Earlier today, Cardinal Wuerl joined with other faith leaders of the Washington area to share a thoughts on the meaning of Thanksgiving. Read the message below or here.
Thanksgiving 2017
The American Holiday
Across our nation, people of every background and tradition celebrate Thanksgiving as a distinctly American holiday, rooted in gratitude. In the great diversity of faith traditions, we gather at table to give thanks for our many blessings. We pause to thank our Creator and, at the same time, celebrate our freedom. Thanksgiving is not only an historical celebration, but a present reality in which even the most recent arrival in our nation rejoices. Among the blessings Americans share is the gift of freedom. We celebrate its many expressions, including the freedom to practice one’s faith. Another is our freedom of speech and the liberty to express ourselves. We recognize, however, that freedom of expression carries the responsibility to do so with mutual respect and civility. As Americans, we are all free to speak what we believe to be the truth, but we are also challenged to do so in love, in the spirit of universal kinship recognizing the dignity of every person. For both the freedom and the challenge we give thanks. And we wish a peaceful, happy Thanksgiving to all.
The Solidarity Table
Imam Talib Shareef
Masjid Muhammad – The Nation’s Mosque
Bishop Mariann Budde
Episcopal Diocese of Washington
Part of what makes Jesus’ teaching on Hell difficult is the severe imagery He uses. In pointing to Hell, he seems to point to its deepest pits. He warns of eternal fire, undying worms, and wailing and grinding of teeth. Rather than lingering on philosophical descriptions or on the more subtle aspects of suffering, Jesus goes to the deepest aspects of the sufferings of Hell.
The undying fire in Hell is not a mere physical one; it is a fire of rage and disgust that consumes as it causes pain. In contrast, the refining fire of God’s love purifies. The souls of the dammed in Hell are seething inside and enduring the heat of the indignation of others.
The worms, real and allegorical, gnaw at and devour what little energy the rage has not already burned away. Unjust anger is ultimately exhausting; it saps life the way worms do. Their gnawing brings weariness and weakness, lethargy and listlessness. Depression is anger turned inward. Indeed, when Dante gets to the pit of Hell he sees Satan, strangely bored and up to his waist in ice! In fact, Satan is so bored that he barely notices the presence of Dante and Virgil. Satan’s anger saps him the way intestinal worms do in the physical body. His wrath consumes what little remains of his energy. For now, he rages, for he knows his time is short. Soon enough he will collapse, dissipated and consumed, a sad and pathetic creature: How you have fallen O Lucifer, O Daystar … Cast down to Sheol, into the pit! (Isaiah 14:12, 15)
As for the wailing and grinding of teeth, this double image makes it clear that it has nothing to do with sorrowful repentance. The wailing is linked to anger, expressed in the grinding of teeth. This is an angry sorrow at having been conquered, having been bested, having lost. The defiant refusal to repent from serious sins and the anger at “being told what to do” are the source of this anger. No, the sorrow is not a contrition leading to repentance, but a kind of anger that grinds away in the gnashing of teeth.
The Lord certainly gives powerful images! But we do well to understand the subtleties of Hell as well. Perhaps being in Hell is to be missing the one thing necessary. Perhaps it is like owning a mansion without a key to get in, or having a fortune in a bank account without the PIN to access it. It would be better not to have them at all than to have them but lack the one thing necessary to access them! Along these lines Archbishop Sheen told the following “joke” about Hell:
There is not a golfer in America who has not heard the story, which is theologically sound, about the golfer who went to Hell and asked to play golf. The Devil showed him a 36-hole course with a beautiful clubhouse, long fairways, perfectly placed hazards, rolling hills, and velvety greens. Next, the Devil gave him a set of clubs so well balanced that the golfer felt he had been swinging them all his life. Out to the first tee they stepped, ready for a game. The golfer said, “What a course! Give me the ball.” The Devil answered: “Sorry, we have no golf balls in Hell. That’s the hell of it!” (Three to Get Married, Kindle Edition, Loc. 851-57)
This is a subtle but piercing description of Hell. Perhaps Hell has its “goods” but there is no way to enjoy them! Many are surprised to think that there could be anything “good” in Hell at all. But, since evil is the privation of the good, if demons, the damned, and Hell itself had nothing good, they would not exist at all! There is no such thing as pure evil, for it would be pure nothing. So, there are good things in Hell, but the key to enjoying them is missing. God, of course, is the key to unlocking every other good. Having rejected the vision of God for their life, the damned lack the “one thing necessary” to unlock every other blessing. The frustration of this is but a more intense version of what many now experience as they try to satisfy their infinite longing with finite things. It doesn’t work. We have a God-size hole in our heart and only God can fill it. Until we learn this lesson and set our sights on Him, we will be frustrated and unfulfilled. If we die refusing to learn this lesson, refuse to admit our need for Him and what He is offering, we are doomed to the eternal frustration of lacking the one blessing necessary to unlock every other blessing.
