Community in Mission

As a priest, I am called to preach and teach. As such, I must look to Jesus Christ as my model. In this, I refer to the real Jesus of Scripture. Too many people today have refashioned Jesus into a sort of “harmless hippie,” an affable affirmer, a pleasant sort of fellow who healed the sick, blessed the poor, and talked about love, but in a very fuzzy, “anything goes” manner. But absent from this image is the prophetic Jesus, who accepted no compromise and called out the hypocrisy in many of His day.

Thus I must look to the real Jesus of Scripture. The real Jesus clearly loved God’s people, but on account of that love could not suffer some limited notion of salvation and healing for them. Rather, He zealously insisted that they receive the whole counsel of God. He insisted that dignity for them was nothing less than the perfection of God Himself (cf Mat 5:41).

As a teacher, Jesus often operated in the mode of the prophets. Prophets have a way of comforting the afflicted and afflicting the comfortable. Truth be told, each of us is in both categories. We must be able to accept the Jesus who one moment says, “Blessed are you,” and the next adds, “Woe to you.” Jesus the teacher and prophet will affirm whatever truth there is in us, but, like any good teacher, He will put a large red “X” beside our wrongful answers and thoughts.

Yet despite Jesus’ often fiery and provocative stance, Scripture speaks of His renown as a preacher and the eagerness with which many heard Him.

And when Jesus finished these sayings, the crowds were astonished at his teaching, for he taught them as one who had authority, and not as their scribes (Mat 7:28).

Sent to arrest him the temple guard returned empty handed saying: No one ever spoke like that man (Jn 7:46).

And all spoke well of him, and wondered at the gracious words which proceeded out of his mouth (Luke 4:22).

And the common people heard him gladly (Mark 12:37).

But even Jesus could have a bad day in the pulpit. In Nazareth, they tried to throw Him off a cliff for suggesting that Gentiles might have a place in the Kingdom (Lk 4:29). In Capernaum, many left Him and would not follow Him any longer because of His teaching on the Eucharist (Jn 6:66). In Jerusalem, the crowd said that He had a demon because He called Himself “I AM” (Jn 8:48). And thus Jesus warns all who would teach and preach: Woe to you when everyone speaks well of you, for that is how their ancestors treated the false prophets (Lk 6:26).

And thus Jesus was a complex preacher and teacher. He was no mere affirmer. He often unsettled and troubled people, even though He consoled and comforted them at other times.

Let’s consider some of the qualities of Jesus as a teacher and ponder the sort of balance that He manifests. It is a balance between His love for us, His students, and His zeal to tolerate no lasting imperfection or error in the pupils whom He loves too much to deceive. I present these qualities of Jesus as a teacher in no particular order. Some are “positive” in the sense that they are aspects of His kindness and patience; others are “negative” in the sense that they illustrate His refusal to accept anything less than final perfection in us.

I. His authority – The Scriptures often speak of the “authority” with which Jesus taught. For example, Scripture says of Jesus, he taught as one who had authority, and not as their teachers of the law (Mat 7:29). For indeed the teachers of Jesus’ time played it safe, quoting only reputable authorities in a wooden sort of way; but Jesus taught with authority.

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

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

How about you? Each of us is called to speak out of the experience of the Lord in our own life and to be able to say with authority, “I can verify that everything declared by the Lord and His Body, the Church, is true because in the laboratory of my own life I have tested it and come to experience it as true and transformative!”

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

In a courtroom, a witness must attest to what he has seen and heard for himself; if he merely recounts what others have said it is called “hearsay.” A witness can raise his right hand and say, “It is true, and I will swear to it. I have seen it for myself.”

Jesus could witness to what He had heard and seen, of His Father and of us.

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

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

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

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

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

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

How about us? Are we willing to experience the opposition of sinners, the resistance of the fleshly and worldly? Do we have love and patience for those whom we teach? I have met some great Catholics who were once enemies of the Faith. Someone stayed in a conversation with them. What about us?

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

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

No true prophet or teacher can say, “Correct,” or “Blessed are you” every moment, because we all fall short of the glory of God. Jesus had absolute integrity when it came to assessing everything by the standard of God’s truth and Word. Do we?

