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One of the observations that God makes about us over and over again is that we are stiff-necked (cf Ex 32:9, 33:3; Deut 9:3, 10:16; 2 Chron 30:8; 2 Kings 17:14; Jer 7:26; and many, many other texts).

The charge occurs again in the reading from today’s Mass (Thursday of the 19^th Week of the Year):

The word of the LORD came to me:
Son of man, you live in the midst of a rebellious house;
they have eyes to see but do not see,
and ears to hear but do not hear,
for they are a rebellious house (Ezekiel 12:1-2).

Yes, God repeats that we tend to be stubborn, prideful, and difficult to correct. And when reproved we often harden our hearts and become resentful.

God notes elsewhere (in love),

I know that you are obstinate, and your neck is an iron sinew and your forehead brass (Is 48:4).

This is another way of saying, “I know that you are stubborn. You are hardheaded, as though your head were made of iron. Nothing gets through your thick skull, as if it were made of bronze.”

Yes, we certainly are difficult! God calls us sheep, but in some ways we are more like cats; our Shepherd, Jesus, has the unenviable task of herding cats! 

For some of us, this tendency to be stiff-necked is gradually softened by the power of grace, the medicine of the sacraments, instruction through God’s Word, and the humility that can come from these. 

For others, though, the stubbornness never abates, even growing stronger as a descent into pride and hard-heartedness sets up. The deeper the descent, the more obnoxious the truth becomes. The likelihood of conversion decreases; resistance to the truth becomes hostility towards it.

God tells Ezekiel that we (collectively speaking) are rebellious. The word “rebellious” comes from the Latin re- (again)+ bellare (to wage war). In other words, God says that we again and again resort to fighting against Him. So easily do we resist Him and even wage war against the truth!

God is talking about all of us. Even though not every individual exhibits this tendency to the same extent, we all have it to some degree.

St. Paul describes this tendency using the phrase “the mystery of iniquity” (2 Thess 2:7). The Greek word here translated as “iniquity” is ἀνομία (anomia) and literally means “without law.” So, this description speaks of an attitude of living in lawlessness, of having utter disregard for God’s law.

While it is clear that it is rooted in Original Sin, there remains a mysterious aspect of this stiff-necked rebelliousness: Why are some people more this way more than others? Why do some harden their hearts more and more while others find the path of humility?

Being stiff-necked, stubborn, impenitent, and hard-hearted is deadly. If it is not repented of, it is a path straight to destruction, to Hell. One must submit to God in order to be saved.

Recall this short text from Proverbs that illustrates the problem:

He who is often reproved, yet stiffens his neck, will suddenly be broken beyond healing (Prov 29:1).

Here, then, is a matter to consider as we look to our moral condition. Am I rebellious? If so, how? Am I teachable, or do I resist and scoff?

Help me, Lord, for you are clear that being rebellious, stubborn, and stiff-necked is a serious problem. Keep me teachable, Lord, and order my steps in your Word!

I will write more on this later in the Week. But For now, please consider: 

I have a large icon of Christ in my room (see photo at right). What icons from the Eastern tradition do best is to capture “the look.” No matter where I move in the room, Christ is looking right at me. His look is intense, though not severe. In the Eastern spirituality, icons are windows into Heaven. Hence, this icon is no mere portrait that reminds one of Christ, it is an image that mediates His presence. When I look upon Him, I experience that He knows me. It is a knowing and comprehensive look.

Particularly in Mark’s Gospel, there is great emphasis on the eyes and the look of Jesus. A frequent expression in that Gospel is “And looking at them He said ….” Such a phrase (or a similar one) occurs more than 25 times in Mark’s Gospel.

Looking on Christ and allowing Him to look on you is a powerful moment of conversion. Jesus Himself said, For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day” (Jn 6:40).

And the First Letter of John says, What we shall later be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is (1 Jn 3:2).

There is just something within us that seeks the face of God and desires that look of love that alone can heal and perfect us. I often think of this verse from Scripture when I am at Eucharistic Adoration: Look! There he stands behind our wall, gazing through the windows, peering through the lattice. (Song 2:9). Yes, I long to see the Lord. Scripture also speaks of His longing to “see” us.

