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Labor Day Reflection: We Need One Another to Survive

Labor Day makes me mindful of our interconnectedness; we need one another in order to survive. Consider how we are each called to contribute as well as how we benefit from the labor of others:

Even that simple can of corn you pull from the grocery store shelf has thousands of people standing behind it: from those who stock the shelves to the truckers who transport the product to the store; from the regional warehouse workers to the rail operators who supply the warehouse; from the farmers and harvesters to the granary workers. Then there are others such as those who supply fertilizers that aid in growth and those who developed innumerable agricultural technologies over the years. People also labored to build the roads and rails over which the products travel. Others supply fuel for the trucks, combines, and locomotives. Coal miners work hard to supply the electricity needed all along the way. Still others in banking and business take risks and supply the funds to run agricultural, transportation, and food distribution businesses and networks. The list of people who have worked so that you and I can buy that can of corn at the store is almost endless.

Thanks be to God for human labor; we help each other to survive!

As today is Labor Day in the United States, it seems good to reflect on some teachings about human labor from the Catechism of the Catholic Church (CCC). In the list below, the text from the catechism is italicized while my comments appear in plain red text.

1. Human labor precedes Original Sin and hence is not an imposition due to sin but rather part of our original dignity.

God places [Man] in the garden. There he lives “to till it and keep it.” Work is not yet a burden, but rather the collaboration of man and woman with God in perfecting the visible creation (CCC #378).

Note that our dignity is that we are to work with God to perfect creation. Adam and Eve were told by God to fill the earth and subdue it (Gen 1:28). Radical environmentalism often presents a far more negative view of humanity’s interaction with the environment. While we have not always done well in treating the environment, it is wrong to think of the created world as better without humanity’s presence. Rather, it is our dignity to work with God in perfecting nature. Note also the description of work as not burdensome prior to the advent of sin. Man and woman did have work to do, but it was not experienced as a burden. Only after Original Sin did work come to be perceived in this way: Eve would bring forth her children in pain and Adam would only get his food by the “sweat of his brow” (Gen 3:16, 19).

2. Human work is a duty and prolongs the work of creation.

Human work proceeds directly from persons created in the image of God and called to prolong the work of creation by subduing the earth, both with and for one another. Hence work is a duty: “If anyone will not work, let him not eat” [2 Thess 3:10]. Work honors the Creator’s gifts and the talents received from him (CCC #2427).

See again the emphasis on our dignity as collaborators with God in the work of creation and in perfecting what God has begun! Not everyone can work in the same way. Age and handicap may limit a person’s ability to perform manual labor. Further, talents and state in life tend to focus one’s work in specific areas. All, however, are called to work in some way. Even the bedridden can pray and offer their suffering for the good of others.

3. Work can be sanctifying and redemptive.

[Work] can also be redemptive. By enduring the hardship of work in union with Jesus, the carpenter of Nazareth and the one crucified on Calvary, man collaborates in a certain fashion with the Son of God in his redemptive work. He shows himself to be a disciple of Christ by carrying the cross, daily, in the work he is called to accomplish. Work can be a means of sanctification and a way of animating earthly realities with the Spirit of Christ (CCC #2427).

In his mercy God has not forsaken sinful man. The punishments consequent upon sin, “pain in childbearing” and toil “in the sweat of your brow,” also embody remedies that limit the damaging effects of sin (CCC # 1609).

Sin has brought upon us many weaknesses and selfish tendencies. Work can serve as a remedy through which we are strengthened unto discipline, contribution to the common good, and cooperation with others in attaining good ends.

4. Work is an acceptable sacrifice to God.

[The] laity, dedicated as they are to Christ and anointed by the Holy Spirit, are marvelously called and prepared so that even richer fruits of the Spirit maybe produced in them. For all their works, prayers, and apostolic undertakings, family and married life, daily work, relaxation of mind and body, if they are accomplished in the Spirit—indeed even the hardships of life if patiently borne—all these become spiritual sacrifices acceptable to God through Jesus Christ. In the celebration of the Eucharist these may most fittingly be offered to the Father along with the body of the Lord (CCC # 901).

5. To work is to participate in the common good.

Participation [in the common good] is achieved first of all by taking charge of the areas for which one assumes personal responsibility: by the care taken for the education of his family, by conscientious work, and so forth, man participates in the good of others and of society (CCC # 1914).

We work not only to benefit ourselves but also to contribute to the good of others and society in general. We do this first by caring for our own needs to the extent possible, thus not burdening others unnecessarily. We also contribute to the common good by supplying our talent and work in such a way as to contribute to the overall availability of goods and services in the community. We supply our human talent and the fruits of our labor to others, while at the same time purchasing the goods and services of others.

The key word seems to be “dignity.” Human work proceeds from our dignity as collaborators with God in perfecting and completing the work of creation. Everyone can work and should do so in the ways possible for him or her, not merely out of a sense of duty but also because it is the essence of dignity.

To return to our opening theme, here are some lyrics from the song “I Need You to Survive”:

I need you, you need me.
…
It is God’s will that every need be supplied.
You are important to me, I need you to survive.

Cross-posted at the Catholic Standard: Labor Day Reflection: We Need One Another to Survive

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You Have to Serve Before You Sit – A Homily for the 22nd Sunday of the Year

In the Gospel for Sunday’s Mass, the Lord Jesus summons us to a deeper appreciation for what brings true honor, for what makes a person truly great. As you may imagine, what the world considers great and honorable is rather different from what God thinks and sees. Let’s look at this Gospel in three parts and discover its paradoxical vision.

