There is a helpful word of reminder given by Saint Maximus the Confessor, one of the Fathers of the Church, who was in the Breviary yesterday. I want to rework the order of what he wrote, if only for the purpose of applying it to the times in which we live. But for the sake of respect, here is the original quote:
This Word is most unwilling to be kept under a bushel; it wills to be set in a high place, upon the sublime beauty of the Church. For while the Word was hidden under the bushel, that is, under the letter of the law, it deprived all men of eternal light. For then it could not give spiritual contemplation to men striving to strip themselves of a sensuality that is illusory, capable only of deceit, and able to perceive only decadent bodies like their own. But the Word wills to be set upon a lampstand, the Church, where rational worship is offered in the Spirit, that it may enlighten all men. For the letter, when it is not spiritually understood, bears a carnal sense only, which restricts its expression and does not allow the real force of what is written to reach the hearer’s mind (from an inquiry addressed to Thalassius by Saint Maximus the Confessor, abbot (Quaest. 63: PG 90, 667-670)).
Let’s look at this teaching in three sections.
1. The Problem of the Flesh – St. Maximus explains well the deadening effects of the flesh in coming to grasp the beauty and sublimity of God’s Word, of His vision for our lives. He therefore speaks of those living in the flesh as indulging a sensuality that is illusory, capable only of deceit, and able to perceive only decadent bodies like their own.
We who live in the increasingly decadent and self-indulgent West need to be sober about these words, first of all for our very selves. All day long we are bombarded with temptations to sensuality, self-indulgence, and almost complete preoccupation with the flesh.
We must stay on our guard against the indulgence of the flesh that is so easily available today, lest we soon discover that our intellect is clouded and we find the clear light of God’s vision too strong or “harsh.” In excessive self-indulgence, any call to self-denial seems arduous, even repugnant. In excessive sensuality, any appeal to spiritual matters seems strange, foreign, even threatening.
This is what the Church is largely facing today in trying to preach to an increasingly decadent, excessively sensual world. While these proclivities can be ascribed to the fallen human condition, the tendency to indulge the flesh has never been greater. Almost endless and often instant self-gratifications and diversions are available to us. There are a wealth of comforts today that kings and queens of old never dreamed of.
Along with the onset of this extreme sensuality has come the darkening of the intellect such that some of us, who by God’s grace alone have been spared some of the worst trends of modern culture, often ask with dismay, “How can people get this confused?”
St. Maximus supplies the general answer:[They have indulged] a sensuality that is illusory, capable only of deceit, and able to perceive only decadent bodies like their own. In other words, the flesh cannot perceive the things of the spirit. He adds, For the letter [of the Law], when it is not spiritually understood, bears a carnal sense only, which restricts its expression and does not allow the real force of what is written to reach the hearer’s mind.
And thus the plainest and most beautiful utterances of God’s moral and spiritual vision have little effect on many moderns, who see God’s glorious call to human freedom from slavery to passions as intrusive, limiting, intolerant, and even hateful. No matter how deep the darkness of indulgent flesh gets, it seems that the proposed answer is always to further indulge the flesh. And herein is manifested the darkening of the intellect and human spirit brought about by the indulgence of the flesh. Paradoxically, indulging the physical senses leads us to have senseless minds.
2. The Passion of the Lord – In the face of this cancerous situation, what does the Lord want? St. Maximus says here, This Word is most unwilling to be kept under a bushel; it wills to be set in a high place, upon the sublime beauty of the Church.
And therefore God continues to speak forth His Word. He continues to let the light of His truth shine forth. He has a passion to call His wayward children home. Too easily we act like the foolish prodigal son, who wandered off. Yet his father never stopped looking for him. And when the foolish prodigal son took one step back, his father took two steps toward him and started running.
For just as once the Eternal Father uttered the Word of His Son, and through this one Word all creation came forth, thus this Logos (Word) imbued all creation with the logike (logic) or impression of His will and glory.
Sadly, in our fallen condition, many indulging the fallen flesh no longer love or appreciate the logike, the Logos, or the Father who utters the Logos.
Yet still the Father speaks the Word, the Logos. He has an endless passion to summon all His fallen children back to the glory of His Word. And His Word, Jesus, has a passion too. The Word must still go forth.
3. The Purpose of the Church – But how can the Word go forth? St. Maximus tells us how: This Word is most unwilling to be kept under a bushel; it wills to be set in a high place, upon the sublime beauty of the Church … the Word wills to be set upon a lampstand, the Church, where rational worship is offered in the Spirit, that it may enlighten all men.
As the Church, our role is to be the lampstand on which God sets His Word in order to enlighten all. And, as Maximus says, through our “rational worship” (a spiritual worship rooted in truth) we are to enlighten all.
Our mission is not to reflect worldly “lights,” but to set forth the LIGHT of the world, Jesus. We are to speak His Word, not parrot the passing words or “lights” of this world.
The Church must continue to set out the lamp of God’s Word, Jesus. And while light may bring different things to light, the Light itself never changes. And though translated into a thousand different languages, the Word Himself does not change or mutate.
Note, too, Maximus’ reference to liturgy, wherein we are formed by God unto “rational worship.” The sacred liturgy both forms and conforms us to the truth of God and the truth about ourselves. We become the Word we hear proclaimed, and the Word made Flesh, whom we receive. The Church must ever undertake her sacred liturgy with joy, reverence, and profound attentiveness. An old saying goes, “Save the Liturgy, save the World.”
Yes, the Church is but the lampstand on which God sets His Light. It is God’s Light and it must shine. We can do no other. She is the pulpit from which He proclaims His Word.
St. Paul adds,by setting forth the truth plainly we commend ourselves to everyone’s conscience in the sight of God (2 Cor 4:2).
Yes, we can do no other. The world has lately indulged the blindness of the flesh, but the Father has not stopped uttering His Word and setting forth the light of His truth. On account of this we can do no other. We are His instrument; we are His lampstand.
The video below has a scary side to it. Because of this, even though it is a cartoon, I do not recommend it for young children. But its message is an important one on several different levels.
The title of the video, “In sickness …,” is a reminder of one of the parts of the marital vow: that the spouses will remain faithful to each other “in sickness and in health.” The video shows the power of faithful and abiding love to bring healing, consolation, and peace in some of life’s darkest hours. The opening darkness and delirium of the sick man gives way quickly when his wife embraces him in love. The confident conclusion of the medical doctor (who in the dream is not able to stave off the attack) is based firmly on the fact that the man is in the care and embrace of his loving wife. All is well. Love conquers even death.
