One of the greatest paradoxes told to us in the Scriptures is that if we would save our life, we must lose it in Christ (Luke 9:24). That is, we must die to this world to inherit eternal life. “Eternal” does not simply refer to the length of the afterlife, but to its fullness as well. To inherit eternal life is to become fully alive.
This idea that we must die to ourselves to go up to something higher is evident throughout nature. Minerals and other aspects of the soil are taken up into plants by being leached out of the soil. But in so doing, they “come to life” in the plant and are no longer simply inert minerals. Plants, too, must die and be taken up into the animal that eats them. But in so doing, they become part of sentient life. And animals, too, must die and be taken up into the human person. But in so doing they go up higher, joined to the life of a person with a soul, one who ponders meaning, studies the stars, writes poetry, and knows God. And man, too, must die to himself, die to this world, in order to be swept up in the life of the Trinity in the glory of Heaven. In every stage, we die to something lower in order that we may go to something higher.
The video above presents a very moving story, one which requires us to suspend some notions of reality. Obviously, robots do not have consciousness and feelings—but this one does. The robot is sent to the home of an older woman in order to take care of her.
When the robot is first taken out of the box and turned on, he behaves just like a robot, going through chores mechanically. But in his association with the woman, he begins to go up higher. Dying to himself and serving this woman puts him in association with her. This relationship begins to give him almost human traits: love and loyalty, joy and sorrow, and even desire. We see the first change in him as he admires a sunset, in imitation of his mistress. The lesson here is that we learn what it means to be more fully human from one another and by gazing into the light of God’s glory.
It seems that the circus is coming to town. And oh, how the robot wants to go! The tickets are purchased and the anticipation builds.
But one thing we notice in the story is that this robot lives on battery power. And no matter how good battery power is, it can only last for so long before it lets you down.
The day of the circus arrives, and oh, the joy that awaits! But alas, his mistress dies that very day. Misunderstanding the higher life he has been serving, the robot tries to revive her by putting batteries in her pockets. But no amount of battery power can help, for the power of this world is powerless over death. Upon her death the robot sits gazing at the sunset, remembering a time when he first began to experience life.
We who view the story know that the robot cannot last for long, because his batteries, which symbolizes the things of this world, are sure to fail. Sure enough, five days later, his lights go out, and his eyes close in a kind of death.
But in dying, we are born to eternal life. And suddenly his eyes open, and he is in a world brighter than he has ever known. And there she is, his mistress, the one he served. She has come to walk with him to the circus, a circus far more glorious than he could ever have imagined. In dying to his battery life, he has gone to real and eternal life.
But Father, but Father, robots don’t have life! I know, it’s just a story. But like many stories, it’s really about you and me. For now, we are like servants, depending on battery life. We learn what it means to be more fully human from one another, and by gazing at the light of God’s glory. But to become fully alive requires that one day our battery finally die. And then a new and more glorious life awaits us, if we faithfully serve in the house of mother Church, in the house of God’s kingdom. In losing our life for the Lord and His kingdom, we gain it back more richly. From battery life to real life.
Here in Washington D.C., the City Council has before it a bill modeled after Oregon’s physician-assisted suicide law. Listed as the “Death with Dignity Act of 2015,” a public hearing will take place this Friday, July 10th at 11:00 AM in the District building.
Experience thus far with legalized assisted suicide should alarm anyone who looks seriously into how it has played out. The “safeguards” of the Oregon law, so highly praised by its supporters, seem to be mere window dressings than actual safeguards. In Oregon, people are getting lethal drugs who live much longer than six months, and with the only data coming from the doctors who prescribe the lethal dose and no governing body charged with investigative oversight, the information coming from Oregon is suspect at best. The 2014 Oregon Assisted Suicide Report indicates a dramatic 44% increase in assisted suicide. It also indicates that only three of the dead had received a psychiatric evaluation.
Thankfully, a rather significant coalition of disabilities advocates, medical professionals, pro-life organizations and faith communities opposes this so-called “right-to-die” legislation. The American Medical Association (AMA) also opposes it, stating, “Physician-assisted suicide is fundamentally incompatible with the physician’s role as healer, would be difficult or impossible to control, and would pose serious societal risks.”
Why should we as Catholics oppose assisted suicidelegislation? There are many reasons. Some of them are informed by our faith, others are more rooted in natural law or reason, while others flow from the consequences that will ultimately result from legalizing this form of suicide.
Let’s consider first what the Catechism teaches about assisted suicide, or euthanasia:
Those whose lives are diminished or weakened deserve special respect. Sick or handicapped persons should be helped to lead lives as normal as possible. Whatever its motives and means, direct euthanasia [or assisted suicide] consists in putting an end to the lives of handicapped, sick, or dying persons. It is morally unacceptable. Thus an act or omission which, of itself or by intention, causes death in order to eliminate suffering constitutes a murder gravely contrary to the dignity of the human person and to the respect due to the living God, his Creator. The error of judgment into which one can fall in good faith does not change the nature of this murderous act, which must always be forbidden and excluded.
Discontinuing medical procedures that are burdensome, dangerous, extraordinary, or disproportionate to the expected outcome can be legitimate; it is the refusal of “over-zealous” treatment. Here one does not will to cause death; one’s inability to impede it is merely accepted. The decisions should be made by the patient if he is competent and able or, if not, by those legally entitled to act for the patient, whose reasonable will and legitimate interests must always be respected.
Even if death is thought imminent, the ordinary care owed to a sick person cannot be legitimately interrupted (CCC 2277-2279).
