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When God Says No – A Meditation On the Sometimes Mysterious Providence of God

When God Says NoIn last Sunday’s Gospel, we read of the Canaanite Woman who persevered and got the answer to her prayers. Beautiful though that story is, there are some who may wonder sadly why they did not receive a better answer to their prayers; why their loved one died. Such stories might even serve to deepen their sorrow.

All of us struggle with the great mystery of God’s providence and will. Sometimes it is our own struggle and sometimes we must commiserate with others who are in distress. One friend is losing her young daughter to cancer, another is struggling to find work, still another has a husband who is drinking. Some people will say to me, “I’ve been praying, Father, but nothing seems to happen.” I am not always sure how to respond. God doesn’t often explain why we must suffer, why he delays, or why he sometimes just says no.

Just think about how God answered Job. Job wanted answers as to why he was suffering. God spoke to him from the whirlwind, upbraiding him with provocative questions meant to humble him. But in the end, He gave him no real answer. He did, however, restore Job. In the midst of God’s mysterious ways, we do have to remember that if we are faithful God will more than restore us one day. But in the throes of trials, the promise of future restoration can seem pretty theoretical.

In the midst of trials, often the best thing we can do is to be still; to breathe, sigh, and yearn; and to weep with those who weep. Scripture says, The LORD is good to those who wait for him, to the soul that seeks him. It is good that one should wait quietly for the salvation of the LORD (Lam 3:25).

Scripture does give some answers as to why God sometimes delays and why He sometimes says no. And while these explanations may not always satisfy us emotionally, they do provide a teaching that can ultimately assist us in not allowing our sorrow, anger, or disappointment to interact with our pride and lead us away from faith. Let’s look at a few of these explanations. Some of them pertain to God and some to us.

I. Sometimes no is the best answer.

We often think that we know what is best for us. We want to have this job or we want that person to fall in love with us. We want to be delivered from a certain illness or to receive a financial blessing. We see these as good outcomes for us and are sure that God must also see them that way. But in fact God may not agree with our assessment. In such situations, no really is the best answer to our prayers.

For example, we might want God to answer our prayer that none of our children be born with any disabilities. But God may see that the experience of disability may be just the thing that we or the child needs in order to be saved in the end. St. Paul prayed for deliverance from physical affliction in this passage:

Three times I begged the Lord about this, that it might leave me, but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.” I will rather boast most gladly of my weaknesses, in order that the power of Christ may dwell with me. Therefore, I am content with weaknesses, insults, hardships, persecutions, and constraints, for the sake of Christ; for when I am weak, then I am strong (2 Cor 12:7-10).

The fact is, we really don’t know what’s best for us or for someone else. We may think we know, but we don’t. God’s no to Paul actually helped to save him. It helped him to better understand the power of the cross in his life and to realize that he must learn to depend on God. So, too, for us. We may prefer certain outcomes, but God alone knows if our preference is truly good for us.

II. God is love.

Many confuse love with kindness. Kindness is a common attribute of love, but it is not the same thing. All parents know that they must sometimes discipline their children and that it is the loving thing to do. Parents who are always “kind” and never punish their children actually spoil them; failing to discipline does not exhibit true love. Parents sometimes inflict short term pain on their children by limiting their freedom and/or insisting that they do what is right. They will bring an unwilling child to the doctor for shots; they will insist that they finish their homework before playing. Parents may give a firm no to certain requests that they know are harmful or that interfere with more important duties. Kindness always wants to say yes, but love sometimes says no—even inflicting hardship where necessary.

God is a Father. Kindness has its place but love is more essential for us than mere kindness which is but an attribute of love.

My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines those he loves, and he punishes everyone he accepts as a son … God disciplines us for our good, that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it (Heb 12:5-6, 11).

Endure hardship with us like a good soldier of Christ Jesus … Reflect on what I am saying, for the Lord will give you insight into all this (2 Tim 2:3,7).

III. Sometimes our request cannot be affirmed without violating another’s freedom.

It is common to pray for the conversion of other people. Or we may pray that they make some decision that we would prefer. God is omnipotent and could choose to force outcomes, but this would violate the freedom to truly decide. If freedom is contingent upon God’s whim, then it is not really freedom at all. God can exhort us through His Church and the Scriptures. He can send us special graces. But in the end each of us is free. God will not typically force someone to choose something that someone else wants or asks for in prayer. The Scriptures affirm our freedom: There are set before you fire and water; to which ever you choose, stretch forth your hand. Before man are life and death, which ever he chooses shall be given him (Sirach 15:16-17).

IV. Sometimes our request cannot be granted because of the harm it might cause to others.

We can sometimes fall into the trap of thinking that we are the most important thing on God’s agenda. We may want a sunny day for our picnic but the farmers are in desperate need of rain. Whose need is more important? It would seem that the farmers need for rain might be a bit more important to God than the weather for my picnic, but even this I leave up to Him.

The prophet Jonah went reluctantly to the Ninevites (Assyrians) to preach. He didn’t want them to be converted. Jonah wanted them to refuse repentance and be destroyed in forty days. In his own mind, he had good reasons to want this: the Ninevites were amassing an army that was a great threat to Israel, so their destruction would spare Israel from further threat. But the Ninevites did repent. And Jonah was sullen and bitter over this. God rebuked him with these words:

Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left, and many cattle as well. Should I not be concerned about that great city? (Jonah 4:9)

While we may not actively pray for another’s harm, it may sometimes be the case that what we ask for would adversely affect others.

V. Sometimes our faith is not strong enough.

Jesus said, If you believe, you will receive whatever you ask for in prayer (Matthew 21:22).

And the Book of James says, But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind. That man should not think he will receive anything from the Lord (James 1:6-7).

There is also the sad case of Nazareth, where the Lord could work few miracles so much did their lack of faith disturb him (Matt 13:58).

VI. Sometimes we ask for improper things or ask with the wrong motives.

The Book of James says, When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures.

VII. Sometimes unrepented sin sets up a barrier between us and God so that our prayer is blocked.

Surely the arm of the Lord is not too short to save, nor His ear too dull to hear. But your iniquities (sins) have separated you from God; your sins have hidden his face from you so that He will not hear (Isaiah 59:1-2).

VIII. Sometimes we have not been generous with the requests and needs of others.

If a man shuts his ears to the cry of the poor, he too will cry out and not be answered (Proverbs 21:13).

IX. Sometimes God cannot trust us with blessings because we are not conformed to His word or trustworthy with lesser things.

If you remain in me and my word remains in you, ask whatever you wish and it will be given to you (John 15:7).

So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? And if you have not been trustworthy with someone else’s property, who will give you property of your own? (Lk 16:11-12)

Thus we must prove trustworthy in smaller matters to be trusted with greater blessings.

Each of the “explanations” above may or may not apply to you. In the end we have to accept the mystery of prayer and come to understand that not everything is fully explainable. We see so very little of the whole picture that God sees. Humility must be our constant disposition.

This song says that some of God’s greatest gifts are unanswered prayers.

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Does God Harden Human Hearts?

One of the more difficult Biblical themes to understand is the concept of God hardening the hearts and minds of certain human beings. Here are some examples where it seems he does:

      1. The LORD said to Moses, “When you return to Egypt, see that you perform before Pharaoh all the wonders I have given you the power to do. But I will harden his heart so that he will not let the people go. (Ex 4:21)
      2. Moses and Aaron performed all these wonders before Pharaoh, but the LORD hardened Pharaoh’s heart, and he would not let the Israelites go out of his country. (Ex 11:10)
      3. Why, O LORD, do you make us wander from your ways and harden our hearts so we do not revere you? Return for the sake of your servants, the tribes that are your inheritance. (Is 63:17)
      4. He [God] has blinded their eyes and deadened their hearts, so they can neither see with their eyes, nor understand with their hearts, nor turn–and I would heal them. (Jesus quoting Isaiah Isaiah 6:9-10, at John 12:40)
      5. They perish because they refused to love the truth and so be saved. For this reason God sends them a powerful delusion so that they will believe the lie (2 Thess 2:11)
      6. Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another…..Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done. (Rom 1:24, 28)

What are we to make of texts like these? How can God, who does no evil, be the source of a sinful mind or heart? Why would God do such a thing since he has said elsewhere:

      1. As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?’ (Ez 33:11)
      2. God our Savior…wants all men to be saved and to come to a knowledge of the truth. (1 Tim 2:4)

To be sure, these questions involve very deep mysteries, mysteries about God’s sovereignty and how it interacts with our freedom, mysteries of time, and mysteries of causality.