Another description of Hell comes from St. Paul of the Cross. Imprisoned for his faith, he wrote the following passage, in which he presents an image of how the very denizens of Hell become one another’s chief source of suffering. It is the antithesis of the Communion of the Saints, a kind of “chaos of the condemned.”
The prison here is a true image of everlasting hell: to cruel tortures of every kind—shackles, iron chains, manacles—are added hatred, vengeance, calumnies, obscene speech, quarrels, evil acts, swearing, curses, as well as anguish and grief … How am I to bear with the spectacle, as each day I see … their retinue blaspheming your holy name, O Lord, who are enthroned above the Cherubim and Seraphim? Behold, the pagans have trodden your cross underfoot! Where is your glory? As I see all this, I would, in the ardent love I have for you, prefer to be torn limb from limb and to die as a witness to your love (From a letter of St. Paul Le-Bao-Tinh sent to students of the Seminary of Ke-Vinh in 1843 [Paris Foreign Mission Society, Paris, 1925], pp. 80-83).
In the above passage, Hell is described as a place of violence, hatred, vengeance, and calumny. People in Hell experience a kind of death by a thousand cuts. It is not hard to imagine such terrible things because to some degree they are the daily fare of this world, but in Hell they triumph and will never end. From Hell there is no hope of escape through the emergency exits of forgiveness, mutual mercy, reconciliation, or growth in virtue. That day is gone, replaced only by selfishness, greed, hate, revenge, envy, wrath, and bitterness. It is the bad fruit of every sinful tendency amplified by the free and unfettered manipulation of demons. The inmates run the asylum, and to the cruelest and crudest go the spoils. It is a pretty awful picture to be sure.
The grim descriptions of Jesus remain dogma; our own descriptions are a bit more speculative. Do your best to stay out of Hell! Whatever brief promises of pleasure Satan and sin might give you now, the visions of Hell are awful indeed.
Only grace and mercy can rescue us from the lies of Satan and sin. Run to Jesus, repenting of your sins. Ask for the grace to recognize the awful reality of Hell, with its sledgehammer force and its somber subtleties. Ask for the grace to see through the lies to the lasting truth of the glory of Heaven. Choose Heaven by choosing God and rejecting selfish and defiant attitudes.
This is the eleventh in a series of articles on the Four Last Things: death, judgment, Heaven, and Hell.
Today we come to the final of the Four Last Things: Hell. I have written extensively on this topic over the years, largely in response to the widespread dismissal of the revealed doctrine of Hell. In contradiction to Scripture, many presume that Hell is an unlikely destination for most. Never mind that Jesus taught just the opposite (e.g., Matt 7:13-14). In my own small way, I have tried to keep people more rooted in the sobriety of the Gospel than in the wishful thinking of the modern age. No one warned of Hell more than did Jesus. Arguably, 21 of the 38 parables amount to warnings about Hell and the need to be ready for judgment day. (I have written more on that here: Jesus Who Loves You Warned Frequently of Hell.)
In this post, however, I would like to consider why Hell has to be. Frequently, those who doubt Jesus’ biblical teaching ask this: If God is love, then why is there Hell and why is it eternal?
In short, there is Hell because of God’s respect for our freedom. God has made us free and our freedom is absolutely necessary if we are to love. Suppose that a young man wanted a young lady to love him. Suppose again that he found a magic potion with which to lace her drink. After drinking it, Presto, she “loves” him! Is it real love? No it’s the effect of chemicals. Love must be freely given. The yes of love is only meaningful if we are free to say no. God invites us to love him. There must be a Hell because there has to be a real alternative to Heaven. God will not force us to love Him or to come to Heaven with Him.
