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Six Principles of Discernment

As a priest and pastor I am often called to spend time with people as they discern the voice and the will of God in their life. I have about twenty lay people for whom I provide spiritual direction. In addition, I am sometimes approached by people who are facing a critical time in their life (e.g., a family crisis, an important career decision, discerning a vocation) and would like careful guidance as they discern the best course of action or the best decision.

Thank God that many of the faithful are actually trying to learn what He would have them do. Too many people run off and make big decisions about things such as marriage or a major career move without asking God. It is always refreshing when someone says, “What would God have me do?”

How to discern in moments like these? Are there any rules? Is there at least a structure to follow to be reasonably certain of the right course of action? Are there any ways to learn how to recognize the voice of God and distinguish it from our own voice, the voices of others, or even the voice of the devil? There are, of course.

While many great spiritual masters have written far more eloquently than I about the art of discernment, I would like to offer a few things I have learned in my own discernment and in walking with others on their journey. The list of principles I offer here is by no means complete, but I have compiled it based on my study and experience as a parish priest dealing with ordinary members of the lay faithful. For a far richer treatment of the topic of discernment I recommend Fr. Thomas Dubay’s Authenticity: A Biblical Theology of Discernment.

Let’s begin with a definition of the word discernment. Many people use discernment as a synonym for “deciding,” but it is a richer and deeper concept that, while related and antecedent to it, is distinct from it. The goal of discernment is to see beyond the external manifestations of something and to probe its deeper significance.

The word discern comes from the Latin dis (“off, or away”) + cernere (“to distinguish, separate, sift, set apart, or divide. Thus, to discern is to sort out what is of God and what is of the flesh, the world, or even the devil. Discernment is something that ought to precede a decision and aid in making it.

As we discern, either a course of action or simply whether what we think or “hear” is of God or not, we must often admit that while some things are purely from God others are admixed with things not of God, things which must be sifted or separated out.

And so we come to some basic norms or principles that I humbly offer, not as a spiritual master but as a simple parish priest. These principles are most often applicable when discerning a course of action, but many can also be applied in determining whether the promptings and urges we sense in our walk with God are truly from Him or just from us.

1.  State in life – There are many different states in life, some temporary, some long-lasting, and some permanent. We may be single, married, a priest, or a religious. We may be young or old, healthy or frail. We may be a student, a parent, a worker, a boss. We may be rich or poor. Being clear about our state in life can help us discern if a call is from God or not.

For example, a woman might sense a call to spend extended hours before the Blessed Sacrament. Of itself this is surely a fine thing, but what if she is the mother of four young children? Would God ask this of her? Probably not. Perhaps one hour would be more in keeping with her state in life. On the other hand, a single woman might be free to do this; it might even be part of her understanding her vocation to the religious life. Other things being equal, it is more likely that this call is of God in the latter case.

State in life helps to do a lot of sorting out. A priest is not going to hear from God that he should leave the priesthood and marry the woman in the front pew. A feeble, elderly man is not going to hear a call from God to walk the 500 mile El Camino de Santiago in Spain. We can be fairly certain that such notions are not of God. Calls that seem to be in keeping with one’s state in life are something to remain open to.

2.  Gifts and talents – People have different combinations of virtues, talents, gifts, and skills. In discerning the will of God regarding a course of action or accepting an offer/opportunity, we ought to carefully ponder whether it makes good sense based on our skills and talents.

God has equipped each of us better for some things than for others. I am a reasonably good teacher of adults, but I am not at all good with young children. Thus, when offered opportunities to teach or preach, I am much more open to the possibility that it is God’s will if it involves presenting to adults. If I am asked to address young children for more than a few minutes, I am quite certain that God is not asking.

In this stage of discernment, we should ask, “Is what I am being asked to do, am considering doing, or want to do, a good match for the gifts and talents God has given me? Does it make sense based on what I am equipped to do?” God does sometimes want us to try new things and discover new abilities, but it is more typical that He will ask of us things that are at least somewhat in the range of the possible based on our individual gifts.