But some distinctions can and should be made, and some context supplied. We do not want to understand the “hardening texts” in simplistic ways, or in ways that use one truth to cancel out other important truths that balance it. So please permit only a modest summary of the ancient discussion.

I propose we examine these sorts of texts along four lines:

        1. The Context of Connivance.
        2. The Mystery of Time
        3. The Mystery of Primary Causality
        4. The Necessity of Humility

Point I. – THE CONTEXT OF CONNIVANCE – In properly assessing texts like these we ought first to consider the contexts in which they were made and written. Generally speaking, most all of these declarations that God hardens the heart, come after a significant period of disobedience on the part of those hardened. In a way, God “cements” the deal and gives them fully what they really want. For having hardened their own hearts to God, God determines that their disposition is a permanent one, and in a sovereign exercise of his will, (for nothing can happen without God’s allowance), declares and permits their heart to be hardened in a definitive kind of way. In this sense, there is a judgement of God upon the individual that recognizes their definitive decision against him. Hence, this hardening can be understood as voluntary, on the part of the one hardened, for God hardens in such a way that he uses their own will, whom he hardens, for the executing of his judgment and his acceptance that their will against him is definitive.

A. For example, in the case of Pharaoh, it is true, as the Exodus 4:21 text says above, God indicated to Moses that he would harden Pharaoh’s heart. But the actual working out of this is a bit more complicated than that. We see in the first five plagues, it is Pharaoh who hardens his own heart (Ex. 7:13; 7:22; 8:11; 8:28; & 9:7). It is only after this repeated hardening of his own heart, that the Exodus text shifts, and speaks of God as the one who hardens (Ex 9:12; 9:34; 10:1; 10:20; 10:27). Hence the hardening here is not without Pharaoh’s repeated demonstration of his own hardness, and God, if you will, “cements the deal” as a kind of sovereign judgment on Pharaoh.

B. The Isaiah texts, many in number, that speak of a hardening being visited upon Israel by God, (e.g. #s 3 and 4 above), are also the culmination of a long testimony, by the prophet, of Israel’s hardness. At the beginning of the Isaiah’s ministry, Israel’s hardness was described as of their own doing by God who said through Isaiah: For the LORD has spoken: “I reared children and brought them up, but they have rebelled against me. The ox knows his master, the donkey his owner’s manger, but Israel does not know, my people do not understand.” Ah, sinful nation, a people loaded with guilt, a brood of evildoers, children given to corruption! They have forsaken the LORD; they have spurned the Holy One of Israel and turned their backs on him. (Is 1:2-4). There follows a long list of their crimes, their hardness and their refusal to repent.

1. St. John Chrysostom – of the numerous texts Later in Isaiah (and also referenced by Jesus (e.g. Jn 12:40), that speak of Israel as being hardened by God, and having him shut their eyes, St John Chrysostom says, That the saying of Isaiah might be fulfilled: that here is expressive not of the cause, but of the event. They did not disbelieve because Isaias said they would; but because they would disbelieve, Isaias said they would…. For He does not leave us, except we wish Him….Whereby it is plain that we begin to forsake first, and are the cause of our own perdition. For as it is not the fault of the sun, that it hurts weak eyes, so neither is God to blame for punishing those who do not attend to His words. (on a gloss of Is. 6:9-10 at Jn 12:40, quoted in the Catena Aurea).

2. St Augustine also says, This is not said to be the devil’s doing, but God’s. Yet if any ask why they could not believe, I answer, because they would not…But the Prophet, you say, mentions another cause, not their will; but that God had blinded their eyes, and hardened their heart. But I answer, that they well deserved this. For God hardens and blinds a man, by forsaking and not supporting him; and this He makes by a secret sentence, for by an unjust one He cannot (Quoted in the Catena Aurea at Jn 12:40).

C. Of the text of 2 Thessalonians, God sends them a powerful delusion so that they will believe the lie quoted in # 5 above, while the text speaks of God as having sent the delusion, the verse before and after make clear the sinful role of the punished saying: They perish because they refused to love the truth and so be saved….so that all will be condemned who have not believed the truth but have delighted in wickedness ( 2 Thess 2:10,12).

1. Of this text, St. Augustine says, From a hidden judgment of God comes perversity of heart, so that the refusal to hear the truth leads to the commission of sin, and this sin is itself a punishment for the preceding sin [of refusing to hear the truth]. (Against Julian 5.3.12).

2. St John Damascus says, [God does this] so that all may be condemned who did not believe the truth but had pleasure in unrighteousness (The Orthodox Faith 4.26).

D. The texts from Romans 1 speak of God handing them over only after they have suppressed the truth (1:18), persevered in their wickedness (1:18) and preferred lust and idolatry (1:23-24), hence, as a just judgement, he hands them over to sexual confusion (homosexuality) and to countless other destructive drives. So here too, though it is said God hands them over, it is really not that simple. God has, in effect, cemented the deal. They do not want to serve them and so He, knowing their definitive decision, gives them what they want.

E. Thus, our first point of distinction in understanding the “hardening” texts is that the context of connivance is important in assessing them. It is not asserted by Scripture that God takes a reasonably righteous man and, out of the blue, hardens his heart, confuses his mind or causes him, against his will, to become obstinate. The texts are usually presented as a kind of prevenient judgement by God, that the state of the person’s hardness has now become permanent. They refuse and so God cements the deal and “causes” them to walk in their own sinful ways since they have insisted so.

Point II. – THE MYSTERY OF TIME – In understanding these hardening texts, which we have seen, are akin to judgment texts, we must strive to recall that God does not live in time in the same we do. Scripture speaks often of God’s knowledge and vision of time as being comprehensive, rather than speculative or serial (e.g. Ex 3:14; Ps 90:2-4; Ps 93:2; Is 43:13; Ps 139; 2 Peter 3:8; James 1:17; inter al.).

A. To say that God is eternal and that he lives in eternity is to say that he lives in the fullness of time. For God, past, present and future are all the same. God is not wondering what I will do tomorrow, neither is he waiting for it to happen. For Him, my tomorrow has always been present to Him. All of my days were written in His book before one of them ever came to be (Ps 139:16). Whether, and how long I live, has always been known to him. Before he ever formed me in my mother’s womb he knew me (Jer 1:4). My final destiny is already known and present to him.

B. Hence, when we strive to understand God’s judgments in the form of hardening the hearts of certain people, we must be careful not to think he lives in time like we do. It is not as though God is watching my life like a movie. He already knows the choice I will make. Thus, when God hardens the hearts of some, it is not as though he were merely trying to negatively influence the outcome, and trip certain people up. He already knows the outcome and has always known it, he knows the destiny they have chosen.

C. Now be very careful with this insight, for it is a mystery to us. We cannot really know what it is like to live in eternity, in the fullness of time, where the future is just is present as the past. If you think you know, you really don’t. What is essential for us is that we realize that God does not live in time like we do. If we try too hard to solve the mystery (rather than merely accept and respect it) we risk falling into the denial of human freedom, or double predestination, or other wrong-headed notions that sacrifice one truth for another, rather than to hold them in balance. That God knows what I will do tomorrow, does not destroy my freedom to actually do it. How this all works out is mysterious. But we are free, Scripture teaches this, and God holds us accountable for our choices. Further, even though God knows my destiny already, and yours as well, does not mean that He is revealing anything about that to us, as though we should look for signs and seek to call ourselves saved or lost. We ought to work out our salvation in a reverential fear and trembling (Phil 2:12).

D. The Key point here is mystery. Striving to understand how, why and when God hardens the heart of anyone is caught up in the mysterious fact that he lives outside of time and knows all things before they happen. Thus he acts with comprehensive knowledge of all outcomes.

Point III. – THE MYSTERY OF CAUSALITY – One of the major differences between the ancient and the modern world is that the ancient world was much more comfortable in dealing with something known as primary causality.