But of course physical illnesses are not the only struggles endured in life. The man’s fears and dreams may also be seen as a metaphor for the Scripture passage that says, the devil prowls around like a roaring lion, seeking someone to devour. But resist him, firm in your faith (1 Peter 5:8-9). One of the most central aspects of our faith is that we should love one another and help one other through life’s struggles. When one is weak, another is strong. Woe to the solitary man; if he falls he has no one to help him up (Eccles 4:10). Love and understanding provide sure support in getting through the dark moments of life.
Finally, the woman in the story extending love can also be seen as a metaphor for Mother Church, showing love and prayerfully embracing us in our struggles, both in sickness and in darkness.
Enjoy the video. The opening section is scary, but light comes!
As a kind of follow-up to yesterday’s post on testing everything based on the truth of the Gospel, we might do well to consider that Jesus says, To what shall I compare the people of this generation? What are they like? They are like children who sit in the marketplace and call to one another, “We played the flute for you, but you did not dance. We sang a dirge, but you did not weep.” He goes on to observe that people said that John the Baptist was crazy because he did not eat or drink, yet when Jesus both ate and drank they called Him a glutton and a drunkard (see Matt 11:16-19).
Indeed, this world has many bewildering and often contradictory standards. This is another very good reason why we should test everything that this world says. The world is fickle in its judgments, but the Word of the Lord is tested and true.
And thus the world should not be used to judge the Word, but the Word to judge the world. In the passage above, Jesus reminds us not even to let the world judge us. God alone, with His standards, will be our final judge.
One of the great human struggles is to become free from allowing ourselves to be defined by others, from being so much under the world’s judgment that we lack personal conviction or a deep, stable, serene core.
An old African proverb says, “If I don’t know who I am, anyone can name me.”
Somewhere in the midst of the world’s demands for conformity to its fleeting and ever-changing standards, each of us must come to know the man or woman God created us to be.
Now this does not mean, particularly when we are young, that we should not seek guidance from people (especially our elders) whom we trust. But in the end, each of us must make that very private journey with God that every person must. It is the journey to discover one’s true self, as God gently reveals.
It is to this deep truth that Jesus refers in the passage referenced above. The world cannot be our measure. Too often its standards are passing, foolish, and highly inconsistent. To hearken to its cacophonous voice is a sure invitation to high anxiety and deep inner conflict.
There is a saying, “A man with one watch knows what time it is; a man with two watches is never quite sure.”
Jesus, too, warns, “No one can serve two masters.” But, sadly, most of us try. And, frankly, it is not merely two masters but two hundred!
Not so with Jesus.
Jesus resisted and even defied most of the ways in which people tried to define him. He was the Messiah, but He would not be the Messiah in any way that they understood. He would not ride in on a war horse and usher in a bloodbath. He would not follow a career of conquest. He would die as a suffering servant. Neither would He simply be reduced to being the “bread king” (Jn 6:15) or the “medical miracle worker” (Mk 1:38). Jesus was sure to move on to the next town before others could label Him as such. He came to bear witness to the truth and to save us, not so much from economic calamity, health problems, or political enemies, but rather from our very selves, from our own sinfulness.
No, Jesus would not be defined by this world. He was free from its grip; it had no power over Him. And to that same freedom the Lord ultimately summons us.
To be sure, this personal journey with the Lord, this journey to discover our true self, is not an invitation to hideous idiosyncrasies or sociopathic behavior. Holiness may, and often does, startle this world. But it is not unnecessarily disruptive; it is not simply “weird.” Discovering our true self leads to serenity, a peace that this world cannot give but that it also cannot deny.
So, a man with one watch knows what time it is, but a man with two watches is never quite sure.
Whom are you watching? What time is it in your life? Is it a time of teenage conformity and capitulation to peer pressure? Or is it a time of serene and mature self-understanding, rooted in the Father?
As a priest I am called to preach and teach, and as such I must look to Jesus Christ as my model. In this I refer to the real Jesus of Scripture. Too many people today have refashioned Jesus into a sort of “harmless hippie,” an affable affirmer, a pleasant sort of fellow who healed the sick, blessed the poor, and talked about love but in a very fuzzy and “anything goes” manner. But absent from this image is the prophetic Jesus, who accepted no compromise and called out the hypocrisy in many of His day.
Thus I must look to the real Jesus of Scripture. The real Jesus clearly loved God’s people, but on account of that love could not suffer some limited notion of salvation and healing for them. Rather, He zealously insisted that they receive the whole counsel of God. He insisted that dignity for them that was nothing less than the perfection of God Himself (cf Mat 5:41).
As a teacher, Jesus often operated in the mode of the prophets. Prophets have a way of comforting the afflicted and afflicting the comfortable. Truth be told, we are all in both categories. We must be able to accept the Jesus who one moment says, “Blessed are you,” and the next adds, “Woe to you.” Jesus the teacher and prophet will affirm whatever truth there is in us, but, like any good teacher, He will put a large red “X” beside our wrongful answers and thoughts.
Yet despite Jesus’ often fiery and provocative stance, the scriptures speak of his renown as a preacher and the eagerness with which many heard Him.
And when Jesus finished these sayings, the crowds were astonished at his teaching, for he taught them as one who had authority, and not as their scribes (Mat 7:28).
Sent to arrest him the temple guard returned empty handed saying: No one ever spoke like that man (Jn 7:46).
And all spoke well of him, and wondered at the gracious words which proceeded out of his mouth (Luke 4:22).
And the common people heard him gladly (Mark 12:37).
But even Jesus could have a bad day in the pulpit. In Nazareth, they tried to throw him off a cliff for suggesting that Gentiles might have a place in the Kingdom (Lk 4:29). In Capernaum, many left him and would not follow him any longer because of His teaching on the Eucharist (Jn 6:66). In Jerusalem, the crowd said that He had a demon because He called Himself “I AM” (Jn 8:48). And thus Jesus warns all who would teach and preach: Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets (Lk 6:26).
And thus Jesus was a complex preacher and teacher. He was no mere affirmer; He often unsettled and troubled people, even as He consoled and comforted at other times.
Let’s consider some of the qualities of Jesus as a teacher and ponder the sort of balance that He manifests. It is a balance between His love for us, His students, and His zeal to tolerate no lasting imperfection or error in the pupils whom He loves too much to deceive. These qualities of Jesus as a teacher are presented in no particular order. Some are “positive” in the sense of being aspects of His kindness and patience. Others are “negative” in the sense that they illustrate His refusal to accept anything less than final perfection in us.