Age can be a factor as well. Young people are often still in the process of discovering their gifts and talents and should be more open to trying new and challenging things. Older adults are more likely to discern God’s will a little closer to their current, well-known skill set.

3.  Desire – That desire can be a principle of discernment is a surprise to some people. We are often suspicious of our desires—and not without reason. When it comes to most things in the realm of moral law and doctrine, our desires and feelings are largely irrelevant and should not be used to discern God’s will. For example, that we should not commit adultery remains the clear will of God no matter how much we might desire it. That Jesus is God is true no matter how we feel.

But when it comes to deciding among various courses of action that are each good (e.g., marriage and the priesthood), feelings and desires do matter and may help to indicate God’s will. When God wants us to move in a particular direction, He often inspires in us some level of desire for it. He leads us to appreciate that what He wants for us is good, attractive, and desirable.

Therefore, learning to listen to our heart is an important method of discernment. For example, a good activity might be proposed for us to do but we feel no joy or desire to do it. Such feelings should not necessarily be dismissed as mere selfishness or laziness. It is possible that our lack of desire is a sign that it is not God’s will. On the other hand, we might experience a joy and zeal to do even things that are challenging; such desires can help us to discern that God has prepared us and wills for us to do that very thing. Hence desire is an important indicator in deciding between courses of action that are good. Ultimately God’s will for us gives joy.

4.  Organic development – This principle simply articulates that God most often moves us in stages rather than in sudden, dramatic ways. Although there are times of dramatic change, loss, and gain in the life of most people, it is more typical for God to lead us gently and in stages toward what He wills for us.

In discernment it is valuable to ask, “Does this seem to build on what God has generally been doing in my life? Is there some continuity at work if I move in this direction? Does progressing into the future in this particular way make sense based on how and where God has led me thus far?”

It is generally a good idea to exercise caution about “biggie-wow” projects and “out-of-the-blue” rapid changes. It is better to ask, “What is the best “next step” in my life?”

While sometimes “life comes at you fast,” God more often works through slow, steady, incremental growth, and asks us to be open to changes that make sense for us as the best “next step.”

5.  Serenity – When God leads us, the usual result is serenity and joy. In my own priestly life, I have at times been asked to move from one assignment to another. At such times there was great sadness, because I had to say goodbye to people I greatly loved. Yet when it was God’s will that the time had come for moving on, in spite of my sadness I also felt a deep inner peace, a serenity.

Serenity should not be underestimated as a tool for discernment, because pondering change is stressful, even frightening. Beneath the turmoil of weighing difficult decisions, we must listen carefully for a deeper serenity that signals God’s will.

If serenity is wholly lacking, if there are no consolations but only desolation, we should carefully consider the possibility that the proposed course of action is not God’s will. Amid the stress that often surrounds making important decisions, being able to sense serenity is more difficult; hence, we ought not to jump to the conclusion that serenity is lacking. Sometimes we must wait a while to sense serenity’s still, small voice. When it is present we have an important indicator that this is God’s will.

6.  Conformity to Scripture and Tradition – Some may think that this principle should be at the top of the list and you are free to put it there, but I prefer to say that the Word of God and the teachings of the Church have the last word in any decision.

One may go through the first five principles and feel quite certain of a particular course of action, but the final and most important step is to be sure that our insight or conclusion squares with the Lord’s stated revelation in Scripture and Church Teaching.

If a person were to think that God was telling him of a fourth person in the Godhead and that he should build an altar and spread devotion to this fourth person, we would rightly conclude that she was dead wrong.

God’s revelation trumps every other principle of discernment. Were a wayward priest to think that God had summoned him to found a new Church featuring more “up-to-date” teachings, it would not matter that he thought he desired it, it comported with his state in life, it matched his skills, it was an organic development for him, and it gave him serenity. Sorry, Father; you’re overruled. God is saying no such thing.

On the other hand, one might hear a call from God to be more faithful in prayer or more generous to the poor, and in response go through the five principles of discernment above before arriving at this last one. While Scripture and Church Teaching may have little to say on the method of prayer or the amount of money to be given, surely such notions are in keeping with God’s revelation and would not be overruled by it. One could confidently proceed to discerning when/how to pray or how much to give and to whom alms should best be directed.