Thus the Catechism defines euthanasia as the intentional killing of a patient, usually by direct means such as injection with deadly drugs, and sometimes indirectly by refusing to provide food and/or water. Assisted suicide includes similar means (lethal prescription, etc.) and shares the same end as euthanasia (an act intending to cause death to eliminate suffering); the distinction lies in who initiates the act – self or other. This distinction can often become blurred when one looks at the rising incidences of elder abuse, coercion and isolation experienced by many of our seniors, whether dealing with illness or not.
One cannot emphasize enough that allowing a person to die by refusing or withdrawing burdensome treatments, or by not providing machines such as ventilators that are unlikely to be therapeutic, does not qualify as assisted suicide. Church teaching does not require that one pursue every treatment possible. The patient must discern carefully with information supplied by his medical team along with an assessment of his personal resources – spiritual, psychological, emotional, familial and financial – whether or not a particular treatment is excessively burdensome. However, even for an imminently dying person, basic care (which usually includes nutrition and hydration, even if administered through a tube) must be provided.
Pain management for those with terminal illnesses, degenerative diseases, and the dying is allowed and encouraged, even if the pain medicine has the unintended side effect of shortening life. Arguments that dying is too painful and therefore a patient should be euthanized are not valid, since it is very rare today that pain cannot be managed reasonably through the advancements of the growing specialty of palliative care.
Let’s consider some other reasons, both religious and natural, that we should oppose assisted suicide. I’ll begin with the natural reasons that should concern us all, including those of different or no faith tradition. Then I’ll move to the religious reasons that should influence us who believe.
In an attempt to limit who “qualifies” for assisted suicide, the legislation states that an individual must have been given a prognosis of 6 months or less left to live. All doctors who deal with terminal illnesses on a regular basis will tell you that these prognoses are an educated “guess” at best. Upon receiving such a prognosis when a patient is justifiably vulnerable and disoriented, it is dangerous and irresponsible to allow patients to make lethal decisions based upon “a guess.”
Legalized assisted suicide will likely lead to poorer healthcare and increased pressure on the sick, the elderly, the disabled or those who have suffered traumatic injury. Those who advocate for the physically and mentally disabled have good reason to fear that pressure will be applied to euthanize the disabled and those who have been in traumatic accidents. As the concept of “a life not worth living” grows, and the idea gains traction that disability (even milder forms) is a fate worse than death, those who struggle with disability may well be easy targets for those who advise suicide. Others may feel pressured to no longer be a “burden.” Many will have the sense of their dignity being lessened. More can be read here:Disability and Euthanasia – History and Concerns.Granting individuals the right to end their life ultimately threatens us all because it implicitly denies the dignity of the dying. Failing to understand this dignity will lead to poorer care and will increase pressure on the elderly and dying to end their lives prematurely so that they are no longer a burden.
In other words, the “right to die” too easily becomes the “duty to die.” And what begins sociologically through pressure not to be a burden, soon enough becomes economically necessary since insurance benefits may vanish. Neither can eventual legal pressure be excluded. The experience with euthanasia in the Netherlands is sobering. More can be read on that here: Euthanasia Law in the Netherlands.
There are many more reasons to oppose assisted suicide purely on rational grounds. You can find more of these here: www.noDCSuicide.org. I would like to move on to those reasons that originate from our faith in Jesus Christ.
One of my privileges as a priest is to have accompanied many people on their final journey toward death. I’ve also accompanied their family members. And in making these journeys, I have discovered that some of God’s greatest and most necessary work takes place in and during the process of natural death.
Natural death is an important part of life that should be respected and accepted, not rejected. Some very important things happen for us on our death bed that assist us spiritually, psychologically, and emotionally. And these things happen not only to us, but to our loved ones as well.
I have seen pride melt away; I have seen powerful contrition for past sins emerge. I have seen gratitude intensify, both in the one who is dying and in the love ones who surround him or her. I have heard beautiful words like, “I love you,” “I am proud of you,” “I will miss you.” I have seen people let go and let God take over. I have seen forgiveness, tenderness, appreciation, and love being shared as never before. There is also the beautiful gift of listening and waiting, along with lessons learned that will never be forgotten.
I do not say that there is not grief and emotional pain; there is. But that is not all there is; there is beauty and love, too. And these are important and necessary. Perhaps some of the most necessary and profound things take place on our deathbed and at the deathbed of others.
Supporters of the legalization of assisted suicide might argue that these beautifully human and transformative moments also occur when one takes death into his own hands. I have no doubt that many tearful goodbye’s are shared and some reconciliation among family members occurs as well; but there is a very different quality and transparent authenticity within these moments when one has surrendered his/her life and control over to God.
The dying process helps us to receive the Kingdom of God like a little child, and God says this is necessary for us. As God directs Samuel: Do not look at his appearance or at his physical stature … For the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart (1 Sam 16:7). Yes, even in the painful sight of once-strong individuals reduced to weakness, there is a kind of strange beauty and we must ask the Lord to give us the “eyes to see” (cf. Mt 13:16). In the nursing homes of this land are people who once ran businesses, raised families, and led communities. Now many have returned to a kind of childhood, even infancy. Some cannot walk, some have to be fed, some can no longer talk, some clutch dolls, and some must wear diapers. All this seems so horrible to many, but important things are happening. These are not conditions that any one of us would willingly choose or wish upon another; however not one of these losses, even the significant loss of intellectual capacity in such diseases as Alzheimer’s, diminishes my worth and dignity. I do not want to minimize the pain that accompanies these losses – and the pain is not limited to the patient alone. Often family members and caregivers undergo significant stress and experience the pain of our Blessed Mother at the foot of the cross.
