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Where Does Such Cruelty Come from in a Culture That Prizes Kindness?

08032015What are we to make of cruelty in our culture? At one level, there is demonstrably less cruelty on a daily basis. Many hundreds of years ago, before the emergence of a common civil law, settled governments, and national boundaries, villages were often overrun by roving bands of plunderers or the armies of nearby towns. Feudal lords or landed families were either venting grievances or seeking to increase their territory. City-states had high walls, moats, and embattlements for a reason. Brutality, rape, torture, banishment, pillaging, and enslavement were common features of the ancient world and continued well into the 16th Century in Europe and even to this very day in some parts of the world.

With the emergence of civil law and more common standards of justice (thanks in part to the Church), along with more settled nation-states and boundaries, order in daily life, of the kind not experienced since the Pax Romana, began to develop.

Few of us today fear to venture outside our cities, which no longer have protective walls, or far from our homes. A drive out in the country is not something we undertake with trepidation, wondering if we will ever return.

And yet from the perspective of a “body count,” we have never lived in bloodier times. Even as we call ourselves “civilized” we kill in numbers unimaginable to the ancient world or feudal Europe. In the 20th century alone, tens of millions were killed in the two world wars. And the dead were not found only on the battlefields, but in fire-bombed and carpet-bombed cities as well. “Civilized” Germany ran death camps that killed millions more. The “Cold War” that followed World War II and atheistic communism killed millions more. Even by conservative estimates, some 200 million people died in the 20th century for ideological reasons: at the hands of Stalin, Mao, and Pohl Pot, and as a result of wars in Vietnam, Cambodia, and Korea. The 20th century was surely the bloodiest century this world has ever known.

Add to this the cruelest killing of all, in numbers almost unfathomable: abortion. Whatever euphemism we may wish to use (“reproductive choice,” “women’s healthcare,” etc.), the fact remains that abortion is a brutal thing. Infants are scalded to death by saline or dismembered by suction. And regardless of what women are told or what they think going in, no post-abortive woman I have ever spoken with would describe abortion as anything less than an act of terrible violence. They themselves are also the victims of the lies and euphemisms. Reality hits hard.

The recently released undercover Planned Parenthood videos show the brutality and the callous disregard for human life and dignity in some people. The actions of Planned Parenthood are reprehensible, but not surprising. When a person or an organization unrepentantly engages in any objectively sinful practice, the sin has a way of growing, and the darkness and rationalizations get ever deeper. And if this is the case with lesser sins, how much more so with the extremely grave sin of unrepentantly killing infants in the womb.

Planned Parenthood’s organizational response to the videos, while less glib than the “doctors” in the videos, demonstrates a lack of remorse and no desire to end the practice. But what remorse can we expect from Planned Parenthood when it supports and profits from the killing of over 300,000 infants a year?

Yes, in this country the darkness is growing ever deeper in many hearts. And thus we see the most abominable practices celebrated by those who have lost their moorings, who lack even simple human tenderness toward the most innocent among us: our infants. Many even justify selling aborted infants for the sake of “medical research.”

So here is the great paradox of cruelty in our times. At one level we experience less brutal and random violence. Law and order, national boundaries, etc. have reduced the daily violence that most (not all) of us experience. Indeed, we talk endlessly and to a fault about being kind and “nice” and of the obligation not to hurt anyone’s feelings. We lament the killing of whales, the baby seals, and Cecil the lion. And yet, by the numbers, we are more brutal and cruel than ever. While we call ourselves civilized, the numbers show that the modern world is a killing machine the likes of which the world has never known.

In pondering the enormous violence in a culture that talks “nice” and prizes tolerance and kindness, Dr. Peter Kreeft makes a valuable observation:

How [is our civilization] weak? Not technologically … not intellectually … Nor are we morally weaker. I do not think we are necessarily more wicked than our ancestors overall. True, we are less courageous, less honest with ourselves, less self-disciplined, and obviously less chaste than they were. But they were more cruel, intolerant, snobbish, and inhumane than we are. They were better at the hard virtues; we are better at the soft virtues. …

But though we are not weaker in morality, we are weaker in the knowledge of morality … We know more about what is less than ourselves, but less about what is more than ourselves. When we act morally, we are better than our philosophy … Our ancestors were worse than theirs. Their problem was not living up to their principles. Ours is not having any.

We talk a good game of ethics … but it has the effect of an inoculation. [Professing] a little ethics or pseudo ethics we build up an immunity to the real thing. Those who obviously have no ethics … are ripe for conversion. Those who seem to have ethics but actually do not [because they have merely inoculated themselves from true ethics by a little ethics] are comfortably ensconced in illusion (Peter Kreeft, Back to Virtue, Ignatius Press, 1992, pp. 23-32).

Kreeft’s basic explanation for our paradoxical “kind, yet brutal” culture comes down to an analogy of immunization. In immunization we “inoculate” ourselves. That is, we take a little portion of a disease in order to avoid the whole disease. Taking this little portion immunizes us and helps us to resist the big portion.

And thus those who use a little ethics, i.e., selective ethics, take it as something relatively harmless and less demanding than the whole of ethics or morality, which they shun like a disease. So, they take a little ethics (and selective ethics at that) and then congratulate themselves for being tolerant, kind, and nice, ignoring the rest of ethics and morality with its more frightening, consistent, and sweeping demands.