I. His authority – The Scriptures often speak of the “authority” with which Jesus taught. For example, Scripture says of Jesus, he taught as one who had authority, and not as their teachers of the law (Mat 7:29). For indeed the teachers of Jesus’ time played it safe, quoting only reputable authorities in a wooden sort of way. But Jesus taught with authority.
The Greek word translated as “authority” is exousia, meaning to teach out of (one’s own) substance, to speak to the substance of what is taught. Jesus would often say, “You have heard that is was said … But I say to you” (cf Mat 5 inter al). And so Jesus spoke from His experience of knowing His Father and of knowing and cherishing the Law and its truth in His own life. He brought a personal weight to what He said. He “knew” of what He spoke; He did not merely know “about” it.
This personal authority was compelling and, even today, those with this gift stand apart from those who merely preach and teach the “safe” maxims of others but do not add their own experience to the truth that they proclaim. Jesus personally bore witness in His own life to the truth He proclaimed; and people noticed the difference.
How about you? You and I are called to speak out of the experience of the Lord in our own life and to be able to say with authority, “Everything that the Lord and His Body, the Church, have declared is true because, in the laboratory of my own life, I have tested it and come to experience it as true and transformative!”
II. His witness – A witness recounts what he has seen and heard with his own eyes and ears, what he himself knows and has experienced. Jesus could say to the Jews of his time, If I were to say that I do not know him, I would be a liar like you, but I do know him and I keep his word (Jn 8:55). He thus attests to what he personally knows. He is not just reciting facts that others have said.
In a courtroom, a witness must attest to what he has seen and heard for himself. If he merely recounts what others have said it is “hearsay.” A witness can raise his right hand and say, “It is true, and I will swear to it. I have seen it for myself.”
And thus Jesus could witness to what He had heard and seen, of His Father and of us.
It is true that we cannot witness immediately to all that Jesus could, for He had lived with the Father from all eternity. But, as we make our walk, we can speak to what the Lord has done in our life and how we have come to know Him in conformity with His revealed. Word.
III. His respect for others – The Latin root of the word “respect” gives it the meaning “look again” (re (again) + spectare (to look)). Frequently in Scripture, especially in Mark’s Gospel, there appears the phrase, “Jesus looked at them and said …”
In other words, Jesus was not merely issuing dictates to an unknown, faceless crowd. He looked at them; and He looks at you and me as well. It is a personal look, a look that seeks to engage you and me in a very personal way. He is speaking to you, to me. His teaching in not merely for an ancient crowd; it is for you and for me. He looks to you, and He looks again. Are you looking? Are you listening?
Do you look with respect to those whom you are called to teach, or to the children you are called to raise? Do you engage them by your look of respect and love?
IV. His love and patience for sinners – Jesus could be very tough, even exhibiting impatience. But in the end, He is willing to stay with us in a long conversation. One text says, When Jesus went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them at great length (Mk 6:34). Yes, He teaches us at great length; He stays in long conversations with us. He knows that we are dull of mind and hard of heart, so He persistently and consistently teaches.
Do we do that? Or do we quickly write people off? Jesus had a long conversation with a Samaritan woman who, frankly, was quite rude to Him at first (John 4). He had a long conversation with Nicodemus, who was also at times resistant and argumentative (Jn 3). He had a long conversation with His Apostles, who were slow and inept.
How about us? Are we willing to experience the opposition of sinners, the resistance of the fleshly and worldly? Do we have love and patience for those whom we teach? I have met some great Catholics who were once enemies of the Faith. Someone stayed in a conversation with them. What about us?
V. His capacity to afflict and console – Jesus said, “Blessed are you,” but just as often said “Woe to you.” Jesus comforted the afflicted and afflicted the comfortable. All of us fall into both categories. We need comfort but are often too comfortable in our sins. A true prophet fears no man and speaks to the truth of God.
Thus for a true prophet (as Jesus was) there are no permanent allies to please and no permanent enemies to oppose. The determination of every moment is based on conformity or lack of conformity to the truth of God. Jesus said to Peter, “Blessed are you, Simon bar Jonah” (Mat 16:17). And He gave him the keys to the Kingdom and the power to bind and loose. But in the very next passage, Jesus says to him, “Get behind me, Satan!” (Mat 16:23)
No true prophet or teacher can say, “Correct,” or “Blessed are you” every moment, because we all fall short of the glory of God! Jesus had absolute integrity when it came to assessing everything by the stand of God’s truth and Word. Do we?
VI. His parables – Stories are an important way to teach. A story that registers with us will rarely be forgotten. It is said that Jesus used more than 45 parables; some are full stories while others are just brief images. He used parables to link His sometimes complex teaching to everyday life and to plant a seed of truth for our further reflection.
What stories and examples do you use? Teachings that consistently fail to make use of these risk being seen as merely abstract and can easily be forgotten.
That said, parables are somewhat like “riddles.” They admit of various understandings and interpretations. A good parable leaves its listener wanting more, seeking a definitive interpretation.
For example, a movie will sometimes have an ambiguous ending, stirring hopes for a sequel that will provide more information. Some stories and parables are compact and definitive. Others are open-ended and ambiguous, craving for an ending.
Consider that the parable of the Prodigal Son is not really finished. It ends with the Father pleading for the second son to enter the feast. Does the son enter, or refuse to do so? This detail is not supplied. That’s because you are the son and you have to supply the answer. Will you enter? Or will you stay outside sulking that if the kingdom of Heaven includes people you don’t like you’d just as soon stay outside.
Parables are powerful, but for various reasons. Learn stories and learn to share them!
VII. His questions – Jesus asked well over a hundred questions in the gospel. Here are just a few: “What did you go out to the dessert to see? “Why do you trouble the woman?” “How many loaves do you have?” “Do you say this of me on your own, or have others told you of me?”
Good teachers ask questions and do not rush to answer every question. A question is pregnant with meaning; it invites a search. The “Socratic method” uses questions to get to the truth, especially on a personal level: “Why do you ask that? “What do you mean by this?” “Do you think there are any distinctions needed in your claim?”
This method makes a person look inward to his attitudes, prejudices, and presumptions. Good teachers ask their students a lot of questions; questions make us think.
Here is a list of one hundred Questions that Jesus asked: 100 Questions Jesus Asked. Read them; they will make you think—a lot!