Again, something important is happening here.
Are those in nursing homes really so different from you and me? Maybe death and dying are the “place” where all worldly status, all privilege, all inequalities are leveled and we simply become who we are. Are we not all little children to God? Does He not have to provide for every one of us in our need? Does He not have to feed us, clothe us, and enable us to speak? Perhaps it is just that with the elderly and dying the illusion of self-sufficiency has been shed. The Lord says, Unless you change and become like little children you will not inherit the kingdom of God (Mat 18:3).
As Catholics, we can never affirm the claim of the world that “My body is my own and I can do with it as I please.“For a believer, this is simply not true. Scripture says,You are not your own. For you have been bought with a price: therefore glorify God in your body (1 Cor 6:19). We are the steward, not the owner, of our body; we belong to God. Rather, as disciples, we seek to imitate Christ as He surrendered to His own impending death and gave us His Body at the Last Supper: This is my body which is given for you. Do this in remembrance of me (Lk 22:19).
As Christians, we must once again reaffirm our acceptance of the Cross. No one likes the Cross – it is a stumbling block to Jews and folly to Gentiles (1 Cor 1:22), but we have been taught by Christ that the Cross is both necessary and saving. And we must insist, at least among our own number, upon the belief expressed by St. Paul: So we do not lose heart. Though our body is wasting away, our inner self is being renewed day by day. For this momentary affliction is producing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen are eternal (2 Cor 4:16-18).
Think carefully before you support assisted suicide through some sort of limited notion of compassion. The truest compassion is to want for someone what he truly needs in order to be saved. Only God can ultimately say what this is. We do not have dignity because we can control our own lives; we have dignity because our life is in God’s hands.
There was a moment in Peter’s life when he faced the choice of whether to focus on the storm or on the Lord. It is in the memorable gospel story in which Peter was walking on the water toward Jesus. As the Gospel recounts,
But when he saw the wind, he was afraid, and beginning to sink (Mt 14:30).
It is so difficult for us. We seem wired for the negative, wired to be anxious, doubtful, and on the alert for any danger. It takes great faith to keep our sights focused on the Lord, who alone can and will save us if we trust in Him. But too easily the world, the flesh, and the devil seek to steal our serenity and snatch from us our ability to see God. And losing that ability, whether through neglect or weakness, we are overwhelmed by the fears of the world. So often our loss of the sight of God has us frantically running about wondering what to do. Scripture says,
For thus said the Lord GOD, the Holy One of Israel: By waiting and by calm you shall be saved, in quiet and in trust shall be your strength. But this you did not will. “No,” you said, “Upon horses we will flee.” Very well, you shall flee! “Upon swift steeds we will ride.” Very well, but not as swift as your pursuers! (Is 30:15–17)
Scripture further warns,
For you have forgotten the God of your salvation, and have not remembered the Rock of your refuge (Is 17:10).
You were unmindful of the Rock that begot you, and you forgot the God who gave you birth (Dt 32:18–19).
But they soon forgot his works; they did not wait for his counsel (Ps 106:13).
Indeed, do not forget the works of the Lord!
I thought of these things as I watched this cartoon. It features an astronaut of sorts. He is in a threatening place, alone in orbit high above the earth. But with him he has a picture of his beloved, likely his wife, and this consoles him. As his fears grow, he struggles to keep his eyes on her. He loses his connection with her as the warning bells sound and he rushes about in a panic. Finally, his fears wholly snatch his beloved from his sight and fear overwhelms him.
And this is a picture of us, too, who so easily allow our fears to sever our connection with our Father in Heaven. How quickly our fears, elicited by the world, the flesh, and the devil, snatch away our connection with God. And then our fears loom large, overwhelming us.
Most people, if asked, would say that they like everything in their life to be in perfect equilibrium, perfect balance. Losing balance physically is the prelude to a fall. Balance tends to be valued, not only in the physical sense, but also in the emotional, spiritual, and mental sense. To become mentally or emotionally “unbalanced” is a euphemism for mental illness or distress.
Believing is leaning – Perfect equilibrium or balance is seldom to be found in the human person, but perhaps that is good, especially in the spiritual life. The spiritual life is really about leaning.
Equilibrium is overrated – Equilibrium may have its place in our physical bodies, but even there we must sometimes intentionally throw off our balance in order to make progress or for some other purpose. Let’s examine the act of walking. When I am standing still I am at equilibrium; I am balanced. But I am also getting nowhere. If I want to get somewhere, I have to walk. Now walking involves leaning and imbalance. When I walk, I lean and begin falling forward. I then catch myself with my foot before I fall. And the process continues: lean, fall, catch; lean, fall, catch. Only in this way can I walk and get somewhere. So equilibrium has its place, but sometimes it gets in the way of progress.
Consider walking, then, as an image for spiritual growth. We progress in the spiritual life not merely by “standing still” with the familiar and the easily understood, but also by “leaning forward” into the unknown and mysterious. As we do so, we are confident that God is true and reliable, and will uphold us if we lean forward on Him and on what He teaches.
This last point is important, because God’s teaching gives us a kind of range within which to lean; it does not invite us to reckless abandonment of His truth and teaching. If we do this, we lean too far and fall—fall into sin. But within the range He gives us, God leads us forward in the walk of faith.