Yes, have a little ethics, get congratulated, and ignore the rest. Tell folks that you love the whales and think the poor should be fed; be polite and kind to most people, and you’re inoculated. Now, never mind that you are unchaste, think abortion should be legal, think that the selling of body parts obtained by killing is OK or even virtuous. No, never mind any of that. You are inoculated and therefore immune from the “disease” of a full moral vision. Indeed, those who do have the full symptoms of the full “disease” of morality and ethics are referred to with the disease-like term, “fanatic.”

Yes, what are we to make of the cruelty in our culture? Why is there such an astonishing death toll in a culture in which kindness and politeness are so prized? What are we to make of a culture that eschews violence and yet finds it even debatably “OK” to crush infants in the womb “carefully” and then harvest their organs? What are we to make of a culture that thinks it’s OK to abort infants at all, while we still talk about justice and fairness out of the other side of our mouth?

I think Dr. Kreeft’s analogy with inoculation helps explain some of the paradox. Our kindness and politeness, our sense of “civil” discourse, and our rejection of localized violence, good in themselves, are taken by many like an inoculation to immunize them from the broader expectations of a fully biblical morality or natural law ethics. Some think and would say, “I’ve done a little. I hold to the minimally correct, publicly approved view. I’m inoculated. So now leave me alone and take your fanatical and diseased extremism out of here.”

Little things may mean a lot, but not if they are used to exclude and excuse one from the greater. In this case, the good is the enemy of the perfect. And hence our politely cruel culture.

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Consider Answering This Question That Jesus Posed

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In the midst of explaining a parable to the disciples, Jesus stopped and asked them a question:
“Do you understand these things?” (Mt. 13:52)

Now, rule number one in reading Scripture is when Jesus asks a question, you answer it. You don’t keep reading to see how the Apostles or disciples answered it. You stop, put down the Bible, and answer it yourself.

I have deliberately not provided any context to the question Jesus asks above (you can look it up later if you’d like). But for now just stay with this question and apply it to any or all of Scripture. Do you understand these things?

What does it mean to understand? The Greek word that is translated as “understand” is οἴδατε (oidate), which refers to seeing that becomes knowing, seeing and laying hold of something that is a gateway to grasping spiritual truth.

So the question remains: Do you understand these things?

One of the problems for those of us who have some familiarity with the Scriptures is that they are familiar. And while it is good that the Scriptures are well known to us, it is also a problem. A passage begins and we just say, “Oh yeah, that story” and we either tune out or fail to reflect deeply.

But Scripture is always more than just a story or the facts of a text. Even ordinary human acts or words are seldom merely what they seem to be on the surface.

Consider an example my Scripture teacher, Fr. Martin, once gave. You and I are at a gathering and we observe Smith enter the room and immediately go across the room and greet Jones warmly. And I say, “Wow, look at that!” And you say, “What’s the big deal? People shake hands all the time.” And then I reply, “Smith and Jones have been enemies for thirty years.” So there is a depth and a mystery to that simple act that mere observation does not supply. The act occurs at a specific moment in time, but it has a past and points to a future. It also has a depth that must be perceived and appreciated.

And this is what Jesus is calling for when he asks, Do you understand these things? Do you grasp these parables, these teachings, these accounts and stories from Scripture? Do you perceive them with a seeing and a hearing that lead to knowledge and are a gateway to grasping spiritual truth? Or are you just seeing the surface of the text, noting the event, and then moving on?

Further, our “understanding” of them is not a static thing, but a dynamic and growing reality. With each year that we hear the familiar stories and teachings of Scripture, our understanding can and should become deeper and richer.

The Latin Fathers of the Church had a saying that the Scriptures were Non nova, sed nove (not new things, but understood newly). In other words, though the stories and teachings do not change (non nova) our appreciation of them, our grasp and understanding of them is ever new; they are seen newly (nove), appreciated more deeply.

So, as you read the Scriptures, Jesus has a question for you, “Do you understand these things?” Are you just hearing and reading ancient words and events, or are you plumbing their depths? Where are your mind and heart as you perceive the Word of God? Do you ponder it in your heart?

It is not enough to know what something meant for the Apostles or the people of Jesus’ time, or some commentator. What does it mean for you, now? How have you experienced the truth that is announced? What are the implications of the text, teaching, or story for you? Do you see something new that you never saw before?

Do you understand these things?
Here are some other questions Jesus asked: 100 Questions Jesus Asked

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Faith Comes Through Hearing – As Seen in a Beautiful Video

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blog7-31 - babyBelow is a touching video of a hearing-impaired infant who, after being fitted with a hearing aid, hears the voices of his parents for the very first time. Initially, the child fidgets, afraid of what is happening. But as the voices of his parents reach his soul, a smile of joy and recognition blossoms on his face.

In the Fourth Eclogue of Virgil is a beautiful line regarding an infant’s first recognition of his mother. In this case it refers to seeing, but the same could be said of hearing.

Incipe, parve puer, risu cognoscere matrem.
Begin, little boy, to recognize the face of your mother with a smile.

Spiritually, this video speaks to those of us who may have fidgeted as we were introduced to the voice of our Heavenly Father and Holy Mother Church. At first, we objected to the voice of truth and resisted those who sought to help us to hear. But, prayerfully (and I am a witness), many of us adjusted and began to smile at the beautiful voice of truth.

Faith comes from hearing, and hearing comes through the Word of Christ (Romans 10:17).

Enjoy the video!