VIII. His use of “focal instances” – Jesus does not propose to cover every moral situation a person might encounter or teach every doctrinal truth in an afternoon.
For example, many today say that Jesus never mentioned homosexual acts and concludefrom His silence that He must therefore approve of them. Really? He also never mentioned rape. Do you suppose that He approves of rape? Further, He did speak of homosexual acts, through His appointed spokesmen (the Apostles), and thereby condemned them.
But no teacher can cover every possibility, every sin, or every scenario. So Jesus uses “focal instances,” in which He illustrates a principle.
This is most commonly done in the Sermon on the Mount (Matthew 5-7) where, to illustrate the principle that we are to fulfill the law and not merely keep its minimal requirements, He uses six examples or “focal instances.” He speaks to anger, lust, divorce, oaths, retaliation, love of enemies, prayer, fasting, and almsgiving. And in Mathew 25:31ff, the Lord uses the corporal works of mercy to illustrate the whole of the Law.
These are not an exhaustive treatments. of the moral life. Rather, through the use of illustrations, the Lord asks us to learn the principle of fulfillment and then apply it to other instances.
Good teachers teach principles, since they cannot possibly envision every scenario or situation. Having instructed their students in first principles, they can trust that their students will make solid decisions in many diverse situations.
Good teachers teach students to think for themselves, not in isolation, but in ongoing communion with the principles learned, and through dialogue with authorities when necessary for assistance and accountability.
IX. His use of hyperbole – Jesus uses a lot of hyperbole. It is easier, He tells us, for a camel to go through the eye of a needle than for a rich person to enter heaven (Mk 10:25). If your eye scandalizes you, gouge it out (Mat 5:29). There was a man who owed ten thousand talents (a trillion dollars) (Mat 18:24). It would be better for you to be cast into the sea with a great millstone about your neck than to scandalize one of my little ones (Mat 18:6).
Hyperbole has memorable effect. It’s hard to forget effective hyperbole. Who of us can forget Jesus’ parable about a man with a 2×4 coming out of his eye who rebukes his neighbor for the splinter in his? I often tell my congregation, “Go to church or go to Hell,” which is my way of saying that missing Mass is a mortal sin.
One of my seminary professors once signaled me that I was giving an incorrect and heretical answer to a complex theological issue. He did this by saying, “Charles, you are on the edge of an abyss.” I stopped immediately and gave the correct and orthodox answer!
Good teachers use hyperbole at the right moments.
X. His use of servile fear – Jesus made frequent use of “fear-based arguments.” He warned of Hell, of unquenchable fire, and of the worm that does not die. His parables feature of a lot of summary judgements wherein people are found unprepared, are excluded from Heaven, or are cast into darkness. One parable ends with a king burning the town of those who failed to accept his invitation to his son’s wedding banquet (Mat 22:7). Another has a king summoning those who rejected him to be slain before his eyes (Lk 19:27). Jesus warns of the wailing and grinding of teeth. He also warns of a permanent abyss between Heaven and Hell that no one will be able to cross.
Many today are dismissive of fear-based arguments. But Jesus used them; He used them a lot. So Jesus never got the memo that this is a poor way to teach. It is true that, for the spiritually mature, love can and does replace the need for fear-based arguments. But, frankly, many are not that mature, and a healthy dose of fear and the threat of unending regret is often necessary.
We ought not to exclude, as many do, the voluminous verses in which Jesus warns in vivid language of the consequences of repeated, un-repented sin. He is not playing games; He is speaking the truth.
To teach as Jesus did is to include warning of judgment and of Hell.
XI. His anger and zeal – Jesus does not hesitate to express His anger and grief at the hardness and stubbornness of many. One day He said, You unbelieving and perverted generation, how long shall I be with you? How long shall I put up with you? (Matt 17:17) And in Mark’s Gospel we read, And they were bringing children to Him so that He might touch them; but the disciples rebuked them. But when Jesus saw this, He was furious and said to them, “Permit the children to come to Me; do not hinder them” (Mk 10: 13-14). Another day, in the synagogue, Jesus was angry at their unbelief: After looking around at them with anger, grieved at their hardness of heart, He said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored (Mk 3:5).
Yes, Jesus memorably cleansed the temple and drove out iniquity there. He engaged in heated debates with the Jewish leaders and with unbelievers. He did not hesitate to call them hypocrites, vipers, liars, and the sons of those who murdered the prophets.
Here, too, is a teaching moment that renders what is taught memorable and meaningful.A parent who never reacts with anger risks misleading his child into making light of or not being serious enough about wrongdoing, disrespect, or stubborn unrepentance.
We must be careful of our anger. We do not have the kind of sovereignty over it that Jesus did; neither are we as able to see into people’s hearts as He was.
But there is a place for anger, and Jesus uses it—a lot, actually. Anger signals an important teaching and rebukes a lighthearted response.
XII. His refusal to compromise – There was in Jesus very little compromise about the serious teachings of doctrine or those issues related to our salvation. He said that either we would believe in Him or we would die in our sins (Jn 8). Jesus also said that He was the only way to the Father and that no one would come to the Father except through Him. He declared that no one who set his hand to the plow and looked back was fit for the reign of God. Jesus said that no one who would not deny himself, take up his cross, and follow Him was worthy of Him. We are told to count the cost and decide now, and we are warned that delay may be a deadly thing.
Much of this is countercultural today, a time of uncertainty, in which there is an inappropriate sort of pluralism that thinks that there are many ways to God. Many insist on a softer Christianity, in which we can love the world and also love God. Sorry, no can do. A friend of the world is an enemy to God.
Jesus teaches His fundamental truths in an uncompromising way. This is because they are truths for our salvation. Following these truths vaguely or inconsistently will not win the day. Some disciplines need to be followed precisely.
To teach as Jesus did involves insisting that the fundamental doctrines of our faith be accepted fully and wholeheartedly.
XIII. His forgiveness – Forgiveness may not at first seem to be an obvious way of teaching. But consider that teachers often have to accept that students don’t get everything right the first time. Teaching requires a patient persistence as students first acquire skills and then master them.
A good teacher does not compromise the right method or the correct answer; He assists students who fall short rather than immediately excluding them. In an atmosphere where there is no room for error, very little learning can take place due to fear.
Again, forgiveness does not deny that which is correct; it continues to teach what is correct. Forgiveness facilitates an environment in which learning can thrive and perfection can at last be attained.