A. Up until the Renaissance God was at the center of all things and people instinctively saw the hand of God in everything, even terrible things. Job of old said, The LORD gave and the LORD has taken away; may the name of the LORD be praised….if we have received good things at the hand of God, why should we not receive evil?” (Job 1:21; 2:10). Thus the ancients would commonly attribute everything as coming from the hand of God, for he was the “first cause” of everything that happened. This is what we mean by primary causality. The ancients were thus more comfortable attributing things to God that we are not. In speaking like this, they were not engaged in a form of superstitious or primitive thinking, but they emphasized that God was sovereign, omnipotent and omnipresent and that nothing happened apart from his sovereign will, He is the Primary Cause of all that is.

1. Of this ancient and scriptural way of thinking the Catechism says, And so we see the Holy Spirit, the principal author of Sacred Scripture, often attributing actions to God without mentioning any secondary causes [e.g. human or natural]. This is not a “primitive mode of speech”, but a profound way of recalling God’s primacy and absolute Lordship over history and the world, and so of educating his people to trust in him. (CCC # 304)

2. The Key point here is understanding that the ancient Biblical texts while often speaking of God as hardening the hearts of sinners, did not, as we saw above, mean that man had no role, or no responsibility. Neither did it mean that God acted in a merely arbitrary way. Rather, the emphasis was on God’s sovereign power as the first cause of all that is and hence he is often called the cause of all things and his hand is seen in everything. We moderns are uncomfortable in speaking this way as we shall see.

B. After the Renaissance man moved to the center and God was gradually “escorted” to the periphery. Thus our manner of thinking and speaking began to shift to secondary causes (causes related to man and nature). If something happens we look to natural causes, or in human situations, to the humans who caused it. These are secondary causes however, since I cannot cause something to happen unless God causes me. Yet increasingly the modern mind struggles to maintain a balance between the two mysteries of our freedom, and responsibility and God’s Sovereignty and omnipotence.

C. In effect we have largely thrown primary causality overboard as a category. Even modern believers unconsciously do this and thus exhibit three issues related to this.

1. We fail to maintain the proper balance between two mysteries: God’s Sovereignty and our freedom.

2. We exhibit shock at things like the “hardening texts” of the Bible because we understand them poorly.

3. We try to resolve the shock by favoring one truth over the other. Maybe we just brush aside the ancient biblical texts as a “primitive mode of speech” and say, inappropriately, “God didn’t have anything to do with this or that.” Or we go to the other extreme and become fatalistic, deny human freedom, deny secondary causality (our part) and accuse God of everything; as if he were the only cause and had the sole blame for everything. Thus, we either read the hardening texts with a clumsy literalism, or dismiss them as misguided notions from an immature, primitive, and pre-scientific age.

D. The point here is that we have to balance the mysteries of primary and secondary causality. We cannot fully understand how they interrelate, but they do. Both mysteries need to be held. The ancients were more sophisticated in holding these mysteries in the proper balance. We are not. We handle causality very clumsily and do not appreciate the distinctions of primary causality (God’s part) and secondary causality (our part, and nature’s too). We try to resolve the mystery rather than hold it in balance and speak to both realities. As such, we are poor interpreters of the “hardening texts.”

Point IV – THE NECESSITY OF HUMILITY – By now it will be seen that we are dealing with a mysterious interrelationship of God and Man, between our freedom and God’s sovereignty, between primary and secondary causality. In the face of such mysteries we have to be very humble. We ought not think more of the details than is proper for us, for, frankly they are largely hidden from us. Too many moderns either dismiss the hardening texts or accept them and sit in harsh judgment over God, as if we could do such a thing. Neither approach bespeaks humility. Consider a shocking but very humbling text where Paul warns us in this very matter:

What then shall we say? Is God unjust? Not at all! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” It does not, therefore, depend on man’s desire or effort, but on God’s mercy. For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. One of you will say to me: “Then why does God still blame us? For who resists his will?” But who are you, O man, to talk back to God? “Shall what is formed say to him who formed it, ‘Why did you make me like this?’” (Romans 9:14-20)

In effect, none of can demand an absolute account of God for what he does. Even if he were to tell us, could our small and worldly minds ever really comprehend it? My thoughts are not your thoughts, and my ways are not your ways, says the Lord (Is 55:8).

Summary – In this post, rather too long, we have considered the “hardening texts” where it seems that God is said to harden the hearts of certain people and groups. And so he does. But texts like these must be carefully approached with proper distinctions, appeal to the scriptural and historical context, and deep humility. There are profound mysteries at work here: mysteries of God’s sovereignty, our freedom, his mercy and also his justice.

We ought to careful to admit the limits of our knowledge when it comes to such texts. As the Catechism so beautifully stated, when it comes to texts like these, they are to appreciated as a profound way of recalling God’s primacy and absolute Lordship over history and the world, and so of educating his people to trust in him. (CCC # 304)

This song says, “Lord I’ve sinned, But you’re still calling my name…”

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While on Others Thou Art Calling, Do Not Pass Me By – A Homily for the 20th Sunday of the Year

The Gospel this Sunday teaches us to pray always and not to lose heart. It is about being tenacious in prayer, continuing to beseech the Lord even when the results are discouraging. It is also about the Lord’s will to extend the Gospel to all the nations and to make the Church truly catholic.

Let’s look at this Gospel in five stages.

TRAVELS – The text says, At that time, Jesus withdrew to the region of Tyre and Sidon. Jesus goes north of Israel into the territory we know today as Lebanon.

Matthew is not just giving us a quick travelogue here. We are not interested merely in Jesus’ physical location but in what it signifies. Jesus has gone up north to pagan territory. Other things being equal, this is a rather odd destination for a Jewish preacher, but remember that Jesus is preparing the Church for a mission to all the nations. Thus it makes sense that He pushes the boundaries of the Jewish world. Jesus interacted with Gentiles and Samaritans as if to say, “The racism of a Jewish-only world must now end. The Gospel must break the boundaries of nations and races and be truly universal, truly catholic.”

This vision of the Gentiles being drawn to the Lord was actually well attested to in the Old Testament, but just as is the case today, there were some texts that were well known and others that were conveniently “forgotten” or had little effect. Consider these passages that announced the entry of the Gentiles into the Holy People of God:

  1. The foreigners who join themselves to the LORD, ministering to him, loving the name of the LORD, and becoming his servants–all who keep the sabbath free from profanation and hold to my covenant, them I will bring to my holy mountain and make joyful in my house of prayer; their burnt offerings and sacrifices will be acceptable on my altar, for my house shall be called a house of prayer for all peoples (Is 56:6-9).
  2. I will give you as a light to the nations, that my salvation may reach to the end of the earth (Is 49:6).
  3. Babylon and Egypt I will count among those who know me, Philistia, Tyre and Ethiopia, these will be her children and Zion shall be called “mother” for all shall be her children (Psalm 87:4-5).
  4. I come to gather nation of every language; they shall come and see my glory. Some of these I will take as priests and Levites says the Lord … All mankind shall come to worship before me says the Lord (Is 66:18; 23).

Hence we can see that the Jewish people’s own Scriptures spoke of a day when Jews and Gentiles together would worship the Lord and be His people.

This introductory note about Jesus’ location is essential to understanding the rest of the Gospel passage. We must grasp Jesus’ will to reach out to the Gentiles. We do this in order to appreciate that some of the harsh tone Jesus exhibits later can likely be understood as a rhetorical means of questioning racial and national divisions rather than affirming them. In effect, He is tweaking His disciples and the Church, giving voice to their fears and hostilities. In so doing, He also calls out the Canaanite woman in order to show forth one who is willing to set aside these racist notions for a greater good.

Let’s watch it unfold.

TORMENT – The text says, And behold, a Canaanite woman of that district came and called out, “Have pity on me, Lord, Son of David! My daughter is tormented by a demon.”

Canaanites were despised by Jews and Jews were despised by Canaanites. What is it that would make a Canaanite woman reach out to a Jewish Messiah? In a word, desperation. She no longer cares who helps her daughter as long as someone helps her!

She has likely heard of Jesus’ power to save and heal. She looks past her racial hatred and, risking terrible rebuke, calls on Jesus. Her torment enables her to cross boundaries. The only enemy she cares about is the demon afflicting her daughter.

It is sad but true that a common enemy can often unite disparate factions. It should not be necessary, but the Lord will take whatever He can get in order to unite us.

