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In response to some in the current scene who are dismissing mortal sin as a clear or present danger to the human person, yesterday’s article sought to address the conditions for mortal sin. Grave matter, due discretion, and deliberate consent are not as hard to come by as some allege.

In today’s brief post,  there is addressed the rather brusque dismissal of the notion that anyone ever chooses to turn away from God. Tomorrow’s post will, with proper caveats seek to list some of the more some of the more common mortal sins committed.

As just noted then, Many people today scoff at the idea that mortal sin is a turning away from God. They doubt that most people directly intend to turn away from God, as if to say, “I hate God and so I am going to turn away from Him by sinning.” But of course, this both caricatures and absolutizes the turning away from God. Almost no one explicitly sets out to sever their relationship with God as the principle motive of their sinning, and this is not what is meant by the Church teaching that serious sin separates us from God. 

That Catechism gives a more realistic description and common occurance of what occurs in mortal sin, teaching that our preference for an inferior good to God by a serious violation of His law is what turns us away from him.

[M]ortal sin destroys charity in the heart of man by a grave violation of God’s law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him. In mortal sin the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end. As such, the sin is mortal by its very object whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery (Catechism of the Catholic Church # 1855-1856).

So, once again, we are taught that in mortal sin we set our will upon something we know to be incompatible with our ultimate end. And, even though our first thought may not be that we are rejecting God, we set our will on something incompatible with God. In so doing, we are preferring something or someone to God.

This poisons our heart if we do not repent because we feed a desire in our heart for what is not God and we starve our heart from Him and what He offers. If unrepentant, soon enough we prefer the darkness to the light. We prefer the trinkets of this world to God and come to regard Him as a thief who comes to take what we want and keeps us from doing what we want to do. God becomes our enemy.

If we die in this state, the warmth of God and Heaven seem overwhelming, wrathful, and like a consuming fire. We cannot endure and so we turn away finally and permanently to a place that we strangely prefer, but which is hellacious because it is not that for which we were made. It lacks the one thing necessary: God.

And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. Everyone who does evil hates the Light and does not come into the Light (John 3:19-20).

So, in mortal sin it is not that we directly turn from God — at least not at first — but that we turn to the lesser things, preferring the darkness, and come to hate Him who is the Light.

Without repentance and regular confession we soon settle down with sin and prefer it to God and what he teaches. Gradually we can even come to see God and his teaching as obnoxious, “intolerant” and hateful. Or, alternately we imagine our own version of a god who is not the God of Scripture, who approves of our turning away to lesser things.  Of course this is idolatry as we place other gods before the Lord God. In either case we turn from God by persisting in our desire for lesser things and letting it grow. We seen then how  mortal sin and its effects do turn us from God.

Don’t do it.

 

 

The Word for Lent is Repent. Metanoiate, the Greek Word for repent, means more literally, “come to a new way of thinking.” Here then is a second installment in my proposed Lenten series challenging us to think differently and see things in a new or differently ways from the common zeitgeist.

Modern Evangelization methods and parish “mission and vision statements” seem almost exclusively focused on staying “positive.”  Keywords include: welcoming, inclusion, and diversity.  Yes indeed, come to our lovely parishes, we are a welcoming, embracing and joyful faith family! or so the sayings go. Still-shrinking numbers suggest most people aren’t buying it and don’t find the vision compelling.

And then comes Ash Wednesday, a wildly popular day that isn’t even a Holy Day of Obligation, and it breaks every rule of the typically modern parish plan. Numbers aren’t just slightly higher on Ash Wednesday, they are remarkably higher.

And what is our message (if we are faithful to it)? Simply this: “Repent, you are going to die.” And while you’re at it, fast, pray and give alms.  We further alarm the congregants with messages from the Prophet Joel and St. Paul that give  urgent admonition that we should weep and fast on account of our sins, that we must be reconciled to God. And then we smudge soot on their foreheads.

It’s pretty humbling isn’t it? The usual Catholic fare in too many parishes looks and sounds nothing like this. Sin is soft pedaled, calls to repentance and conversion are shunned as non-welcoming and even hateful, and any talk of death, judgement or the possibility of Hell is just unthinkable. Maybe Ash Wednesday teaches us that we have things to learn!

There is very little “gravitas” evident in many modern parish settings. Hence, there is often little respect given to what we do. Frankly the problem isn’t what we do, it is what we fail to do. Cheerfulness has its place but, if you don’t know the bad news, the good news is no news. And hence, we fail to explain the very reason for our existence. We’re running a spiritual hospital but through our widespread silence about sin we imply there is no real illness or dangerous injuries to avoid. So who needs our hospital?  Our widespread modern cheerfulness is  not a compelling message because deep down most people know they’re in rough shape but the appointed doctors are more interested in attracting patients than healing them.

But then comes Ash Wednesday when, for at least a minute, the doctor (pastor) is willing to say, “You’ve got to be more serious and get with the program since your death will not tarry.” And this commands the respect that so much of our other messages fail to summon. It is not the cheerful, welcoming, inclusive and diverse message we are told will fill the pews, but we do well to heed the lesson motivation is more complicated than just seeming appealing. Commanding respect through a serious and necessary message is more important than many realize. Jesus was no clown attracting people to some circus entertainment. He knew how to look crowds in the eye, urgently summon them to repent and be serious about the difficult task of being true disciples. Death and judgment awaited them and there were but two outcomes: Heaven or Hell. Something of Ash Wednesday touches this serious side of Jesus that we have too easily cast aside.

Most Lenten reflections center on fasting or abstinence along with prayer and almsgiving. However, the word “repent” in our English bibles translates the Greek word “Metanoiate” which most literally summons us “to change (meta) the way we think (noiate).” With this in mind, I would like to post some articles this Lent that help us to think of and see things differently, and in a more helpful way.