I. THE PERSON who HONORS – The Lord is at a banquet and notices people vying for seats of honor. In response, He gives the following teaching: When you are invited by someone to a wedding banquet, do not recline at table in the place of honor. A more distinguished guest than you may have been invited by him, and the host who invited both of you may approach you and say, “Give your place to this man,” and then you would proceed with embarrassment to take the lowest place.

What the Lord is really reminding us is that at formal banquets, it is the host who determines where we sit. This is most common at wedding receptions, where seats are assigned by the couple ahead of time. For someone to walk in and sit at the head table reserved for the wedding party is rude, pompous, and presumptuous. The polite and expected behavior is to report to the entrance table, receive your table assignment, and graciously take your seat there.

Of course, the banquet we are invited to is God’s Kingdom. God has a place for us, but it is He who assigns each person his place.

Recall that when a dispute arose among the apostles as to who was the greatest, Jesus responded, I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom (Luke 22:29).

Another time, when James and John approached Jesus for seats at His right and left (places of honor), Jesus responded, to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared (Mk 10:40).

So, our places in the Kingdom are determined by God.

Many miss this point and like to assign themselves places and honors in God’s Kingdom. That right belongs to God. Some go through life resentful that they are not as rich or powerful as others. Some wish they were taller, thinner, smarter, or more attractive. They are jealous of what they see as the advantages of others.

Be very careful here. It is not for us to determine what is best for us. It is not for us to assign our own seat. Just because we think it is better to be rich than poor does not mean that it is so. The Lord warns how difficult it is for the rich to inherit the Kingdom of God, so being rich isn’t necessarily the blessing we think it is. It is for God to decide what is best for us. Riches, power, popularity, and good looks are all things that tend to root us in this world; they are not necessarily blessings. Having a “good” job like someone else’s, a family like someone else’s, or a talent like someone else’s may not be what is best for us.

God gives each of us the talents and blessings as well as the burdens and challenges He knows are best for us. Don’t just walk into God’s Kingdom and seat yourself! Check in with the host and find out His will in terms of your seat. He’s got just the right one in mind for you.

II. THE PARADOX of HONORS – Jesus was noticing how they were choosing the places of honor at the table. In effect, He was struck by how people perceive honor and how they vie for what they think is honor. They want to impress others and be thought of as important.

Remember that this is God’s banquet. The qualifications for the seats of honor there are very different from those necessary for worldly honors. In the world, we are impressed by things like brawn, beauty, and bucks. We’re impressed by big cars, big houses, and a big entourage. When a limo pulls up, just watch all eyes turn. The popular, the powerful, the glitterati, and the game changers emerge to flashing cameras and thunderous applause. These are the things that we notice; this is what draws our eyes.

What about God? As God looks around the banquet hall of His Kingdom, who catches His eye? The Lord provides the answer in many places in Scripture:

        • Whoever would be great among you must be the servant, and whoever would be first among you must be slave of all. For the Son of man also came not to be served but to serve, and to give his life as a ransom for many (Mark 10:43).
        • Rather let the greatest among you become like the youngest, and the leader like one who serves. For who do you think is the greater, one who sits at table, or one who serves? Is it not the one who sits at table? But I am among you as one who serves (Luke 22:26).
        • Though the LORD is on high, he looks upon the lowly, but the proud he knows from afar (Ps 138:6).
        • But God chose the foolish and low born things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, so that no one may boast before him (1 Cor 1:27).
        • Listen, my beloved brethren. Has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom which he has promised to those who love him? (James 2:5)
        • Many who are last shall be first, and many who are first shall be last (Luke 13:30).
        • He has cast down the mighty from their thrones and lifted up the lowly (Luke 1:52).

So, back to our question: In the banquet hall of God’s Kingdom, who catches His eye? Is it those at the “head table”? It is those on the red carpet? No. If we apply God’s words, we see that those who draw God’s attention are not even at the table; they are the ones waiting on tables, the ones serving, the ones back in the kitchen cooking and washing dishes. It is the lowly, the humble, the servants of all, who catch God’s eye.

This is the paradox of honor in God’s kingdom. It is not about being powerful in a worldly sense. God is not impressed by the size of our house, car, or bank account. Our popularity does not impress Him. It is our service, humility, and love for others that catches His eye. The seats of honor, the places closest to God’s heart, are for those who serve.

III. THE PRESCRIPTION for HONORS – The prescription is clear. Jesus instructs us, when you are invited, go and take the lowest place so that when the host comes to you he may say, “My friend, move up to a higher position.”

If we want to be great in the Kingdom of God, then we had better become a servant. Jesus says that we should take the lowest place, that we should serve before we sit. It is serving others that makes a person great. The greatest thing about us is not our big paycheck or our fancy house; it is that we serve.

We are great when we identify with the lowly and humble and seek to serve rather than to be served. We are great when we use our wealth, power, talents, and abilities to build up the people of God and extend His Kingdom. Even things we do for which we are paid can be service, provided that serving is our primary motivation.

Jesus then adds, When you hold a banquet, invite the poor, the crippled, the lame, the blind; blessed indeed will you be because of their inability to repay you. For you will be repaid at the resurrection of the righteous. This is a complete change in the way we see what is great in this world.

Jesus is giving us more than a moral directive (be generous to the poor). He is offering us a new vision for who is greatest in His Kingdom. We ought to run to the poor, the blind, the lame, and the afflicted, because they give us the ability to serve. In the end, our greatest honor is serving others, especially the poor and afflicted who cannot repay us.

A final dimension is learning that some of the greatest and most honorable people we know are those who serve us. Because serving is the greatest honor in the Kingdom of God, we ought to hold in high honor those who wait on our tables, clean our houses and workplaces, do our “dirty work,” serve in our hospitals, and care for and serve us in countless other ways. They are doing something honorable and we ought to treat them with respect, kindness, and honor. We ought to give generous tips when that is appropriate, but above all we are to honor them.