Here are some passages from Scripture that remind us to seek the face of the Lord and to look to Him:

1. Seek the LORD and his strength; seek his presence continually! (1 Chron 16:11)
2. If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land (2 Chron 7:14).
3. You have said, “Seek my face.” My heart says to you, “Your face, LORD, do I seek” (Ps 27:8).
4. Look to the LORD and his strength; seek his face always (Ps 105:4).
5. I [the Lord] will return again to my place, until they acknowledge their guilt and seek my face, and in their distress earnestly seek me (Hosea 5:15).
6. Everyone who looks to the Son and believes in him shall have eternal life, and I will raise him up at the last day (John 6:40).
7. He who loves me will be loved by my Father, and I too will love him and show myself to him (John 14:21).
8. Blessed are the pure in heart, for they will see God (Matt 5:8).
9. Now we see but a poor reflection as in a mirror; then we shall see face to face (1 Cor 13:12).
10. For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ (2 Cor 4:6).

An old song says, “We shall behold Him, Face to face in all of His glory …. The angel will sound, the shout of His coming, And the sleeping shall rise, from their slumbering place. And those remaining shall be changed in a moment. And we shall behold Him, then face to face.”

Allow Christ to look on you.

This video is a wonderful collection of many of the looks of Jesus and the reaction of the people following those looks. Pay special attention. The video also features a lot of “looks” that come from us. Notice how people look upon Jesus and how they react as they do so. Look for the “looks” in this video. The final looks are especially moving.

What is life? It seems the simplest and most basic reality, but it is hard to define in a way that is satisfying. One philosopher I know defined it as “ordered energy.” But does that really advance the understanding of the mystery we call life?

Consider an example: I have in one hand a small rock, and in my other, an acorn. They are similar in both shape and color. Now I place each of them in the ground and water them. The small rock just sits there; even a thousand years of water and sunshine would do nothing to change it. But in the case of the acorn, the water is able to reach a mysterious spark of life within it and fuel its mysterious power. The life takes the water in and springs forth. Soon enough, it thrusts through the soil and over time becomes a mighty oak.

What is this secret, mysterious force we call life? Yes, it is ordered energy, but it is so much more than that.

When we say that someone dies, what has really changed?

I remember when my father died. After watching him struggle through weeks of labored breathing and agitation, it was eerie to see him lying so still; he was peaceful for the first time in weeks. His body was still warm, but he was gone. He was a giant in my life. The man through whom God gave me life lay still and silent. His life, his soul, his life-giving principle, his “ordered energy” was gone. No amount of words could fully describe the reality before me. On the surface, nothing appeared so very different. Surely he would stir in a moment and speak to me! He did not. The something mysterious we call life was gone. We can say that he died or that his life ended, but mere words do not explain, they only describe; they are empty sounds before so great a mystery.

I have also seen many of my pets die. One moment there is life and movement, the next a great stillness as the something we call life has departed. What is that mysterious force?

I don’t know.

On my street there are two elm trees. One is luxuriant and full of leaves. The other is dead; it bears no green leaves and its branches are brittle. Something is gone from it, but is that something called life?

I don’t know.

We speak often of that great mystery called life, but a word is not reality; it is just a word. The word “life” cannot really tell us what life is. Saying that something is alive is more to tell us that it is not dead, nor is it inanimate.

Many decades before his death, my father talked to me about the mystery of life. He told me that when he was about ten years old, a powerful thought occurred to him: “I exist.” So stunned was he that he said he stayed very quiet for the next three days, just being silent in the face of a mystery too great for him to fathom. I have had similar moments of reverential silence, when I ponder consciousness and self-awareness, or when I think about the fact that I am thinking.

It is altogether too much. Simple or even complex definitions cannot ultimately provide satisfaction.

The secularism of our time seeks to suppress such matters because they are about meaning, not just about physical things that can be touched and measured. The mysterious reality we call life does not weigh anything. It cannot be seen as it arrives or departs. Its effects can be seen, but “it” cannot be seen. We cannot say of life, “Look, there it is!” or “There it goes!” It is certainly real and it affects physical things profoundly. But of itself, it seems more metaphysical than physical and defies simple categorization.

The secularism of our time would hurry us past questions such as “What is life?” Neither would it have us dwell on other questions of meaning that the physical sciences cannot speak to, such as:

1. What is my life all about?
2. What is the ultimate destiny of all things?
3. Why is there something rather than nothing?

“No, no,” say secularism, atheism, and scientism. “Hurry along now; there is nothing to see here.”