Family life is so central to our experience and moral life that I begin by offering a humble picture of it that emphasizes its somewhat tumultuous quality. As we well know, family life can be wonderful, but it can also be challenging and even terrible at times.  We can choose our friends, but seldom can we choose our family. Family is assigned by God and thus, we do well to understand that what we want is not always the same as what we need.

Family members have a way way of keeping us humble. Siblings, especially, are ever present to remind us that we are not all we are “not all that” and that life isn’t just about us. Sadly today, many people have few, if any, siblings and this factor tends to produce a lot more narcissism and idiosyncrasy. But oh, for a few siblings to keep you humble! Parents too can humble us and also encourage us, they can edify us and also cause deep pain. Add to the mix cousins and in-laws of every sort and the mix becomes quite a show. Our families can have all the glory, and all the gorey. Among us there are saints and there are aint’s; there are the mighty oaks of legendary renown and more than a few nuts falling from the same family tree.  Ah family, can’t live with it, can’t live without it.

This Lent we do well to ponder however that even the difficult and trying aspects of family life have a way of helping us. Somehow it all reminds me of a rock tumbler.

Indeed, when I was a kid there was a school geology kit that included a “rock-tumbler” which was meant to teach us how stones can go from being jagged and drab to being smooth, polished and even colorful.  It was a round drum that looked a bit link a cement mixer. Throw in some rocks and various sorts of sand and run it for a few weeks and, shazam, the rocks came out looking beautiful, almost like gems or marble.

And this is all a paradigm or image for family life. We are the rocks and the tumbler represents life with all its twists and turns. The sand is the tuff grit that comes from living in a world that has its fair weather but overall, is a kind of sandstorm of trials and tumult, tensions and disagreements. And so the world turns and we, especially in our families, bump up against each other and face the often-abrasive sands of life. But through it all, our rough edges are chipped away, the sands cause a polish to emerge on each of us. The process is harsh and gorey, but at the end, someone beautiful emerges: the very man or woman God has created us to be. We begin as diamonds in the rough or coarse stones and come forth as beautiful jewels, polished and lightesome.

Hence, even the less desirable aspects of life can ultimately be a blessing for us. Scripture says that “All things work together for good to those who trust the Lord and are called according to His purposes.” (Rom 8:28) So, in marriages, families and parishes, the rough and tumble of human interactions is often permitted by God to smooth us, polish us and beautify us.

This is not to sanctify every problem in family life. There is some abuse that is simply evil and should in no way be considered part of the rough and tumble that helps perfect us.

But in Lent, we do well to see beyond the annoyances of life and the tensions of family, to the greater purposes of God who permits such things for our good. A little less resentment and a lot more acceptance is a good lenten theme.

Metanoiate! Think differently this Lent about the ups and downs of Family life. Thank God even for those gifts in strange packages.

 

In today’s Gospel the Lord is teaching us, by His grace, to break the cycle of hatred and retribution. When someone harms me I may well become angry, and in my anger seek to get back at the offender. If I do that, though, then Satan has earned a second victory and brought the anger and retribution to a higher level. Most likely, the one who originally harmed me will then take exception to my retribution and try to inflict more harm on me. And so the cycle continues and escalates. Satan loves this.

Break the cycle. The Lord has dispatched us onto the field to turn the game around and break this cycle of retribution and hatred. The “play” He wants us to execute is the “it ends with me” play.

Don’t play on Satan’s team. To hate those who hate me, to get back at those who harm me, is to work for Satan, to play on his team. Why do that?

To advance the ball for Jesus is to break the cycle of retribution and hatred by taking the hit and not returning it. By loving our enemy, we break the cycle of hate. By refusing retribution, we rob Satan of a double victory.

Recall the words of Dr. Martin Luther King, Jr.:

Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. Hate multiplies hate, violence multiplies violence, and toughness multiplies toughness in a descending spiral of destruction. … The chain reaction of evil—hate begetting hate, wars producing more wars—must be broken, or we shall be plunged into the dark abyss of annihilation (From Strength to Love, 1963).

Christ, living in us, wants to break the cycle.

The Necessity of Grace – Recall as well a point made in last Sunday’s reflection: that the antitheses contained in chapter 5 of the Gospel of Matthew are pictures of the transformed human person. Jesus is describing here what happens to a person in whom He has begun to live through the Holy Spirit. The verses are a description more so than a prescription. Jesus is not merely telling us to stop being so thin-skinned, easily offended, and retaliatory. He’s not just telling us to stop hating people. If that were the case, it would be easy for us to get discouraged or to write them off as some impossible ideal. No, the Lord is doing something far greater than just giving us a set of rules. He is describing what will happen to us more and more as His grace transforms us.

With this in mind, let’s look at the particulars in three sections.

I. Regarding Retaliation – The first of the antitheses reads as follows:

You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you, offer no resistance to one who is evil. When someone strikes you on the right cheek, turn the other one to him as well. If anyone wants to go to law with you over your tunic, hand him your cloak as well. Should anyone press you into service for one mile, go with him for two miles. Give to the one who asks of you, and do not turn your back on one who wants to borrow.

Behind this text is the gift from the Lord of a generous heart. Psalm 118 says, In the ways of your precepts I run O Lord for you have enlarged my heart. It takes a large heart not to retaliate, to go the extra mile, to give alms. The transformed mind and heart that Jesus gives us is like this. It is a big heart, able to endure personal slights and attacks, refuse retaliation, and let go of personal possessions in pursuit of a higher goal.