But wait a minute; doesn’t everyone want to go to Heaven? Yes, but it is often a “heaven” as they define it, not the real Heaven. Many people understand Heaven egocentrically: It’s a place where they will be happy on their own terms, where what pleases them will be available in abundance. The real Heaven is the Kingdom of God in all its fullness. So while everyone wants to go to a “heaven” as they define it, not everyone wants to live in the Kingdom of God in all its fullness. Consider the following examples:
The Kingdom of God is about mercy and forgiveness. Not everyone wants to show mercy or forgive. Some prefer revenge. Others favor severe justice. Some prefer to cling to their anger and nurse resentments or bigotry. Further, not everyone wants to receive mercy and forgiveness. Some cannot possibly fathom why anyone would need to forgive them since they are right! Recall the second son in the Parable of the Prodigal Son. Instead of entering the feast at the pleading of his father, he refuses to enter because that wretched brother of his is in there. He will not forgive or love his brother as the father does. In so doing, he excludes himself from the feast. Despite his father’s pleading, he will not enter through forgiveness and mercy. The feast is not a feast at all for him. Similarly, Heaven will not be “heaven” for those who refuse the grace to forgive and love their enemies and those who have harmed them.
The Kingdom of God is about chastity. God is very clear with us that His Kingdom values chastity. For the unmarried, this means no genital sexual contact. For the married, this means complete fidelity to each other. Further, things such as pornography, lewd conduct, and immodesty are excluded from the Kingdom. Many people today do not prefer chastity. They would rather be unchaste and immodest. Many celebrate fornication and homosexual acts as a kind of liberation from “repressive” norms. Many people like to consume pornography and do not want to limit their sexual conduct. It is one thing to fail in some of these matters through weakness, but it is quite another to insist that there is nothing wrong with such behavior.
The Kingdom of God is about Liturgy. All of the descriptions of Heaven emphasize liturgy. There are hymns being sung. There is the praise of God. There is standing, sitting, and prostrating at certain times. There are candles, incense, and long robes. There is a scroll or book that is opened, read, and appreciated. There is the Lamb on a throne-like altar. It’s all very much like the Mass—but many are not interested in things like the They stay away because the say it’s “boring.” Perhaps they don’t like the hymns and all the praise. Perhaps the scroll (the Lectionary) and its contents do not interest them or agree with their moral preferences. Having God at the center rather than themselves is unappealing.
The point is this: If Heaven isn’t just of our own design; if Heaven—the real Kingdom of God—is about these things, then doesn’t it seem clear that there actually are many who don’t want to go to Heaven? You see, everyone wants to go to a “heaven” of their own design, but not everyone wants to live in the real Kingdom of Heaven. God will not force any one to live in Heaven if he doesn’t want to live there. He will not force anyone to love Him or what He loves or whom He loves. We are free to choose His Kingdom or not.
Perhaps a brief story will illustrate my point:
I once knew a woman in one of my parishes who in many ways was very devout. She went to daily Mass and prayed the rosary on most days. There was one thing about her, however, that was very troubling: she couldn’t stand African-Americans.
She would often comment to me, “I can’t stand Black people! They’re moving into this neighborhood and ruining everything! I wish they’d go away.” I remember scolding her a number of times for this sort of talk, but it seemed to have seeming effect.
One day I decided to try to make it more clear: “You know you don’t really want to go to Heaven,” I challenged.
“Of course I do, Father,” she replied. “God and the Blessed Mother are there; I want to go.”
“No, you won’t be happy there,” I responded.
“Why?” she asked, “What are you talking about, Father?”
“Well you see there are Black people in Heaven and you’ve said that you can’t stand to be around them, so I’m afraid you wouldn’t be happy there. God won’t force you to live in Heaven if you won’t be happy there. That’s why I think that you don’t really want to go to Heaven.”
I think she got the message because I noticed that her attitude started to improve.
That’s just it, isn’t it? God will not force us to live in the Kingdom if we really don’t want it or like what that Kingdom is. We can’t just invent our own “heaven.” Heaven is a real place. It has contours and realities of its own that we can’t just brush aside. Either we accept Heaven as it is or we ipso facto choose to live apart from it and God. So, Hell has to be. It is not a pleasant place, but I suppose the saddest thing about the souls in Hell is that they wouldn’t be happy in Heaven anyway. It’s a tragic plight, not to be happy anywhere.
Understand this, too: God has not utterly rejected even the souls in Hell. Somehow, He still provides for their basic needs. They continue to exist and thus God continues to sustain them with whatever is required for that existence. He does not annihilate them or snuff them out.
God respects their wish to live apart from the Kingdom and its values. He loves them but respects their choice.