Disclaimer – These principles should not be read as absolutes (except perhaps for the last one). They admit of limits and distinctions. They are merely principles to guide further reflection. In a brief post such as this, not everything can be fully said. You may wish to use the comment section to add some of your own thoughts and distinctions. Second, while not every principle applies to every situation, as a general rule these principles ought to be used together. It would be wrong to apply just one principle and think discernment complete. In general, they are all part of a process and their evidence should be considered collectively.

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Pick Your Battles – As Seen in a Commercial

In life we have to decide which battles to fight and which to leave to others. We need to learn which battles are ours and which belong to others. Often we allow the urgent to leap ahead of the important on our priority list. We are forever pursuing the latest trendy battles rather than the ones we should be fighting.

In the commercial below a certain “eco-warrior” tries to fight every popular battle: saving the whales, the trees, the ice caps, and so forth. In doing so, she ends up harming not only herself, but also even some of the very things she seeks to save. She also discovers that not everything she thinks needs saving thinks it needs saving.

Let’s skip the politics and consider that in life we need to discern which battles to fight by asking questions. Is this my battle? Is the battle reasonably winnable given my gifts and talents? Am I really the best equipped to aid in this cause or are others better suited? And above all, does God want this of me?

We discern things like this best with the help of others we trust and based on our state in life and on our understanding of our individual gifts and talents.

Tomorrow I will post an article on discernment to further develop these ideas. For now, enjoy the commercial.

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The Need for Two Pockets

Like so many things in life, self-esteem needs to be balanced. The balance is between humility and pride. The following is attributed to Rabbi Simcha Bunim, one of the leaders of Hasidic Judaism in Poland in the late 1700s and early 1800s:

Everyone must have two pockets so that he can reach into one or the other according to his needs. In his right pocket are to be the words, “For my sake was the world created,” and in his left pocket, “I am dust and ashes” (quoted in The Spirituality of Imperfection, p. 60).

Indeed, there is something magnificent about every individual. No one will ever be exactly like you or have just your combination of gifts. To you and to us all God gave the earth, saying,

Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground. Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food (Gen 1:28-29).

We have exhibited this mastery both as individuals and communally. Ours are science, learning, poetry, philosophy, art, law, technology, libraries, and great universities. We have built cities and civilizations. We’ve even been to the moon and back. No animal species—not even the highest primates—demonstrates anything even close to the qualities we have or has done anything that compares with what we have done. We have spiritual souls and rational minds. There is something glorious about the human person.

Yet we must also remember that we are but dust and ashes. We are contingent beings who depend on God for everything. Every beat of our heart, every fiber of our being, must be caused and sustained by Him. Scripture says,

As a father shows compassion to his children,
so the Lord shows compassion to those who fear him.
For he knows our frame;
he remembers that we are dust.

As for man, his days are like grass;
he flourishes like a flower of the field;
for the wind passes over it, and it is gone,
and its place knows it no more (Psalm 103:13-16).

Our glory is a humble, derived, reflected one. Whatever spark of glory we have it is but a spark; it is from God, whose glory is unsurpassable.

Remember well your glory, but also your neediness and contingency. Whatever your gifts (and you do have them) remember that they are from God and are often granted through others.

Yes, two pockets: one for esteem, the other for humility.

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A Portrait of Jesus the Preacher – A Homily for the 4th Sunday of the Year

In Sunday’s Gospel Jesus models four aspects of powerful and effective preaching.

In using the word “preaching” we ought to be careful not to limit it to what takes place in a church. All Catholic parents should learn from Jesus’ example here for they have the church of their home in which to preach; they have the pulpit of the dining room table, the living room couch, and even the family car. We all must learn from Jesus’ model of powerful preaching and teaching. Note, then, four basic qualities of Jesus as preacher and teacher:

I. PERSONAL – The text says, Then they came to Capernaum, and on the Sabbath Jesus entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes.