That said, there are surely many questions that arise out of these sayings of Jesus’. Most of them, however, come from seeing Jesus’ words as a legalistic prescription rather than as a descriptive example. Nevertheless, they are important questions.

• What does it mean to offer no resistance to injury?
• Does it mean that there is no place for a criminal justice system?
• Should police forces be banned?
• It there no place for national defense or armed forces?
• Should all punishment be banned?
• Should bad behavior never be rebuked?
• Am I required to relinquish anything anyone asks me for?
• Must I always give money to beggars?
• Is it always wise to give someone whatever he asks for?
• Should I agree to accept every task that is asked of me?

To answer some of these questions, we do well to recall that the Lord is speaking to us as individuals. The state, which has an obligation to protect the innocent from enemies within and without, may be required to use force to repel threats. Further, it has an obligation to secure basic justice and may therefore be required to impose punishment on those who commit crimes. This has been the most common Catholic understanding of this passage. The New Testament seems to accept that the state does have punitive powers, to be used for the common good.

But don’t miss Jesus’ main point, which is directed to us as individuals. He testifies that, to the degree that we are transformed, we will not seek to retaliate or avenge personal injuries. Rather, due to our relationship with God the Father, we will be content to leave such matters to God. As Scripture testifies, Beloved, never avenge yourselves, but leave it to the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord” (Rom 12:19). Further and even more important, to the degree that Jesus lives in us, we will be less easily offended. This is because our sense of our dignity is rooted in Him, not in what some mere mortal thinks, says, or does.

Jesus goes on to give four examples of what He means by us becoming less vengeful and retaliatory.

1. When someone strikes you on the right cheek, turn the other one to him as well. In ancient times, striking someone in this manner was a sign of disrespect, just as it would be today. There is an intended humiliation when someone strikes another on the cheek. By turning the other cheek, one would then be struck with the back side of the striker’s hand. This was an even greater indignity in the ancient world! But as a Christian in whom Christ is really living, who can really dishonor me? God is the source of my dignity; no one can take it from me. By this grace, I can let any slight pass, because I have not been stripped of my dignity. The world did not give me my dignity and the world cannot take it away. From this perspective, Jesus is not offering us merely the grace to endure indignity, but the grace not to suffer or experience indignity at all.
2. If anyone wants to go to the law with you over your tunic, hand him your cloak as well. In ancient times, it was forbidden to take someone’s tunic in pledge for a loan. Thus Jesus would seem to be using this example as a symbol of our rights. There are some people who are forever demanding and clinging to their rights. They clutch their privileges and will not let them go even if the common good would require it. They will go to the law rather than suffer any infringement upon their rights. The true Christian thinks more in terms of duties than rights, more of responsibilities than privileges. All this
   “personal honor” stuff is unimportant when Christ lives in us. To be sure, there are some rights necessary for the completion of our duties or for meeting our basic needs. It is unlikely that Jesus has in mind to forbid this. But as a general rule, Jesus is indicating that we can be freed of obsession over our “rights,” “dignity,” and also our personal possessions. Increasingly, we can be freed of the anger that can arise when someone might even think of touching anything that is “ours.” The more we are detached from earthly possessions, the less we get anxious or angry when these things are somehow threatened or used without our permission, or when our precious “rights” are trampled upon.
3. Should anyone press you into service for one mile, go with him for two miles. It was legal for a Roman solider to press a person into service for one mile to carry things. Some might be bent out of shape over such indignities. Jesus offers us a generous heart that will go the extra mile. Jesus came as the servant of all; He came to serve rather than to be served. To the degree that He lives in us, we will willingly serve and not feel slighted when someone asks us to do something. Neither will we cop the “Why me?” attitude that commonly afflicts the ungenerous soul. The key gift here is a generous heart, even in situations in which others do not assign work to us fairly or appreciate our efforts sufficiently. This is of little concern for us, because we work for God.
4. Give to the one who asks of you, and do not turn your back on one who wants to borrow. Many questions arise related to indiscriminate giving. In some cases, it may not be wise thing to give money simply because someone asks. But don’t miss the main point here: when Jesus lives in us, we will be more generous. We will give cheerfully and assist others gladly. We will not get bent out of shape when someone asks us for help. We may not always be able to help, but our generous heart will not begrudge the beggar; we will remain cheerful and treat him or her with respect.

Here, then, is a description of a transformation of the mind and heart. We will view things differently. We will not be so easily bent out of shape, retaliatory, or vengeful. We will be more patient, more generous, less grasping, and more giving. This is what happens when we live in a transformative relationship with Jesus.

II. Radical Requirement – Love your enemy.

You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, love your enemies, and pray for those who persecute you, that you may be children of your heavenly Father, for he makes his sun rise on the bad and the good, and causes rain to fall on the just and the unjust. For if you love those who love you, what recompense will you have? Do not the tax collectors do the same? And if you greet your brothers only, what is unusual about that? Do not the pagans do the same?

This is the acid test, the hallmark of a true Christian: love of one’s enemy. Note that the Lord links this to being a true child of God. Why? Because God loves everyone and gives gifts of sun and rain to all. If we are a “chip off the old block,” we will do the same. It’s easy to love those who love us, but a Christian is called to fulfill the Law and exceed it.

If Christ lives in us, then we will love even our enemy. Recall that Jesus loved us even when we hated Him and killed Him. Jesus said, Father, forgive them; for they know not what they do (Luke 23:34). Elsewhere in Scripture is written, While we were his enemies we were reconciled to God by the death of his Son (Rom 5:10).

We should be careful not to make love an abstraction. The Lord is talking about a real transformation of our hearts. Sometimes we say silly things like this: You don’t have to like everyone but you have to love them. This turns love into something of an abstraction. God doesn’t just love me; he even likes me. The Lord is talking about a deep love that wills good things for our enemy and even works toward them.