Why is Hell eternal? Here I think we encounter a mystery about ourselves. God seems to be teaching us that there comes a day when our decisions are fixed forever. In this world we always have the possibility of changing our mind so the idea of a permanent decision seems strange to us. Those of us who are older can testify that as we age we get more and more set in our ways; it’s harder and harder to change. Perhaps this is a little foretaste of a time when our decisions will be forever fixed and we will never change. The Fathers of the Church used an image of pottery to teach on this. Think of wet clay on a potter’s wheel. As long as the clay is moist and still on the wheel it can be shaped and reshaped, but once it is put in the kiln, in the fire, its shape is fixed forever. So it is with us that when we appear before God, who is a Holy Fire, our fundamental shape will be forever fixed, our decisions will be final. This is mysterious to us and we only sense it vaguely, but because Heaven and Hell are eternal, it seems that this forever-fixed state is in our future.
This is the best I can do on a difficult topic: Hell has to be. It’s about God’s respect for us. It’s about our freedom and summons to love. It’s about the real Heaven. It’s about what we really want in the end. We know what God wants: to save us. The real judgment in question is what we want.
The past few Sundays have featured the November theme of the Four Last Things: Death, Judgment, Heaven, and Hell. In today’s Gospel we are reminded that we will one day have to account for our use of the gifts and resources that God has given us.
But today’s readings do more than that; they also set forth a virtue that helps us to use God’s gifts well. That virtue is the fear of the Lord. It is a foundational disposition of the wise, but not the foolish. Scripture says, The fear of the Lord is the beginning of wisdom (Prov 9:10).
In today’s first reading contains this nugget:Charm is deceitful, beauty is fleeting, but the woman who fears the Lord is to be praised (Prov 31:30). Today’s Psalm says, Blessed are you who fear the Lord (Psalm 128:1).
“Fear” of the Lord can be understood in two ways: perfect fear and imperfect fear. Both are important. Imperfect fear (which most of us begin with and still need from time to time) is the fear of punishment and the loss of Heaven. Jesus often appeals to this sort of fear in His preaching; He vividly warns of the punishments that come to impenitent sinners, both here in this world and ultimately in Hell. While imperfect, this kind of fear is necessary—especially for the spiritually immature (and all of us have our areas of immaturity). It is somewhat like a young child who needs punishment and/or the threat thereof in order to learn discipline and the consequences of bad behavior. As the child matures, we can begin to appeal to his reason and his love for others in order to encourage good behavior. Good preaching and teaching should not wholly neglect the appeal to imperfect fear because congregations have people at many different stages. Jesus did not neglect this kind of appeal and neither should we.
However, just as we hope to be able to appeal to higher motives as our children mature, so as we grow in the spiritual life do we hope to move toward a more perfect “fear” of the Lord. This more mature fear is not a cringing, servile one. Rather, fearing the Lord is holding Him in awe, revering Him, having a deep love and appreciation for Him as the source of all that we are and all that we have. Because we love God and He is Abba to us, we fear offending Him by sin, or severing our relationship with Him by refusing His grace. Out of love, reverence, and a sense of awe, we fear giving any offense to Him, who is Holy, God, and deserving of all our love.
With this background, we can look to a deeper teaching in today’s Gospel. On one level, the teaching is clear: We will all have to account for our use of the talents and resources God has given us. On a deeper level, we are taught of the importance of attaining to a mature fear of the Lord as the essential way of bearing the fruit that will be sought. There is a danger in remaining only in imperfect fear (which has its place and time in our life) because we risk developing resentment and avoidance if we refuse to grow toward a more perfect fear.
Let’s look at it with this perspective in mind and discover the differences of each kind of fear.
A man going on a journey called in his servants and entrusted his possessions to them. To one he gave five talents; to another, two; to a third, one—to each according to his ability. Then he went away. Immediately the one who received five talents went and traded with them and made another five. Likewise, the one who received two made another two. But the man who received one went off and dug a hole in the ground and buried his master’s money.
Three men are given resources to use. Two succeed; one fails. Why? Ultimately it is the difference between holy fear, love, and confidence on the one hand, and unholy fear and resentment on the other.
Consider the plan of the first two men (the ones who succeed):
Receive Riches– One gets five talents; the other, two—each according to his ability. While the “inequity” may offend modern sensibilities, note the explanation in the passage itself: the men had different abilities. Before getting outraged, consider this: what business owner would not give more resources to an outstanding employee than to a mediocre one? The fact is, God blesses some more abundantly than others due to their good use of gifts. Later in the Gospel, we receive this fundamental rule: We must prove faithful in a few things to be ruler over many (Matt 25:23).
Risk Reinvestment– Something in these two men makes them feel free enough to risk reinvesting the money: It is likely their relationship with the master. They view him as a reasonable man, one who would applaud their industriousness. Though they are taking a risk, they believe that even if there were to be losses, they will not be dealt with unmercifully. They seem to experience the freedom and courage to step out and make use of the talents entrusted to them. Notice that the text says they “immediately” went out and traded. They are eager to work for their master and take the risks on his behalf in order to please him.