(The picture at the upper right is one of me and fellow parishioners standing in the ruins of the synagogue mentioned in this passage. It is quite moving to stand atop the ruins of the synagogue where Jesus preached both this sermon and the Bread of Life discourse. Some of the ruins are from later than Jesus’ era, but the foundations are clearly from that time. It’s amazing.)

Note that the text says that Jesus spoke “with authority.” The Greek word translated here as “authority” is ἐξουσίαν (exousia), whose root meaning is “to (speak) out of one’s being or substance.” In other words, one speaks of what one knows by experience. Jesus is not simply quoting what others have said nor is He merely quoting slogans or common sayings.

In this, Jesus is distinguished from the scribes, who were famous for quoting only one another and other reputable, safe sources. Quoting other sources is fine, but if it merely stops there, how is listening to a preacher any better than staying home and reading a book?

Too many Christians, including Catholic preachers, are content to live and preach by inference rather than experience. Too many are content to repeat what others have said rather than to speak out of what they know, have seen, and have experienced.

To preach with authority means to be able to proclaim the Word of God with personal knowledge and experience. It means to be able to say this: “What the Lord and the Church have always proclaimed, I know personally, for I have tested and experienced the Word of God in the laboratory of my own life and found it to be true. And now I speak to you not merely of what others have said but what I know and experience to be true. Out of the substance of my own being I announce this truth to you.”

This is what it means to preach personally and with authority. Jesus did not simply quote what others said; He said what He personally knew.

What of you and me? Are you able to speak with authority? Well, do you know what the Lord is doing in your life? Have you personally experienced the truth of what the Scriptures and the Church have always announced? Or are you just quoting slogans, passages, and what others have said? Of course the Scriptures and the authoritative teachings of the Church are the essential foundation of what we know, but do you personally know it to be true? How? Do you speak to your children of what you know or do you merely say, “The Church says … “? Certainly you should say what the Church says, but teaching with authority means knowing and having experienced the truth of what the Church says. It means being able to attest to it personally. This is the basis of preaching and teaching with authority.

II. PROVOCATIVE – To say that something is “provocative” is to say that it elicits a response. When Jesus preached His words did not leave His listeners unmoved. His preaching called forth a response, whether it made people mad, sad, or glad.

The text pointed out that many were glad, but there was one man who was mad. The text describes his reaction: In the synagogue was a man with an unclean spirit; he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”

Every experienced, authentic preacher knows that if he preaches effectively, a response will be forthcoming from his listeners. While it is natural to want a positive response, every preacher must be willing to accept that his word may incite anger or ridicule. The Church announces good news but she is also a sign of contradiction to a sinful world. Thus every preacher faithful to the Gospel must expect some degree of negativity and even persecution, ridicule, and anger.

Jesus’ Word angers a demon-possessed man in the congregation and he confronts Jesus, blaming Him with being hateful and causing hurt, saying that Jesus wants to destroy him. (Similarly, many today react with anger and call the Church hateful, bigoted, intolerant, and hurtful—even claiming that she destroys lives.) As we shall see, Jesus does not back down.

The problem in the synagogue is not the Word that Jesus proclaims; it is the man’s inner condition. When the authentic Gospel is proclaimed, the wrath that sometimes follows does not bespeak a problem with God’s Word but with the listener’s inner condition. Note that the man is demon-possessed. That is, his heart and mind are under the influence of Satan and the sin he inspires. The greatest obstacle to our being able to appreciate and understand the Word of God is our sin; the greatest help is a docile and humble spirit, granted by the grace of God.

A powerful preacher, priest or parent, preaches in order to provoke a response, whether one of joy and consolation or of repentance and godly sorrow. While no authentic preacher intends to incite a hostile response, he must be willing to accept such a reaction. When someone is accustomed to the darkness, he finds the light harsh, and calls it such. Anyone who preaches the Gospel authentically will both comfort the afflicted and afflict the comfortable; he will both console and confront (where necessary); he will reassure but also awaken the need for healing. He will speak the truth in love.

Good preaching provokes a response and one who hears the Gospel preached with authority cannot come away unchanged.