We are called to have compassion, understanding, and even affection for those who hate us and will us evil. We may wonder how this can happen in us. How can we have affection for those who hate us? It can be so when Christ lives His life in us. We will good and do good to them who hate us, just as Jesus did.

It is also important not to sentimentalize this love. Jesus loved His enemies but did not coddle them. He spoke the truth to the Scribes and Pharisees of His day, often forcefully and uncompromisingly. We are called to a strong love, one which wants the truth for everyone, but we must give this testimony with understanding and true (not fake or false) compassion.

III. Remarkable Recapitulation – Finally, the Lord says,

So be perfect, just as your heavenly Father is perfect.

Here is the fundamental summary, the recapitulation: God-like perfection! Nothing less will do. How could there be anything less when Christ lives His life in us? To the degree that He lives in us and the old Adam dies, we become perfect. This is the state of the saints in Heaven: they have been made perfect. Christ’s work in them is complete. The Greek word used here is τέλειός (teleios) which means complete or perfect. Thus, the emphasis is on the completion of a work in us more so than mere excellence in performance. Paul writes to the Philippians, And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ (Phil 1:6).

This sentence also serves as an open-ended conclusion to the antitheses today’s Gospel. It’s almost as if Jesus says, “I’ve only given you a few examples here. The point is to be perfect, complete in every way, totally transformed in your mind, heart, and behavior.”

And thus we return to the original theme: it ends with me. In these final two antitheses the Lord wants to break the cycle of anger, retribution, and violence. He wants the downward spiral of hatred and vengeance to end with me. When, on account of His grace, I do not retaliate, I break the cycle. When I do not escalate the bitterness or return the spite, when I refuse to allow hate to take possession of me, the cycle ends with me. Only God can do this for me.

But He does do it. I promise you in the Lord Jesus Christ that He can deliver us from anger, wrath, vengefulness, and pettiness. I can promise you because He is doing it in me. I do not boast; I am only telling you what the Lord has done. For the most part, I have been delivered from my anger, something that was once a major struggle for me. It is not any longer. I did not deliver myself—Jesus did. The promise of the Lord here is true. Only God can do it. He has said it and He will do it—if we let Him.

This song says, “I Look to you. After all my strength is gone, in you I can be strong. I look to you!”

They have been called by many names: the prayer of the faithful, the general intercessions, and now most commonly the universal prayers.

But they are not the prayers of the faithful since they are usually written by an individual. They are really general intercessions, since they are often rather specific, and they are not universal in the sense that they are, by necessity, particular. It would be impossible to cover the full or universal range of human needs.  So even the nomenclature of this part of the Mass is difficult to pin down. This, in turn reflects a merely vague  understanding of the purpose of these prayers.

Further, there is an often disappointing quality to the intentions as they are used today. Some years ago, Peter Kwasniewski, in an article at New Liturgical Movement.org (here), summarized the problem very well.

It is surely no exaggeration to say that throughout the world the quality of these intercessions has tended to be deplorable, ranging from trite and saccharine sentiments to political propaganda, from progressivist daydreams to downright heretical propositions to which no one could assent without offending God. Even when the content is doctrinally unobjectionable, all too often the literary style is dull, flaccid, rambling, or vague. … [There is] problematic content, poor writing, and [a] monotonous manner of delivery.

Additional problems occur when there are people of many different nationalities present and it is felt necessary to have the petitions read in multiple languages. The impression is given that the intentions are directed more to the congregation than to God, who knows all languages and thoughts. I have been at Mass in the Basilica here in Washington, D.C. when as many as nine different languages were used in the Prayer of the Faithful, despite the fact that the vast majority of those present spoke English and/or Spanish. I seriously doubt that there were more than five people in attendance who could speak only German, Mandarin, or one of the other languages used. It quickly gets very tedious as a line of people traipse back and forth to the microphone. Is God the focus of these prayers or are we, in a self-referential concern just checking the diversity box?

It is all so different in the Eastern Liturgies, in which the Great Litany is so artfully woven into the liturgical experience and beautifully sung as well. I have memorized the Great Litany from the Liturgy of St. John Chrysostom (see video below).

History – These intentions were very common in the early Church, occurring at about the same point in the Mass as today. They followed the Homily (note that in earlier days the Creed was typically not said). All of the Fathers of the Church make mention of them. In the beginning, this prayer was recited antiphonally by the priest and the assembly. Over time, the deacon assumed a more prominent role; he announced all the intentions and then the faithful responded with Kyrie eleison or some other acclamation. You can read the Kyrie Litany of Pope Gelasius here: Litany of Gelasius

These intercessions endured until about the 9^th century, well past the close of the patristic period. Their disappearance seems to coincide with their evolution into a Kyrie litany and their transfer to the beginning of the Mass. They eventually came to be regarded as an unnecessary appendage and were phased out. In the West they were used only on Good Friday, though they endured longer in certain particular areas. In the East they were never dropped. Today they have been restored to their original place in the Mass, but as noted, are difficult to craft in such as way that they feel integrated more than interruptive, as something to get through, rather than as something that flows from our liturgical experience

In his article (here), Mr. Kwasniewski offers a variety of intercessions, and download links are provided. I have done so for my own use and you might wish to do the same.

I would also like to add that St. Peter Canisius composed intercessions for use in his time. Saints are certainly reputable sources of such things! Here is an article by Mark Woodruff  that details those prayers.

The point is that much can be done to improve the quality of the Prayer of the Faithful, which has remained an amateur outing at best and an ideological hornet’s nest at worst.