Render a Report – Upon the master’s return the men seem somewhat joyful as they report, “Master, you gave me five (two) talents. See, I have made five (two) more.” There is an enthusiasm for the opportunity they were given and a joy for the harvest.
Rise in the Ranks– The men’s presumptions of the master’s fairness and reasonability are affirmed in his response: “Well done, my good and faithful servant. Since you were faithful in small matters, I will give you great responsibilities. Come, share your master’s joy.” We see that the master is joyful and wants to share his joy with his servants. Further, he is willing to give them greater access to share in his blessings and joy based on their openness to trusting him and their showing themselves to be trustworthy.
The two successful servants see the owner of the riches as a man with whom they can deal. They have a healthy respect for him but not an immature fear. They receive the funds gladly and with gratitude go to work, motivated and enthusiastic about the opportunity they have been given.
Allow the posture of these two servants to be a portrait of a holy and more perfect fear of the Lord. With this sort of holy fear, we love God and are enthusiastic to work for Him, realizing that He shares His blessings and is both reasonable and generous. Confident of His mercy (though not presuming it), we go to work in His vineyard. Although there are risks and temptations in the vineyard, if we do fail or fall, we do not make light of our sin but rather repent of it and are confident of God’s mercy. A mature fear of the Lord does not box us in or paralyze us. It does remind of our boundaries and keeps us away from truly dangerous things that erode our talents, but because we love God we respect His boundaries joyfully, knowing that He protects us from “unsafe investments.” Within the designated boundaries, there is both room to maneuver and safety from the thickets of sin. Mature fear of the Lord is joyful and encouraging, not cringing or hiding from Him. Choose the fear of the Lord.
The servant who fails follows a different plan, one by which he
is Fruitless– for he buries the treasure
is Furious – for he says, I knew you were a demanding person, harvesting where you did not plant and gathering where you did not scatter, so out of fear I went off and buried your talent in the ground. He considers the owner a hard man. He also sees him as unjust because he has others do his planting, etc. The man sees his work as slavery, unlike the other servants who see it as an opportunity. Notice, too, this subtlety: The man refers to the talent he was given as “your talent.” In contrast, the other men say, “You gave me five (two) talents.” These men see themselves as stewards whereas the third man sees himself as a slave.
is Fearful – for he says that he buried it out of fear. In this case, we see a cringing and servile fear, and immature and imperfect fear of the Lord. This is distinct from the more mature fear of the Lord, toward which we must move to bear fruit. Note that it is his image of the master that drives his fear.
Forfeits – It is clear that he wants nothing to do with his master. In effect, the master says this to him: “Fine, if you don’t want to deal with me you don’t have to. I will take your talent and given it to the one with ten. If you do not wish to be in my presence or deal with me then consider yourself dismissed.”
The failed servant gives way to anger and resentment; he indulges his immature fears that the owner is out to get him, that the deck is stacked against him. He is not grateful for the opportunity he was given. Notice that these thoughts lead to his actions; but are his thoughts true and unassailable? It is clear that the other two men do not see the master in this way. We see through the reaction of the master to the behavior of the first two servants that he is in fact reasonable, decent, just, and joyful. The failed servant’s thoughts were not accurate. Rather than believing everything he thinks, the failed servant should test those thoughts against reality.
To fear the Lord more perfectly is to hold him awe, to rejoice in His power and wisdom, to accept His authority as saving and helpful. In this way we yield an abundant harvest with His gifts.
Now look, if imperfect fear is all you have, go with it! Sadly, many people today in this secular culture conduct their lives as though they will never have to account for it; they go on sinning, scoffing at the idea that they should have any fear of a judgment day. They are going to be surprised and unprepared for what they will face.
So, even if you have an imperfect fear of the Lord, rooted in punishment, don’t cast it away! To grow, though, seek a more perfect fear, rooted in love and awe of God’s majesty and goodness. If we remain in an imperfect fear that does not seek to grow in love, we risk falling into resentment and aversion and will not bear the fruits that the Lord seeks for us. This call for growth is what the Lord means here:
There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and he who fears is not perfected in love (1 Jn 4:18).
The fear counseled against here is not the perfect and mature fear of the Lord referred to elsewhere in Scripture. Rather it is the immature fear, rooted merely in the fear of punishment. We are counseled to grow out of this imperfect fear through deepening love of God.