All of us prefer the balance of the familiar and the easily understood. When we are balanced, we feel that we are in control. But true spiritual growth is a journey. A journey requires walking, and walking requires some “imbalance” and trust. In simple physical walking we “catch” ourselves; walking is a self-controlled fall. But in spiritual walking, it is God who catches us and who is in control. Do you want to get to Heaven? Do you want to journey home? Then you have to walk. Lean, trust, and keep saying “Amen!”
Dance! In this video, I wonder if you might consider a very elaborate form of walking that we call “dancing.” Now traditional dancing requires an enormous amount of leaning and, especially for the woman, a lot of trust as she allows the man to lead her. She must lean into his moves and follow his direction. In this video, the great Fred Astaire and Ginger Rogers dance marvelously. But as you watch this, think of the Lord Jesus leading His bride the Church in a great dance of faith. Consider the trust that is necessary for the Church and for us as individuals as God leads us in the great walk, the great dance that is faith. Only by leaning, trusting, and following will our dance ever be “graceful.” In the final dance move, Fred and Ginger leap over the rail of the dance floor and swirl through the doors. So, too, will we. If we as members of the Bride of Christ will but trust Him, follow His lead, and lean in the great walk, the great dance of faith, we, too, will leap off the dance floor one day and go through the gates of Heaven.
Enjoy this video. It shows Fred and Ginger at their finest. And as you watch, keep in mind the spiritual image.
In daily Mass this week (the 13th week of the year) we have been reading through Genesis. Tuesday’s reading highlights a significant spiritual problem: sloth, one of the seven deadly sins. Sloth is a sorrow, sadness, or aversion to the good things God offers. Rather than being joyful and zealous to obtain these gifts, the slothful person sees them as too much trouble to obtain and is averse to the changes such gifts might introduce into his life. This is clearly the case with Lot, who resists the attempts of God to rescue him and his family from the sinful city of Sodom, which is about to be destroyed. Let’s examine his struggle in several steps.
I. Roots– Lot’s personal troubles were many, but for our purposes his problems began when he “pitched his tent toward Sodom” (Gen 13:12). Abraham and Lot had grown very rich (almost never a good thing in the spiritual life) and realized that their flocks were so large that one part of the land could not sustain them both. Thus they agreed to live in different sectors. Abraham left the choice of areas to Lot, who (selfishly?) chose the better part for himself. The area where Sodom was is now a deep desert, but at that time the whole plain of the Jordan toward Zoar was well watered, like the garden of the Lord, like the land of Egypt (Gen 13:10). And thus it was that Lot took his family and pitched his tent toward Sodom.
II. Risks – But Sodom was a wicked city, filled with false worship, greed, insensitivity to the poor, and the approval and practice of homosexuality. I will not be writing on that in detail in this post, as I have already done so in previous ones.
But here is the risk that Lot takes: he turns his face toward Sodom and willingly exposes his family to the grave moral threats there. And it does indeed affect them. Ultimately, his wife cannot bear to leave, looks back, and is lost. His daughters escape, but later engage in the grave sin of incest. Lot, too, will find it hard to flee Sodom, finding God’s offer to save him to be too much trouble. He’d rather stay, whatever the risk.
If you’re going to swim in muddy water, you’re going to get muddy. And that mud gets in your ears and in your soul. This is what Lot risks and what results when he pitches his tent toward Sodom.
Many of us, too, think little about the risks that television, the internet, music, and culture pose to us and our children. Too easily we risk our eternal salvation and that of our children by pitching our tent toward Sodom through easy commerce with a world that is poisonous to our faith. Even if some things are troublesome, many of us make little effort draw back and limit, even in little ways, the influences that are contrary to our faith.
III. Resource – Lot has only one resource in his favor: Abraham is praying for his ne’er-do-well nephew. He asks God’s destroying angel to spare Lot and his family (Gen 19). God agrees to this and acts to save Lot in spite of himself. Really, it’s the only thing that saves Lot.
It is true that Lot was just, in the sense that he did not approve of the sin around him. But neither did he act to really protect himself or his family from it. Something about Sodom appealed to him. Perhaps he thought he could make money there (or perhaps the trains ran on time). Whatever the benefits, Lot weighed them more heavily than the risks.
And so, too, for many today, who leave the TV on no matter the risk because it entertains or has some other perceived benefit that outweighs the obvious risks. Or those for whom it’s just too much trouble to monitor the websites their children visit or the music they listen to.
It really is only Abraham’s prayers that save Lot, who would live with sinners, from dying along with them. Thus, don’t forget the power of prayer for some of the “ne’er-do-wells” you may know. God may act to save them before the Day of Judgment simply because you prayed for them.
IV. Root Sin – But here comes the heart of the story: sloth. The angel warns, “Flee!” But Lot hesitates. Fleeing is hard work; it means leaving things behind that you like. Perhaps Lot thinks, “Maybe the warnings of destruction are overblown; maybe it won’t really be so bad.” Here is what the story says:
As dawn was breaking, the angels urged Lot on, saying, “On your way! Take with you your wife and your two daughters who are here, or you will be swept away in the punishment of Sodom.” When he hesitated, the men, by the LORD’s mercy, seized his hand and the hands of his wife and his two daughters and led them to safety outside the city. As soon as they had been brought outside, he was told: “Flee for your life! Don’t look back or stop anywhere on the Plain. Get off to the hills at once, or you will be swept away!” “Oh, no, my lord!” Lot replied, “You have already thought enough of your servant to do me the great kindness of intervening to save my life. But I cannot flee to the hills to keep the disaster from overtaking me, and so I shall die. Look, this town ahead is near enough to escape to. It’s only a small place. Let me flee there–it’s a small place, is it not?– that my life may be saved.” “Well, then,” he replied, “I will also grant you the favor you now ask. I will not overthrow the town you speak of. Hurry, escape there! I cannot do anything until you arrive there.” That is why the town is called Zoar (Gen 19:15-21).