For the greatest among you is the servant, and whoever would be first among you must be slave of all (Mk 10:43).

Yes, you have to serve before you sit in any place of honor at God’s banquet.

The song in the video below says, “Sit down, servant. I can’t sit down … My soul’s so happy that I can’t sit down.” The video depicts quite a varied cultural expression: a Thai choir singing an African-American spiritual!

Cross-posted at the Catholic Standard: You Have to Serve Before You Sit – A Homily for the 22nd Sunday of the Year

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Time to Upgrade

The world often tries to present itself as the latest and the greatest, but that’s only true on the surface—if at all. The Scriptures see the world as old and outdated, as passing away:

      • For this world in its present form is passing away (1 Cor 7:31).
      • The world and its desires pass away, but whoever does the will of God lives forever (1 John 2:17).
      • For what is seen is temporary, but what is unseen is eternal (2 Cor 4:18).

The tennis player in the commercial below is using an outdated racquet, and it hinders her game; it’s time for her to upgrade her equipment. This is true for each of us, too. The Lord says to each of us,

      • My friend, come up higher (Lk 14:10).
      • If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things above, not on earthly things (Col 3:1-2).

Upgrade your life. Rise above fleshly and passing things to spiritual and eternal ones. Step up to higher and better things. Accept the upgrade of grace, which will permit you to reach your full potential.

It’s time for an upgrade!

 

Cross-posted at the Catholic Standard: Time to Upgrade

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St. John the Baptist, Martyr for the Sanctity of Marriage

The Memorial of the Passion of St. John the Baptist celebrated on Thursday speaks to a critical issue in our times. Herod both resisted and violated his own conscience; he feared the opinion of the crowd more than that of God, ordering the hideous and unjust murder of John the Baptist. Unfortunately, such acts are commonly committed by some leaders and others who compromise with evil in order to survive and flourish in an evil world. The reason for John’s imprisonment and murder is what makes his death a lesson, particularly for our age.

Simply put, St. John the Baptist died because he told Herod Antipas that his “marriage” to Herodias was invalid and sinful. Herod Antipas had divorced his first wife, Phasaelis, so as to be able to marry Herodias, who had been married to his half-brother Herod II (also known as Herod Philip I). The situation is described in Scripture:

For Herod himself had ordered that John be arrested and bound and imprisoned, on account of his brother Philip’s wife Herodias, whom Herod had married. For John had been telling Herod, “It is not lawful for you to have your brother’s wife.” So Herodias held a grudge against John and wanted to kill him. But she had been unable, because Herod feared John and protected him, knowing he was a righteous and holy man (Mark 6:17-20).

Herod eventually yielded to the machinations of Herodias, and John the Baptist was murdered for upholding the sanctity of marriage. Jesus would later affirm John’s teaching and say,

Whoever divorces his wife and marries another woman commits adultery against her. And if a woman divorces her husband and marries another man, she commits adultery (Mark 10:11-12).

Jesus suffered rebuke, even from his disciples (cf Matt 19:10), for teaching this (cf Matt 19:7), but He withstood them and rebuked their error (cf: Matt 19:8-9). St. John the Baptist died for this teaching, as did St. Thomas More and St. John Fisher.

Today there are many, even within the Church up to the highest levels of authority, who are willing to set aside or compromise this teaching, making sacramental accommodations never before imagined. While not every civil marriage is a sacramental marriage, and the church should be willing to hear evidence and potentially grant annulments in such cases, we cannot water down the Lord Jesus’ unambiguous teaching, a teaching these saints died to defend.

It is not simply an error to supplant this ancient teaching of the Lord—it is a grievous error. It is grievous because, intentionally or not, it diminishes the deaths of these glorious martyrs who loved and revered God too much to flatter men, even powerful ones. They suffered for this truth in a way that most today are not willing to suffer. This teaching, as the disciples imply, is a hard one (Matt 19:10), but how can we set aside something that Jesus insisted upon and for which these martyrs died?

The Church must have a pastoral stance for the divorced and remarried through a willingness to investigate their situations and grant annulments where appropriate. Further, we can recognize that not all situations are the same; not all acted in bad faith or with malice. However, we cannot set aside the truth of the Gospel to do this. Sometimes the answer must be that we cannot, at this time, extend the sacraments to them. We can still hold them close and encourage them to pray, attend Mass, and beseech God, until such time as they are willing to live as brother and sister. We can do nothing less because Jesus teaches this clearly.

At the Memorial of the Passion of St. John the Baptist, we do well to remember and cling to the truth for which he died.

Cross-posted at the Catholic Standard: St. John the Baptist, Martyr for the Sanctity of Marriage

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Parish Boundaries Still Matter

In my thirty years of priesthood I have come to see the genius in the fact that every Catholic diocese is divided into parishes with definitive geographical boundaries; the strongest parishes seem to be those that assume primary care for those in their territory. (See the territory of my parish in the diagram on the right.)

Prior to about 1980, parish boundaries were fairly strictly enforced, and in the absence of extenuating circumstances, Catholics were expected to attend Mass in the parish of their residence. Since that time, however, not only are they seldom enforced, they are rarely even known about by Catholics. Except in certain arcane matters of canon law and jurisdiction for the sacraments, they rarely come into play. Catholics thus often “shop around,” looking for a parish whose liturgical style, preaching, music, or Mass schedule most suit them. There are also parishes that seek to address a particular niche market, extending their outreach to particular ethnic or racial groups or by offering Mass in different languages.