But pardon me if I am not content with being hurried along and if I insist that suppressing such questions does great damage to individuals and cultures as a whole. Without appreciation for imponderable mysteries, there is little reverence. Indeed, too few ask the question “What is life?” And even fewer accept the imponderable quality of such a question.

What is life? It is a mystery too deep for words. Silent reverence, please, before so great a mystery.

These are some of the lyrics of a song written by Steve Green, a contemporary Christian singer:

God and God alone, created all these things we call our own;
from the mighty to the small, the glory in them all;
Is God’s and God’s alone.
God and God alone reveals the truth of all we call unknown;
And the best and worst of man can’t change the Master’s plan;
It’s God’s and God’s alone.

We like to think that our personal decisions have little or no impact on others, but our lives are far more intertwined than we imagine. This is especially the case today, when social media can allow sinful and foolish ideas to catch fire and “go viral” in a flash. And although this happens with edifying information and helpful ideas as well, the bad stuff seems to spread more quickly. Why? Well, this is a fallen world, with a fallen angel for its prince, and we have fallen natures.

Therefore, do not so easily dismiss the influence that bad ideas and poor decisions can have on others. Also consider that what may not harm those who are blessed to have other good influences and/or economic options may damage those who are not so fortunate. This warning should especially apply to cultural leaders, who have substantial influence on the lives of others. Those in the public eye have a special obligation to consider how the way they live their lives and the ideas they propose may affect others.

To illustrate, consider the game “Crack the Whip,” which some of us may remember from our days on the school playground. The “game” involved 10 to 20 children forming a straight line. Each child reached back with one arm and took the hand of the one behind him to create a long chain. The child at the front of the line then took off running and everyone else behind followed, still holding hands. Suddenly, the lead child would take a sharp turn. The children immediately behind him were able to successfully negotiate the turn, but the further back one was, the harder it was to hold on. The children toward the end of the line didn’t stand a chance. They were flung off by the centrifugal force and usually ended up on the ground.

This is an analogy for our times. There are some, those at the “front of the line,” who are well-positioned to take their thrill rides, engage in social experimentation, and indulge greed and excess with minimal damage. Among them are some of the Hollywood elite, pop music stars, political leaders, wealthy financiers, Madison Avenue marketers, Wall Street investors, and many other cultural, social, business, and government leaders. But at the “back of the line,” the damage is awful.

Let’s consider two basic areas of life in which “Crack the Whip” is much in evidence: social/moral ills and economic ills.

Social/moral ills – At the very front of the line are those who have sharply turned towards excesses of every sort: drugs, alcohol, sex, revolving-door marriages, glamorization of all sorts of dangerous and deleterious behaviors. These often come with terrible personal consequences.

At the front of the line they can afford (financially and socially, though not morally) the consequences of what they do. They can pay for the stays in rehabilitation centers, the treatments for STDs, and the therapy for their children (who are traumatized by divorce and other issues caused by their parents’ indulgences).

But at the back of the line the drug use, sexual promiscuity and confusion, and the divorce culture have had far more devastating effects. Lacking access to treatment programs, the addicted poor go to jail. Diseases like AIDS and other STDs are less treated and spread more easily. Poor families are more rapidly devastated by sexual promiscuity and divorce. Children are raised without fathers. The socials ills multiply quickly. And surely we cannot neglect the poorest of the poor, the most vulnerable of all, the child in the womb. They have paid supremely, with their very lives, for the moral excesses of a culture like ours. The death toll is unimaginable and it almost never gets mentioned.

It’s a sad game of “Crack the Whip.” At the front of the line, all the misbehavior looks “fun,” even “glamorous.” But at the back of the line, folks go flying off in all directions, staggering and reeling.

I do not write to absolve the poor from all responsibility and merely blame the rich and powerful. Being mesmerized by the glamor of evil is a human problem; it affects all of us. But in the end we ought to consider how our cooperation (whether by active promotion or by sinful silence) in the glamorization of sin and excess affects others—especially those at the “end of the line.”

Economic ills – Those at the front of the line can also afford the lifestyles that greed demands. They can generally afford to pay the higher prices of an overheated economy and a lifestyle that expects more and more.

The poor are fined for not having insurance. Many cannot afford to drive. They often face tremendous economic hurdles in trying to open small businesses or even keep their homes. College educations and even advanced degrees are (unreasonably) required for many jobs, but the cost is exorbitant. Obtaining a college education leaves many young people in debt for decades. And the poor are largely locked out of many options.