Perhaps some benefit can be obtained from reviewing the norms and the history of this portion of the Mass.

The General Instruction in the Roman Missal (GIRM) has this to say about the Prayer of the Faithful:

In the Prayer of the Faithful, the people respond in a certain way to the word of God which they have welcomed in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all. It is fitting that such a prayer be included, as a rule, in Masses celebrated with a congregation, so that petitions will be offered for the holy Church, for civil authorities, for those weighed down by various needs, for all men and women, and for the salvation of the whole world. As a rule, the series of intentions is to be

1. 1. 1. For the needs of the Church;
         2. For public authorities and the salvation of the whole world;
         3. For those burdened by any kind of difficulty;
         4. For the local community.

Nevertheless, in a particular celebration, such as Confirmation, Marriage, or a Funeral, the series of intentions may reflect more closely the particular occasion.

It is for the priest celebrant to direct this prayer from the chair. He himself begins it with a brief introduction, by which he invites the faithful to pray, and likewise he concludes it with a prayer. The intentions announced should be sober, be composed freely but prudently, and be succinct, and they should express the prayer of the entire community (GIRM 69-71).

In the end, I think these intentions deserve better than we have given them. I realize that enthusiasts of the Traditional Latin Mass (of which I am one) may say, “Just get rid of them entirely,” but that is not realistic. They are here to stay, at least in our lifetime. Maybe we can try to do better by making use of multiple sources: ancient, Eastern, and modern yet elegant. I

Here is the Great Litany from the Liturgy of St. John Chrysostom:

Go with me to the year 1969. We are on the Texas border with Mexico not far from El Paso. Three men are leading a protest march arguing that the U.S. Government is not protecting the U.S. border and is allowing illegal immigration to occur is large numbers. The three men are Cesar Chavez, Walter Mondale and Ralph Abernathy Jr. They are the protesters with them argue that illegal immigration in such large numbers is driving down wages and making it nearly impossible to organize migrant workers.

Yes, three prominent Democrats demanding that the Federal Government enforce our borders. Today of course, things are largely reversed and most on the left support practically open borders.

Politics change like that. Issues come and go, coalitions shift and change. What was once thought of as  doctrinaire liberalism or conservatism can switch sides in many and important ways. This is increasingly important for Catholics who too easily cast their loyalties with political parties and cultural trends that come and go, rather than the faith and the teachings of the Lord. Indeed they are more passionate about politics and the latest trends than the faith. This should not be the case. Our loyalty must always be with the Lord and the teachings of the Church which do not change or reflect the times. Scripture and the doctrines of the faith are ancient and stable and we should hold to them wherever the political lines fall. A Democrat should not support abortion, no matter what the party says. A Republican should hold the Church teaching on immigration not simply the language of the party. We need to be Catholic when it comes to the crucial moral issues of our day to include: Abortion, the Definition of Marriage, fornication, cohabitation, homosexual acts, transgenderism, immigration,  physician assisted suicide and the like. Too easily however we will base our views on our politics and jettison our faith. We need to be anchored in the Lord not in the vicissitudes of politics and culture.

Consider some other examples of the many flip flops of politics:

• • • Free speech was once the bastion and hallmark of 1960s liberalism. The University of California at Berkeley, Stanford University and many other colleges, were synonymous  with the free speech movement, seeing free speech as almost unlimited. While many Americans were appalled at some of the vigorous condemnation of our country, the burning of American flags, advocacy for forms of government inimical to our system, promotion of “free love,” drug use and other attacks on core American values, free speech largely won the day and withstood challenges to most of its limits. Today however, places like Berkley and Stanford are just the opposite. There are extensive limits to what may be said on many such campuses. Many words are banned, other pronouns and words are required. Students as well as faculty often seek to forbid speakers with traditional or conservative positions from speaking on campus at all and, when they are cannot ban such speech, they show up to shout it down and make a lecture of any sort impossible. Now, it is conservatives who advocate for free speech who seek for the free exchange of ideas on college campuses and elsewhere. On social media, the Left seeks to
    • Conservatives were once considered the natural ally of “Big Business” while  the left saw it  as privileged, undertaxed, polluting, and unjust in nearly all it did. Today however, many if not most large corporations have allied with the left and adopted countless “woke” policies.
    • The Democratic Party was once considered the friend of the working class. Decades of being “down with the struggle “ and advocacy for labor unions, concerns for improved work conditions, worker safety, proper wages and benefits, made the Democratic Party the most likely destination for most blue collar workers and laborers. Today however, many of these same workers often hear from the party that once advocated for them a strong aversion to all they represent. Coal workers, the oil, steel  and auto industries, are often considered by the left to be almost evil and are slated by them for elimination. In the 2016 election an major shift occurred as Donald Trump and the Republican Party became the defender of these industries and workers
    • Conservative Republicans were once labeled as the party of the rich and well landed in this country. “Country Club Republicans” was a designation that sought to portray them as aloof and removed from the care of the everyday person. Today however, it is the Left and the Democratic Party that is largely the bastion of the ruling class. Liberal elites dominate the world of social and news media, entertainment, Hollywood,  government officials, large corporations, university and college faculty and administrators and the like.
    • The news media was once the watchdog of government and big industry, now they are frequently an ally and apologist for them.
    • The cultural left once had a stance that was anti-authoritarian. It was suspicious of government claims and often counseled resistance and civil disobedience against an oppressive government, demanding investigations and accountability. Today the left more often proposes increasing laws and expansive government.
    • Liberals and many Democrats once championed the rights of women and also sought “Title IX” protections to preserve and enhance women’s sports. Now they are on the vanguard of a movement that permits men to call themselves women, enter the locker rooms and restrooms of women, invading their privacy. It is now Conservatives who speak of unfairness and seek to keep women’s sports from dying.
    • The cultural Left road in on a “free love” philosophy. Now theirs is more the language of  sexual abuse allegations and an advocacy of expansive list of dos and don’ts the wake of the “me-too” movement. While that movement raised many legitimate concerns, many on the right (the traditionally regarded prudish party) think may go too far, casting a chill on romance and possibly resulting in the “sudden death” of accusations that are hard to refute.
    • The Republican Party was once the champion of African American civil rights, founded on ending slavery and insisting on their rights and reparations after the Civil War.  Republican votes along with many Democrat votes were also essential in passing civil rights bills by countering the votes of racist Southern  democrats. Today, racial justice is often perceived as a priority of the Democratic Party.
    • President Barack Obama ran in 2008 against Gay “marriage” and in 2012 for it.
    • Finally, and most importantly, when Roe V. Wade invented a constitutional right to abort, that is, kill children in the womb.  At first, Democrats were just as likely as Republicans to oppose this decision. In 1976, the Hyde amendment banning federal funding for most abortions first passed the House, with 247 Democratic votes. Just 22 Democrats voted no. Prominent Democrats such as Hubert Humphrey, Sargent Shriver, Ted Kennedy, Bill Clinton, and Al Gore and many others were originally pro-life before switching their positions. One of the strongest  statements issued against Abortion was by the Rev. Jesse Jackson in 1977. Sadly he too changed his view in the 1980s as the politics changed. Today the political lines are hardened and there are almost pro life democrats in the House or Senate. It was not always so.