Jesus, while setting high standards, offers forgiveness, not as a way of denying perfection but as a way to facilitate our advancement by grace and trust.
XIV. His equipping and authorizing of others – Good teachers train new teachers. Jesus trained the Twelve and, by extension, other disciples as well. He led and inspired them. And He also prepared them for a day when He would hand on the role of teacher to them. We who would teach need to train our successors and inspire new and greater insights.
Teach me, Lord, by your example, to teach as you taught and to preach as you would have me preach.
There are some who would have the Church step back to avoid persecution or giving offense. Perhaps there are assets like buildings and land to protect. And maybe some rapprochement with the world will attract more members. Or so the thinking goes.
But a study of earlier periods of persecution reveals a different plan for the way forward: confidence, courage, boldness, and love—even for our enemies. Let’s look at some texts.
Earlier this week we read from St. John Chrysostom, who knew all about exile and persecution. At a difficult time for him and his flock, he preached from the following text of St. Paul’s:
For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. For it is written, “I will destroy the wisdom of the wise, and the discernment of the discerning I will thwart.” Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, it pleased God through the folly of what we preach to save those who believe. For Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men (1 Cor 1:18-25).
Of this passage, St. John Chrysostom said,
How the foolishness of God is wiser than men, and his weakness stronger than men! In what way is it stronger? It made its way throughout the world and overcame all men; countless men sought to eradicate the very name of the Crucified, but that name flourished and grew ever mightier. Its enemies lost out and perished; the living who waged a war on a dead man proved helpless.
Therefore, when a Greek tells me I am dead, he shows only that he is foolish indeed, for I, whom he thinks a fool, turn out to be wiser than those reputed wise. So too, in calling me weak, he but shows that he is weaker still. For the good deeds which tax-collectors and fishermen were able to accomplish by God’s grace, the philosophers, the rulers, the countless multitudes cannot even imagine (from a homily by St. John Chrysostom, bishop, on the First Letter of St. Paul to the Corinthians (Hom. 4, 3. 4: PG 61, 34-36)).
Such words ought to encourage us as well, for many today gleefully report the decline of faith and of the influence of the Church. 2000 years of history bears witness to the fact that those forecasting the doom of the Church will be long gone, and the Church will still be preaching the gospel.
Indeed, to paraphrase G.K. Chesterton, the Church has read the funeral rights over everyone who has predicated her demise. Where is Nero? Where is Domitian? Where is Napoleon? Where is Mao? Where is the Soviet Socialist Republic? Indeed, the largest statue of Christ in the world is reportedly being built in Russia right now. Where are so many heresiarchs? What happened to the erroneous philosophies and destructive trends that have been proposed? These things have come and gone; empires and nations have risen and fallen. But the Church is still here. Often persecuted, sometimes growing and sometimes struggling, but here, still here, always here. Twelve fishermen and other commoners with Jesus have established a stronghold in the world.
Scripture says,
Some trust in Chariots or Horses,
But we in the name of the Lord.
They will collapse and fall,
But we shall hold and stand firm (Psalm 20:8).
But of course this will happen only to the extent that, by God’s grace, we DO hold and stand firm. It will not happen by adopting the world’s ways or fearfully caving in to its demands.
There is a powerful description in Scripture of the time when Peter and John were arrested for causing a commotion in the Temple area (by healing the lame beggar and proclaiming Jesus at the Beautiful Gate).
Now when [the Jewish leaders] saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished. And they recognized that they had been with Jesus (Acts 4:13).
Note that the Jewish leaders recognized that “they had been with Jesus.” Would anyone recognize this about you, or your parish, or your fellow parishioners, or even us clergy? This is our main goal in times like these: that others recognize that we have been with Jesus! In times like these, the Church must be the Church.
And notice this prayer in the Acts of the Apostles, of the early Church under persecution. It takes place just after the arrest of Peter and John, after they had been warned not to mention Jesus again.
“And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness, while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus.” And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit and continued to speak the word of God with boldness (Acts 4:29-31).
In her work on Acts, Dr. Mary Healy notes that they do not pray for safety or for their enemies to be vanquished; they pray to be able to continue to speak with boldness, to bring healing, and to announce Jesus and draw others to Him.
And this should be our prayer: Lord, keep us strong. Keep us bold and filled with love for our enemies and for all those who are troubled and in need of healing. Never allow us to hide or to be concerned for our own safety, but rather concerned only that your glorious and Holy Name bring healing and grace, conviction for our sins, repentance, and therefore mercy. Help us, Lord, to stay faithful, courageous, and bold no matter the threats, the hardships, the persecution, and even the ruthless attempts at suppression. May no one who looks at us conclude anything less than that we “have been with Jesus.”
Courage and holy boldness, fellow Catholics! The only way we will change the world (by grace) is to be Catholic through and through. The world does not know it, but Christ and His Body, the Church, are the only hope. Be authentically Catholic, and by that grace, save the world!
One of the beatitudes taught by Jesus is often misunderstood, largely due to the popular translations of it from the Greek text: “Blessed are the pure of heart,” or “Blessed are the clean of heart.” Let’s look at three facets of the beatitude: its fundamental meaning, its focus, and the freedom it gives.
I. Fundamental Meaning – While the words “pure” and “clean,” are not inauthentic translations of the Greek word καθαρός (katharos), a more literal translation is “to be without admixture, to be simply one thing.” Hence it means to purely and simply be that one thing with nothing else mixed in. Another helpful way of translating the Greek μακάριοι οἱ καθαροὶ τῇ καρδίᾳ (makarioi hoi katharoi te kardia) is “Blessed are the single-hearted.”
The reason I suggest that the phrase “single-hearted” is more descriptive is that in modern English the words “pure” and “clean” tend to evoke a moral sense of being free of sin, of being morally upright. And while this is surely a significant part, being single-hearted is a deeper and richer concept than simply being well-behaved, since to be well-behaved is the result of the deeper truth of being one thing, of not being duplicitous, of not having a divided heart.
II. Focus – Fr. Reginald Garrigou-Lagrange says, Simplicity is opposed not only to duplicity, but to every useless complexity, to all that is pretentious or tainted with affectation … Christ says to us “If thy eye be single thy whole body shall be lightsome” (Mat 6:22); that is, if our intention is upright and simple, our whole life be one, true and luminous, instead of being divided, like that of those who try to serve two masters … The perfect soul is thus a simplified soul … willing things only for God (Three Ages of the Interior Life, Tan Publishers, Vol 2, pp. 162-163).