I have come to believe that this trend is fatally flawed. A parish may successfully cater to a certain liturgical niche or ethnic tradition for a while – even for many years – but unless it focuses on its geographic neighborhood, it becomes, in effect, a “commuter parish,” with people driving past numerous other parishes to be able to partake of what they offer. Often, though, the appeal does not extend to the next generation. For example, parents who have moved to another part of town may still drive back and attend their parish, but experience tells me that this enthusiasm and dedication doesn’t transfer to their children and certainly not to their grandchildren. Hence, parishes that are living on a past legacy and not reaching out to their current residents become isolated and start to empty as the commuters age and eventually die.

Permit me to use the example of a parish within my own diocese. For the purpose of discretion, I will refer to it as “St. Wow,” but the story is a fairly common one.

St Wow’s Parish was once huge. The church building seated more than 1,000 people and in the halcyon days of the 1950s and early 1960s it was largely filled for ten Masses every Sunday. The school had 1,500 students and a long waiting list. It was located in a working-class suburb of second-generation Italians and Irish, who had moved there as the inner city became increasingly populated by African-Americans.

The neighborhood was established just after the Second World War and by the 1960s was heavily populated by Catholics. The Monsignor who oversaw the construction of the church was a legend and a king in his own right. He sat atop a miniature city of Catholics and was both respected and feared by local politicians. He and his parish were a beacon and destination for Catholics in a very tight knit community. There were dinners, bingo nights, school plays, carnivals, movie nights, sports leagues, men’s and women’s groups, a credit union, and even a bowling alley and pool in the Knights of Columbus hall. St Wow’s covered the equivalent of a city block and was the hub of the community; its vast parking lot was full most days until late in the evening.

By the late 1970s, the Black community began to spread to the closest suburbs. Racial dynamics sadly being what they were, many of St. Wow’s parishioners moved further south. Yet St. Wow was still their parish and the grizzled Monsignor had their loyalty. Numbers remained fairly strong through the 1980s.

The problem was that St. Wow’s now looked nothing like the residents in its neighborhood. The parish was 90 percent White while the area was 90 percent African-American. The parish had become insular and was not evangelizing within its boundaries; the writing was on the wall. The commuters aged, and then the famous Monsignor died. Numbers started slipping; parents couldn’t understand why their adult children weren’t as interested as they were in such a great parish. Today the commuters are largely gone; the folk group gave way to a gospel choir, and what is left is now is a smaller but viable group of African-American parishioners who live in the neighborhood. Unfortunately, the parish school couldn’t be saved and closed some years ago. One wonders if this could have been avoided if the parish had vigorously evangelized its new residents beginning in the 1970s.

Stephen Bullivant, interviewed in Catholic World Report about his book Mass Exodus, paints a similar picture, one that has been consistently repeated in the urban and ethnic northern United States:

Several factors, on both sides of the Atlantic, combined to erode those classic, urban Catholic neighborhoods That’s a very big part of the book’s argument: i.e., that the “social architecture” that had sustained and strengthened Catholic life and identity was well on the road to passing away by the time the Council came along.

The full story is too big to précis in any detail here, but consider just one U.S. case. Suppose you were brought up in an inner-city Polish or Italian neighborhood in the 20s or 30s in somewhere like Chicago or Milwaukee, where the parish was the center of social and cultural and educational and (quite probably) sporting life just as much as it was of your religious life. Then you go off to war, meet—and live and serve alongside—non-Catholics for the first time. Maybe you meet a girl while stationed somewhere—the first romantic interest you’ve ever properly spoken to not from your or a neighboring parish. Anyway, you come back from war with much wider horizons than you left with, and—thanks to the GI Bill—the prospect of going off to college. When you do get married, you’re a) significantly more likely, on average, to be marrying a non-Catholic than in your parents’ generation; and b) unlikely to be moving back to your home neighborhood. You’re a graduate now, remember, and hey—don’t those new suburban communities look just a swell place to raise Junior? When they do get ’round to building a proper Catholic church in Levittown—a Catholic school was the main priority—it’s a good couple of miles away. And while you have got a shiny new car to get to Sunday Mass, there’s plenty more exciting places you can drive to in it than just the round of parish rosary, sodalities, and fish fries that your parents still frequent back home.

I could go on, but you get the picture: Junior is brought up in a very, very different world than you were, and even if you’re still faithful Mass-goers, it’s a far less close-knit parish than your parents’ was. (Their parish, incidentally, ends up being merged with several others in the 1980s, before being sold off as luxury condos—as, I might add, was the Chicago church (St Boniface) that adorns the front cover of Mass Exodus.)

In examples like this, we see that a parish can ill afford to depend on parishioners who move away to keep commuting back. A Polish or Italian parish cannot long remain that if the Poles and Italians have moved away! It is essential to retool and gracefully adapt to welcome new people. It is certainly important to maintain traditions that still sustain the parish and make sense, but it is also time to adapt to the needs of the current population as well.

Parishes that do not prioritize reaching out to and evangelizing the residents of their neighborhood but instead remain focused on ethnic or racial groups that have moved away, or rely on the charisma of their pastor, or depend on the loyalty of former residents, can survive for a while—perhaps even ten or twenty years—but not forever. After all, charismatic pastors can be moved or die, and loyalty can fade.

There is no substitute for working with the residents within a parish’s boundaries. The genius of the Catholic Church is that we have divided the entire world up into parishes defined by geographical boundaries. The pastor and the parish together are responsible for the evangelization and salvation of every man, woman, and child within those boundaries. Parish boundaries used to tell Catholics where they were supposed to belong and attend Mass. Nowadays parish boundaries tell the parish where it is supposed to go to gather parishioners: here are the people for whom we are responsible even if they don’t look like us or speak our language or have our exact liturgical sensibilities. They are ours; we exist for them and to bring them to the Lord.