Enough. As can be seen politics is shifty; culture too. Don’t give your loyalty to this world. Are you worthy of Jesus Christ, or are you just worthy of the party or the latest trend? Stay put, stay Catholic.

There is a line from the Letter to the Hebrews. In it was an important admonition, especially appropriate for our times:

Encourage yourselves daily while it is still today, so that none of you may grow hardened by the deceit of sin (Heb 3:12).

Collectively speaking, we been hardened by the deceit of sin. Many of us who are older remember times when sins that are openly practiced (and even celebrated) today were considered shameful a mere fifty years ago. Pre-marital sex (fornication), living together before marriage (which many called “shacking up”), and divorce were considered scandalous. “Gay” was a word that meant happy or joyful, and condoning (let alone celebrating) homosexual acts would have been inconceivable to most Americans. The concept of same-sex marriage was foreign and not even imaginable to most. Up through the 1950s, even contraception was considered by most Americans to be a loathsome practice and was often associated with prostitution.

This is not to say that it was a sinless time; it was not. There were indeed some who transgressed. Young, unmarried girls who got pregnant were generally sent to live with relatives or taken into the care of religious sisters until they gave birth; children born under such circumstances were usually given for adoption. But those cases were relatively rare and handled discreetly. There certainly weren’t child care centers in public high schools! So while some did stray, there was general agreement that such behavior was wrong.

Many of these attitudes began to shift in the cultural revolution of the 1960s. Although the tumultuous change of that decade was already brewing in the 1950s it is rightly said that we entered the 1960s through one door and came out a very different one.

The cultural revolution had different aspects. There was a revolution against authority and tradition, including religious faith; a steep drop in church attendance began. There was the feminist revolution, proper in some of its concerns, but also beset by a growing radicalism that ridiculed motherhood and men. And there was the rampant use of hallucinogenic drugs, which devastated the intellect and judgment of many young people. The hardening of hearts by the deceit of sin was underway.

The most long-lasting and devastating aspect of the 1960s was the sexual revolution. The spread of revolutionary sexual attitudes was facilitated by the availability of “the pill.” Thus there arose the evil and erroneous notion of “sex without consequences.” This notion has ultimately led to widespread fornication, consumption of pornography, adultery, abortion, divorce, sexually transmitted diseases, and large numbers of children being raised by single mothers.

The resistance to divorce rooted in religious concerns and the common-sense notion that divorce was harmful to children, had been eroding through the decade as many celebrities began flying to foreign countries in order to be divorced. Slowly, the shock that divorce once caused, began to give way. Prior to 1969, obtaining a divorce was a difficult, lengthy, legal process. But due to growing pressure, states began to pass “no-fault” divorce laws, making marriage one of the easiest contracts to break. The hardening of hearts by the deceit of sin was growing worse. Jesus Himself attributed the desire to divorce to hard hearts (See Matt 19:8).

A nation increasingly hypnotized by fornication and the evil deception of sex without consequences began to show a decline in the rightful indignation at killing babies in the womb. Legal maneuverers to permit abortion had already been underway, but abortion remained illegal in most of the United States until 1973, when the dreadful, immoral Roe v. Wade decision of the Supreme Court made abortion the “law of the land.” The hardening of hearts by the deceit of sin was by now full. Thanks be to God, Roe was finally overturned last year. But the backlash by the left is truly horrifying and show that we still have a long way to go in convincing nearly half of Americans that something as obviously horrifying as abortion is wrong.

Things continuously worsen and the hardening of hearts has seen added to it the darkening of our intellects (see Romans 1:21). Rational conversations about moral topics are becoming nearly impossible.

Added to all of this the is the recent, bewildering rise in the outright celebration of homosexual acts and subsequent approval of same-sex “marriage,” along with the latest cause célèbre, “transgenderism.”

And thus the words of the Letter to the Hebrews ring true:

Encourage yourselves daily while it is still today, so that none of you may grow hardened by the deceit of sin (Heb 3:12).