Wow, this is sloth with a capital “S”! So lazy and settled in with sin has Lot become, that he’d rather accept death than expend the effort to flee. Not only that, he can’t even manage to rouse himself in order to save his family. It’s all just too much trouble. Sloth is sorrow, sadness, or aversion.
Thanks to Abraham’s prayers, the angels literally drag Lot and his family out of the city and repeat the warning: “Flee!” God who made you without you, will not save you without you. So Lot must cooperate. But still, Lot sees it as all just too much trouble. In effect, he says, “Man, those hills look far away. And they’re not nearly as nice as this valley. It’s going to take a lot of effort to get there. Do I really have to go that far?”
And here is another aspect of sloth: compromising with evil despite knowing the danger. Even if it occurs to many that some things in their lives need to change, they try to minimize those changes. The Lord tells us that we cannot serve two masters, that we cannot serve both the world and Him. In other words, we must decisively choose God over the demands of this world whenever there is a conflict. But many, realizing that this may introduce uncomfortable situations or have financial impacts, begin to negotiate with their conscience, saying, “I’m basically serving God … well, at least mostly. Maybe it’s enough if I do a few holy things and serve God for the most part. And then I can still serve the world and enjoy its fruits, too. Maybe I’ll serve God 80% and the world 20%. Hmm … well, maybe that’s a little too ambitious. After all I have a career and I don’t want to risk that promotion. How about if I serve God 60% and the world 40%? Is that enough?”
Thank God for His mercy! (And thank Abraham for his prayers.) We are a real mess. As the text shows, God will take the little he can get from Lot, at least for now, in order to save him. But God shouldn’t have to take this from us. Only grace and mercy can spare us from ourselves.
V. Results – But note this: grace and mercy need to have their effect. We cannot go on in sloth forever. We have to allow God to heal this deep drive of sin in us or we will be destroyed. Lot is saved for now, but great tragedy is still in store for him. His wife will turn back in longing for Sodom and be lost. His daughters cannot get Sodom out of them and will later turn to incest (Gen 19:30ff). And from this incest will be born the ancestors of the enemies who will later afflict Israel: the Moabites and the Ammonites.
And what of us today? What role have we played in pitching our tents toward Sodom? What happens to us and to our children and grandchildren when all we do is express shock at the condition of the world but expend little real effort to protect ourselves from it or actively change it? What happens to us when we learn to live off the fruits of our Sodom, and make easy compromises with the world in terms of greed, insensitivity to the poor, and sexual confusion? What happens when God’s plan to rescue us through the gifts of chaste living, generosity, and more simple living, is rejected as too much trouble or as requiring us to give up too many things that we like? Many think to themselves, “I know my favorite television show has bad scenes, but I like the story line and I want to find out what happens at the end of the season. I know I should be clearer and firmer with my children, but that leads to conflict and I hate conflict, and besides they’ll complain if they can’t have a smart phone. And it’s so much trouble trying to monitor their Internet activity. And … and … and …”
What happens when we do this, when we slothfully reject God’s offer of a better, less-compromised way? Well, we don’t have look far; we know what happens. We and the people we love get lost, wounded, corrupted, confused, and even die, both physically and spiritually.
The virtues opposed to sloth are zeal and joy. Zeal for God’s truth and the beauty of holiness, and a joyful pursuit of the life God offers us are gifts to be sought. Sloth is very pernicious and has cumulative effects. We haven’t done well, collectively speaking. It’s time to turn more zealously to God, to appreciate the truth of what He has always taught. It’s time to gratefully, joyfully study His ways, and live them and share them with others.
Here, then, is a study of sloth in the life of Lot, a lesson more necessary and urgent today than ever before.
Interesting too for our times, the one day we should rest, we don’t. Here’s an old song from the Moody Blues that recalls Sunday rest:
I’ve been spending quite a bit of time at the Basilica of the Immaculate Conception here in Washington recently, due to ordinations and other special occasions. As I walk up the main aisle I never fail to be moved by the scene above the apse of Christ in majesty. (See one of my photos to the right.)
I have discovered that very few people are neutral on this image of Christ seated in Judgment. People either love it or hate it. I recall a discussion here on the blog over four years ago that elicited lots of different opinions.
Those who hate it say that He looks angry, and many also don’t care for the Roman toga, and bare shoulder and right chest. To others, who prefer more “inclusive” depictions of Christ, His blond hair, blue eyes, and exceptionally white skin make him seem too European.
Those who love the image say they like the fact that Christ is presented as strong and formidable. For them, this image is a relief from many other modern portraits of Christ, which present Him as a thin, willow-wisp of a man with an often weak look upon His face. But the Christ in majesty of the Basilica is someone who is to be taken seriously and to whom we must render an account.