The image of the rose window in my church (see upper right), which I have used before on this blog, is a good illustration of what it means to be single-hearted. It does not deny that life has different facets, but rather shows that every facet of life is ordered around and points to Christ, is subsumed in Jesus and His heavenly kingdom along with the Father and the Spirit as the ordering principle of every other thing. And thus career, family, marriage, finances, spending priorities, use of time, where one lives, and any other imaginable aspect of life is subsumed in Christ, points to Him, and leads to the Lord and His kingdom on high.
So the single-hearted life is a well-ordered life. Each step, each decision leads in the right direction. St. Paul said, This one thing I do: forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus (Philippians 3:13-14). While Paul made many journeys to many places, he was really on one journey and headed to one place. This simplified and ordered his life. He was single-hearted.
A simple life is a well-ordered, singly focused life. But duplicity introduces many complexities and disorders. Jesus says, He who does not gather with me, scatters (Luke 11:23). Unfortunately, this image of scattering or being hindered describes many Christians whose lives are not ordered on the one thing necessary, who are not single-hearted, whose hearts are not focused on the one thing they should be. Such people have lives that are often scattered, confused, disordered, and filled with a jumble of conflicting drives that hinder them from the true goal of life. The double minded man is unstable in all his ways (James 1:8).
St. Thomas Aquinas wrote that simplicity is related to the virtue of veracity, since it opposes the duplicity that James denounced (Summa Theologica IIa IIae q. 109 art. 2, the 4th).
III. Freedom – Finally, being single-hearted, being pure of heart, not only orders our life but it also grants us freedom. In modern Western thinking, freedom is often equated with doing more rather than less. Freedom is interpreted as “being able to do anything I please.” This attitude has led to the kind of jumbled mess that much of modern life has become: a tangled web of contrary desires with little unifying direction or purpose. We tend to think of freedom in abstract terms and hence we tend to get abstract and disconnected results.
But biblically and spiritually, freedom is the capacity or ability to do what is right, best, and proper. And thus, paradoxically, freedom often means doing less, not more.
Being single-hearted helps to focus us and to pare away a lot of the unnecessary baggage of modern life. Life gets simpler, and simplicity is a form of freedom that allows us to focus on what is important more so than on what is urgent. We discover that what often seems to be urgent is not really so necessary or urgent after all. Regarding the good options in life, St. Paul said, All things are lawful to me, but not all things are expedient (1 Cor 6:12).
Pray for the gift to become more single-hearted. More than ever in this modern age, with its myriad distractions and endless possibilities, we need to learn the lesson of the rose window and center our lives on Christ, the one thing necessary.
I have used the video below in other posts. Please pardon a brief profane word in the clip, but it does help emphasize the point being made.
In the Sermon on the Mount, the Lord warns of using uncivil and/or hateful words such as “Raqa” and “fool.” And yet the same Lord Jesus often used very strong language toward some of His opponents, sometimes calling them names such as vipers and hypocrites.
We live in a world that often insists on the use of gentle language and euphemisms. While doing so is not a bad thing, we also tend to manifest a kind of thin-skinned quality and a political correctness that is too fussy about many things, often taking personally what is not meant personally.
What is the overall teaching of Scripture when it comes to this sort of colorful language? Are there some limits and ground rules? Let’s take a look.
The word “civility” dates back to the mid-16th century and has an older meaning that referred to one who possessed the quality of having been schooled in the humanities. In academic settings, debate (at least historically) was governed by a tendency to be nuanced, careful, cautious, formal, and trained in rhetoric. Its rules often included referring to one’s opponents with honorary titles (Doctor, Professor, etc.) and euphemisms such as “my worthy opponent.” Hence as the word has entered into common usage, it has come to mean speech or behavior that is polite, courteous, gentle, and measured.
As one might guess, there are a lot of cultural variances in what is considered to be civil. And this insight is very important when we look at the biblical data on what constituted civil discourse. Frankly, the biblical world was far less dainty about discourse than we have become in 21st-century America. The Scriptures, including the New Testament, are filled with vigorous discourse. Jesus, for example, really mixes it up with His opponents—even calling them names. We shall see more of this in a moment. But the Scriptures also counsel charity and warn of unnecessarily angry speech. In the end, a balance of the scriptural witness to civility must be sought along with an appreciation of the cultural variables at work.
Let’s examine a few of the texts that counsel charity as well as a modern and American notion of civility:
Words from a wise man’s mouth are gracious, but a fool is consumed by his own lips (Eccl 10:12).
The quiet words of the wise are more to be heeded than the shouts of a ruler of fools (Eccles 9:17).
Anyone who says to his brother, “Raqa” is answerable to the Sanhedrin. But anyone who says, “You fool!” will be in danger of the fire of hell (Matt 5:22).
Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen (Eph 4:29).
Fathers, do not provoke your children, lest they become discouraged (Col 3:21).
With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers, this should not be (James 3:9-10).
Everyone should be quick to listen, slow to speak, and slow to become angry (James 1:19).
Let your conversation be always full of grace, seasoned with salt (Col 4:6).
Therefore encourage one another and build each other up (1 Thess 5:11).
But now you must rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips (Col 3:8).
Let us therefore make every effort to do what leads to peace and to mutual edification (Rom 14:19).
Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Yet do not regard him as an enemy, but warn him as a brother (Gal 6:1).
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Now instead, you ought to forgive and comfort [the repentant sinner], so that he will not be overwhelmed by excessive sorrow (2 Cor 2:7).
All these texts counsel a measured, charitable, and edifying discourse. Name-calling and hateful or unnecessary expressions of anger are out of place. And this is a strong biblical tradition, especially in the New Testament.
But there are also strong contrasts to this instruction evident in the Bible. And a lot of it comes from an unlikely source: Jesus. Paul too, who wrote many of the counsels above, often engages in strident denunciations of his opponents and even members of the early Church. Consider some of the passages below, first by Jesus, then by Paul and other Apostles:
Jesus said, “You brood of vipers, how can you who are evil say anything good?” (Matthew 12:34)
And Jesus turned on them and said, “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to. “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are. “Woe to you, blind guides! … You strain out a gnat but swallow a camel. “Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. … You hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. … And you say, ‘If we had lived in the days of our forefathers, we would not have taken part with them in shedding the blood of the prophets.’ So you testify against yourselves that you are the descendants of those who murdered the prophets. Fill up, then, the measure of the sin of your forefathers! “You snakes! You brood of vipers! How will you escape being condemned to hell?” (Matt 23 varia)
Jesus said to them, “If God were your Father, you would love me, for I came from God and now am here. I have not come on my own; but he sent me. … You belong to your father, the devil, and you want to carry out your father’s desire. … He who belongs to God hears what God says. The reason you do not hear is that you do not belong to God” (John 8:42-47).