The deeper teaching here is this: grow in love; mature in your fear of the Lord and reap the abundant riches of a faithful servant and child of God.
The commercial below must have taken weeks to film. Regardless of its intent (selling homeowner’s insurance), there is something of an admonition in both the video and the accompanying music: life and the things of life slip away. Not a bad theme in November, when the Church bids us to meditate on the last things.
The lyrics of the background music set forth the theme: “Don’t stop thinking about tomorrow. Don’t stop; it’ll soon be here.” As the song plays, the objects in the house start to get up and leave the house and its owners. Then, the occupants themselves begin to be swept out. By the end of the commercial, all that was within and all who were within have been swept outside.
This is a paradigm for life. No thing and no person in this world will survive the passage of time. All will be swept away; all will pass, down the river of time. Even lofty mountains were once on the sea floor—and to that floor they will eventually erode and return. Jesus says, Heaven and Earth will pass away, but my words will never pass away (Mat 24:35).
Scripture also says,
For here we do not have an enduring city, but we are looking for the city that is to come (Heb 13:14).
The end of all things is near. Therefore, be alert and of sober mind so that you may pray (1 Peter 4:7).
But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells (2 Peter 3:13).
This commercial is not morbid. Rather, it is almost joyful. For indeed, although earthly glories fade, Scripture says (in many different passages) that trouble doesn’t last forever (cf Psalm 30:6).
The commercial ends with a photograph being taken. Ultimately, each moment in life is but a snapshot in time. Time itself and all things are moving downstream, down the river of time and slipping away. God alone remains forever. Our only hope is to be anchored to Him. He is our rock, our firm foundation. His Kingdom is our lasting city. All else fades and slips away.
This is the tenth in a series of articles on the Four Last Things: Death, Judgment, Heaven, and Hell.
Continuing our series on the Four Last Things, in today’s post we consider an aspect of Heaven called the Communion of Saints. I have discovered that it is frequently misunderstood. Many of you know that I write the weekly “Question and Answer” column for the Our Sunday Visitor newspaper. Every once in a while, someone poses a unique question, one that I had never thought of before. such is the case with the question below. It led me to reflect on the deeper experience of what we call the Communion of Saints in Heaven.
My answers are required to be no more than 600 words, so this response is relatively brief.
(There is an online catalogue of my “Question and Answer” columns available here: Msgr. Pope’s OSV Columns.)
Q: The descriptions in the Bible seem to describe a vast amount of people, and the paintings I have seen from the Renaissance make it look rather crowded and busy. Frankly, I hate big cities and crowds. Are these descriptions accurate or am I missing something? Doris Leben, Wichita, Kansas
A: The danger to avoid when meditating on Heaven is taking earthly realities and merely transferring them to Heaven. Even if there are similarities to things on earth, things in Heaven will be experienced in a perfected way, with unspeakable joy.
The more biblical and theological way to understand the multitudes in Heaven is not as a physical crowding but as a deep communion. In other words, the Communion of Saints is not just a lot of people walking about or standing around talking.
St. Paul teaches, So we, who are many, are one body in Christ, and individually members, one of another (Rom 12:5). Although we experience this imperfectly here on earth, we will experience it perfectly in Heaven. As members of one another we will have deep communion; we will know and be known in a deep and rich way. Your memories, gifts, and insights will be mine, and mine will be yours. There will be profound understanding and appreciation, a rich love and a sense of how we all complete one another and really are all one in Christ.
Imagine the glory of billions of new thoughts, stories, and insights that will come from being perfectly members of Christ and of one another. Imagine the peace that will come from finally understanding and being understood. This is deep, satisfying, and wonderful communion—not crowds of strangers.
Therefore, the biblical descriptions of Heaven as multitudes should not be understood as mere numbers, but as the richness and glory of communion. The paintings showing “crowds” should be understood as an allegory of deep communion, of being close in a way we can only imagine.
St. Augustine had in mind the wonderful satisfaction of this deep communion with God and with one another in Christ when he described Heaven as Unus Christus amans seipsum (One Christ loving Himself). This is not some selfish Christ turned in on Himself. This is Christ, the Head, in deep communion with all the members of His Body, and all the members in Christ experiencing deep mystical communion with Him and with one another—together swept up into the life of the Trinity. As St. Paul says, you are Christ’s, and Christ is God’s (1 Cor 3:23).
This is the ninth in a series of articles on the Four Last Things: Death, Judgment, Heaven, and Hell.