TEST – The text says, But Jesus did not say a word in answer to her. Jesus’ disciples came and asked him, “Send her away, for she keeps calling out after us.” He said in reply, “I was sent only to the lost sheep of the house of Israel.” … “It is not right to take the food of the children and throw it to the dogs.”

Jesus does a shocking and daring thing here. He takes up the voice of sin, oppression, racism, and nationalism. It is a very strange to hear such a thing from the mouth of the Lord, who has already journeyed among the Samaritans and Gentiles, healing them and often praising their faith (e.g., Lk 8:26; Mt 8:10; Lk 7:9; Matt 8:11 inter al).

The usual explanation is that Jesus is calling out the woman’s faith and through her is summoning His disciples to repentance. The disciples want the Lord to order her away. In effect, He takes up their voices and the voice of all oppression and utters the hateful sayings of the world, even going so far as to liken her to a dog.

Yes, Jesus is testing her, trying to awaken something within her. He is also giving voice to the ugly thoughts of His disciples and likely others, both Gentile and Jew, who were watching with disdain the interaction between a Gentile—a Gentile woman—and a Jew.

There is a saying, “Things do, by opposition grow.” Through this test, Jesus increases the woman’s faith and possibly that of the bystanders. Just as an athlete improves by facing tougher opponents and a musician improves by playing more difficult pieces, so does this woman grow in faith by being tested.

Remember, God tested Abraham, Jacob, Joseph, Job, Esther, Susannah, Judith, Gideon, and countless others. The Canaanite woman, too, is being tested. Like those of old, she, too, will grow by the test.

We are tested as well. At times, God seems to be strangely silent; we may feel as if we are no child of God at all. Indeed, we may even conclude that dogs live better than we do.

Will we give way during the test or hold out until our change comes? Will our faith grow or wither? Will our love grow stronger or will it change to resentment?

TENACITY – The text says, But the woman came and did Jesus homage, saying, “Lord, help me.” She said, “Please, Lord, for even the dogs eat the scraps that fall from the table of their masters.”

Note here that the woman is not put off. Whatever anger, grief, or discouragement she may feel, she perseveres.

She is even bold and creative. In a sense, she will not take no for an answer.

  1. She is like Mother Mary at Cana, who did not pause for a moment when Jesus seemed dubious of her request (Jn 2:5).
  2. She is like the widow who never stopped pestering the judge for a favorable ruling (Lk 18:1-8).
  3. She is like the blind man at the side of the road who kept calling for Jesus despite the rebuke of the crowds (Lk 18:39).
  4. She is like the parents who brought their infants to Jesus for a blessing, who withstood rebuke from the disciples and won through to the blessing (Mk 10:13-16).
  5. She is like Zacchaeus, who overcame his short stature by climbing a tree to see Jesus (Lk 19:1ff).
  6. She is like the widow with the hemorrhage, who, though weak and ritually unclean, pressed through the crowd and grabbed the hem of Jesus’ garments (Mk 5:28).
  7. She is like the lepers, who, though forbidden by law to enter the town, sought the Lord at the Gates and fell down before Him (Luke 17).

Yes, she is tenacious. She will hold out until the change (the healing she desires for her daughter) is accomplished. She will not give up or let go of Jesus no matter how unwilling He seems, no matter how politically incorrect her request appears, no matter how much hostility she encounters from the disciples, the crowds, or even Jesus Himself. She will hold out.

Here is a woman with tenacity! How about you?

TRIUMPH – The text says, Then Jesus said to her in reply, “O woman, great is your faith! Let it be done for you as you wish.” And the woman’s daughter was healed from that hour.

Here is the victory. She has gone from torment to triumph by a tenacious and tested faith. Jesus now takes away the veil of His role and shows His true self—the merciful, wonder-working Messiah and Lord.

Jesus says to her, “Great is your faith.” But how has it become so? In the crucible of testing, that’s how. We may wonder at God’s delays, at His seeming disinterest or even anger, but in the end it is our faith that is most important to Him.

Our faith is more important to God than our finances, our comfort, or our desired cures, for it is by faith that we are saved. We are not saved by our health, by creature comforts, by money, or by good fortune. God is willing to delay. He is willing to test us and try us, if only for the sake of our stronger faith, by which He will save us. God saves us, but He does it through our faith.

Why all this delay? Why the suffering? Why the trials? Stronger faith, that’s why! God may not come when you want Him, but He’s always right on time, for His true goal is not to give us what we want, but rather what we need: stronger faith.

Having done this, the Lord gives her the triumph. We, too, must accept that God’s truest blessing for us is not better health or improved finances; it is stronger faith.

Consider well the lesson of this Gospel. Though God often seems uninterested—even cruel—He is working His purposes out and seeking to increase our faith. Hard, you say? What parent among you has not had to do the same for your child? For children, untested and untried, who get their every wish, who never have to wait, become spoiled, self-centered, and headed for ultimate ruin. God knows exactly what He is doing. Most of us are hard cases and God must often work mightily to get our attention and strengthen our faith. Do not give up on God; He is up to something good, very good.

I have it on the best of authority that as this woman saw Jesus coming up the road she sang this song:

Pass me not O gentle savior
hear my humble cry
while on others thou art calling
do not pass me by

Savior, savior,
hear my humble cry
while on others thou art calling
do not pass me by

Let me at a throne of mercy
find a sweet relief
kneeling there in deep contrition
help my unbelief.

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Fix Your Focus – A Homily for the 19th Sunday of the Year

The Gospel today is about faith and about focus. It teaches that although storms and struggles inevitably arise, we have a choice as to whether we focus on them or on Jesus. The message is clear: “Keep your eyes on the prize. Hold on!”

Let’s look at this Gospel in three stages: Perceived Distance, Produced Distress, and Point of Decision. I have also included a fourth section for more in-depth study: Process of Development.

I. Perceived Distance – The text tells us that Jesus drew back from the disciples and sent them to make the crossing of the lake on their own, intending to rejoin them later. During their crossing they encountered a storm: After he had fed the people, Jesus made the disciples get into a boat and precede him to the other side, while he dismissed the crowds. After doing so, he went up on the mountain by himself to pray. When it was evening he was there alone.

In this brief text we encounter the mystery of God apparently hiding His face. Jesus, in drawing back from His disciples, exhibits the mysterious truth that God sometimes seems to hide His face. Here are a few other references from Scripture:

  • How long will you hide your face from me? How long must I bear pain in my soul, and have sorrow in my heart all the day? How long shall my enemy be exalted over me? (Ps 13:1)
  • By your favor, O LORD, you had established me as a strong mountain; then you hid your face, and I was dismayed (Ps 30:7).
  • Why do you hide your face? Why do you forget our affliction and oppression? For our soul is bowed down to the dust; our body cleaves to the ground. Rise up, come to our help! Deliver us for the sake of your steadfast love! (Ps 44:24)
  • My God, My God, why have you forsaken me? (Ps 22:2)

But does God actually hide His face? To us it seems that He does, but has He actually done so in such a way that He is forgetful of us?

Note that in today’s Gospel Jesus is not away on some sort of vacation. Rather, He is praying. In so doing He is in communion with His Father, but surely also with His disciples. While the storm grows, Jesus makes his way toward them in stages.

At first they cannot see Him, but surely He sees and knows them. Later, even when they do see Him, they do not realize that it is He. They even mistake him for a ghost, for someone or something that means them harm.

So it is with us, too. We often conclude that God has hidden His face from us, that He is not mindful of the troubles we face. He seems distant, perhaps even unconcerned, and surely not visible to us.

But it is not always that God has simply hidden His face from us. It is often that we simply cannot see Him, for any number of reasons: Sometimes it is simply that our minds are weak and easily distracted. Sometimes it is our flesh, which demands to see everything physically, refusing to accept the reality of spiritual seeing. Sometimes it is that we insist on seeing and understanding only in ways that are acceptable and pleasing to us, acting as if God could not possibly speak through our enemy, or through a child, or through a painful circumstance. God is there. He is not likely hiding, but we struggle to see Him for these and other reasons.

So if God is hiding, it is usually in plain sight. In the end, where can we run from God? Where could we possibly go that He is not already there?