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On the Biblical Roots and Requirements of Church Design

092313In yesterday’s readings at Mass we read about how Moses laid out the “tent of meeting” exactly according to the pattern God gave him up on the mountain. A millennium later John described a similar scene of the sanctuary in Heaven.

Few Catholics today realize that God actually did indicate a good deal about how He expects our churches to be designed. And while some degree of variation is allowed and has existed, most modern churches have significantly departed from the instructions God gave. We do well to ponder church architecture not merely as an aesthetic question, but also as a question of fidelity to what God expects.

For the Church, the Scriptures are more than just ink spots on a page. The Scriptures are manifest in proclaiming how we live, how we are organized hierarchically, our sacraments, our liturgy, and even the design of our buildings.

Long before most people could read, the Church was preaching the Gospel. And to do so, she used the very structure of her buildings to preach. Many of our older buildings are sermons in stone and stained glass.

The Scriptures come alive in our art, statues, paintings, and in the majestic stained glass windows that soar along the walls of our churches like jewels of light. Even the height and shape of our older churches preach the Word. The height draws our eyes up to Heaven as if to say, Since you have been raised to new life with Christ, seek the things that are above, where Christ is seated at God’s right hand (Col 3:1). And the shape of most of our older churches is that of a cross, as if to say, May I never glory in anything save the Cross of my Lord Jesus Christ (Gal 6:14).

My own parish church is a sermon in stone, wood, and glass. It is designed around the Book of Revelation (Chapters 4 and 5), in which John is caught up into Heaven and describes it in detail. The fundamental design of the sanctuary drawn from Revelation 4 and 5 includes the throne-like altar (Rev 4:2), seven tall candles around the throne (Rev 4:5), and the four living creatures in the clerestory windows above the altar (Rev 4:6-8). At the center of the altar is the tabernacle, wherein dwells the once-slain Lamb who lives forever, Jesus (Rev 5:6). Around the throne (altar) are seated the 24 elders (Rev. 4:4), symbolized by the 12 wooden pillars on the back sanctuary wall and the 12 stained glass windows of the Apostles in the transept. The multitude of angels surrounding the throne (Rev 5:11) are symbolized by the blue and gold diamonds on the apse wall.

I have assembled pictures of these details along with the texts from Revelation in the following PDF document: Holy Comforter Church in Washington D.C. and the Book of Revelation

In effect, the builders of my church (built in 1939) were saying, when you walk into this church, you have entered Heaven. Indeed, it is a replica of the heavenly vision of John. And when we celebrate the Liturgy it is more than just a replica, for we are taken up to Heaven in every Mass, where we join countless angels and saints around the heavenly altar. There, we worship God with them. We don’t have to wait for some rapture; we go there in every Mass.

But there is more! For what John saw in Heaven is none other than what God prescribed to Moses. God told Moses quite explicitly how to construct the ancient sanctuary, the tent of meeting in the desert. The layout, materials, and elements were all carefully described.

And, having given these details, God said, Now have them make a sanctuary for me, and I will dwell among them. Make this tabernacle and all its furnishings exactly like the pattern I will show you (Exodus 25:8-9). And God later said, See that you make them according to the pattern shown you on the mountain (Ex 25:40). And God repeated, Set up the tabernacle according to the plan shown you on the mountain (Ex 26:40).

The Book of Hebrews explained why God insisted that the pattern be followed so exactly: They serve at a sanctuary that is a copy and shadow of what is in heaven (Heb 8:5). In other words, the Ancient Temple was meant to be a replica, or pattern of the heavenly sanctuary.

Most older Catholic churches maintain the basic pattern of what Moses was shown. This diagram compares the layout of the sanctuary in my parish church, Holy Comforter St. Cyprian (HCSC), with the layout of the temple:

092313-A

In the photo just below, you can see the remarkable similarity more visually. The pattern is even etched on the floor of my church, echoing a detail about the layout of the temple that Ezekiel described:

So there were four tables on one side of the gateway [of the sanctuary] and four on the other—eight tables in all—on which the sacrifices were slaughtered (Ez 40:41).

On the left below is a depiction of the setup of the tent of meeting as it was when the people were still in the desert. Next to it is a photo of my parish church sanctuary. You can see the remarkable similarity.

092313-B

Note the way the scrollwork on the floor of my parish matches the four tables on either side in the sanctuary where the animals were slaughtered. The fiery square and horned altar in the diagram of the temple are represented by the horned square on the floor of my church. In the diagram of the ancient sanctuary, the holy place, the holy of holies towers in the back, as do the high altar and tabernacle in my parish church.

Simply put, the builders of my parish church remarkably depicted the ancient temple as well as the vision of Heaven from the Book of Revelation. This is what church buildings should do: exemplify the heavenly sanctuary, the plan for which God Himself gave. Sadly, modern architecture has departed from that plan significantly. But in recent years, there has been something of a return to that plan, a trend for which we can only be grateful.

The Catholic Church is surely a biblical Church. My very building shouts the Word! We Catholics preach the Word not only with ink and in speech, but also in stone, wood, glass, liturgy, and the arts—all to the glory of God.

Here is a video of some of the details of my parish.

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Pondering and Praying the Prefaces of the Sundays of the Year

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CS PHOTO BY JACLYN LIPPELMANN
I wrote yesterday in a general way about the part of the Mass that is called the “preface.” It is called this because it introduces the Eucharistic Prayer by stating a theme or reason for our gratitude. The text of the preface has a standard opening and closing which surround a varying text that speaks to the time of year, the feast, or the theme of the votive Mass.