Parish boundaries still matter.

Cross-posted at the Catholic Standard:  Parish Boundaries Still Matter

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Satan is Real

Once again it is necessary to reiterate the true, Catholic, and biblical teaching on Satan and demons. Contrary to what Superior General of the Society of Jesus Fr. Arturo Sosa stated in a recent interview, the Church does not teach that Satan is merely a symbol or an idea. He is not the “personification of evil”; he is a person, an individual creature, a fallen angelic being (as are all demons). Scripture uses personal pronouns in referring to Satan and demons (e.g., he, him, they). The Catechism of the Catholic Church affirms that Satan is an existing creature, a fallen angel who is envious of us and is a murderer from the beginning:

      • Behind the disobedient choice of our first parents lurks a seductive voice, opposed to God, which makes them fall into death out of envy. Scripture and the Church’s Tradition see in this being a fallen angel, called “Satan” or the “devil.” The Church teaches that Satan was at first a good angel, made by God: The devil and the other demons were indeed created naturally good by God, but they became evil by their own doing (CCC # 391).
      • Scripture witnesses to the disastrous influence of the one Jesus calls “a murderer from the beginning,” who would even try to divert Jesus from the mission received from his Father. “The reason the Son of God appeared was to destroy the works of the devil.” In its consequences the gravest of these works was the mendacious seduction that led man to disobey God (CCC # 394).

This is Church teaching. Let no one be misled by the Fr. Sosa’s erroneous statements or by the implications that follow from his unfortunate, repeated remarks. Let no one be so unwise as to dismiss the truth that we have an enemy who is very much alive who commands legions of fallen angels. We must accept this as a definitive teaching of the faith and be sober about it.

Any exorcist or anyone who has ever assisted in an exorcism can well affirm Satan’s reality and his deep hatred for humanity and all that pertains to God.

As a more extended lesson, I’d like to point out some things I have written before about certain teachings and cautions that come from the Rite of Exorcism.

The Rite of Exorcism presupposes the Catholic teaching that Satan and all demons are persons. They are addressed as persons and commanded to reveal their names, ranks, and other pertinent information. These angelic persons respond, often reluctantly and with fury at first, but later, as their power is broken, with cries and whimpers. The exorcist is clearly addressing an angelic person, a fallen angel who then reacts and responds.

As he is dealing with a being who is both a creature of God and a fallen angelic person, the exorcist must find a balance. Sadly, he must usually inflict pain upon demons in order to drive them out. This is done through the prayers of the Rite of Exorcism and through other things recommended by the rite such as the use of holy water, the use of relics, the touch of a stole, and the use of the Holy Cross.

The exorcist must be careful not to hate demons or harbor unjust anger toward them. If he were to do so, they would have him; he would be drawn into their territory. If they can get him to hate and have vengeful anger, he will be theirs, little better than they save for the possibility that he can still repent.

Hence, the exorcist and any who would pray for deliverance from demons for themselves or others, do well to stay inside the norms of the Church and Scripture. These norms warn and set limits for those who would confront demons, lest they stray by pride or anger.

What are some of these norms? Here are just a few, but they are properly cautionary to be sure:

      • A lay person should never undertake to drive out demons except by the following simple formula: “I command you, all evil spirits, to leave me at once in the name of Jesus Christ the Lord.” At no time should a lay person ever engage a demon in conversation, ask questions, or in any way seek information.
      • Priests who only engage in minor exorcisms are similarly limited. While they are permitted to use more elaborate imprecatory prayers (found in the Manuals of Minor Exorcisms), priests are not to go beyond the commands therein. They are not to ask questions or to demand names or signs from demons.
      • Only appointed exorcists, delegated by the bishop, may or should ask things such as these: names and numbers of demons, their time of entry, why they possessed the individual, their rank, and so forth. The rite makes clear that only necessary questions should be asked. Other extraneous information is both unnecessary and potentially harmful.
      • Within the formal Rite of Exorcism, an exorcist does well to stick to the formulas, expressions, and norms of the rite. Banter, insulting language, and toe-to-toe debate are to be avoided. Good exorcists indicate that returning to the prayers of the rite is essential when demons seek to engage in debate, ridicule, and/or diversionary talk. Obmutesce pater mendacii (Be silent, father of lies) is a quick command from the rite to order the demons to be silent, and it is a good way to refuse to enter into pointless conversation.

Scripture also attests to the need to refrain from reviling demons:

For even Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a reviling judgment, but said, “The Lord rebuke you!” (Jude 1:9)

Further, hate and ridicule of any person (angelic or human) whom God has created is an ungodly attitude. Scripture says,

For you O Lord love all things that are and loathe nothing that you have made; for you would not fashion what you hate (Wisdom 11:24).

Therefore, anyone who confronts demons or suffers their oppression is warned that hatred, unjust anger, reviling, and ridiculing, is no way to fight them, for if we do so we become like them.

That said, exorcists and priests must often use strong language approved by the minor and major prayers of exorcism, most of which are drawn from Scripture or Sacred Tradition.

Consider, for example, the following rebuke of Satan from Scripture:

How are you fallen from heaven, O Lucifer, son of the morning! How are you cut down to the ground, who did weaken the nations! For you have said in your heart, “I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the farthest sides of the north: I will ascend above the heights of the clouds; I will be like the most High.” Yet you shall be brought down to Sheol, to the depths of the lake of fire (Is 14:12-15).

These verses speak truth. They do not revile; they state what happened and point to Lucifer’s prideful fall.