Sin hardens the heart and darkens the intellect. Many people today hold deeply and stubbornly to errors and are lost in moral confusion. Attempts to disabuse them of such deceptions often leads to venomous accusations of intolerance, bigotry, and hatred. The hardness is deep; the deception is dark. When one grows accustomed to the darkness, the light seems harsh and painful in comparison. The protests get louder as the years go by because as the darkness deepens, the light seems increasingly intolerable.

The text says that it is the deceit of sin which does this. The Latin roots of the word “deceive” present a picture of being pick up and carried off (de (from) + capere (to take or carry away)). The image of one who has been deceived is that of a small animal hanging limply from the jaws of a predator. To be deceived is a very dangerous thing. It means that the devil has us in his grasp; the end will come soon unless we can unlock the jaws of the evil dragon through the grace of mercy that comes from repentance.

Our age, like few others, demonstrates just how bad things can get when we are individually and collectively hardened by the deceit of sin. This has happened to us fairly quickly. It was not that long ago when we were still shocked by the things that many celebrate today with “pride” parades and divorce “parties.” Fornication and shacking up were once considered scandalous. A sex scene in a movie was considered indecent. Many other sins today, such as greed and disrespect for elders and leaders, are also glamorized. That this no longer shocks or surprises us shows the hardening that the deceit of sin can bring.

Ask the Lord for a sensitive conscience. It is a precious gift that is not to be confused with scrupulosity. A sensitive conscience is one that loves what God loves, that values what God values, and that shares His priorities. A sensitive conscience loves God’s law and His truth, and is saddened and productively mournful at the reality of sin, whether personal or collective.

Ask also for the gift to mourn. Scripture says, “Blessed are those who mourn, for they shall be comforted” (Mat 5:4). Who are those who mourn? They are those who see the awful state of God’s people (that they do not know God or glorify Him in their lives and that they are locked in sin and its deceptions) and are motivated to pray and speak the truth. They will even endure suffering in order that some may be snatched away from the evil dragon and from the hardening that comes from the deceit of sin.

Lord, heal our land; for we are surely hardened by the deceit of sin. Help us to turn to you. May you use our holy tears to wash away our sins and give us new and tender hearts.

 

The Gospel passage on the Beatitudes is one of the most familiar. Yet the Beatitudes are difficult to understand because many of them are paradoxical. We do not usually refer to the poor as blessed, but rather the well-off; we do not typically call those who mourn blessed, but rather the joyful.

The word “beatitude” itself means “supreme blessedness.”

First, it is critical to understand that beatitude is not something we achieve; rather it is something we receive. The Beatitudes declare an objective reality as the result of a divine act. The use of the indicative mood in the passage should be taken seriously; we should not transform it into an imperative. In other words, the Beatitudes are more of a description than a prescription. Jesus is not saying that we should be poor or meek and then God will bless us. Rather, He is saying that this is what the transformed human person is like; that this is what happens to us when He begins to live His life in us and transform us; that this is what our life is like when His grace and the power of His cross bring about in us a greater meekness and poverty of spirit; that we will experience being blessed.

Beatitude is a work of God and it results when we yield to His saving work in us.

With this understanding we can see the Beatitudes not as a prescription of what we must do, but a description of what a human being is like who is being transformed by Jesus Christ.

Second, we should consider the Hebrew roots. The Greek word makarioi in today’s text is rendered as “blessed,” but it also corresponds to the Hebrew word asher, which is more of an exclamation. It could easily be translated, “O, the blessedness of ….” When translated this way, it emphasizes that something is being described rather than prescribed.

Third, we must examine the Greek linguistic roots. Makarioi, (blessed) literally means “to make long or large.” We are enlarged or enhanced as a result of God’s blessings. Thus, the term “blessed” as used here describes a kind of stable, serene, confident joy that one receives because of God’s blessings.

Fourth, we should look at the Greek cultural roots. In pagan times, makarioi (blessed) referred especially to the happiness of the gods. They had achieved a state of happiness and contentment in life that was beyond all cares, labors, and even death. They lived in some other world away from the worries and problems of ordinary people. In taking up this term to translate the Hebrew asher, the New Testament teaches on the stability of beatitude, if it is from God. To a large degree it is a stable, deep, and serene beatitude not greatly affected by the vicissitudes of this world; because the world does not give it, it cannot take it away.

There is an old saying that happiness is an “inside job.” Too many people try to find happiness in the world, which is fickle and unstable. The Lord wants to confer on us an inner beatitude that is deeply rooted, stable, and not easily swept away by worldly conditions. In the Beatitudes, the Lord paints a picture of this state of blessedness.

This helps to explain the paradox of some of the Beatitudes. We are still blessed even when poor, mourning, or persecuted. Further, we are confirmed in blessedness by such realities, because they serve as reminders that we are not at home in this world and that God and His kingdom are our preoccupation and the source of our true beatitude.

Let’s explore the Beatitudes and remember that Jesus is saying, “When I begin to live my life in you and put the sinful flesh to death, you will experience the following blessings.”

Blessed are the poor in spirit for the kingdom of God is theirs.

Who are the poor in spirit? They are those who, by God’s grace, have their true treasure increasingly in Heaven rather than earth. They are poor to this world but rich to God. They have learned to depend on God.

All of us are dependent on God, but we may not realize it. The poor in spirit are those who have come to peace in the knowledge that they depend on God for every beat of their heart, for every good thing they have. Humans strongly resist any such sense of dependence or lack of control. Many strive to acquire wealth, power, and resources in order to create the illusion that they are in control—they are not. Ultimately this whole system will fail. It is a recipe for frustration and unhappiness.