As I remarked in yesterday’s post, I consider the prefaces to be minor masterpieces, stating succinctly, creatively, and beautifully some of our most fundamental Catholic themes from Scripture and Tradition. Many of the prefaces are ancient, while some are newly composed. Don’t miss these short gems of the Liturgy. Listen carefully to them as they are sung or proclaimed.

I would like to look in detail at the first four prefaces for the Sundays of the year. Each of these focuses on the Paschal mystery: the passion, death, and resurrection of Jesus.

In each case below, the text of preface itself is shown in bold italics, followed by my commentary in plain text. In the case of the first preface, I have included both the opening and closing sections as well as the varying, “middle” section, which is its core. In the other three prefaces, I have included only the middle section.

Enjoy these beautiful prefaces!

Preface 1 of the Sundays in Ordinary Time

It is truly right and just, our duty and our salvation,
Always and everywhere to give you thanks,
Lord, Holy Father, almighty and eternal God,
Through Christ our Lord.

For through his Paschal Mystery,
he accomplished the marvelous deed,
by which he has freed us from the yoke of sin and death,
summoning us to the glory of being now called
a chosen race, a royal priesthood,
a holy nation, a people for your own possession,
to proclaim everywhere your mighty works,
for you have called us out of darkness
into your own wonderful light.

And so, with Angels and Archangels,
With Thrones and Dominions,
And with all the hosts and Powers of heaven,
We sing the hymn of your glory,
as without end we acclaim,

Holy, Holy, Holy …

In this preface, the Paschal mystery is not described in detail, as it is in some of the other prefaces to follow. Here it is called, simply and beautifully, a “marvelous deed.” The Latin word used is mirificum, meaning something that is amazing or wonderful. Indeed, it was glorious work of Jesus’ to save us as He did. We must spend the whole of our life meditating on the Cross such that we are grateful and different.

The preface goes on to say that this work of the Lord freed us from the yoke, the heavy and crushing weight, of sin and death. We had a debt that we could not pay, a burden that we could not carry; an eternal death or exile from the Lord awaited us. But Jesus has freed us, Hallelujah!

And yet salvation is not merely being freed from something; it is being freed for something. We are not merely restored; we are exulted, raised higher. The preface goes on to teach of the positive and exalting effects of the Paschal mystery. In Christ we are all able to join the chosen people. Christ has chosen us for redemption, we are chosen by Him and bought at the price of His blood. We attain to a royal priesthood, for in Baptism we are made members of the Body of Christ, who is High Priest. All of us are now, by Christ’s grace, able to offer sacrifices acceptable to the Father; sacrifices of praise, time, talent, and treasure, the sacrifice of our very own self. For indeed, in the priesthood of the new covenant, the priest and victim are one and the same. Through the grace of ordination, ministerial priests also attain to make the once for all perfect Sacrifice of Jesus’ present to us in the Liturgy, and by extension, in all the sacraments.

And by the great work of God we are rescued … from the domain of darkness and transferred to the kingdom of His beloved Son (Col 1:13). And thus, when we light a light on a lampstand or a bright city on a hill, we proclaim the mighty works and power of God.

Thus this preface paints a beautiful picture of the effects of our redemption in Christ Jesus.

Preface 2 of the Sundays in Ordinary Time

For out of compassion for the waywardness that is ours,
He humbled himself and was born of the Virgin;
By the passion of the Cross he freed us from unending death,
And by rising from the dead he gave us life eternal.

This preface states clearly enough why we need the work of the Paschal mystery: we are wayward; we wander; we stray. Like the sheep we are compared to in Scripture, we are wayward creatures. Left to our own devices, we will wander off and into trouble every time. And sure enough the wolf is not far behind, stalking us. Thanks be to God for Jesus the Good Shepherd, who seeks us and draws us back away from error, away from danger and the wolf.

The Latin word used here is erroribus, meaning a wandering, or a straying. Thus the root meaning of the English word “error” is a deviation from a standard or goal, a missing of the mark by straying into the weeds.

The text speaks of the Lord’s compassion for us due to this tendency of ours. So easily and arrogantly we claim to be so smart! And then the next thing we know, we’re lost in confusion and our senseless minds are darkened.

Without this work of Jesus’ to shepherd us back, we would surely die spiritually, carried off by the wolf (Satan), the deceiver and a liar from the beginning. So Christ, by His passion, has saved us from death and restored us to life. Even more, He has offered us eternal life: a fuller life than we had in the Garden before the fall!

Preface 3 of the Sundays in Ordinary Time

For we know it belongs to your boundless glory,
That you came to the aid of mortal beings with your divinity
And even fashioned for us a remedy out of mortality itself.
That the cause of our downfall,
Might become the means of our salvation,
Through Christ our Lord.

This preface states why God became man much in the same way that St. Anselm did in Cur Deus Homo? It was necessary and fitting for Jesus to become man in order to be our representative, to have something to do with our case. But it was also necessary for him to Be God, in order to have the power to save us. Thus the preface points to Jesus’ divinity as the glorious power by which He saves us.

But in terms of developing the Lord’s humanity, the text not only points to it but adds a respectful reason. God, in effect, does not undo our choice or its effects. The wages of sin is death. So Jesus takes death and from it fashions the very remedy of our salvation. And, as the cause of our downfall was a man, a woman, and tree, so, too, are these the means of our salvation. The new Adam (Christ) cancels the no of the old Adam by His yes to the Father. The new Eve (Mary) says yes where the old Eve said no. And the tree in the garden that bore our rebellion is replaced by the tree of the Cross that bears the fruit of obedience in Christ Jesus our Lord.