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

What stories and examples do you use? Teachings that consistently fail to make use of these risk being seen as merely abstract and can easily be forgotten.

That said, parables are somewhat like “riddles.” They admit of various understandings and interpretations. A good parable leaves its listener wanting more, seeking a definitive interpretation.

For example, a movie will sometimes have an ambiguous ending, stirring up hope for a sequel that will provide more information. Some stories and parables are compact and definitive; others are open-ended and ambiguous, almost begging for an ending.

Consider that the parable of the Prodigal Son is not really finished. It ends with the Father pleading for the second son to enter the feast. Does the son enter or does he refuse to do so? This detail is not supplied, because you are the son and you have to supply the answer. Will you enter or will you stay outside sulking that if the kingdom of Heaven includes people you don’t like then you’d just as soon stay outside?

Parables are powerful, but for different reasons. Learn stories and learn to share them!

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

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

This method makes a person look inward to his attitudes, prejudices, and presumptions. Good teachers ask their students a lot of questions; questions make people think.

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

VIII. His use of “focal instances” – Jesus does not propose to cover every moral situation a person might encounter or teach every doctrinal truth in a single afternoon.

For example, many today say that Jesus never mentioned homosexual acts and from His silence conclude that He must therefore approve of them. Really? He also never mentioned rape. Do you suppose that He approves of rape? Further, He did speak of homosexual acts, through His appointed spokesmen (the Apostles) who condemned them.

No teacher can cover every possibility, every sin, or every scenario. So Jesus uses “focal instances,” in which He illustrates a principle.

This is most obvious in the Sermon on the Mount (Matthew 5-7) where, to illustrate the principle that we are to fulfill the law and not merely keep its minimal requirements, He uses six examples or “focal instances.” Jesus speaks to anger, lust, divorce, oaths, retaliation, love of enemies, prayer, fasting, and almsgiving. And in Mathew 25:31ff, the Lord uses the corporal works of mercy to illustrate the whole of the Law.

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

Good teachers teach principles, since they cannot possibly envision every scenario or situation. Having instructed their students in first principles, they can trust that their students will make solid decisions in many diverse situations.

Good teachers teach students to think for themselves, not in isolation, but in ongoing communion with the principles learned, and through dialogue with authorities when necessary for assistance and accountability.

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

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

Once, one of my seminary professors signaled me that I was giving an incorrect and heretical answer to a complex theological issue by saying, “Charles, you are on the edge of an abyss.” His response made me stop immediately and give the correct and orthodox answer!

Good teachers use hyperbole at the right moments.

X. His use of servile fear – Jesus made frequent use of “fear-based arguments.” He warned of Hell, of unquenchable fire, and of the worm that does not die. His parables feature many summary judgements in which people are found unprepared, are excluded from Heaven, or are cast into darkness. One parable ends with a king burning the town of those who failed to accept his invitation to his son’s wedding banquet (Mat 22:7). Another has a king summoning those who rejected him so that they could be slain before his eyes (Lk 19:27). Jesus warns of the wailing and grinding of teeth. He also warns of a permanent abyss between Heaven and Hell that no one will be able to cross.

Many people today are dismissive of fear-based arguments, but Jesus used them—He used them a lot. So Jesus never got the memo that this is a poor way to teach. While the spiritually mature can respond to loving arguments, many are not that mature, and thus a healthy dose of fear and the threat of unending regret is often necessary.

We ought not to exclude, as many do, the myriad verses in which Jesus warns in vivid language of the consequences of repeated, un-repented sin. He is not playing games; He is speaking the truth.

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

XI. His anger and zeal – Jesus does not hesitate to express His anger and grief at the hardness and stubbornness of many. One day He said, You unbelieving and perverted generation, how long shall I be with you? How long shall I put up with you? (Matt 17:17) And in Mark’s Gospel we read, And they were bringing children to Him so that He might touch them; but the disciples rebuked them. But when Jesus saw this, He was furious and said to them, “Permit the children to come to Me; do not hinder them” (Mk 10: 13-14). Another day, in the synagogue, Jesus expressed anger at their unbelief: After looking around at them with anger, grieved at their hardness of heart, He said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored (Mk 3:5).