Further, control is like an addictive drug. The more we get, the more we need in order to feel less anxious. Our modern age illustrates this. Consider, for example, modern medicine, through which we can control things we never could before: are all our fears gone as a result? No. Humans have never lived so long and been so healthy, yet, we have never been so anxious about our health. Our medicine cabinets are filled with prescriptions and over-the-counter medications. And still we worry! Control is an illusion, an addiction all its own. In the end, it seems we can never have enough of it to feel sufficiently “safe.”

How blessed are those who delight to depend on God, who realize that every beat of their heart is His gift and that everything they have is from Him and belongs to Him! Not only do they realize this; they delight in it. They are blessed because they are free of the countless fears that flow from the endless quest for illusory control.

Now Matthew adds “in spirit” to “the poor” because not all who are materially poor are thereby freed of the obsession with wealth, power, and the need to control. To be poor is not necessarily a measure of what is in my wallet, but what is in my heart.

This world is not the Kingdom, but Heaven is. How blessed are those who delight to know and experience that there is a Heaven! They may be poor in the eyes of this world, but who needs most of it? They already have the Kingdom by faith and that Kingdom is growing for them. The kingdom of this world, however, is passing away.

Blessed are those who mourn, for they will be comforted.

Who are those who mourn? They are those who, delighting in the Kingdom of Heaven, see the awful state of most of God’s people. They see that so many do not know God or why they were created. They see others willfully locked in sin and darkness. They see still others who are victims of the sins of injustice and oppression. And because of this they mourn, and moan, and pray. This beatitude is the basis of intercessory prayer and deepening love for sinners. Because I mourn, I pray for the world.

The object of this beatitude is rooted in the Kingdom of God and its values, not the passing values of this world. If my car gets scratched or the stock market goes down and I may mourn, but that’s not the type of mourning referred to here.

How blessed are those who mourn over what really matters and who pray! God will console, strengthen, and encourage them. He will cause their mourning to bear fruit in prayer and action for others. To mourn is this way is to be blessed. It is a grief that “hurts so good,” because we know that it brings abundant blessings for the world as it intensifies our prayer and our own commitment to God and His Kingdom.

Blessed are the meek, for they shall inherit the earth.

Anger is a difficult passion. It can be frustrating, but it is a necessary zeal for what is right. Aristotle spoke of meekness (praotes) as the proper balance between too much anger and not enough. Sometimes we merely vent our anger, but at other times we fail to be angry enough, allowing evil and injustice to go unaddressed and un-resisted. How blessed are those who, by God’s grace, have authority over their anger! They do not vent their anger unnecessarily or excessively. They have the zeal and courage to stand up for what is right and to express righteous indignation at sin and injustice.

The meek have authority over their anger and other passions and thus will inherit the earth. Self-control conserves resources, using them appropriately; unrestricted passions dissipate resources, squandering the gifts of God.

Blessed are those who hunger and thirst for righteousness, for they will be satisfied.

Many fight God and ridicule the values of His kingdom. Chastity, forgiveness, and mercy are objects of particularly derision today. Many hunger for anything but God; wealth, power, popularity, the latest fad—anything but God.

How blessed are those who hunger and thirst for the righteousness and justice of God and the values of His Kingdom! God will satisfy them with the joy of living under His law and they will rejoice to see the wisdom of His ways. They hunger for God’s word and devour it when they find it. They rejoice to see God put sin to death in them and bring about virtue. They are excited and satisfied at what God is doing in their life. They are blessed indeed.

Blessed are the Merciful for they shall obtain mercy.

We live in a world that often prizes revenge and the destruction of one’s enemies, but Scripture teaches that the measure that we measure to others will be measured back to us (Matt 7:2). We are also taught that if we do not forgive others we will not be forgiven (Matt 6:15), and that merciless is the judgment on the one who has shown no mercy (James 2:12). It is misguided and just a bad idea to go around condemning others and “throwing the book” at everyone.

How blessed are those who, by God’s grace, have experienced His mercy and share it with others! They are able to leave most vengeance to God. Though they correct the sinner, they do not feel the need to exact revenge. By showing mercy, they will experience mercy from God. They are blessed indeed.

Blessed are the pure of heart for they shall see God.

The Greek here is better translated as “single-hearted.” It is so easy for feel torn by contrary drives and wishes. The Book of James says that the man of two minds is unstable in all his ways (James 1:8).

Blessed are those who can say, with St. Paul, [T]his one thing I do. … I press on to the prize marked out for me in Christ Jesus (Phil 3:13), or to say with the psalmist, There is only one thing I ask of the Lord: to dwell in the courts of the Lord and behold his face (Psalm 27:4). How blessed to be single-hearted, to be centered on one thing, to have but one purpose, to be undivided and uncompromised!

Blessed are the peacemakers for they shall be called the sons of God.

Everyone loves peace but only some are really working for it. True peace can only be based on the truth. Being a peacemaker is more than being a nice guy and overlooking things. True peacemakers announce the Kingdom and bring souls to Christ; they strive for righteousness and justice and announce its demands. How blessed are those whom God inspires with a dedication to such work! They are indeed sons of God.

Blessed are those who are persecuted for righteousness sake for theirs is the Kingdom of God.

In life we are going to suffer, so it might as well be for something decent and noble. How blessed are those who, because they love God and His kingdom, are hated by this world! At least they share a common lot with Jesus. They know that only false prophets are loved by all (Lk 6:26). There is a paradoxical serenity that comes from this sort of persecution because it is a sign that we are no longer of this world, that the world has lost its hold on us and thus hates us (Jn 15:19). Forsaking this world and hated by it, they are blessed because the Kingdom of God is theirs in abundance.

In all these ways, the Lord paints a kind of picture for us of the transformed human person. He says, “This is what begins to happen to you as I live my life in you.”