This is a very compact theology of reversal, in which death brings life and rebellion is cancelled by obedience.

Preface 4 of the Sundays in Ordinary Time

For by his birth he brought renewal
To humanity’s fallen state,
And by his suffering, canceled out our sins;
By his rising from the dead
He has opened the way to eternal life,
And by ascending to you, O Father,
He has unlocked the gates of heaven.

This preface indicates that Jesus brought renewal to our “fallen state.” The Latin word used is vetustatem, which has within it the nuance of having grown old (vetus) in sin. Hence not only is the Lord born as an infant, but His infancy represents a new life, a fresh and innocent start for humanity. The infant Jesus overtakes the old man in us, the Adam grown old in sin. An ancient hymn by St. Ambrose says,

Thy cradle here shall glitter bright
And darkness breathe a newer light;
While endless ages shine serene;
And twilight never intervene.

And thus into the dark world of man, grown old in sin, comes the cry of an infant, sounding new life and innocence.

Note again the other parallelisms and progressions. Jesus’ sufferings cancel the sufferings of sin. His rising is not merely a return to earthly life, but a rising to eternal life: a fuller, richer, a supernatural life far surpassing what we ever had in the garden.

The reference to the Ascension completes the picture painted by this preface. The condescension by Christ to be born an infant and suffer death at our hands is followed by His rising and ascending to Father to open even the very heavens for us. Here, too, the same hymn by St. Ambrose says,

From God the Father he proceeds,
To God the Father back he speeds,
Runs out his course to death and hell,
Returns on God’s high throne to dwell.

Indeed, there is a great circular movement of the Paschal mystery described in this preface!

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Hidden Jewels: Appreciating the Prefaces of the Eucharistic Prayer

blog7-28 - PrefaceIn tomorrow’s blog I will be looking at a few of the “prefaces” we use at Mass (these occur just before the Holy, Holy, Holy (Sanctus)). As a preface to speaking about those prefaces tomorrow, today I would like to consider the purpose of the preface and the dialogue that precedes it.

For, indeed, a short dialogue happens in the Mass just after the prayer over the gifts and before the singing of the Sanctus. It is called the “preface dialogue” and it is really quite remarkable in its sweeping vision and its heavenly call. Here is the dialogue, along with a rather literal translation. Pay particular attention to the second dialogue.

  • Dominus Vobiscum (The Lord be with you)
  • et cum spiritu tuo (And with your Spirit)
  • Sursum corda (Hearts aloft!)
  • habemus ad Dominum (We have, to the Lord!)
  • Gratias agamus, Dominio Deo nostro (Let us give thanks to the Lord our God)
  • Dignum et justum est (It is right and just)

This is a fairly familiar dialogue to be sure. But to some extent, it fails to take wing because of the rather earthbound notion that most moderns have of the Mass. Very few attending Mass today think much of the heavenly liturgy. Rather, they are focused on their parish Church, the priest in front of them, and the people around them.

But this is NOT an adequate vision for the Mass. In the end, there is only one liturgy: the one in Heaven. There is only one altar: the one in Heaven. There is only one High Priest: Jesus in Heaven. In the Mass, we are swept up into the heavenly liturgy. There, with myriad angels and saints we worship the Father through Jesus, with Jesus, and in Jesus.

So, what is the celebrant really inviting us to do when he says, “Lift up your hearts”? He invites us to go to Heaven! But remember, the priest is in persona Christi. Hence when he speaks it is really the Lord Jesus who speaks, making use of the voice of the priest. And what does the Lord really say to us in the magnificent dialogue and preface that follow? Allow me to elaborate on the fuller meaning of this text.

“Let your hearts be taken up! Come and go with me to the altar that is in Heaven where I, Jesus the great High Priest, with all the members of my body, render perfect thanks to God the Father! You are no longer on earth; your hearts have been swept aloft into the great liturgy of Heaven! Come up higher. By the power of my words you are able to come up higher! Since you have been raised to new life in Christ, seek the things that are above where I am at my Father’s right hand. Come up now and enter the heavenly liturgy. Hearts aloft!”

The congregation’s response is meant to be a joyful acknowledgment and acceptance of the Lord’s action in summoning us to the heavenly liturgy. Here, too, allow me to elaborate:

“We have our hearts lifted to the Lord. We have entered the heavenly Liturgy by the power of your grace, for you, our head, have taken us, the members of your body, there. We are in the heavenly realms with you, worshipping the Father and giving him perfect thanks and praise. It is right and just that we should do this through you, with you, and in you!

Then the celebrant sings (or says) the preface, wherein some specific things for which we are thankful are enumerated. The text of the preface changes based on the season, or the saint, or the feast of the day.

The prefaces are remarkable summaries of salvation history, of what God has done for us. They announce beautifully some aspect of God’s grace for which we are grateful and thus entering into this great act of thanksgiving (Eucharistia).

Linguistically, the prefaces are minor masterpieces, especially in the Latin, where they make use of creative word order and subordinate clauses. They are succinct and they masterfully sum up certain aspects of salvation history.