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

This is another teaching moment that renders what is taught memorable and meaningful. Parents who never react with anger risk misleading their children into making light of or not being serious enough about wrongdoing, disrespect, or stubborn unrepentance.

We must be careful of our anger. We do not have the kind of sovereignty over it that Jesus did; neither are we as able to see into people’s hearts as He was.

But there is a place for anger. Jesus uses it—a lot, actually. Anger signals an important teaching and rebukes a lighthearted response.

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

Much of this is countercultural today, a time of uncertainty in which there is an inappropriate sort of pluralism that thinks that there are many ways to God. Many insist on a “softer” Christianity, in which we can love the world and also love God. Sorry, no can do. A friend of the world is an enemy to God.

Jesus teaches His fundamental truths in an uncompromising way because they are truths for our salvation. Following these truths vaguely or inconsistently will not win the day. Some disciplines need to be followed precisely.

To teach as Jesus did involves insisting that the fundamental doctrines of our faith be accepted fully and wholeheartedly.

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

A good teacher does not compromise the right method or the correct answer; He assists students who fall short rather than immediately excluding them. In an atmosphere where there is no room for error, very little learning can take place.

Forgiveness does not deny that which is correct; it continues to teach what is correct. Forgiveness facilitates an environment in which learning can thrive and perfection can at last be attained.

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

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

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

One of the signs of orthodoxy is the ability to hold competing truths in tension, realizing that they are there to balance each other. For example, on the one hand God is sovereign and omnipotent, but on the other we are free to say no to Him. Both of these are taught in Scripture. Our freedom mysteriously interacts with God’s sovereignty and omnipotence, but how?

Heresy will not abide any tension and so it selects one truth while discarding others meant to balance or complete it. For example, is God punitive, or forgiving; is he insistent or patient? Too often we focus on one while downplaying or dropping the other. In some eras, the notion of a harsh, strict God was so emphasized that His mercy was all but lost. Today, the tendency is to stress His mercy and kindness while nearly dismissing His role as the sovereign Judge who will set things right by upholding the just and punishing the wicked.

A recent reading from the Letter to the Hebrews at daily Mass (Saturday of the First week of the Year) presents us with a balance. It speaks of two very different experiences of God, both of which are needed to balance each other.

The word of God is living and effective,
sharper than any two-edged sword,
penetrating even between soul and spirit,
joints and marrow,
and able to discern reflections and thoughts of the heart.
No creature is concealed from him,
but everything is naked and exposed to the eyes of him
to whom we must render an account.

Since we have a great high priest who has passed through the heavens,
Jesus, the Son of God,
let us hold fast to our confession.
For we do not have a high priest
who is unable to sympathize with our weaknesses,
but one who has similarly been tested in every way,
yet without sin.
So let us confidently approach the throne of grace
to receive mercy and to find grace for timely help (Heb 4:12-16).

The two parts of this passage are very different. The first uses somewhat violent imagery in describing how closely the Word of God examines us, exposing our hidden thoughts and actions. It speaks to God’s justice, His passion to set things right. The emphasis is on the sobering and frightening truth that we will have to render an account to the Lord for every word, thought, and action, no matter how hidden. Jesus is our savior and brother, but He is also sovereign Lord and judge of the world. He is not to be trivialized, minimized, or domesticated. He is the Lord and we will have to answer to Him.

In contrast, the second half of the passage bids us to remember that we have a compassionate Lord, one who sympathizes with our weakness and offers us mercy, grace, and help. We are encouraged to approach the throne of grace. The emphasis here is on a merciful and kind Lord, ready to be approached and to give us every assistance we need in order to be saved.

So, notice the balance in this passage between God’s justice and His mercy. Remember that both are necessary. God’s mercy is needed now because there is a day of judgment. God is not going to stop being God. He is all-perfect and all-holy. He is the Truth Himself, the refulgent light of all glory. We cannot simply walk into His unveiled presence without first being prepared and purified. And thus He makes every help and grace available to us. He is good to us and patient with us. He is merciful and kind.

In this way, God’s mercy and grace prepare us for us his Justice. But there is no justice if sin is unanswered, or injustice is not rectified. That is why we need both His grace and His mercy. Their purpose is to bring the needed changes so that we can be ready for the day when we shall see the Lord.