III. PRODUCING – Powerful and effective preaching brings results. As Jesus preaches, a man is set free. The text says, Jesus rebuked him and said, “Quiet! Come out of him!” The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.” His fame spread everywhere throughout the whole region of Galilee.

The aim or point of the Word of God is not merely to inform but to transform. It’s not enough for the Word of God to be attractive, informative, or entertaining. Its full purpose is to, in power, drive out demons and bring God’s grace. Good preaching works to drive out the demons of ignorance, sorrow, rebellion, and sin. It works to give godly sorrow, joy, hope, confidence, knowledge, courage, and conviction. Good preaching changes people’s lives.

IV. PERSEVERING – Note that Jesus did not immediately back down in the face of opposition. He persevered with the opposing man and, by His Word, drove out the demons that were afflicting him. We see the man go through three stages:

  1. He is mad, for he confronts Jesus.
  2. He is sad, for he struggles and convulses as Jesus works to free him by His Word.
  3. He is glad, for he is set free and is able to rejoice with the others.

Every preacher, every parent, and every prophet must persevere, not giving up easily; it is often the case that people must go through these stages.

In my own life there was a time when, afflicted by the demons of ignorance and youthful rebellion, I would cross my arms and listen angrily to the priest. I was mad. I would often scoff at the “silly priest” who was trying to tell me what to do. After some years of hearing the preaching of the Church, however, I gradually understood that I had to change. Change does not come easily, though, and thus came the stage of sad; it was a time of struggle, learning new virtues, and forsaking old vices. Now I can truthfully say that I am glad, for the Lord has brought me a mighty long way. His preached Word is powerful. When effectively preached, it has the power to transform. I have experienced transformation personally.

I am glad that the Church persevered, that my parents persevered, that good priests and religious persevered in preaching to me and teaching me. I am glad that my parishioners continue to persevere in witnessing to me and preaching by their lives.

Here is reenactment of Jesus preaching in the synagogue in Capernaum (on a different occasion).

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Majoring in the Minors, as Seen in a Commercial

We live in times of great ingenuity; we have a lot of smarts. We’ve been to the moon and back. Our computers can do more and more amazing things, even as we are able to make them smaller and smaller. We can see farther than ever into outer space and look more deeply than ever into “inner space,” doing microsurgery and studying the human genome.

Yet although we have become technological giants, at the same time we’ve become moral midgets. Though able to solve complex technical problems, we can’t figure how to stay faithful to our commitments or keep our families together. The churches that once dominated our skylines are now dwarfed by buildings dedicated to banking, insurance, and other passing worldly affairs.

Our houses, with their great rooms, cathedral ceilings, and granite countertops, are monuments to our wealth. But inside, these houses are not homes; they are often filled with division and sterility.

Despite all our monetary wealth there is little wisdom; despite all our power there is little prudence.

From an eternal perspective our smarts amount to sandcastles on the beach that are sure to be washed away. Ultimately they cannot stand any more than can we.

Scripture warns of the human tendency to maximize the minimum and minimize the maximum. We are smart, but about the wrong things. Our priorities are misguided.

  1. Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel (Matt 23:22-24).
  2. But God said to [the rich man who built barns], “You fool! This very night your soul is required of you; and now who will own what you have prepared?” So is the man who stores up treasure for himself, and is not rich in what matters to God (Luke 12:20-21).
  3. For the people of this world are more shrewd in dealing with their own kind than are the people of the light (Lk 16:8).
  4. For everyone looks out for their own interests, not those of Jesus Christ (Phil 2:21).
  5. But mark this: There will be terrible times in the last days. People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good, treacherous, rash, conceited, lovers of pleasure rather than lovers of God— having a form of godliness but denying its power. Have nothing to do with such people (2 Tim 3:1-5).
  6. How prosperous Israel is—a luxuriant vine loaded with fruit. But the richer the people get, the more pagan altars they build. The more bountiful their harvests, the more elaborate their pagan pillars. Their heart is false; now they must bear their guilt. The LORD will break down their altars and destroy their pillars (Hosea 10:1-2).
  7. A discerning person keeps wisdom in view, but a fool’s eyes wander to the ends of the earth (Proverbs 17:24).
  8. They are ingenious in their wickedness (Romans 1:30).