My own thoughts have shifted over the years. As a younger man, I disliked this work. But over the years and after thoroughly studying the Scriptures, I have come to greatly admire this image of Christ. I often go to the Basilica, and when I do I always stand in the nave and look to Him for strength. I am often filled with joy and holy reverence as I gaze upon His towering strength and sublime majesty. He is a strong and manly Christ who speaks to me. He does not look angry to me. Rather, He seems to be saying, “Have confidence. I have overcome the world.” The inscription above the image also inspires me:
Christ reigns, Christ Rules. Eternal Victor, Eternal King
His kingdom is an everlasting Kingdom that shall not be taken away
You surely have your own thoughts about this image and I encourage you to share them in the comments section. But first, I would like to examine some of the details of this image. Some of them may be obvious, but others you may not have noticed.
1. Flames of fire in the halo– The New Testament Scriptures indicate that Christ will judge the world by fire (cf 1 Cor 3:13; Heb 10:27; 2 Peter 3:7-12). Christ is clearly seated in judgment and he will judge the world by fire and also purify those who are to be saved through fire (cf 1 Cor 3:13-15; Malachi 3:3). Further, Both Daniel and the Book of Revelation speak of fire and flashes of lightning around the Throne of God. So it is that these flames indicate the Holiness of Christ and the fact that he will both judge and purify through fire. This fire need not be understood as a physical fire but at least as a spiritual fire.
2. His angry (?) look – Many who observe the image say that Christ looks angry. On one level this seem likely, since on the Day of Judgment there is not going to be any fooling around. The Scriptures speak of this day as a Day of Wrath (Mat 3:7; John 3:36; Rom 1:18; Rom 2:8; Rom 5:9; Col 3:6; 1 Thess 1:10; Rev 6:16; Rev 11:18, inter al), at least it will be so for those who have rejected God’s offer and have not been saved from the wrath.
But let’s look a little closer at Christ’s face (at left). Look closely at his eyes. Notice that the one on the right (His left eye) is more rounded and serene than the one on the left (His right eye), which is narrower and more piercing. Notice also that the eyebrow on the right is more arched and peaceful, while the one on the left is angled downward in a severe look. Take your hand and cover the side on the left and see that He appears more serene. Then cover the side on the right and notice that He appears more severe. This is very common in Eastern iconography, which likes to present both the justice and mercy of God on the face of Christ. It is subtle, but it is meant to be. Otherwise, we’d have a weird looking face! On the Day of Judgement there will be mercy for those who have shown mercy and severe justice for those who have been severe (Mat 5:7; Mat 7:2; James 2:13), for justice and mercy are alike with Him (cf Sirach 5:7). Looking into His eyes, I am reminded of the stunning text from Hebrews that says of Christ, No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account (Heb 4:13).
3. What of his other facial features? – The artist seems to have captured the fact that the Book of Revelation described the glorified Christ as having hair like wool. But notice what it says of the color: His head and hair were white like wool, as white as snow (Rev 1:14). Perhaps the artist thought that snow-white hair would be too shocking, but we definitely have blond hair here.
The eyes look to be blue, or possibly green. Here, too, the artist has not conformed as well to the description in the Book of Revelation, which says, his eyes were like blazing fire (Rev 1:14). This would be hard to depict artistically; it might look as if Jesus had red eye!
Add the blond hair and blues eyes to His white complexion and we clearly have a European Christ. There is only a vague account of the complexion of Christ in Scripture: His face was like the sun shining in all its brilliance … His feet were like bronze glowing in a furnace (Rev 1:15-16). These texts speak more of brightness than color. I know that this notion of inclusivity drives some people crazy, who prefer a color blind society, and it would be a joy to get there. But we cannot simply ignore these as reasons why some do not like this image of Christ. The Bible’s silence on the skin color of Christ demonstrates that our issues today with skin color were not pertinent to Scriptural times.
4. What of his red garment? – In Revelation 19, Christ appears riding a strong white horse and John speaks of the robe He wore: He is dressed in a robe dipped in blood, and his name is the Word of God (Rev 19:13).
5. What of his right arm being bared? Here, too, I am mindful of a passage from Isaiah that says, The LORD will lay bare his holy arm in the sight of all the nations, and all the ends of the earth will see the saving power of our God (Is 52:10). It is a symbol of His strength and His power to save and put down His enemies.
6. What of the fact that He is seated? As we have noted, this is a depiction of the Last Judgment. And of that judgment, Scripture says, When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. He will put the sheep on his right and the goats on his left (Matt 25:41-43). I am mindful of the old Latin hymn Dies Irae, which poetically says, “When the Judge his seat attaineth, and each hidden deed arraigneth, nothing unavenged remaineth.”
7. What of the angels at his feet? In the Book of Ezekiel (1:4-21 and 10:1-22), there is a vision of the four living creatures or Cherubim around a throne, each having four faces, four wings, four sides, the stature and hands of a man, and the soles of a calf. Further, we have already seen that when the Lord returns He will be accompanied by His angels. Finally, Psalm 99 says, The LORD reigns, let the nations tremble; he sits enthroned between the cherubim, let the earth shake. Great is the LORD in Zion; he is exalted over all the nations (Ps 99:1-2). Somebody say, “Amen!”
I expect some of you will have things to add, possibly corrections or different interpretations. Remember it’s art, not science. One interpretation doesn’t necessarily preclude another. Especially valued are additions to the list that would include insights from Scripture, Tradition, and/or techniques of iconography. When we’re done, I’ll update the post to include things you might be able to add or clarify.
By the way, I am grateful to Jem Sullivan, who a few years back authored a book called The Beauty of Faith. Using Christian Art to Spread the Good News. In it, she encourages what I have tried to do here. Namely, that we should carefully study and pray Christian Art as a kind of lectio divina before the painted or sculpted word.