Jesus said, Isaiah was right when he prophesied about you hypocrites; as it is written: “These people honor me with their lips, but their hearts are far from me” (Mark 7:6).
And Jesus answered them, O faithless generation, how long am I to be with you? How long must I tolerate you? (Mark 9:19)
Jesus said to the disciples, “If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!” (Matt 7:11)
Jesus said to the crowd, “I do not accept praise from men, but I know you. I know that you do not have the love of God in your hearts” (Jn 5:41-42).
So he made a whip out of cords, and drove all from the temple area, both sheep and cattle; he scattered the coins of the money changers and overturned their tables (John 2:15).
Then Jesus replied, “Have I not chosen you, the Twelve? Yet one of you is a devil!” (John 6:70)
Paul: O senseless Galatians, who hath bewitched you that you should not obey the truth … As for those circumcisers, I wish they would go the whole way and emasculate themselves! (Galatians 3, 5)
Paul against the false apostles: And I will keep on doing what I am doing in order to cut the ground from under those who want an opportunity to be considered equal with us in the things they boast about. For such men are false apostles, deceitful workmen, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will be what their actions deserve (2 Cor 11:11-14).
Paul on the Cretans: Even one of their own prophets has said, “Cretans are always liars, evil brutes, lazy gluttons.” This testimony is true. Therefore, rebuke them sharply, so that they will be sound in the faith (Titus 1:12-13).
Peter against dissenters: Bold and arrogant, these men are not afraid to slander celestial beings…these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish. … They will be paid back with harm for the harm they have done. … They are blots and blemishes, reveling in their pleasures while they feast with you. With eyes full of adultery, they never stop sinning; they seduce the unstable; they are experts in greed—an accursed brood! … Of them the proverbs are true: “A dog returns to its vomit,” and, “A sow that is washed goes back to her wallowing in the mud” (2 Peter 2, varia).
Jude against dissenters: These dreamers pollute their own bodies, reject authority and slander celestial beings….these men speak abusively against whatever they do not understand; and what things they do understand by instinct, like unreasoning animals—these are the very things that destroy them. Woe to them! They have taken the way of Cain; … These men are blemishes at your love feasts, eating with you without the slightest qualm—shepherds who feed only themselves. They are clouds without rain, blown along by the wind; autumn trees, without fruit and uprooted—twice dead. They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever. … These men are grumblers and fault finders; they follow their own evil desires; they boast about themselves and flatter others for their own advantage (Jude 1:varia).
Now most of the passages above would violate modern norms about civil discourse. Are they sinful? They are God’s word! And yet they seem rather shocking to modern ears. Imagine getting into your time machine and going to hear Jesus denounce the crowds and calling them children of the devil. It really blows a 21st-century mind!
I want to suggest to you that these sorts of quotes go a long way toward illustrating the cultural dimension of what it means to be civil. The bottom line is that there is a great deal of variability in what people consider civil discourse. In some cultures there is a greater tolerance for anger. In New York and Boston, edgy comments and passionate interruptive debate are common. But in the upper-Midwest and parts of the Deep South, conversation is more gentle and reserved.
At the time of Jesus, angry discourse was apparently more “normal,” for as we see, Jesus Himself engages in a lot of it, even calling people names like “hypocrites,” “brood of vipers,” “liars,” and “wicked.” Yet the same Scriptures that record these facts about Jesus also teach that He never sinned. Hence at that time, the utterance of such terms was not considered sinful.
Careful, now—be careful here. I am not saying it is OK for us to talk like this because Jesus did. We do not live then; we live now; and in our culture such dialogue is almost never acceptable. There ARE cultural norms we have to respect to remain in the realm of Charity. Exactly how to define civility in every instance is not always clear. An old answer to these hard-to-define things is “I know it when I see it.” So perhaps it is more art than science to define civility. But clearly we tend to prefer gentler discourse in this day and age.
On the other hand, as already observed, we also tend to be a little thin-skinned and hyper-sensitive. And the paradoxical result of insisting on greater civility is that we are too easily “outraged” (one of the more overused words in English today). We take offense where none is intended and we presume that the mere act of disagreeing is somehow arrogant, intentionally hurtful, or even hateful. We seem so easily provoked and so quick to be offended. All of this escalates anger further, and charges of hate and intolerance are launched back and forth when there is merely sincere disagreement.
Balance – The Scriptures give us two balanced reminders. First, that we should speak the truth in love, and with compassion and understanding. But it also portrays to us a time when people had thicker skin and were less sensitive and anxious in the presence of disagreement. We can learn from both biblical traditions. The biblical formula seems to be “clarity” with “charity,” the truth with a balance of toughness and tenderness. An old saying comes to mind: “Say what you mean, mean what you say, but don’t say it mean.”
Here are two videos that depict the zeal of Jesus and a bit of his anger. The passages are from John 6 and John 8.
One of the greatest gifts given to the human person is the capacity to speak. It is also one of our greatest weaknesses. The Book of James says,
We all stumble in many ways. Anyone who is never at fault in what he says is perfect, able to keep his whole body in check. When we put bits into the mouths of horses to make them obey us, and thus we can turn the whole animal. Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. Likewise, the tongue is a small part of the body, but it makes great boasts.
Consider how a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.
All kinds of animals, birds, reptiles and sea creatures are being tamed and have been tamed by mankind, but no human being can tame the tongue. It is a restless evil, full of deadly poison. With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be. (James 3:2-18)
Perhaps the most common sins we commit are related to speech: gossip, idle chatter, lies, exaggerations, harsh attacks, and uncharitable remarks. With our tongue we can spread hatred, incite fear and maliciousness, spread misinformation, cause temptation, discourage, teach error, and ruin reputations. With a gift capable of such good, we can surely cause great harm!
James says in the passage above that though we have learned to tame nearly every wild animal, no human being is able to tame the tongue—such a small part of us physically. Though by God’s grace one may conquer many sins, those associated with speech are usually the last to be overcome. It almost seems as if there is a separate, baser part of our brain that controls our speech! We can be halfway through saying something before we even realize how stupid and sinful we are being. Sometimes we even forget to whom we’re talking, or that what we say might well be repeated.