  • O LORD, you have searched me and you know me. You know when I sit and when I rise; you perceive my thoughts from afar…. You discern my going out and my lying down; you are familiar with all my ways. You hem me in—behind and before; you have laid your hand upon me. Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths of hell, you are there. If I rise on the wings of the dawn, and settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, “Surely the darkness will hide me and the light become night around me,” even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you (Ps 139).
  • Can anyone hide in secret places so that I cannot see him?” declares the LORD. “Do not I fill heaven and earth?” declares the LORD (Jeremiah 23:24).

God permits us to experience His apparent distance; this is clearly attested to in Scripture. This hiddenness is mysterious because although God seems hidden, He is in fact more present to us than we are to our very selves.

What God offers us in this gospel is a faith that grows to understand this and to see God always, a faith that permits us to be in living, conscious contact with God at every moment of our day. This is the normal Christian life that Christ died to give us. If we will be open to receive it, our faith will grow. As our faith grows, so does our ability to experience this presence, beyond what our senses may or may not perceive. Yes, as our faith grows, even in the midst of storms we can know that He is near and draw strength and courage from that.

II. Produced Distress – Added to the disciples’ experience of distance from the Lord is the distress of the storm itself. The text says, Meanwhile the boat, already a few miles offshore, was being tossed about by the waves, for the wind was against it.

To the degree that we do not see the Lord, we will be anxious about many things. In the perceived absence of God, fears increase and shadows grow longer. In this sense, many of our distresses are produced by our lack of faith and our lack of awareness of God’s abiding presence.

Bishop Fulton Sheen used the image of the red sanctuary lamp near the tabernacle, which signals the presence of the Lord. Near the light, we bask in its glow and enjoy its comforting warmth, but as we walk away from it, the shadows grow longer and the darkness envelops us.

So it is for us who lose a sense of God’s presence or willfully refuse to acknowledge it: the shadows lengthen, the darkness envelops us, and the “storms” become more terrifying.

This is why it is so important for us to accept the “normal Christian life” of being in living, conscious contact with God. Knowing God does not mean that there will be no storms, but it does mean that we can face them with courage and trust.

There is an old saying, “Stop telling God how big your storm is. Tell the storm how big your God is.” This can only come as we grow in faith and in the experience of God’s presence.

An old gospel hymn says,

When the storms of life are raging
Stand by me
When the world is tossing me
Like a ship upon the sea
Thou Who rulest wind and water
Stand by me
In the midst of tribulation
Stand by me
When the hosts of hell assail
And my strength begins to fail
Thou Who never lost a battle
Stand by me

III. Pointe of Decision – The text begins with the crucial point of the drama: During the fourth watch of the night, he came toward them walking on the sea. When the disciples saw him walking on the sea they were terrified. “It is a ghost,” they said, and they cried out in fear. At once Jesus spoke to them, “Take courage, it is I; do not be afraid.”

The Lord presents them with a choice: Either focus on the storm or focus on Him. He is not just telling them not to be afraid; He is saying, It is I, be not afraid. If they will focus on Him they will not be afraid; if they will come to experience His abiding presence, their fears will dissipate.

It is the same for us. If we will accept the normal Christian life and come to more deeply and constantly experience the Lord’s presence, our fear will dissipate. It is not that there will be no storms. Rather, it is that those storms will not overwhelm us with fear.

So we also have this choice to make: Focus on the storms or focus on the Lord. The result will be that we will either live in increasing fear or we will grow in confidence and trust.

There is an old saying, “What you feed, grows.” If we feed our fears and negativity, they will grow. If we feed our faith and trust, they will grow.

So, what’s it going to be? What will we focus on? What will we feed?

Pray for the gift to focus increasingly on the Lord. Pray for the gift to feed your faith, starving your negativity and storm-focused fears.

For Further Study:

IV. Process of Development – The decision before the disciples is now clear. One of them, Peter, accepts the Lord’s offer to focus on Him and not the storm. As we see in the text, though, Peter’s decision to do this comes about gradually, as do most major decisions in life. We must grow into them by making many small decisions and proceed through a process of growth in the grace that the Lord offers. Let’s look at Peter’s process:

Acceptance – Peter said to him in reply, “Lord, if it is you, command me to come to you on the water.” He said, “Come.” Things begin with Peter accepting the Lord’s call to shift his focus, thereby accepting courage and as a result seeing his fears diminish.

Action – Peter got out of the boat and began to walk on the water toward Jesus. It is a truly remarkable courage that Peter receives by shifting His focus to the Lord. He walks on the water and almost heedless of the storm or the seeming impossibility of what he is doing. That he is walking “toward Jesus” is an indication that his focus is correct.

Anxiety – But when he saw how strong the wind was he became frightened; and, beginning to sink. Here is where Peter gets in trouble: he shifts his focus back to the storm. When he does so, his fear returns and he begins to sink. This is representative of the human condition. We seldom go from 0 to 100 all at once. Rather, we undertake a process of growth. Peter had done what was right. He had turned his focus to the Lord and his fear dissipated. But, as is often the case with the inexperienced, Peter faltered in his execution of the plan. It is similar to a young boy riding a bike for the first time: He rides twenty yards, thrilling in his newfound ability. Soon, though, his thoughts turn back to the danger and he wobbles and falls. He will be all right if he gets back up and tries again and again. Although he has failed for the moment, something in him has changed. Having felt his potential to ride, he will build on this. Gradually, riding will become second nature. So it is for Peter and for all of us. At first, faith and trust are hard. We step out in trepidation, but only for a moment; and then we fall. But something in us has changed. That change will grow in us if we get back up again, if we engage in the process.

Acclamation – he cried out, “Lord, save me!” Even in his fall, Peter still does the right thing: he calls on the Lord. Thus, his failure is not total. His faith is weak, but his instincts are right; he fell on Jesus. If you’re going to fall, fall on Jesus!

Assistance – Immediately Jesus stretched out his hand and caught Peter. If we take one step, God takes two. Jesus says, No one who calls on me will I ever reject (Jn 6:37). Peter may have fallen short of the goal, but he has made progress. Later in his life, this moment of rescue will be an important ingredient in his bold faith. But more growth and the Holy Spirit will be needed to quicken his faith. It will happen, though; Peter will grow and the process of his development in faith will continue by God’s guiding hand.

Admonition – and [Jesus] said to him, “O thou of little faith, why didst thou doubt?” Notice that the Lord does not say Peter has no faith, but that he has “little’ faith. Peter has stepped out in faith, but he must continue to grow. His doubts must diminish. He must come to stronger faith. As God said through Isaiah, If you do not stand firm in your faith, you will not stand at all (Is 7:9). Peter’s task is clear: he must continue to grow in his faith, as must we. If we do, we will see our fears dissipate and our courage grow strong. Peter has “little” faith; that is true for most of us, too. But at least he has some faith; and so do we. So our cry is that of the Apostles: Increase our faith! (Lk 17:5)

Amazement – After they got into the boat, the wind died down. Those who were in the boat did him homage, saying, “Truly, you are the Son of God.” Difficult though this trial has been, it has increased their faith. They still have a long way to go, but they’re on the way.

Yes, we have a decision to make: Will we focus on the storm or on Jesus? We have to keep our eyes on the prize. The Book of Hebrews says, Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God (Heb 12:2).

That’s right, keep your eyes on the prize. Hold on!

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Two Pictures from Different Ages – Compare and Contrast!

I was recently in Burgos, Spain and saw the splendid cathedral there. My first view of it came at night and I took the photo above. What a magnificent building; such proportion and symmetry! It reminds me of tall trees in a forest, majestically reaching up to the heavens. The flying buttresses supporting the soaring walls and towers showcase a great advance in building technique.

These were the skyscrapers of the Middle Ages. Such angular, geometric, and vertical beauty; almost like a forest, a fair flower of the 13th century echoing God’s creation and pointing to Him in a great work of human praise.

Two medieval phrases come to mind in the beauty of this building:

      • Beauty is id quod visum placet – Beauty is that which pleases when seen.
      • Pulchra dicuntur quae visa placent – Things that give pleasure when seen are called beautiful.

A mere thirty yards from this beautiful cathedral in the town square is something that is not beautiful in any traditional sense. I took the photo of it that is on the left. It was not uplifting and seemed to correspond to nothing in creation (unless one were to imagine a dinosaur dropping or a huge stumbling block). Like most modern abstract art, it looks more to me like someone’s nightmare. It seems to have little to say other than “Try to figure me out, you ignoramus.” Indeed, that is what I am usually called by art critics when I express dismay at these sorts of ugly blobs that clutter too many of our public squares and “art” museums.

Some disparagingly refer to the Middle Ages as the “dark ages” while referring to the current age as “enlightened.” Certainly, no age is perfect, but compare and contrast the two items in the photos here: uplifting, soaring, and inspiring; the other is dark and brooding, and its meaning is opaque. One is an uplifting building from the 13th century, the other a dark “who knows what” from the 20th century. Based on representational art, which age seems more inspiring? Which seems more enlightened? Decide for yourself, but I’ll take the 13th century!

Generally speaking, the idea at work in modern art is that it is merely the expression of the artist. We who view it are supposed to respect the artist expressing himself. This is largely a outgrowth of the subjectivism that fills our time.

The ancient idea however was that art is recta ratio factibilium (right reason in regard to things that are made). So the ancient ideal in things to be made, including art that the focus is not me, is not the artist, it is whether the art reflects conformity to the way a reasonable person can perceive the world. This does not mean that every painting must be like a photograph, or that sculpture should be an exact replica of what is. But it does mean that it has some conformity with reality that a reasonable person can perceive. So much modern art (not all) is either meaningless, or has no set meaning, it does not appeal to our reason or speak to our communal understanding of the reality about us.

Hence, St. Thomas Aquinas (also from the 13th century) spoke of beauty as consisting of integritas, consonantia, and claritas.  He writes,

For beauty includes three conditions: “integrity” or “perfection,” since those things which are impaired are by the very fact ugly; due “proportion” or “harmony”; and lastly, “brightness” or “clarity,” whence things are called beautiful which have a bright color [Summa Theologica I, 38, art 8].

In applying these criteria to art and architecture, we might consider the following:

Integritas (Integrity) – This speaks to the manner in which something echoes the beauty of what God has done. Thomas says that every created being is beautiful because God gives beauty to all created beings by a certain participation in the divine beauty. Therefore, human art and architecture are said to have integrity insofar as they participate in and point to the divine beauty of things. This need not mean an exact mimicry, but it does require at least a respectful glance to creation, holding forth some aspect of it so as to edify us with better and higher things. The cathedral pictured above points to a majestic forest as its form, its soaring stone to the mountains. Its colored glass allows the natural light to dazzle the eye and tell the stories of the Gospels. It is a sermon in glass and stone. As such, it has integrity, because it puts forth God’s glory. I’m not sure what the dark metal blob says. To what does it point? I have no idea. Because it is not integrated into the glory of creation (in any way that I can discern, at least) it does not have integrity. Rather, it seems to mock creation. If you think it is beautiful and has integrity, I invite you to explain why and how; I am at a loss to see any meaning at all in it.

Consonantia (Proportion) – This refers to the order and unity within a given thing. What God creates has a unity and purpose in its parts, which work together in an orderly fashion to direct something to its proper function or end. Thus, art and architecture intrinsically bespeak a unity and functionality, or they point to it extrinsically. They make sense of the world and respect what is given, reflecting the beauty of order, purpose, and design that God has set forth. The cathedral is beautiful because its parts act together in an orderly and harmonious way. There is balance, proportion, and symmetry. There is a recta ratio factibilium (something made according to right reason). As such, the building participates in God’s good order, and that is a beautiful thing. As for the dark metal “blob” (I don’t know what else to call it), it doesn’t seem to me to have any proportion. It is roundish, but not really. Does it have parts? Do they work together for some end? If so, what end? I cannot tell. Rather than pointing to order, it makes me think of chaos. I see no beauty echoed or pointed to.

Claritas (Clarity) – It is through clarity that we can answer the question “What is it?” with some degree of precision and understanding. Claritas also refers to the brightness or radiance of a thing. Something of God’s glory shines through; something about it gives light; something teaches us and reminds us of God—and God and light are beautiful. The gorgeous cathedral reflects the light shining on it, even at night. During the day it proclaims the glory of God by its soaring majesty, its sculptures, its windows, its order, its proportionality. It is a bright light showing forth the brightness of God and participating in it. As for the metal thing, it seems more to suck the light out of the room; it broods. I see no clarity, no brightness. I still cannot answer the question that clarity demands: “What is it?” There is no clear message. As such, it lacks beauty.

The criteria of beauty discussed here cannot be used for labeling things “beautiful” with absolute certainty, as if by applying a formula. They are more like guidelines to help us pin down some notion of beauty that is not purely subjective. Not all these criteria must be met for an object to be considered beautiful, and the presence of one does not guarantee beauty.

So again, you decide for yourself. Each of the two structures pictured above is representative of its age. Were the Dark Ages really so dark? Is ours really so enlightened? Compare and contrast!

Cross-posted at the Catholic Standard: Two Pictures from Different Ages – Compare and Contrast!

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On the Feast of the Transfiguration: A Meditation on Seeing

The Feast of the Transfiguration is ultimately about vision. The Lord brought Peter, James and John up a high mountain in order that they might come to see. Even the word that describes this day bespeaks vision. It is from the Latin Transfiguratione. Trans means “across” and by extension “change”  and figura, means “shape” or “form.”  The suffix “ation” takes a verbal action and makes it a noun. Putting it all together transfiguration means a process by which Christ changed form or appearance. Christ gave them a glimpse of his true glory, he allowed them to see across (trans) to the other shore, to the true glory of Christ.

So the Feast of the Transfiguration is about vision. Have you seen the glory of Christ? Have you glimpsed God’s glory? Have you looked across to the other shore?  It is so essential for us to have this experience! Otherwise the discouragements and disappointments of life can easily overwhelm us. Only when we glimpse the glory and experience the joy of God can we truly say, by experience that our sufferings are more than worth it;  That the sufferings of this world cannot even been compared to the glory that waits (Rom 8:18);  that our momentary afflictions are producing for us a weight of eternal glory beyond compare (2 Cor 4:17).  Have you glimpsed the glory of God and Is this something you even expect to experience in your life? We ought to asked for this wondrous gift for it is essential for us.

Now of course, heavenly visions are not something we order like pizza. We can and must ask God for this vision but we must also understand that there are things God does to give us this vision, to make this vision grow and sharpen. Notice in the Gospel for today’s Mass four basic ways in which God ushers in this vision, clarifies it, grants it and helps it grow:

  1. The CLIMB– Jesus took Peter, John, and James and went up a mountain to pray. The other Gospels describe this as a “high” mountain. Tradition assigns Mt Tabor as the place of the Transfiguration. This is no small hill! It is indeed quite a climb to the top. I have visited there twice and, after the long drive to the top in buses with special transmissions designed for the climb, the view of the Jezreel Valley is like being up in an airplane. It probably took the four of them the better part of a day, maybe two to get to the top on foot. They must have been hardy men for such a climb. Consider too that they had to carry water and other provisions up with them. Now the point is, the vision they will experience comes only after a hard and difficult climb. It is true fact in my life and your too, I am sure, that suffering and difficulty usually gives new vision, opens new vistas, brings deeper understanding. Suffering is not something we enjoy to be sure, but it is part of the climb. There is an old Gospel song that says, “I’m coming up on the rough side of the mountain!”  The paradox announced by the song is that it is easier to climb on the rough side of the mountain. That’s where the climbing is to be had. That’s where the progress is possible. The smooth side provides little footing and is more dangerous. We like a smooth and pleasant life, but in fact, it is a more dangerous climb. Now at the top there is a vision to be had! But to get us there the Lord often has to have us climb and bring us up the rough side of the mountain. This is what it often takes to give us vision.
  2. The CLARIFICATION – While he was praying his face changed in appearance and his clothing became dazzling white. And behold, two men were conversing with him, Moses and Elijah, who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem. Now I have chosen the word clarification to do double duty here. One the one had it refers to brilliant glory shining forth from Christ. Clarus in Latin means “bright” and hence clarification refers to his shining splendor. But I also use the word clarification in the more common English sense which means to make clear. Now notice that Moses and Elijah are present  and conversing with the Lord. Moses and Elijah are historical persons to be sure but they also represent the Law and the Prophets. In other words they represent Scripture. Part of what the Lord needs to do for us to give us heavenly vision is to teach us his Word. As we grow in knowledge of Scripture, our vision grows, our understanding deepens, and we see things differently. Immersion in the Scriptures disposes us for heavenly vision. Notice too how Moses and Elijah (personifying Scripture) give the vision for what Christ is about to do in his final journey to Jerusalem. The vision is of a new Exodus. Just as Moses led the ancient people out of slavery in Egypt by the Blood of the Lamb at Passover and the parted waters (baptism) of the Red Sea. So now Jesus would lead his people out (exodus) from slavery to sin by the blood of the Lamb (Jesus is the Lamb of God) and the Baptismal waters flowing from his parted and pierced side.  Do you see what Scripture does? It gives us vision. It sheds light on the meaning of our life. Scripture is our story and it shows again and again how God can make a way out of no way, that He can do any thing but fail. Do you want to see the heavens open and the glory of God be revealed? Then immerse yourself in scripture. Through Scripture God clarifies all things.
  3. The CONTEMPLATION  – Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him. As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents,
    one for you, one for Moses, and one for Elijah.” But he did not know what he was saying. And now comes the vision! Through the difficult climb and suffering, and after being immersed in God’s word, God often grants us this vision. When we see his glory we become fully awake. So great is this glory that they do not know what to say! Those who have every really experienced a glimpse of God’s glory know that the experience cannot be reduced to words. It is ineffable, unsayable, unspeakable! There is an old saying: “Those who know, do not say, Those who say, do not know.” Peter is babbling at this point and thinks to build booths or tents to capture this glory. He probably had in mind the Feast of Booths wherein the Jewish people remembered the great Exodus, the time in the Desert and the giving of the Law. It was one of the great festivals of the year. And hence Peter’s suggestion is a way of saying, “Let’s celebrate this!” “Let’s extend the time in a week-long feast!”  But Peter needs to understand that this is but a brief glimpse. There are still troubles ahead and another mountain to climb (Golgotha). But for now the vision is wonderful. So to for us who are privileged to get a glimpse of glory. It does not mean we are fully in heaven yet. For us too there are other mountains to climb, valleys to cross. But oh the glimpse of glory, do not forget it. Let it sustain you in difficult times and it must have sustained Jesus in his passion.
  4. The COMMAND – While [Peter] was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud. Then from the cloud came a voice that said,  “This is my chosen Son; listen to him.” – And now comes the great glory cloud (the shekinah) that overshadows them. This vision has been wonderful but God has more than bright lights to show them. The vision he confers gives direction as well as light. His direction is clear: “Listen to my Son.”  Not only does this instruction complete the vision but it also ensures greater visionin the future. If we obey Jesus Christ, we will see greater and greater things (Jn 1:50). If we follow him he will lead us to the light and we will see all things by it. But note this, where Jesus leads is not always easy. In order to obey the Father’s command that they listen to Jesus, they are going to have to accept Christ’s instruction that they follow him to Jerusalem and the cross. Only in this way will they see all things by the light of Easter glory.

Do you want to see? Then be willing to make the climb with Jesus. He gives vision if we climb. He gives vision if we are immersed in his Word, which is Scripture and Church Teaching. But his greatest vision lies ahead if we but take up our cross and follow him through his passion death and resurrection. Happy feast of the Transfiguration. May God grant us vision.

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St. Augustine on Suffering as a Medicine

St. Paul in today’s Office of Readings (17th Week Friday) speaks of his learning to accept certain sufferings as a mysterious working of God’s providence. It put me in mind of another passage I read recently from St. Augustine.  We can ponder his teaching on suffering and its role in preserving us from something far worse.

When asked, most people identify their most serious problems as those related to their physical health or their finances; family and career are also often mentioned.

Frankly, our biggest problem is pride and all the sins that flow from it. Nothing is more serious than our sins, which can destroy us forever. Worldly problems are temporary. They can make life unpleasant or at worst kill us, but then we get to go home and meet God if we are faithful.

Therefore, to God, our most serious problem is our sin. This is well-illustrated in the Gospels, when a paralyzed man was presented to Jesus: Jesus looked at him and said, “Your sins are forgiven.” Yes, Jesus looked at a paralyzed man and saw his sin as his most serious problem and the one to be dealt with first.

We don’t think like this even when taught that we should.

Because pride and the sins that flow from it are so serious, we do well to ponder how God permits suffering in our life so as to keep us from becoming too prideful. To God, it is better that we suffer some here, learn humility, and be saved, than to remain prideful and go to Hell.

I have received gifts and blessings, but if it weren’t for some suffering and humiliation in my life, I’d be so proud I’d go right to Hell. There’s just something about suffering that can keep us humble and continually calling on God.

St. Augustine reflects on this in what is considered his greatest work, The City of God. It was occasioned by the decline of the Roman Empire and the sacking of the city of Rome by the Barbarians under Alaric in 410 A.D. Augustine wrote the work to ponder how a once-mighty empire had fallen into such decay.

There were of course many sufferings inflicted on the citizens of Rome by the Barbarians. “Sackings” are not pleasant. Some people were killed, many women were raped, grave damage was inflicted on the city, and much personal property was damaged and/or taken.

In chapter 28 of Book 1 of the City of God, Augustine ponders why God would have allowed such suffering, especially to the Christians of that city, and in particular to the Christian women of virtue who were raped.

At times, his reflections seem almost unsympathetic, but in effect St. Augustine points to humiliation and suffering as a strong but necessary medicine for pride, which is far worse than any of the ills suffered to remedy it.

St. Augustine begins by disclaiming any ability to offer a complete explanation for suffering:

If you ask me why they [the Barbarians] were allowed the liberty of committing these sins, the answer is that the providence of the Creator and Ruler of the world transcends human reckoning, and that “incomprehensible are his judgments … unsearchable his ways.

Augustine then adds (somewhat boldly) to those in Rome who suffered,

Nevertheless, carefully scrutinize your own souls and see whether you were not unduly puffed up about your virtue.

He then ponders,

They [those who suffered] may possibly have in them some latent weakness which could have swollen to overwhelming pride had they escaped this humiliation…. So violence snatched something away from them lest prosperity should endanger them.

He goes on to conclude,

But they learned humility …. And were delivered from a pride that had already overtaken them … a pride that threatened them.

What of us who have suffered? We ought not to exclude the possibility, even the likelihood, that such suffering is permitted by God in order to humble us and keep us from the far worse of pride.

We must also conclude that when God allows suffering for this purpose He also gives grace to help us avoid extreme anger or despair. St. Augustine concludes his reflection in this way:

God would never have permitted these evils if they could destroy in his saints that purity of soul which he had bestowed on them and delights to see in them.

Reflections such as these do not generally please modern ears. We do not usually like the notion that God permits suffering for some greater good. Too easily we call Him unfair and harsh for doing such a thing. We prefer to think of Him as a doting grandfather rather than the disciplining Father described in Hebrews 12:4ff.

Our dismissal of suffering as a medicine is largely because we fail to see just how serious a sin pride is. We are dismissive of the tremendous toll that sin takes on us and the extreme danger that it causes in our hearts. Hence, we reject any medicine at all, let alone any strong one. However, God will not spare us merely to please us if in so doing He would lose us.

Suffering is complex and mysterious. That God permits it cannot be explained easily, but as St. Augustine makes clear, we ought not to overlook its salutary effect through the humility it engenders.

That, in and of itself, is a very good thing; for pride is our worst enemy.

This song, translated from the Latin, says,

Sadness and anxiety
have overtaken my inmost being.
My heart is made sorrowful in mourning,
my eyes are become dim.
Woe is me, for I have sinned.

But you, Lord,
who does not forsake
those who hope in you,
comfort and help me
for your holy name’s sake,
and have mercy on me.

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On The Sad End of Solomon

Solomon, by Pietro Perugino

The first reading at  Mass this past  week (17th Sunday cycle A) focused on the kingship of Solomon. Perhaps the high point of his life when he was given the opportunity to ask anything whatsoever from God and chose not gold or glory but wisdom. On Wednesday we read about the visit of the Queen of Sheba, complete with a description of Solomon’s court and kingdom in all its glory.

His early years presented a portrait of a man deeply rooted in God, but later in his life Solomon’s infidelity led to a divided kingdom. It is a moral tale that contains a warning for us all. Let’s review the basics of Solomon’s life and ponder the lessons to be learned.