The Rite of Exorcism has collected many descriptions from Scripture and Tradition. They are not intended to ridicule or revile but rather to remind Satan of who and what he has chosen to become. They remind him of his pride, his destruction by God’s justice, his ultimate fate, and the many ways he seeks to harm us. Consider, then, some of the “titles” and descriptions of Satan drawn from both the old and new rites of exorcism:

      • Enemy of the faith
      • Foe of the human race
      • Carrier of death
      • Robber of life
      • Shirker of justice
      • Root of evil
      • Fomenter of vice
      • Seducer of men
      • Traitor of the nations
      • Instigator of envy
      • Font of avarice
      • Source of discord
      • Exciter of sorrows
      • Transgressor
      • Seducer full of deceit and lies
      • Enemy of virtue
      • Persecutor of the innocent
      • Horrible dragon
      • Prince of accursed murder
      • Author of incest
      • Leader of sacrilege
      • Teacher of all negative action
      • Teacher of heretics
      • Inventor of every obscenity
      • Hateful one
      • Scourge
      • Unclean spirit
      • Infernal adversary
      • Evil dragon
      • Inventor and teacher of every lie
      • Enemy of man’s salvation
      • Prince of this world
      • Deceiver of the human race
      • Ancient foe of mankind
      • Father of lies
      • Evil dragon
      • Cunning serpent

(I have compiled a pdf containing a list of these in both Latin and English here: Titles of Satan from the Rite of Exorcism.)

Thus, whether driving out Satan in a major exorcism or seeking to expel his oppression in a minor exorcism, all are cautioned not to stray from the understandings and descriptions of Satan that the Church provides in Scripture and Sacred Tradition. Again, the reason for this is that Satan seeks to draw us into his world of hatred and revilement. Do not go there in your thoughts and surely not in your heart.

It may be hard to accept, but God does not hate Satan. God does not hate even the worst of sinners. Justice requires God to recognize the final disposition of a person (angelic or human). Some are justly permitted to live apart from God’s kingdom in a hellacious parallel universe; that is their permanent choice. But God does not hate fallen angels or fallen humans. God is love, and love does not hate—and neither should we.

We ought to be sober about what sin has done to demons, fallen angels who were once glorious. Now, through the disfigurement of sin, they are in darkness and are horribly contrary to the glory for which they were made. They are to be pitied and kept at a distance. They will not change because angels choose once and for all. Their lies are to be resisted. Though they can still appear as lightsome, it is only for a time, and then their terrifying state of horror and darkness roars forth.

Remember, too, what the Catechism says about Satan’s power and why he permits some limited influence by demons:

The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he is pure spirit, but still a creature. He cannot prevent the building up of God’s reign. Although Satan may act in the world out of hatred for God and his kingdom in Christ Jesus, and although his action may cause grave injuries—of a spiritual nature and, indirectly, even of a physical nature—to each man and to society, the action is permitted by divine providence which with strength and gentleness guides human and cosmic history. It is a great mystery that providence should permit diabolical activity, but “we know that in everything God works for good with those who love him” (CCC #395).

Do not be deceived. Satan is real and we must resist him, strong in our faith. However, do not be so terrified that you forget that God, His angels, and the grace He bestows on us are more powerful and that God limits what demons can do. Trust God; call to Him; frequently recite the 91st Psalm. Be sober and watchful and stay distant from the once-glorious fallen angels we rightly call demons.

Cross-posted at the Catholic Standard: Satan is Real

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St. Monica and Prayers for Priests

On the Feast of St. Monica, who prayed at length for her son, I’d like to say that my mother prayed for me too! I really needed (and still need) her prayers.

In this time of pain in the Church, when God’s people are rightly disturbed by the sins of the clergy, many of you have assured me and I’m sure other clergy of your prayers for us. St. Monica, especially in this difficult time, is an image of prayers not only for her son but also for priests; for clearly, her son went on to become a priest and bishop.

Satan hates priests and seeks above all to get to us. Jesus remarked laconically and pointedly, quoting from Zechariah (13:7), Strike the shepherd, and the sheep of the flock will be scattered. This is why Satan hates priests and seeks to topple them.

Like St. Augustine, I have always felt my mother’s prayers very powerfully. I pray that my mother, Nancy Geiman Pope, who died in 2005, is now at home with the Lord and has met St. Monica. She always told me that she was praying for me! I often attributed her prayers to her tendency to worry, but I have learned of the power of her prayers and of their necessity. My mother said the Lord had told her that Satan wanted me and all priests and that she had better pray for me. I never doubted that she did and I’m sure she still does.

I remember once, a week before my ordination in 1989, I was up on the roof of our family home cleaning out the gutters. My mother came out and told me to “Come down from the roof at once!” and that she would hire someone to clean them. She later explained that her concern was that I, so near to my ordination, was now a special target of the Evil One and that I might have fallen from that roof by his evil machinations.

I have come to see both her wisdom and my need for her prayers. I have also come to value the prayers of so many of my parishioners, who have told me that they pray for me. Yes, I need a mantle of protection—and so do all other priests. Pray for priests! Pray, pray, pray!

So today on this Feast of St. Monica, my thoughts stretch to my mother. Thanks, Mom, for your prayers and for your wisdom. One day you called me down from the “roof” of my pride and told me to keep my feet on solid ground. Yes, you knew, and you prayed. You warned me and then prayed some more. You knew that precious gifts, like the priesthood, also come with burdens and temptations that require sober and vigilant prayer.

Thank you, dear readers and beloved parishioners, for your prayers as well. They have sustained me. Better men than I are suffering and better men than I have fallen under the burden of office. It is only your prayers that have kept me. Yes, pray, pray, pray for priests! Join your prayers to those of St. Monica, my mother, Nancy Geiman Pope, others in the great beyond, and many others still here on this earth. Pray for priests! Pray, pray, pray!