The preface always ends in this or a similar manner: and so with angels and archangels, with thrones and dominions, and with all the hosts and powers of Heaven we sing the hymn of your glory as without end we acclaim, Holy, Holy, Holy … And by this, we are reminded that our worship is caught up into the heavenly liturgy where our voices join innumerable angels and saints in the glorious act of praise. We are in Heaven! Our hearts (our very selves) are aloft!

In tomorrow’s post I will present and examine a few examples of the Sunday prefaces we use at this time of the year.

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Of Hunger and Hallucinations – How the Stages of Starvation Describe the Decaying West

Hunger

blog7-27 - HungerWe often think of physical hunger as a  serious problem. And so it is. We are obliged to assist the starving and malnourished.

But spiritual hunger is also a serious, problem, and far more widespread.  As is the case with physical hunger, the source of spiritual hunger is not God, who has given us abundant grace and truth; it is we who are the source. It is a strange starvation to be sure, for it is largely self-inflicted. Further, it seems to be at an advanced stage.

I am told that as physical starvation advances there comes a time when a kind of lethargy sets in and, though a person knows he is hungry, he lacks the mental acuity to want to do much about it. This seems to be the stage of spiritual starvation at which many Westerners find themselves today. Most people know they are spiritually hungry and long for something. But, through a kind of lethargy and mental boredom, they don’t seem inclined to do much about it.

I’d like to take a look at the progressive stages of physical starvation (gleaned from several medical sources) and then speak of their spiritual equivalents. Please understand that when I use the pronoun “we” I am not necessarily talking about you, but rather about a large number, perhaps even a majority, of people in our culture today.

  1. Weakness – In our time of spiritual starvation, a great moral weakness is evident. Self-control in the realm of sexuality and self-discipline in general seem increasingly lacking in our culture today. Many are too weak to keep the commitments they have made to marriage, religious life, and the priesthood. Addiction is a significant issue as well; addiction to alcohol, drugs, and pornography. In addition, we seem consumed by greed; we are obsessed with accumulating possessions, and the more we have the more we seem unable to live without them. Increasingly, people declare that they are not responsible for what they do and/or cannot help themselves. There is a general attitude that it is unreasonable to expect people to live out ordinary biblical morality, to have to suffer or endure the cross. All of these display weakness and a lack of courage, signaling the onset of spiritual starvation.
  2. Confusion – As spiritual starvation sets in, the mind gets cloudy; thinking becomes murky and distorted. There is thus lots of confusion today about even the most basic moral issues. How could we get so confused as to think that killing pre-born babies is OK? Sexual confusion is also rampant, so that what is contrary to nature (e.g., homosexual acts) is approved and what is destructive to the family (e.g., illicit heterosexual behavior) is widely accepted as well. Confusion is also deep about how to properly and effectively raise, train, discipline, and educate our children.
  3. Irritability – As spiritual starvation progresses, a great deal of anger is directed at the Church whenever she addresses the malaise of our times. In addition, there is growing resistance to lawful authority, and a loss of respect for elders and for tradition. St. Paul describes well the general irritability of a culture that has suppressed the truth about God and is spiritually starving: They are full of envy, murder, strife, deceit and malice. They are gossips, slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; they have no understanding, no fidelity, no love, no mercy (Romans 1:29-31). Since we are starved spiritually of the common meal of God’s Word and revealed truth, and have rejected natural law, we have been reduced to shouting matches and power struggles. We no longer agree on the essentials that the “food” of God’s truth provides. Having refused this food, we have become irritable and strident.
  4. Immune deficiency – As our spiritual starvation grows we cannot ward off the increasing attacks of the disease of sin. We more easily give way to temptation. Deeper and deeper bondage is increasingly evident in our sin-soaked culture. Things once thought to be indecent are now done openly and even celebrated. Many consider any suggested resistance to sin to be unreasonable, even impossible. Sexually transmitted diseases, teenage pregnancy, abortion, the consumption of internet pornography, divorce, and cohabitation are becoming rampant. Like disease, sin spreads because we are less capable of fighting it off.
  5. The body begins to feed on its own muscle tissue (after fat cells are depleted) – In our spiritual starvation, we start to feed on our very own. We kill our children in utero; we use embryos for research. We euthanize our elderly. Young people kill other young people in gang violence. We see strife, power struggles, and wars increase. In tight economic times, we who have depleted the fat cells of public funds and amassed enormous debt, instead of restraining our spending and re-examining our priorities, fight with one another over the scraps that are left and refuse to give up any of our own entitlements. Starving people can be desperate, and desperate people often turn on others. In the end, we as a body are consuming our very self.
  6. Internal organs begin to shut down – In the spiritually starving Western world, many of our institutions are becoming dysfunctional and shutting down. Our families are in the throes of a major crisis. Almost of half of all children today no longer live with both parents. Schools are in serious decline. Most public school systems have been a disgrace for years. America, once at the top of worldwide academic performance, is now way down on the list. Churches and parochial schools also struggle as Mass attendance has dropped in the self-inflicted spiritual starvation of our times. Government, too, is becoming increasingly dysfunctional; strident differences paralyze it, and scandals plague the public sector. Yes, as we go through the stages of starvation, important organs of our culture and our nation are shutting down.
  7. Hallucinations – St. Paul spoke of the spiritually starved Gentiles of his day and said, their thinking became futile and their senseless minds were darkened. Although they claimed to be wise, they became fools … Furthermore, just as they did not think it worthwhile to retain the knowledge of God, so God gave them over to a depraved mind (Romans 1:21-22,28). As we in the West spiritually starve, our thinking becomes increasingly bizarre, distorted, fanciful, silly, vain, and often lacking in common sense. Since our soul is starving, we hallucinate.
  8. Convulsions and muscle spasms – Violence and turmoil run through our culture as basic social structures shut down and become dysfunctional. The breakdown of the family leads to many confused, incorrigible, and violent children. And this is not just in the inner cities; Violence, shootings, and gangs are in the suburbs as well. Even non-violent children have short attention spans and are often difficult to control and discipline. Although ADHD may well be over-diagnosed, hyper-stimulated children with short attention spans are a real problem for us today. Adults, too, manifest a lot of convulsive and spasmodic behaviors, short attention spans, and mercurial temperaments. As we reach the advanced stages of spiritual starvation in our culture, convulsive and spasmodic behavior are an increasing problem.
  9. Irregular heartbeat – In the spiritually starving West, it is not as though we lack all goodness. Our heart still beats, but it is irregular and inconsistent. We can manifest great compassion when natural disasters strike, yet still be coarse and insensitive at other times. We seem to have a concern for the poor, but abort our babies and advocate killing our sick elderly. Our starving culture’s heartbeat is irregular and inconsistent, another sign of spiritual starvation.
  10. Sleepy, comatose state – Our starving culture is sleepy and often unreflective. The progress of our terrible fall eludes many, who seem oblivious to the symptoms of our spiritual starvation. St Paul says, So then, let us not be like others, who are asleep, but let us be alert and self-controlled (1 Thes 5:6). He also says, And do this, understanding the present time. The hour has come for you to wake up from your slumber, because our salvation is nearer now than when we first believed (Rom 13:11). Jesus speaks of the starvation that leads to sleepiness in this way: Be careful, or your hearts will be weighed down with dissipation, drunkenness, and the anxieties of life, and that day will close on you unexpectedly like a trap (Luke 21:34).
  11. Death – Spiritual death is the final result of starvation. We become dead in our sins. Pope Francis recently remarked that the lights going out in Europe. As Europe has forsaken its spiritual heritage and embarked upon a self-imposed spiritual starvation, its birthrates have declined steeply. It is quite possible that, in the lifetime of some of the younger readers of this post, Europe as we have known it will, quite literally, cease to exist. Western liberal democracies that have starved themselves to death will be replaced by Muslim theocratic states. But this is what happens when we starve ourselves: death eventually comes. America’s fate at this time is less obvious. There are many on a spiritual starvation diet, but also many who still believe; there are signs of revival in the Church here. Pray God that the reversal will continue! Pray, too, that it is not too late for Europe.