I often think that we haven’t done a very good job of setting forth the doctrine of eternal life. For most people, the concept seems a rather shallow one: that we will live forever. Frankly, many may not consider it all that appealing if the place where we live forever is Heaven. Too often, Heaven is reduced to merely this: a place where I’ll be happy. I’ll have a mansion, I’ll see my mother again, and I won’t ever have to suffer. The description never gets around to mentioning God. If He is mentioned at all, He’s way down on the list somewhere rather than at the top where He belongs. This is sad, for the heart of Heaven is to be with God!
Pope Benedict XVI, in his encyclical “Spe Salvi,” pondered the problem of the generally poor understanding of eternal life:
Perhaps many people reject the faith today simply because they do not find the prospect of eternal life attractive. What they desire is not eternal life at all, but this present life, for which faith in eternal life seems something of an impediment. To continue living for ever—endlessly—appears more like a curse than a gift. Death, admittedly, one would wish to postpone for as long as possible. But to live always, without end—this, all things considered, can only be monotonous and ultimately unbearable. … The term “eternal life” is intended to give a name to this known “unknown.” Inevitably it is an inadequate term that creates confusion. “Eternal,” in fact, suggests to us the idea of something interminable, and this frightens us; “life” makes us think of the life that we know and love and do not want to lose, even though very often it brings more toil than satisfaction, so that while on the one hand we desire it, on the other hand we do not want it (Spe Salvi, 10, 12).
My own pondering and experience has led me to conclude that ultimately eternal life is not about the length of life, but its fullness. To enter eternal life means to become fully alive. Here on this earth we are not fully alive. We experience much of death in these lowly bodies of ours. However, most of us do get glimpses of eternal life and can experience some aspects of it. For example, have you ever had a day when you felt you had all the energy in the world? Not only did you feel energetic but your mind was sharp and you were efficient and effective. Everything seemed to click; there was joy and contentment. Days like that and feelings like that don’t last, but they provide a glimpse of what eternal life might be like—except that eternal life will be immeasurably better!
Another experience I have of eternal life is one that I hope you share. At the age of 56, my body is no longer in prime condition. It is aging and death will one day come to it, but my soul is more alive than ever. I am more joyful, serene, confident, prayerful, and content than ever. Many sins that used to plague me are gone or at least greatly diminished. In effect, I am more alive now than I was when I was in my twenties. Just wait until you see me at 75 or 90! As I get older I become more alive. What I am saying is that eternal life doesn’t just begin after we die. It begins now and should grow in us more and more. Its fulfillment will only be in Heaven but I am a witness (and I hope that you are too) that eternal life has already set deep roots in me.
This experience of being fully alive is to be contrasted with one of the descriptions of Hell in the Scriptures which refers to it as the “second death” (e.g., Rev 21:8). This means that the dammed, having died in the corporal sense, now descend to what is not really life. Yes, they have existence and experience, but their lives are dead because they are not living for what God made them for: His very self. Theirs is a “life” of frustration and emptiness because the whole key to happiness is missing. Having rejected God, His Kingdom, and His values, they have nothing left with which to fill the God-sized hole in their hearts. It is a life so far from eternal life that it is barely a life at all; thus Scripture calls it the “second death.”
Again, the main point is that “eternal” in “eternal life” refers not so much to the length of life as to its fullness. To enter eternal life is to become fully alive with God forever; to experience untold joy, serenity, and peace in an eternal embrace with Him forever. Having our communion with God perfected, we will also have our communion with one another perfected. We will be caught up in the great movement of love that is the life of the Trinity. Who really needs a mansion when you can live in the heart of God? That is our true dwelling place that the Father is preparing. It’s not about houses and seats of honor; it’s about a place in the heart of the God who made us and loves us. It is to become fully alive and perfect as the Father is perfect.
Pope Benedict presents this beautiful image of eternal life:
To imagine ourselves outside the temporality that imprisons us and in some way to sense that eternity is not an unending succession of days in the calendar, but something more like the supreme moment of satisfaction, in which totality embraces us and we embrace totality—this we can only attempt. It would be like plunging into the ocean of infinite love, a moment in which time—the before and after—no longer exists. We can only attempt to grasp the idea that such a moment is life in the full sense, a plunging ever anew into the vastness of being, in which we are simply overwhelmed with joy. This is how Jesus expresses it in Saint John’s Gospel: “I will see you again and your hearts will rejoice, and no one will take your joy from you” (16:22) (Spe Salvi, 12).