Solomon was Israel’s third king. He was also known as Jedidiah (beloved of the Lord). His forty-year reign is regarded as Israel’s golden age, an age of prosperity and national unity. But, his reign ended disastrously: he began to oppress the people, took many wives, and introduced pagan worship.

Solomon was the second son of David and Bathsheba, but the 17th of David’s 19 sons. (David had other wives, and sons by them.) This hardly made him the most likely son to succeed his father as king. However, through the court intrigues of his mother and the support of Nathan the prophet, both of whom took advantage of David in his old age, Solomon was named king in 961 B.C. instead of his half-brother Adonijah (David’s eldest living son and presumed successor). Solomon swiftly and ruthlessly established his power over Adonijah, having him executed on a pretext. This act, along with the execution or banishment of Adonijah’s supporters in the military had repercussions throughout Solomon’s reign. It created military rivalries on the northern edge of Israel that were something of a nuisance and may explain why Solomon raised such a large army.

Despite all this, Solomon experienced a vision from God early in his reign. He was at the altar of Gibeon offering extensive sacrifices to God:

In Gibeon the LORD appeared to Solomon in a dream at night. God said, “Ask something of me and I will give it to you.” Solomon answered: “You have shown great favor to your servant, my father David, because he behaved faithfully toward you, with justice and an upright heart; and you have continued this great favor toward him, even today, seating a son of his on his throne. O LORD, my God, you have made me, your servant, King to succeed my father David; but I am a mere youth, not knowing at all how to act. I serve you in the midst of the people whom you have chosen, a people so vast that it cannot be numbered or counted. Give your servant, therefore, an understanding heart to judge your people and to distinguish right from wrong. For who is able to govern this vast people of yours?” The LORD was pleased that Solomon made this request. So God said to him: “Because you have asked for this—not for a long life for yourself, nor for riches, nor for the life of your enemies, but for understanding so that you may know what is right—I do as you requested. I give you a heart so wise and understanding that there has never been anyone like you up to now, and after you there will come no one to equal you (1 Kings 3:5-12).

The Lord did indeed grant Solomon great wisdom. 1 Kings 5:10-12 notes that his wisdom surpassed all the people of the east and Egypt, and credits Solomon with 3,000 proverbs and 1,005 songs. Many of these have come down to us in the biblical books he authored (Proverbs, Song of Songs, and Wisdom) as well as Ecclesiastes, which he may have edited. Leaders from throughout the world (most notably the Queen of Sheba) sought out Solomon for his wisdom and counsel.

Solomon was also noted as a superb statesman who had a great ability to forge trading relationships with foreign leaders. Trade expanded widely during his reign.

These foreign relationships may well have been the first sign of trouble, though, for they led him to take many wives. This was a common practice of kings in those days, despite this warning from the Book of Deuteronomy:

The king, moreover, must not acquire great numbers of horses for himself or make the people return to Egypt to get more of them, for the LORD has told you, “You are not to go back that way again.” He must not take many wives, or his heart will be led astray. He must not accumulate large amounts of silver and gold (Deut 17:16-17).

Solomon ended up breaking all three of these commands:

1.  He took many wives – Solomon took many of his wives from the surrounding pagan territories. His wives included Hittites, Maobites, Edomites, Sidonians, and Amorites. They were from nations about which the LORD had told the Israelites, “You must not intermarry with them, because they will surely turn your hearts after their gods.” Nevertheless, Solomon held fast to them in love (1 Kings 11:2). In the end he had 700 wives and 300 concubines (see 1 Kings 11:3).

This not only demonstrates his lust but also his foreign entanglements. These pagan women brought with them their pagan deities and, in the end, they negatively influenced Solomon’s own faith. At the dedication of the Temple, God warned Solomon,

But if you or your sons turn away from me and do not observe the commands and decrees I have given you and go off to serve other gods and worship them, then I will cut off Israel from the land I have given them and will reject this temple I have consecrated for my Name. Israel will then become a byword and an object of ridicule among all peoples (1 Kings 9:6-7).

Solomon failed to heed this warning and through lust, greed for trade, and fascination with things foreign and pagan, he turned away from the Lord and began to allow pagan worship, to permit pagan altars to be built in Israel, and even to build such altars himself (1 Kings 11). Of all his sins this was clearly the most egregious and according to the author of 1 Kings, was the main reason God turned his favor from Israel:

So the LORD said to Solomon, “Since this is your attitude and you have not kept my covenant and my decrees, which I commanded you, I will most certainly tear the kingdom away from you and give it to one of your subordinates. Nevertheless, for the sake of David your father, I will not do it during your lifetime. I will tear it out of the hand of your son. Yet I will not tear the whole kingdom from him, but will give him one tribe for the sake of David my servant and for the sake of Jerusalem, which I have chosen” (1 Kings 11:11-13).

2.  He accumulated gold and silver – Solomon solidified a large central government that cut across tribal boundaries. He also engaged in a massive building campaign that included a large royal complex, a palace, fortifications, and the Temple. The buildings he ordered constructed were large and opulent.

The combination of a large central government, an extravagant palace life, and extensive building projects weakened the national economy through high taxes and conscripted labor. The queen of Sheba, who was fabulously wealthy herself, remarked upon visiting Solomon: Your wisdom and prosperity surpass any report of which I have heard (1 Kings 10:7).

Not only did the high taxes cause resentment, but the growing centralized government offended against the Jewish tribal system, which was more local. Increasingly, Solomon offended against subsidiarity by interfering in local affairs through his officials.

3.  He acquired great numbers of horses – This is a Jewish expression for amassing a large army. In taking the kingship away from Adonijah, Solomon had made inveterate enemies of the military commanders who had supported Adonijah. They camped in the north and often harassed Israel. Perhaps for this reason, but more likely due to pride, Solomon amassed a huge army including 12,000 horsemen and 1,400 charioteers. All this despite never going to war during his reign. Not only was a large army expensive to maintain, but it also required a draft to conscript men into service. This caused resentment among some and led to the absence of large numbers of men from their families and work.

Consequences – As God told Solomon, the result of his turning away was a divided kingdom. On the succession of Solomon’s son Rehoboam, he announced his intention to continue his father’s oppressive policies. The ten tribes in the north had had enough and the Kingdom of Israel split from Judah. The great unified Davidic Kingdom had ended and within less than 200 years Israel (in 721 B.C.) and later Judah (in 587 B.C.) were invaded and destroyed.

Of Solomon’s sad end Scripture says,

How wise you were when you were young, overflowing with instruction, like the Nile in flood! Your understanding covered the whole earth, and, like a sea, filled it with knowledge. Your fame reached distant coasts, and you were beloved for your peaceful reign…. But you abandoned yourself to women and gave them dominion over your body. You brought a stain upon your glory, shame upon your marriage bed, Wrath upon your descendants, and groaning upon your deathbed. Thus two governments came into being (Sirach 47:14-21).

The story of Solomon is a sad object lesson, a moral tale. Failing to listen to God brings destruction—and Solomon continually failed to heed God’s warnings.

What turned Solomon from the right path? Was it greed? Yes. Was it the foreign entanglements encouraged by that greed and desire for power? Yes. Was it corruption by the world that greed, foreign entanglements, and admiration of foreign ways caused? Yes. Was it lust? Yes. Was it the inappropriate relationships and marriages that the lust caused? Yes. Did Solomon come to love the world more than God? Yes. Did lust and greed cause him to make steady compromises with the world? Yes. Ever so slowly, perhaps imperceptibly at first, Solomon began to turn away from God.

Solomon’s story could be the story of any of us if we are not careful to persevere in the ways of God. Lust, greed, and fascination with the world are human problems. I have seen people who were close to the Lord drift away due to worldly preoccupations, harmful relationships, the dominance of career over vocation, and the accumulation of bad influences from the television and the Internet. Time for prayer begins to dwindle. Mass attendance decreases. Immoral behavior is excused. Ever so subtly they turn less often to God and more often to the gods of this world.

This is the road that Solomon trod. The great and wise Solomon, once close to God’s heart and preferring nothing of the world to God’s wisdom, went down that road. He died smothered in wealth, sex, and power; he died a man whose heart was turned from God.

      • Call no man happy before his death, for by how he ends, a man is known (Sirach 11:28).
      • Yet I hold this against you: You have forsaken your first love. Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place (Rev 2:4-5).
      • But he who stands firm to the end will be saved (Matt 24:13).