Thus, while we know little of physical starvation in the affluent West, spiritual starvation and its symptoms are manifest. Mother Teresa once spoke of the West as the poorest part of the world she had encountered. That is because she saw things spiritually, not materially. Some years back, Cassidy Bugos, a student from Christendom College in Virginia, spent a few weeks working among the poor in Mexico with Mother Teresa’s Missionaries of Charity. Recounting a conversation with one of the nuns there, Miss Bugos wrote,

In the East [India], the soul is different. It is stronger, as she put it, and solid. Whether a person is Christian, or Hindu, or Muslim, or Buddhist, he is a solid Christian, a solid Hindu, Muslim, or Buddhist. He will not lose faith because he is hungry, or because he is well-fed. And in India, if people are hungry, they are still happy. The poorest people on the streets, she said, are the happiest. If they have food today, they are happy; they do not wonder if they will have food tomorrow. Their joy, she insisted, is something unlike anything you see on any face in the West …

Here in the West, she said, it is different. Here most poor people have enough [materially], even though they don’t understand how little “enough” is. But they are unhappy, she said. … They are unhappy, because they have no God. That is the real poverty. The farther North you go in America, she added, the more wealth you see, and the less joy you find. Those people … the depressed, and the sad people “with no God and a great big house”, are the poorest of the poor. That’s what Mother Teresa meant. It is hard, she added with a sigh, to find Christ in them. … We must put Him there. …

More than that, she wanted us to understand whom we were serving, when we served anyone’s spiritual or material needs. We were serving Christ. When one of “the Grandmas,” blind and deaf, cried out from her wheelchair, “Agua, por favor,” on the wall over her head we were bound to see a crucifix and beside it the motto of the Missionaries of Charity, the two words, tengo sed. “I thirst.” [1]

Be well-fed spiritually! Spiritual starvation is an awful thing; it is the worst thing.

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Of Plenty, Population, and Trust: A Further Reflection on the Multiplication of the Loaves and Fishes

blog7-24The multiplication of the loaves and fishes that we read about at Sunday Mass this week was a miracle so astonishing that it is recounted in all four Gospels. And a second, similar instance is recorded in another Gospel. In other words, this sort of miracle by Jesus is recounted five times within the four Gospels.

There are many theological reasons for this. Clearly, Jesus was fulfilling the promise of Moses: that after him a greater One would arise who would also feed the people mysteriously with bread. There are also many Eucharistic and spiritual dimensions to the miracle.

But in this reflection I would like to ponder the notion that this miracle of satisfying our physical hunger is one writ large in our times. While many wish that the astounding miracles of the Scriptures were more evident today, I would like to argue that the miracle of the loaves and fishes and God’s promise to care for His people is right before our very eyes.

And while there is hunger in the world today, it is not due to God, but to human struggles and human sinfulness.