A few years back it became trendy to leave the stock market and enter the real estate market, buying and “flipping” properties. The market overheated, the cost of housing skyrocketed, and even the upper-middle class found it hard to afford basic housing. The “bubble” burst in 2008 and left the economy reeling. Investors took a few hits and got government bailouts, but mainly they just went back to investing in the stock market. They left in their wake devastated homeowners facing “underwater” properties and foreclosures.

“Gentrification” also accelerated, bringing with it all the difficulties of social dislocation. The poor are economically and literally being moved to the margins as the disturbances to the housing market are still working themselves out. Here in Washington, D.C. the poor are moved to the margins of what many call “Ward 9.” There are actually only 8 Wards in D.C.—being in “Ward 9” is a euphemism for being moved to the margins, outside the city that is increasingly losing its economic diversity. What used to be poor, working-class neighborhoods are now filled with houses sporting prices approaching one million dollars.

It’s a classic case of “Crack the Whip.” Those at the front of the line can adjust to sudden shifts in the economy and “play the market,” but at the back of the line the less privileged are sent flying, staggering as they fall and go off to the “Ward 9s” of our cities.

I am a priest, not an economist, and I realize that economic realities are very complex. I am not calling for all sorts of government intervention, but I do know what I see as a priest working among all social classes. I cannot and should not devise policy solutions; I leave that to the experts among the laity. But what I can and should do is to remind the folks at the front of the line to remember those at the back. “Crack the Whip” is fun and exciting when you’re at the front of the line, but devastating if you’re at the back.

We need to rediscover concern for the common good. We should look at our own behavior regardless of where we are in the line. I am my brother’s keeper; his welfare ought to be important to me. It’s not just about money; it’s about taking care to build a culture that thinks more about those at the back of the line and those yet to be born. What of them? How does my life and lifestyle affect them?

At Mass we are reading from the later chapters of Jeremiah the Prophet, who wrote in the time of the Babylonian exile. As such he serves as a kind of tour guide for us through a land of ruin, one that seems all too familiar to us today.

The Northern Kingdom of Israel had been destroyed by the Assyrians in 721 B.C. The Southern Kingdom of Judah, ignoring numerous warnings and calls to repentance, later experienced the same fate; the Babylonians laid siege and destroyed Jerusalem in 587 B.C. Just prior to this destruction, Jeremiah saw the glory of God lift from the Temple and move away to the east. The city and even the Temple now lay in ruins. The Ark of the Covenant was lost and the survivors were deported to Babylon.

Yes, it was a terrible destruction, but one that could have been avoided if the Lord’s people had only heeded the warnings of the prophets and returned wholeheartedly to the Lord and His commandments. With the Lord and within the safe walls of his commandments there is strength and protection. Outside the walls and His presence, Judah was a sitting duck, easy prey, low-hanging fruit.

Let’s consider the passage from Jeremiah (30:1-2.12-15.18-22) that we read at Mass today (Tuesday of the 18^th Week) and see what the Lord says through Jeremiah. Let’s also ponder how this historical event speaks to our times as well.

I Ruin – Thus says the LORD, the God of Israel: Incurable is your wound, grievous your bruise.

Yes, things have gone beyond simple medicines or bandages. These wounds are deep, foul, and festering. Sin does this to us spiritually as its evils go deeper and deeper. A simple skin cancer, untreated, can find its way into inner organs and even reach our bones. So, too, does sin, untreated by repentance, grow more serious. It renders us vulnerable to deeper and more serious sins that bring spiritual ruin, darkness, and a stubbornly unrepentant demeanor in which the cancer of pride is in its final stages. Judah has reached this stage and the only medicine that is left is for them to experience the full effects of their rejection of God.

And what of the once-Christian West? What of America? Can we possibly think that our cultural revolution, rooted in sinful rebellion against authority, sacred Tradition, the moral vision of the Scriptures, and the meaning of human sexuality and marriage can yield anything but corruption? Can our greed, our insatiable desire for more no matter the human (or monetary) cost, forever mortgage our future? Have not our wounds multiplied and gone deeper? The blood of our aborted children cries out to Heaven. Our broken families multiply due to promiscuity and rampant divorce; broken families yield a bumper crop of broken children as the cycle deepens. Are these wounds curable? Do we even show any willingness to take the necessary medicines of self-control, fidelity, and obedience to God’s vision? It seems not. Midnight fast approaches. As Jeremiah was once warned the people of his time, so must we in the Church today send up the warning cry that our wounds are getting worse, the intellectual and moral darkness is growing ever deeper, and our time to repent is getting shorter. Soon enough, as with Ancient Israel and Judah, the full bill for our sin will come due.