In other words, we humans tend to get smartest about the least important things, and are foolishly forgetful of eternal things—the things that matter most. Yes, we maximize the minimum and minimize the maximum. There are some who know everything there is to know about football, or who’s who in Hollywood or politics, but are at a loss when it comes to the most basic spiritual concepts, biblical stories, or moral teachings. Hours are consumed by sports, television, and politics, but there is no time for prayer.

Well, you get the point. We are smart, but about the wrong things. Meanwhile we remain foolishly out of touch with the things that matter to God and that last unto life eternal.

I thought of all this when I saw the following commercial, which appeared recently in my YouTube queue. It features men who have developed every talent imaginable related to beer.

Now I have nothing against beer in moderation. But allow the beer to represent the things of this world. And thus we see humorously illustrated our tendency and capacity to become very talented in worldly things. But at the end of the day, it’s just beer; it’s just the world, a world that is passing away.

Are we as talented and ingenious about spiritual things?

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Eyes that Are Humble – A Meditation on the Conversion of St. Paul

Today in daily Mass we read the well-known story of St. Paul’s conversion. There is a detail in the story that I have often pondered. Although I am speculating on the specifics, I think it ought not to be overlooked. Even my choice of the words “speculating” and “overlooked” (both of which refer to the eyes) indicate that we ought to “give an eye” to St. Paul’s eyes.

As you probably recall, St. Paul was not just struck down on the road to Damascus—he was blinded as well.

Saul got up from the ground,
but when he opened his eyes he could see nothing;
so they led him by the hand and brought him to Damascus.
For three days he was unable to see, and he neither ate nor drank (Acts 9:8-10).

Having persecuted the Lord, Paul was now confronted with the darkness of sin and unbelief. It is as though the Lord wanted nothing to distract Paul as he pondered his experience, neither the delights of food and drink nor the delights of the eye. It was a kind of dying and being with Christ for three days in the tomb before rising. Like the dead, Paul was unable to eat and was enveloped in complete darkness of blindness. He could do little during that time but think and pray.

And pray he did!

[The Lord said to Ananias,]“Get up and go to the street called Straight
and ask at the house of Judas for a man from Tarsus named Saul.
He is there praying,
and in a vision he has seen a man named Ananias
come in and lay his hands on him,
that he may regain his sight.”

… Ananias went and entered the house;
laying his hands on him, he said,
“Saul, my brother, the Lord has sent me,
Jesus who appeared to you on the way by which you came,
that you may regain your sight and be filled with the Holy Spirit.”
Immediately things like scales fell from his eyes
and he regained his sight.
He got up and was baptized,
and when he had eaten, he recovered his strength.

Through Word and Sacrament, Paul’s eyes were healed—or were they? Surely they were, for in the years that would follow, Paul saw well enough to travel the world speaking of Christ.

I’m convinced that some vestige of blindness, some physical memory remained in Paul’s eyes for his entire life, something to remind him of his need for mercy and to keep him humbly mindful of how that mercy was extended.

As background, we do well to recall the story of Jacob, who wrestled with God one night. Jacob proved strong in that great contest, so strong that God gave him a new name, Israel, which means “he wrestles (or struggles) with God.” God also left Jacob with a permanent memory of that nighttime battle. Scripture says that God knocked out Jacob’s sciatic muscle (Genesis 32:32), such that he would walk with a limp for the rest of his life, leaning on a staff. It was a reminder to Jacob that he was always to lean on the Lord (Heb 11:21).

So, too, perhaps, for St. Paul. Although he persevered through three dark days with God and although his eyesight was restored, it would seem that some weakness remained in his eyes. Later, St. Paul would speak of an ailment, a mysterious thorn in his flesh (2 Cor 12:7). Three times he begged God to remove it but the Lord told him to endure it for the sake of humility.

What was it? What was this mysterious physical affliction? I’m convinced that it had something to do with his eyes. Paul told the Galatians,

As you know, it was because of an illness that I first preached the gospel to you, and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me (Gal 4:13-15).