Scriptures speak very artistically of the sinful tongue. Here is a list I found from James Melton [1]. The list is his, but the commentary is mine. Beware of these!
The Lying Tongue – speaking false things with the intention to mislead. Proverbs 12:22 says, The LORD detests lying lips, but he delights in people who are trustworthy.
The Flattering Tongue – exaggerating the good qualities of others in order to ingratiate ourselves to them. This is a form of lying. Psalm 12:3 says, May the Lord silence all flattering lips and every boastful tongue.
The Proud Tongue – There is a saying that a proud tongue comes with two closed ears. The proud tongue is boastful and overly certain of what it says. Those of proud tongue are not easily corrected and do not reasonably qualify or distinguish their remarks. Psalm 12:4 condemns those who say, By our tongues we will prevail; our own lips will defend us—who is lord over us?
The Overused Tongue – saying far too much, especially concerning things about which we know little. Ecclesiastes 5:3 says, a fool’s voice is known by multitude of words.
The Swift Tongue – speaking before we should, before we even have all the information. Ecclesiastes 5:2 says, Be not rash with your mouth, and let not your heart be hasty to utter anything before God. And James 1:19 says, Everyone should be swift to hear and slow to speak.
The Backbiting Tongue – talking about others behind their backs, the secretive injuring of a person’s good name. Calumny is outright lying about another person. Detraction is calling unnecessary attention to the faults of others so as to harm their reputations. Proverbs 25:23 says, As surely as a north wind brings rain, so a gossiping tongue causes anger!Leviticus 19:16 says, You shall not go about as a slanderer among your people, and you shall not jeopardize the life of your neighbor; I am the LORD.
The Tale-Bearing Tongue – spreading unnecessary and often hurtful information about others. Talebearers spread personal information about others that should not be shared. Proverbs 20:19 says, He that goes about as a tale-bearer reveals secrets, therefore keep no company with one who opens his lips. Leviticus 19:16 says, Thou shalt not go up and down as a tale-bearer among thy people.
The Cursing Tongue – wishing harm on others, usually that they be damned. Psalm 109:17 warns, He loved to pronounce a curse– may it come back on him. He found no pleasure in blessing– may it be far from him.
The Piercing Tongue – speaking with unnecessary harshness and severity. 2 Timothy 4:2 says, Proclaim the message; persist in it in season and out of season; rebuke, correct, and encourage with great patience and teaching. 1 Tim 5:1-2 says, Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, older women as mothers, and younger women as sisters, with absolute purity.
The Silent Tongue – not speaking up when we ought to warn people of sin, call them to the Kingdom, and announce the Truth of Jesus Christ. Isaiah 56:10 says, Israel’s watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark. In our age, the triumph of evil and bad behavior has been assisted by our silence as a Christian people. Prophets are to speak God’s Word.
So our speech is riddled with what it should not have and devoid of what it should have. How wretched indeed is our condition! Well, James did say, Anyone who is never at fault in what he says is perfect!
There are many cautions to be guided by when it comes to speech. Here is another list of Scriptures concerning speech, mostly from the Wisdom Tradition. Read and heed!
Be swift to hear, but slow to answer. If you have the knowledge, answer your neighbor; if not, put your hand over your mouth. Honor and dishonor through talking! A man’s tongue can be his downfall. Be not called a detractor; use not your tongue for calumny (Sirach 5:13-16).
He who repeats an evil report has no sense. Never repeat gossip, and you will not be reviled. … Let anything you hear die within you; be assured it will not make you burst. But when a fool hears something, he is in labor, like a woman giving birth to a child. … Like an arrow lodged in a man’s thigh is gossip in the breast of a fool … every story you must not believe … who has not sinned with his tongue? (Sirach 19:5-14 varia)
Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few. … Do not let your mouth lead you into sin. … Much dreaming and many words are meaningless. Therefore fear God (Eccles 5:1-6).
In the end, people appreciate honest criticism far more than flattery (Proverbs 28:23 NLT).
Wounds from a friend can be trusted, but an enemy multiplies kisses (Prov 27:6).
He who guards his mouth and his tongue keeps himself from calamity (Prov 21:23).
He who guards his lips guards his life, but he who speaks rashly will come to ruin (Prov 13:3).
A gossip betrays a confidence; so avoid a man who talks too much (Prov 20:19).
A false witness will not go unpunished, and he who pours out lies will perish (Prov 19:9).
A false witness will not go unpunished, and he who pours out lies will not go free (Prov 19:5).
A man of knowledge uses words with restraint, and a man of understanding is even-tempered. Even a fool is thought wise if he keeps silent, and discerning if he holds his tongue (Prov 17:27-28).
When words are many, sin is not absent, but he who holds his tongue is wise (Prov 10:19).
Fools’ words get them into constant quarrels; they are asking for a beating (Prov 18:6).
Drive out the mocker, and out goes strife; quarrels and insults are ended (Prov 22:10).
The LORD detests lying lips, but he delights in men who are truthful. A prudent man keeps his knowledge to himself, but the heart of fools blurts out folly (Prov 12:22-23).
The tongue of the wise commends knowledge, but the mouth of the fool gushes folly (Prov 15:2).
The tongue that brings healing is a tree of life, but a deceitful tongue crushes the spirit (Prov 15:4).
A fool finds no pleasure in understanding but delights in airing his own opinions (Prov 18:2).
Some people make cutting remarks, but the words of the wise bring healing (Prov 12:18).
A man who lacks judgment derides his neighbor, but a man of understanding holds his tongue. A gossip betrays a confidence, but a trustworthy man keeps a secret (Prov 11:12-13).
The lips of the righteous know what is fitting, but the mouth of the wicked only what is perverse (Prov 10:32).
The heart of the righteous weighs its answers, but the mouth of the wicked gushes evil (Prov 15:28).
The prudent man does not make a show of his knowledge, but fools broadcast their foolishness (Prov 12:23).
Set a guard over my mouth, O LORD; keep watch over the door of my lips (Psalm 141:3).
Keep your tongue from evil and your lips from speaking lies (Psalm 34:13).
Help me, Lord! Keep your arm around my shoulder and your hand over my mouth! Put your word in my heart so that when I do speak, it’s really you.
There is a helpful word of reminder given by Saint Maximus the Confessor, one of the Fathers of the Church, who was in the Breviary yesterday. I want to rework the order of what he wrote, if only for the purpose of applying it to the times in which we live. But for the sake of respect, here is the original quote:
