacts at different levels, all at once.
So there you have it: the Church as a square dance. Enter the dance, learn the moves and have a great time.
This video shows Square Dancing at a more advanced level. I got close to this, but never this good. Paula’s parents could have danced like this in their sleep.