While I am speculating, it seems to me that Paul had something to akin to conjunctivitis (pink eye), an affliction that make the eyes fill with a sticky yellowish discharge and become red. It can be extremely contagious and is often repulsive to others. Indeed, it was quite difficult to endure in the era before modern medicine.

Whatever his actual affliction, it seems (if the Galatians text is acknowledged as descriptive) to have involved Paul’s eyes, the same eyes that had been healed but perhaps with a reminder left in them of the need for humility and for remembrance of how God saved him.

What is your thorn? What is your limp? What is your conjunctivitis? All of us have things that keep us humble. They remind us of our need to lean on God and to look to Him, not with haughty eyes, but with eyes that are humble, respectful, and grateful.

This song says, “Nobody knows the trouble I’ve seen. Nobody knows but Jesus”

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A Brief Story About the Need for Prudence

God speaks to us through many experiences and images. Sometimes there are differing layers of meaning and we must carefully and prudently discern what God is saying to us. Prudence is not the same as caution. Rather, it is the virtue that bids us, in each situation, to keep in mind our deeper call and final goal.

Consider the following story:

A man, walking through the forest saw a fox that had lost its legs, and wondered how it lived. Then he saw a tiger come up with game in its mouth. The tiger ate its fill and left the rest of the meat for the fox. The next day God fed the fox by means of the same tiger.

The man began to wonder at God’s greatness and said to himself, “I too shall just rest in a corner with full trust in the Lord and He will provide me with all I need.”

He did this for many days, but nothing happened, and he was almost at death’s door when he heard a voice say, “O you who are in the path of error, open your eyes to the truth! Stop imitating the disabled fox and follow the example of the tiger”  (The Spirituality of Imperfection, p. 93).

This story illustrates the need for discernment and prudence. Growing in trust is a good thing of itself, but not if done so in a selfish or reckless way. Like any virtue, trust is not detached; it exists in real-life situations and the virtue of prudence must direct its application. This is true of all the virtues. St. Thomas and others called prudence the “charioteer of the virtues” because its role is to direct them properly in accordance with our final goal.

In the case of the story above, magnanimity and generosity were the true call; the man in the story sinned against hope. We ought never to despair that when we are truly in need God will supply us with the essentials needed for eternal life, but neither should we presume that He will rescue us from every one of our sins or poor decisions. Like any virtue, hope stands in the middle, warding off both despair and presumption; it gives us the confident expectation of God’s help, but not the kind that reduces Him to a sort of divine butler. Prudence also directs us to remember that our first instinct should be to serve rather than to be served (see Mark 10:45).

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A Short Reflection on Pain

All of us ponder why God permits suffering. By faith we acknowledge that God never permits it except that a greater good may come from it. Perhaps He permits that we suffer loss in order to bestow some new gift in its place. Even beautiful relationships may hinder some new growth that God wants to bestow. For example, the death of a loved ones creates a space for the new and different while not canceling the gifts of the one who passed.

Suffering brings sobriety by reminding us that this world is not Heaven and its joys can neither last nor ultimately satisfy.

In addition, in the crucible of suffering we are tested and our faith can be strengthened and purified.

Suffering brings wisdom, which differs from mere human knowledge or experience in that it is from God. Wisdom sees past the apparent and is as much a “sense” or “disposition” as it is a body of knowledge. There is something about wisdom, so often acquired in pain, that enables us to embrace the paradoxes and riddles of life in this perplexing world, a long way from our eternal home. In wisdom we cling to God and grow more silent; we avoid simple explanations and do not demand exact answers. It is enough that God knows and that He will reveal to us only as much as we can endure now.

Yes, suffering is painful; it is a fearsome grace of God but it is a grace.

For now, the Spirit tells me that I’ve said enough, except to indicate what drew forth this meditation: an ancient maxim, an utterance of truth from ancient Greece.

He who learns must suffer.
And even in our sleep, pain that cannot
forget falls drop by drop upon the heart,
and in our own despair, against our will,
comes wisdom to us by the awful grace of God.
– Aeschylus, c.a. 500 B.C.