Here is a video of some unique pictures I took at the Basilica five years ago. They are taken from the Clerestory, a place few visitors go.
There’s an old hymn that says, “In times like these, you need a Savior, in times like these, you need an anchor. Be very sure, be very sure, Your anchor holds and grips the Solid Rock.”
And indeed, there are very few faithful Catholics who are not astonished and dismayed at the rapidity of decline into confusion (sexual and otherwise) of a culture we once described as Judeo-Christian. Whatever our sectarian differences of the past (and honestly they were significant and embarrassingly many), there was at least a basic agreement on the fundamentals of biblical morality and the authority of the Word of God. Most of this is gone—and it has gone quickly.
The Supreme Court’s decision on Friday was unfortunate but not surprising. Yet still the rapidity of what even five years ago would have appeared unlikely, bewilders and feels like whiplash. Make no mistake, in my words to follow I am not singling out people with a same-sex attraction. No, the situation is much broader than that. Those of us left holding to tradition and to some sense that maybe God and 5,000 years of recorded history should be respected in any number of areas, have suddenly become “outdated,” “hopelessly out-of-touch,” and even worse, “hateful, bigoted, homophobic, and just plain mean!” And all this because we have not snapped-to with the “new morality.”
Yes, in times like these …
The early Church certainly experienced a similar struggle. As the Gospel left the relatively sane but religiously hostile world of Judaism, it encountered the pagan world, not religiously hostile but morally confused by corrupting sexual practices and entertainment marked by violence and destruction to the human person. Sound familiar?
There is one difference, noted by C.S. Lewis in his Latin Letters (1948-53). The difference is that ancient Greece and Europe were a virgin awaiting her husband. The modern West is an angry divorcée. And this makes our task even more difficult as we seek to re-propose the Gospel to a cynical world that responds, “Been there, done that, and filed the annulment papers.”
Nevertheless, we have much to learn from the early Church, which experienced similar decadence and confusion. Perhaps a survey of some texts that both describe the situation and offer advice may be helpful. With that in mind, permit these quotes, which both describe an all-too-familiar scene and also offer advice about what to do in the midst of confusion and storm.
A warning and disclaimer: these texts from God’s Word do not mince words. They are a tough assessment of a world at odds with God. We live in dainty times and don’t like strong and clear descriptions. We prefer euphemisms and pleasantries. But the world of the New Testament, to include Jesus Himself, spoke boldly, plainly, and without “political correctness.” Do not expect these passages to speak with the softness of modern times. They are a tough assessment of what is really going on.
That said, these texts do not mean that everyone who opposes Church teaching has all of these qualities. Texts like these speak to the collective qualities of the fallen world governed by a fallen angel. Further, since we all have fallen natures, we ought not assume a mere “us vs. them” scenario. For we who strive to come out of the world and not be of it, do this imperfectly and in stages.
Therefore take texts like these as a sober description of a fallen world governed by a fallen angel, addressed to believers with fallen natures, who need to be vividly reminded of this, summoned to courage, and to a love that speaks the truth in love.
Let’s begin first with texts that describe the situation:
Grace to you and peace from God our Father and the Lord Jesus Christ, who gave himself for our sins to deliver us from the present evil age, according to the will of our God and Father (Gal 1:3-5). The age then (and now) is described simply as an “evil age,” for this world is at odds with God and what He teaches. This has been more or less obvious over the centuries, but Jesus Himself warns that the most consistent experience of His followers will be persecution and hatred from “the world” (cf John 15).
And you were once dead in the trespasses and sins in which you walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind (Eph 2:1-3). Thus the unrepentant are described as following the prince of this world (Satan), being in disobedience, living in the passions of the flesh, and destined for wrath. These are tragic truths for many unless they repent, and for us if we turn away from the faith.
And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus’ sake (2 Cor 4:3-5). Here, too, the confused of this age are described as being blinded and deceived by the “god” of this age and time. This is a prophetic description of the world in which we live. Do not excessively admire the wisdom or thoughts of this age. Science has accomplished much, but knowledge is not on par with wisdom, and wisdom is what this world lacks. Knowledge without wisdom is like a car without a key, or a life without a known purpose.
For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; but they will give account to him who is ready to judge the living and the dead (1 Peter 4:3-5). Sound familiar? Adultery, premarital sex, cohabitation, promiscuity, homosexual acts, and the acceptance and even celebration of all these disordered actions. Add to this our modern struggles with addiction and all forms of excess. And let anyone, like the Church, say that there should be limits and then just listen to the outraged cry: “Intolerant, bigoted, homophobic, uptight, hateful!” Yes, many are astonished that we do not simply join in their celebration of all sorts of illicit sexual union, debauchery, and greed. But see what the text says: we do not owe them assent; it is the unrepentant disobedient who will have to render an account to Him who will be their Judge.
But you must remember, beloved, the predictions of the apostles of our Lord Jesus Christ. They said to you, “In the last time there will be scoffers, following their own ungodly passions.” It is these who cause divisions, worldly people, devoid of the Spirit. But you, beloved, building yourselves up in your most holy faith and praying in the Holy Spirit, keep yourselves in the love of God, waiting for the mercy of our Lord Jesus Christ that leads to eternal life. And have mercy on those who doubt; save others by snatching them out of the fire; to others show mercy with fear, hating even the garment stained by the flesh (Jude 1:17-23). In other words, do not be dismayed. These are unpleasant times, but not unexpected. For our part, we must not be fascinated, enamored, or discouraged. Simply and clearly draw back from this confusion and see it for what it is: ungodly, confused, worldly, and devoid of the Spirit. Have nothing to do with it.