In the following video from a few years back, Bishop Robert Barron makes an interesting point, one that I have made in other posts as well: when the Church fails to teach her doctrine well or casts aside her traditions, the world often picks them up but distorts them. In this video, Bishop Barron discusses the current obsession with vampires. He notes that as we have struggled to present well the concept of eternal life, the world has taken up the notion of those “who can never die” in the vampire craze. The fact that they live forever is a horrible curse to them and any biblical notion of eternal life is absent; they are merely the “un-dead.” Yes, when the Church drops the ball, the world picks it up—but flattens and distorts it.
This is the eighth in a series of articles on the Four Last Things: Death, Judgment, Heaven, and Hell.
After some sobering reflection on death and judgment over the past several days, it’s finally time to talk about Heaven. Now that is a topic everyone wants to hear about! Yet there is a strange disconnect today. As it becomes easier and easier to satisfy our desire for instant gratification, we find it harder and harder to take the time to ponder a future paradise.
Almost no one talks about Heaven today—except perhaps at funerals—and then it is often to inappropriately presume the instant promotion of the deceased through Heaven’s gate.
The way most of our prayers sound today, it seems that we would be content to have God make this world a better place. People will ask God to improve their health and solve their financial problems, but rarely will they express any desire to go to Heaven and be with Him. It is almost as if we were saying to God, “If you’ll make this world a little more comfortable I’ll just stay here forever!”
Many older prayers speak of longing for Heaven. The “Hail, Holy Queen” laments that we live in exile, in a valley of tears, and are poor, banished children of Eve, who long to see the blessed fruit of Mary’s womb, Jesus. Many old hymns refer to being free at last, to flying away to Heaven some bright morning when this life is over, to looking forward to that day. Yes, soon and very soon we are going to see the King! Older churches were designed to remind Catholics of Heaven; their structures were often centered around the vision of Heaven.
Do you long for Heaven or are you just trying to make it through the day? When was the last time you heard a sermon about Heaven? Does the thought of it excite you? It is after all our reward, which eye has not seen and ear has not heard!
A big factor for the lack of longing for Heaven is that our lives are so comfortable these days. It is a kind of comfort that both distracts us from spiritual things and focuses us on worldly things. Our comforts also make the cross seem strange, even immoral. If Heaven is obtained through the cross, many say “It’s too much trouble.” They would rather focus on getting that new channel added to their cable television service or planning a cruise.
Add to this that we live in a world that is utterly upside down, a world in which most are not rich in what matters to God, a world that obsesses over passing and trivial things and pays little mind to eternal and heavenly things. Learning to love Heaven can mean some pretty radical things. It often means being willing to be 180 degrees out of phase with the world’s priorities and preoccupations.
St. Cyprian pondered this problem, which seems to have been evident to some degree in the wealthy city of Carthage:
[Regarding death] we struggle and resist like self-willed slaves and are brought into the Lord’s presence with sorrow and lamentation, not freely consenting to our departure, but constrained by necessity.
Why then do we pray for the kingdom of heaven to come if this earthly bondage pleases us? … If we should rather serve the devil here than reign with Christ?
The world hates Christians, so why give your love to it instead of following Christ, who loves you and has redeemed you? So banish the fear of death and think of the eternal life that follows. That will show people that we really live our faith.
Who of us, if he had long been a sojourner in a foreign land would not desire to return to his native country? Who of us, when he had begun to sail there would not wish for a prosperous wind to carry him to his desired home with speed, that he might sooner embrace his friends and relatives? We must account paradise our country (De Mortalitate, 26).
Heaven is something we must learn to love. In this it is like many of the finer things in life. Its appeal may not be immediately obvious, but having been trained in its ways, we learn to love it very deeply.
If we think that it is only natural to love Heaven, we must become more sober. The fact is, we have obtuse spirits. We live in a fallen world, governed by a fallen angel, and we have fallen natures. We tend to love that which is destructive and harmful, and even knowing that, we are still attracted to it. We tend to esteem that which is foolish and passing, while glamorizing evil. We tend to call “good” or “no big deal” what God calls sinful.
G.K. Chesterton observed,
The point of the story of Satan is not that he revolted against being in hell, but that he revolted against being in heaven. The point about Adam is not that he was discontented with the conditions of this earth, but that he was discontented with the conditions of paradise (New York American, 12-15-1932).
If Satan revolted against Heaven even while still in Heaven, and Adam preferred something to paradise while still in paradise, how much more should we be sober about the fact that it is very easy for us, who have not yet seen paradise or Heaven, to despise or minimize the value of the glory of God’s Kingdom.
Help us, Lord, to desire Heaven, to learn its ways, to learn of you, and to love you above all things.