The photo at the top? Yes, that’s yours truly in a needy moment; my mother is holding me up in prayer and care. She still does this from her current location—closer to the Lord, I pray. Her prayers still hold me, as mine hold her. Requiescat in Pace.

Cross-posted at the Catholic Standard: St. Monica and Prayers for Priests

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Jesus’ Qualities as Preacher and Teacher

As a priest I am called to preach and teach, and I must look to Jesus Christ as my model. In this I refer to the real Jesus, the Jesus of Scripture. He clearly loved God’s people, and because of that he could not abide a limited notion of salvation for them. Jesus zealously insisted that they receive the whole counsel of God. He insisted on a dignity for them that was nothing less than the perfection of God Himself (cf. Matthew 5:41).

As a teacher, Jesus often operated in the mode of the prophets. Prophets have a way of comforting the afflicted and afflicting the comfortable. Yet despite Jesus’ often fiery and provocative stances, the Scriptures speak of the eagerness with which many flocked to hear Him.

      • And when Jesus finished these sayings, the crowds were astonished at his teaching, for he taught them as one who had authority, and not as their scribes (Mat 7:28).
      • Sent to arrest Jesus, the temple guard returned empty-handed saying, No one ever spoke like that man (Jn 7:46).
      • And all spoke well of him, and wondered at the gracious words, which proceeded out of his mouth (Luke 4:22).
      • And the common people heard him gladly (Mark 12:37).

Jesus was a complex preacher and teacher. Let’s consider some of His qualities and ponder the sort of balance that He manifests.

I. His authority – The Scriptures often speak of the “authority” with which Jesus taught. The Greek word translated as “authority” is exousia, which means teaching out of (one’s own) substance, speaking to the substance of what is taught. Jesus would often say, “You have heard that is was said … But I say to you …” (cf Mat 5 inter al). Jesus spoke from His experience of knowing His Father and of knowing and cherishing the Law and its truth in His own life. He brought a personal weight to what He said. He knew of what He spoke; He did not merely know about it.

This personal authority was compelling; even today, those with this gift stand apart from those who merely preach and teach the “safe” maxims of others without adding their own experience. Jesus personally bore witness in His own life to the truth He proclaimed—and people noticed the difference.

How about you? You and I are called to speak out of the experience of the Lord in our own life and to be able to say with authority, “Everything that the Lord and His Body, the Church, have declared is true because, in the laboratory of my own life, I have tested it and come to experience it as true and transformative.”

II. His witness – A witness recounts what he has seen and heard with his own eyes and ears, what he himself knows and has experienced. Jesus could say to the Jews of his time, If I were to say that I do not know him, I would be a liar like you, but I do know him, and I keep his word (Jn 8:55). He attests to what He personally knows; He is not just repeating what others have said.

While we cannot witness immediately to all that Jesus could, for He had lived with the Father from all eternity, as we make our walk we can speak to what the Lord has done in our own life and how we have come to know Him in conformity with His revealed Word.

III. His respect for others – The Latin root of the word “respect” gives it the meaning “look again” (re (again) + spectare (to look)). Frequently in Scripture, especially in Mark’s Gospel, there appears the phrase, “Jesus looked at them and said …”

In other words, Jesus was not merely issuing dictates to an unknown, faceless crowd. He looked at them, and He looks at us. It is a personal look, a look that seeks to engage us in a very personal way. He is speaking to us. His teaching is not merely for an ancient crowd; it is for us. He looks to us, and He looks again. Are we looking? Are we listening?

Do you look with respect to those whom you are called to teach or to the children you are called to raise? Do you engage them by your look of respect and love?

IV. His love and patience for sinners – Jesus could be very tough, even exhibiting impatience, but He is willing to stay with us in a long conversation. One text says, When Jesus went ashore, he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them at great length (Mk 6:34). Yes, He teaches us at great length; He stays in long conversations with us. He knows that we are dull of mind and hard of heart, so He persistently and consistently teaches.

Do we do that? Or do we quickly write people off? Jesus had a long conversation with a Samaritan woman who, frankly, was quite rude to Him at first (John 4). He had a long conversation with Nicodemus, who was also at times resistant and argumentative (Jn 3). He had a long conversation with His Apostles, who were often slow and inept.

V. His capacity to both afflict and console – Jesus said, “Blessed are you,” but just as often said “Woe to you.” Jesus comforted the afflicted and afflicted the comfortable. All of us fall into both categories. We need comfort but are often too comfortable in our sins. A true prophet fears no man and speaks to the truth of God.

A true prophet has no permanent allies to please and no permanent enemies to oppose. The determination of every moment is based on conformity or lack of conformity to the truth of God. Jesus said to Peter, Blessed are you, Simon bar Jonah. (Mat 16:17), and He gave him the keys to the Kingdom and the power to bind and loose. But in the very next passage, Jesus says to Peter, Get behind me, Satan! (Mat 16:23)

VI. His parables – Stories are an important way to teach. A story that registers with us will rarely be forgotten. It is said that Jesus used more than 45 parables; some are full stories while others are just brief images. He used parables to link His sometimes-complex teaching to everyday life and to plant a seed of truth for our further reflection.

Parables are also like riddles. They admit of various interpretations. A good parable leaves its listener wanting more, seeking a definitive interpretation.

Parables are powerful for variety of reasons. Learn stories and learn to share them!

VII. His questions – Jesus asked well over a hundred questions in the gospel. Here are just a few: “What did you go out to the desert to see? “Why do you trouble the woman?” “How many loaves do you have?” “Do you say this of me on your own or have others told you of me?”