But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron, … (1 Tim 4:1-2) Notice again: lies, deceits, fallen, demonic notions, and seared consciences.
But understand this, that in the last days there will come times of great trouble. For people will be lovers of self, lovers of money, proud, arrogant, abusive, disobedient to their parents, ungrateful, unholy, heartless, unappeasable, slanderous, without self-control, brutal, not loving good, treacherous, reckless, swollen with conceit, lovers of pleasure rather than lovers of God, having the appearance of godliness, but denying its power … so these men also oppose the truth, men corrupted in mind and disqualified regarding the faith … But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus (2 Tim 3:1-8; 14-15). Yikes! All too familiar. And let’s be clear that there are more problems today than just sex. Greed, consumerism, excess, the arrogance of our science, the thought that we know better than the ancients, the demand for comfort, and the insistence on flattering our arrogant egos are all common problems in the world. We who would believe and seek to come out of this world must examine our lives and repent of drives and actions like these.
The Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, and especially those who indulge in the lust and defiling passion and despise authority. Bold and willful, they do not tremble as they blaspheme … blaspheming about matters of which they are ignorant … reveling in their deceptions … They have eyes full of adultery, insatiable for sin. They entice unsteady souls. They have hearts trained in greed. Accursed children! Forsaking the right way, they have gone astray … For them the gloom of utter darkness has been reserved. For, speaking loud boasts of folly, they entice by sensual passions of the flesh those who are barely escaping from those who live in error. They promise them freedom, but they themselves are slaves of corruption. For whatever overcomes a person, to that he is enslaved (2 Peter various verses). Yes, the hatred of the truth, the blaspheming, and the contempt for sacred doctrine are nothing new. But they are now more arrogantly on display than ever before, and the capacity to deceive multitudes is as never before.
Here then were many descriptions of what is only too familiar today. Sadly, though, it has returned on our watch and we need to take responsibility for the situation. We, as the Lord’s witnesses, are supposed to be prophets to this world. If things have declined—and they have—it happened on our watch! As a Church, we have not been as clear as we should be; we have made compromises and been intimidated into silence. Parents, too, have been laregely passive. And we have collectively and too easily tolerated contraception, promiscuity, cohabitation, divorce, single motherhood (absent fatherhood), and all sorts of confusion about life, marriage, and family.
What then are we to do? Here, too, Scripture speaks to witnessing to a dubious, resistant, and rebellious age. Consider some of these quotes:
For it is written, “I WILL DESTROY THE WISDOM OF THE WISE, AND THE CLEVERNESS OF THE CLEVER I WILL SET ASIDE.” Where is the wise man? 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 through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe (1 Cor 1:19-21). Preach with confidence, and when ridiculed, remember that the Wisdom of God is unfathomable to the world, but the thoughts of this age are foolishness to God. Do not be impressed or fearful at the foolishness that parades as enlightenment and tolerance. It will neither last nor emerge victorious. God and His wisdom will out!
Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away; but we speak God’s wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory (1 Cor 2:6-7). Notice that the rulers of this world are passing away but the word of the Lord remains forever. Do not lose heart!
Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. Therefore do not be foolish, but understand what the will of the Lord is (Eph 5:15-17). Stay in conformity with God’s will no matter how much the world scoffs.
Walk in wisdom toward outsiders, making the best use of the time. Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person (Col 4:5-6). Be gracious but clear. Give answers to doubters, with kindness but also with clarity! Do not hide; do not fail to answer.
Sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame (1 Peter 3:15-16). Never, never, never defile the faith by bad conduct or inconsistency. And permit the joy of the Gospel to permeate your life such that people will notice and ask you for the reason. Not everyone in this world is so jaded that he will not respond to joy and the message of the truth.
Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside (2 Tim 4:2-4). Never give up. Preach and teach even if people scoff, walk out, write the bishop, or threaten. Preach, preach, preach, even if your own children scoff or manifest confusion and error. Many today will resist and quote “authorities” to seek to refute you. Just keep preaching. Stay anchored in the Scriptures and the Catechism. Read the Fathers and do not succumb to trendy revisions of the Word of God.
Well, let this be advice for difficult days. In times like these we need a Savior. And, thankfully, the Lord Jesus is still here. He himself was scoffed at, ridiculed, called a threat, and finally crucified outside the city gates. Let us be willing to go out and die with Him if necessary, out of love for this confused culture and the many who have been deceived.
Have you ever wondered what some of the crazy things we do look like to outsiders like our pets? The video below shows a possible scenario. Frankly, we humans do a lot of absurd stuff. The video below features some rituals related to the Super Bowl.
Every now and again it’s good to laugh at some of the things we do and to realize that context is important.
As the cats observe the Super Bowl rituals (some of which are silly, some stupid, and some harmful) what they really lack is context. They don’t understand fun and just being goofy. They’re only cats; they don’t have intellects and cannot appreciate humor, friendly competition, and just being silly.
On freaky Friday I like to show a commercial or cartoon that is lighter fare.
On a more serious note, though, many laugh at our Catholic rituals and traditions because they lack context and understanding. A commercial like this reminds all of us how important understanding and context are. Without them, many who criticize our faith show more about what they lack than what we do.