Scripture says,

Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. And let us not grow weary of doing good, for in due season we will reap, if we do not give up. So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith (Gal 6:7-10).

II Rejection – There is none to plead your cause, no remedy for your running sore, no healing for you. All your lovers have forgotten you, they do not seek you.

Among the things that the ancient Jews did was to run after other lovers and other remedies. They were entangled in foreign military alliances and were too enamored of pagan culture and religion. God spoke of their running after pagan gods as infidelity and adultery, for they were espoused to Him.

And as for us, in the formerly Christian West, while not espoused to God as a nation (but surely as members of the Bride of Christ), we too have often sought solutions far from God, even solutions opposed to Him. We have cast aside God’s plan for our happiness and bought into the notion that worldly indulgence and sin will bring us happiness and health. In so doing we call God a liar and forsake our covenant with Him. We run after other lovers, trusting the world, the flesh, and the devil instead of our God who made us and saved us. Secular mindsets and even outright atheism have made deep inroads into our culture. Church attendance has plummeted while attention to the “bread and circuses” of the modern world has reached new highs. We trust our affluence, power, medicine, and science (all themselves great gifts of God), but we do not trust the true Shepherd and Lord of our souls, the only one who can really save us.

And where are these philosophers that pose as healers and lovers, who have ushered in this ruin, now? They are doubling down on their false prescriptions and going ever deeper into darkness, repeating the lies of these worldly philosophies, glorying in the flesh, and marginalizing the vision of God. Moderns cry out “Love!” and speak of compassion. But it is a false love and a false compassion.

The text asks, “Where are these lovers now?” Where is the happiness and fulfillment they promised with their false notions of freedom? Yes, where are they?

III. Reason – I struck you as an enemy would strike, punished you cruelly; Why cry out over your wound? your pain is without relief. Because of your great guilt, your numerous sins, I have done this to you.

The effects and consequences of sin cannot forever be postponed. Even if God mercifully protects us from some of the consequences, he will not do so forever. God’s patience is directed toward our salvation. He gives us time to repent. But at some point (known only to Him) our presumptiveness eclipses His patience. The boil must be lanced; gangrenous tissue must be cut away. Only strong, even desperate, measures will work; they may seem to us to be cruel. But to do nothing would be to lose all, and that is a far worse cruelty. Our sins and unrepentance “force” these difficult measures, so that at least a few might be saved.

When does a person, a culture, or a nation reach such a point? God only knows. But why test the situation and draw this necessary measure? The Lord says,

“… O Israel, if you would but listen to Me! ‘You shall not have in your midst a foreign god; you shall not bow to an alien god. I am the LORD your God Who brought you up out of the land of Egypt’—open wide your mouth, and I will fill it.” But My people did not listen to My voice, Israel did not yield to Me; so I set him free with their stubborn heart, that they could follow their own counsels. O that My people would listen to Me, that Israel would follow My ways! At once I would subdue their enemies, against their foes bring back My hand. Those who hate the LORD shall cringe before Him; their doom will last forever. But He would [rather] feed him the finest wheat: and sate you with honey from the rock. (Ps 81:9-17).

IV. Restoration – Thus says the LORD: See! I will restore the tents of Jacob, his dwellings I will pity; City shall be rebuilt upon hill, and palace restored as it was. From them will resound songs of praise, the laughter of happy men. I will make them not few, but many; they will not be tiny, for I will glorify them. His sons shall be as of old, his assembly before me shall stand firm; I will punish all his oppressors.

God permits these terrible ills to befall His people so that He might save at least some, a faithful remnant.

The people of Israel spent eighty years in Babylon, and then as if miraculously, God brought them back. The Babylonians were defeated by the Persians; Cyrus, King of Persia, permitted them to return to their land and even offered to help rebuild Jerusalem! Now that there is a purified remnant, God will begin again with His people. Future purifications will also be necessary.