Good teachers ask questions and do not rush to answer every question. A question is pregnant with meaning; it invites a search. The Socratic method uses questions to get to the truth, especially on a personal level: “Why do you ask that? “What do you mean by this?” “Do you think there are any distinctions needed in your claim?”

Here is a list of one hundred questions that Jesus asked: 100 Questions Jesus Asked  Read them; they will make you think—a lot, I hope!

VIII. His use of “focal instances” – Jesus does not propose to cover every moral situation or every doctrinal truth in one afternoon. He uses “focal instances,” through which He illustrates principles.

A good example of can be found in the Sermon on the Mount (Matthew 5-7), where, to illustrate the principle that we are to fulfill the law and not merely keep its minimal requirements, Jesus uses several examples or focal instances; He speaks to anger, lust, divorce, oaths, retaliation, love of enemies, prayer, fasting, and almsgiving. In Mathew 25:31ff, the Lord uses the corporal works of mercy to illustrate the whole of the Law.

These are not an exhaustive treatment of the moral life. Through the use of illustrations, the Lord asks us to learn the principle of fulfillment and then apply it to other situations.

Good teachers teach principles because they cannot possibly envision or address every scenario. Having instructed their students in first principles, they can trust that their students will make solid decisions when faced with a new situation.

IX. His use of hyperbole – Jesus uses hyperbole frequently: It is easier for a camel to go through the eye of a needle than for a rich person to enter heaven (Mk 10:25). If your eye scandalizes you, gouge it out (Mat 5:29). There was a man who owed ten thousand talents (over a hundred thousand years’ wages) (Mat 18:24). It would be better for you to be cast into the sea with a great millstone about your neck than to scandalize one of my little ones (Mat 18:6).

It’s hard to forget effective hyperbole. Who of us can forget Jesus’ parable about the man with a 2×4 coming out of his eye who rebukes his neighbor for the splinter in his? I often tell my congregation, “Go to Mass, or go to Hell,” which is my way of saying that missing Mass is a mortal sin.

Good teachers use hyperbole at the right moments.

X. His use of servile fear – Jesus often used fear-based arguments. He warned of Hell, of unquenchable fire, and of the worm that does not die. His parables feature of a lot of summary judgments at which people are found unprepared, are excluded from Heaven, or are cast into darkness. Jesus warns of the wailing and grinding of teeth. He also warns of a permanent abyss between Heaven and Hell that no one will be able to cross.

Many today are dismissive of fear-based arguments, but Jesus used them; He used them a lot. I guess Jesus never got the memo that this is a poor way to teach! For the spiritually mature, love can and does replace the need for fear-based arguments, but, frankly, many are not that mature, and a healthy dose of fear and the threat of unending regret is often necessary.

To teach as Jesus did is to include warning of judgment and of Hell.

XI. His anger and zeal – Jesus does not hesitate to express His anger and grief at the hardness and stubbornness of many. One day He said, You unbelieving and perverted generation, how long shall I be with you? How long shall I put up with you? (Matt 17:17) And in Mark’s Gospel we read, And they were bringing children to Him so that He might touch them; but the disciples rebuked them. But when Jesus saw this, He was furious and said to them, “Permit the children to come to Me; do not hinder them” (Mk 10: 13-14).

Yes, Jesus memorably cleansed the temple and drove out iniquity there. He engaged in heated debates with the Jewish leaders and with unbelievers. He did not hesitate to call them hypocrites, vipers, liars, and the sons of those who murdered the prophets.

A parent who never reacts with anger risks misleading his child into making light of or not being serious enough about wrongdoing, disrespect, or stubborn unrepentance.

We must be careful of our anger, however. We do not have the kind of control over it that Jesus did; neither are we as able to see into people’s hearts as He was. There is a place for anger and Jesus uses it—a lot, actually. Anger signals an important teaching and rebukes a lighthearted response.

XII. His refusal to compromise – There was in Jesus very little compromise about the serious teachings of doctrine or issues related to our salvation. He said that either we would believe in Him or we would die in our sins (Jn 8). Jesus also said that He was the only way to the Father and that no one would come to the Father except through Him. He declared that no one who set his hand to the plow and looked back was fit for the reign of God. Jesus said that no one who would not deny himself, take up his cross, and follow Him was worthy of Him. We are told to count the cost and decide now, and we are warned that delay might be deadly.

Much of this is countercultural in today’s world. Many insist on a softer Christianity, in which we can love the world and also love God. Sorry, no can do. A friend of the world is an enemy to God.

Jesus teaches His fundamental truths in an uncompromising way. This is because they are truths for our salvation. Following these truths vaguely or inconsistently will not win the day. Some disciplines need to be followed precisely. To teach as Jesus did involves insisting that the fundamental doctrines of our faith be accepted fully and wholeheartedly.

XIII. His forgiveness – Forgiveness may not at first seem to be an obvious way of teaching, but consider that teachers often have to accept that students don’t get everything right the first time. Teaching requires a patient persistence as students first acquire skills and then master them.

While setting high standards, Jesus offers forgiveness, not as a way of denying perfection but as a way to facilitate our advancement by grace and trust.

XIV. His equipping and authorizing of others – Good teachers train new ones.

Jesus trained the Twelve and, by extension, other disciples as well. He led and inspired them. He also prepared them for the day when He would hand on the role of teacher to them. We who would teach need to train our successors and inspire new and greater insights.

Teach me, Lord, by your example, to teach as you taught and to preach as you would have me preach.

Cross-posted at the Catholic Standard: Jesus’ Qualities as Preacher and Teacher