More on the question of hunger in a moment. But first, let’s ponder the work of God to feed us and see how He has multiplied our loaves and fishes.

In the Book of Genesis, God blessed Adam and Eve and said to them,

“Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.” Then God said, “Behold, I have given you every plant-yielding seed that is on the surface of all the earth, and every tree which has fruit-yielding seed; it shall be food for you …” (Gen 1:28-29)

God would repeat a similar blessing and instruction to Noah, adding meat to the diet as well.

So note that God wanted the human family to grow and promised to supply food for us. Even after the fall of Original Sin, although God told Adam that his harvesting would come “by the sweat of your brow,” there would be a harvest.

In the first reading from Sunday’s Mass, Elisha said, “For thus says the LORD, ‘They shall eat and there shall be some left over.’”  And when they had eaten, there was some left over, as the LORD had said (2 Kings 4:43-44).

So God did establish the general truth that the earth would provide adequate food for His people. And while there might be local famines or droughts, on the whole, the earth would provide.

In more recent times, as the world’s population has continued to grow, some have cast doubt on the capacity of the earth to supply food for us. In 1798, Thomas Malthus wrote an influential essay in which he predicted that our population was approaching a critical stage and that it would soon outdistance the food supply, bringing on mass starvation. Since that time many others have posited similar doomsday scenarios, and though the projected date of the crisis varied, they predicted that the scenario would surely come.

But although the world’s population is now more than 7 billion people, there remains a remarkably stable, even increasing, food supply.  So abundant is agriculture here in the U.S. that the government actually encourages, through subsidies, farmers NOT to plant certain crops. We even burn a lot of corn for fuel. I do not report these things because I necessarily approve of them, but only to show that basic foods are produced by this earth in abundance.

Now there are some who will want to dispute the claim that our earth is producing in abundance. They will point to declines in arable land, desertification, etc. But for centuries now, one doomsday scenario after another has failed to materialize. The population continues to grow, and yet there is still food in relative abundance.

And though many (perhaps understandably) like Phillip and the Apostles cry out, “How can we ever get food to feed this multitude?” the Lord and His earth continue to provide for us. In a way, the miracle of the multiplication of the loaves and fishes is writ large by modern agriculture.

Surely, though, just as the Lord used the five loaves and two fishes in the lakeside miracle, He involves us in the solution to feeding the planet today. The miracle of multiplied food sources comes from God, but interacts with human ingenuity. Consider the human role:

  1. Agricultural technology, soil management, insect control, etc. have all increased the yield of crops many times over. God has given us intellects and blessed our capacity to learn what works to increase the harvest.
  2. There is the emergence of a worldwide economy and the transportation to be able to harvest crops from all over the world. Localized droughts and even just the change of the seasons no longer have the impact on the food supply that they once did. Trouble in one area can be mitigated by supply from another area. Winter in one area can be covered for by summer in another.
  3. Animal husbandry, fisheries, and other technologies also foster a great increase in meats, fishes, and dairy products.

So our five loaves and two fishes do matter!

Granted, some of these technologies are controversial from an environmental point of view. If we can make the desert bloom, should we? Should we genetically modify things, and if so, how much and how often? What pesticides are OK to use and what are their side effects?  How much water can and should be used for agriculture? Is building dams helpful or harmful?

This is not a blog to debate such matters. But without suggesting either blanket approval or blanket condemnation of such technologies, the fact remains that the earth continues to provide abundant food. And it does so in a way that the ancient world, or even more recently Thomas Malthus, would consider astonishing (and I would say, miraculous). As atomic physics has shown, even tiny amounts of matter contain enormous energy locked within them.

God’s promise to provide food for the human family, whom He told to “multiply to fill the earth,” remains stubbornly true, despite the doubters and the doomsday predictions of recent centuries.

But what of hunger? Clearly there is not an even distribution of food on our planet. There are areas where people go relatively hungry. Often, the poor do not have adequate access to good food supply. As food sometimes rots in American silos, is burned for fuel, or is even deliberately not planted, other regions struggle. As many Americans blithely cast food into the trash after meals, others would pine for the scraps from our tables.

Yet note that this is not a lack on the part of God. The earth supplies what we need, but that does not preclude human sinfulness or other factors from allowing hunger to continue. Consider that hunger in the modern world is often caused by things like

  1. war,
  2. local corruption that blocks food from reaching the poor,
  3. poor infrastructure (e.g., roads, landing strips) to bring food in, and
  4. greed and hoarding.

How to best address these factors is a matter of controversy, and is beyond the scope of this blog post and my blog as a whole.

But the point I wish to emphasize is that the miracle of the loaves and fishes, even from the standpoint of merely physical food sources, is writ large today. It is a miracle the way this earth, as God has given it, supplies our needs even as we “fill the earth.” God did not command what He could not provide for. If He told us to multiply, fill, and subdue the earth, then He also asks us to trust Him. Bringing the loaves and fishes of our minds and our ingenuity to the table, with God’s grace and the earth He has given us, we have partnered to produce an abundant harvest!

Are there hungry people? Yes. And this is a disgrace rooted not in God, but in us. God Himself counsels us not merely to build bigger barns so as to hoard our excess food. Rather, He advises that we should “store” it in the stomachs of the poor and needy (cf Luke 12:13-21).

God is faithful and true to His promise. The earth has yielded its fruit, God our God has blessed us (Ps 67:6).

An even more widespread problem today is spiritual starvation. I’ll address that topic in tomorrow post.