And what of us? In times of old, there was a faithful remnant that did not fully succumb to the darkness of the days. There were others who did repent; it is for their sake that God acts to bring an end to widespread evil lest all of His people be consumed. Though none of us has lived perfectly, through repentance we should seek to be the faithful remnant whom God acts to save. We are likely going to see even darker days before the evil of our times plays out and is purged. The battle is the Lord’s. For our part, we should seek to stay faithful, repent when we fall, and look to the day when God will restore this world or come again in glory.

The Church has survived many ups and downs in this world. Empires have risen and fallen, nations and cultures have come and gone, but we are still here proclaiming the Gospel, in season and out of season, until the Lord shall come.

What is your mission and mine? Be the remnant! Yes, Lord, do what you need to do, but please, help some of us to stay faithful!

V. Reunion – His leader shall be one of his own, and his rulers shall come from his kin. When I summon him, he shall approach me; how else should one take the deadly risk of approaching me? says the LORD.  You shall be my people, and I will be your God.

Here is the endgame. Whatever the ups and downs of this world, the Lord’s ultimate work for each of us is to restore ourselves to union with Him. Jesus came to give us access to the Father through the shedding of His precious blood. Jeremiah’s word to us is to stay faithful unto death, when we will be summoned to the Father, and by the grace of our Lord Jesus approach Him with the confidence of holiness granted to us by that grace. The Book of Hebrews describes this and gives us both hope and an exhortation.

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the veil, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for he who promised is faithful. And let us consider how to stir up one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near (Heb 10:19-25).

Thus a quick tour through a ruined land, but with our eyes set on a glorious reunion.

Meanwhile, be the remnant and stay faithful, by His grace. Let God do His work. Maranatha!

In several places, St. Paul used the image of an athlete to describe the Christian life. Consider this one:

Do you not know that the runners in the stadium all run in the race, but only one wins the prize? Run so as to win. Every athlete exercises discipline in every way. They do it to win a perishable crown, but we an imperishable one. Thus I do not run aimlessly; I do not fight as if I were shadowboxing. No, I drive my body and train it, for fear that, after having preached to others, I myself should be disqualified (1 Cor 9:25-27).

Clearly there are many virtues of the athlete that are also of great necessity to the Christian.

• Discipline – The athlete must carefully and regularly train his body. Without this discipline, he will not master the sport nor will his body have the necessary stamina, strength, and coordination. Athletes train every day and work to master their sport. So too must Christians be disciplined and train themselves in the ways of faith through prayer, scripture, the sacraments, moral virtue, and self-mastery. The Christian must practice every day.
• Persistence – The athlete must be disciplined all the time, not just occasionally. To fail in persistent training not only jeopardizes good performance but also risks injury. So too for the Christian. We cannot expect much progress with an on-again, off-again regimen. Without the habit of persistent prayer, scripture, the sacraments, and moral virtue the Christian not only stunts his progress but also risks injury (sin).
• Rules – Every sport has rules that must be accepted and followed. Athletes are not free to reinvent the game. They must play by the rules or risk exclusion and/or disqualification. So too the Christians must play by the rules set by God. If we are going to be on the winning team and secure the victory, we have to abide by the rules. To refuse this is to risk being disqualified. We are not free to reinvent Christianity as so many try to do today. There is only one playing field and one game. Follow the rules or be ejected.
• Alert for Injury – A good athlete listens carefully to his or her body and watches for any sign of injury. If athletes detect an injury they see the team doctor and take measures to heal as quickly as possible. Athletes also avoid injury by learning proper form, stretching, etc. So too for the Christian. We must monitor ourselves for injury; upon discovery of even a minor injury we should consult our team physician (a priest) and get on the mend quickly. Further, we should try to avoid injury by learning proper Christian form (a moral life) and avoiding whatever leads us to sin (a kind of “stretching” so as to avoid moral injury).
• Teamwork – Many sports involve a group of athletes working together toward the goal. Athletes cannot merely seek glory for themselves; they must have the good of the whole team in mind. They must learn to work with others for the common good and overcome any idiosyncrasies or selfishness that hinder the achievement of the common goal. So too Christians must strive to overcome petty and selfish egotism and work for the common good, learning to appreciate the gifts of others. The team is stronger than the individual alone. Life is about more than just me. When others are glorified so am I, if I am on the same winning team.

Why not add a few of your own thoughts on how engagement in sports is an analogy for the Christian life?

What would happen if we applied some of the principles of this video to the Christian life?