As a whole, the text therefore speaks of the Lord Jesus in tightly woven tapestry of darker and lighter themes. It requires careful balance.

Too easily in our times we set mercy and justice in opposition to each other. But where is mercy if justice is absent? Could the victims of genocide really be said to experience mercy if their unrepentant killers were ushered past them into the Kingdom of Heaven? Could Heaven even be Heaven if unrepentant sinners dwelled there? At some point, mercy demands that justice rightly separate what is stubbornly evil from what is good; that is why the balance of this passage is necessary. For now, there is a time of mercy and access to the throne of mercy, but there comes a day when justice requires a final answer and verdict. It is mercy that accompanies us to justice of the final judgement. Mercy and grace prepare us.

So, orthodoxy is in the balance. Both visions of the Lord in the reading from Hebrews above are accurate and necessary. To overemphasize or minimize one is to harm the other.

A mercy that would cancel the requirements of justice would not be mercy at all. It would leave us deformed and incomplete; it would mean that injustice would continue forever. Neither of these outcomes is merciful.

Further, a justice that did not rely on grace and mercy would not be justice at all. This is because without grace and mercy, we are dead in our sins; justice is unattainable.

So, balance is the stance of orthodoxy. We cannot ever hope to attain to the glory of God without both the justice and mercy of God.

Balance or bust!

Last week at daily Mass (Thursday of the First Week of the Year) we read from the Letter to the Hebrews. In it was an important admonition, especially appropriate for our times:

Encourage yourselves daily while it is still today, so that none of you may grow hardened by the deceit of sin (Heb 3:12).

Collectively speaking, we been hardened by the deceit of sin. Many of us who are older remember times when sins that are openly practiced (and even celebrated) today were considered shameful a mere fifty years ago. Pre-marital sex (fornication), living together before marriage (which many called “shacking up”), and divorce were considered scandalous. “Gay” was a word that meant happy or joyful, and condoning (let alone celebrating) homosexual acts would have been inconceivable to most Americans. The concept of same-sex marriage was foreign and not even imaginable to most. Up through the 1950s, even contraception was considered by most Americans to be a loathsome practice and was often associated with prostitution.

This is not to say that it was a sinless time; it was not. There were indeed some who transgressed. Young, unmarried girls who got pregnant were generally sent to live with relatives or taken into the care of religious sisters until they gave birth; children born under such circumstances were usually given for adoption. But those cases were relatively rare and handled discreetly. There certainly weren’t child care centers in public high schools! So while some did stray, there was general agreement that such behavior was wrong.

Many of these attitudes began to shift in the cultural revolution of the 1960s. Although the tumultuous change of that decade was already brewing in the 1950s it is rightly said that we entered the 1960s through one door and came out a very different one.

The cultural revolution had different aspects. There was a revolution against authority and tradition, including religious faith; a steep drop in church attendance began. There was the feminist revolution, proper in some of its concerns, but also beset by a growing radicalism that ridiculed motherhood and men. And there was the rampant use of hallucinogenic drugs, which devastated the intellect and judgment of many young people. The hardening of hearts by the deceit of sin was underway.

The most long-lasting and devastating aspect of the 1960s was the sexual revolution. The spread of revolutionary sexual attitudes was facilitated by the availability of “the pill.” Thus there arose the evil and erroneous notion of “sex without consequences.” This notion has ultimately led to widespread fornication, consumption of pornography, adultery, abortion, divorce, sexually transmitted diseases, and large numbers of children being raised by single mothers.

The resistance to divorce rooted in religious concerns and the common-sense notion that divorce was harmful to children, had been eroding through the decade as many celebrities began flying to foreign countries in order to be divorced. Slowly, the shock that divorce once caused, began to give way. Prior to 1969, obtaining a divorce was a difficult, lengthy, legal process. But due to growing pressure, states began to pass “no-fault” divorce laws, making marriage one of the easiest contracts to break. The hardening of hearts by the deceit of sin was growing worse. Jesus Himself attributed the desire to divorce to hard hearts (See Matt 19:8).

A nation increasingly hypnotized by fornication and the evil deception of sex without consequences began to show a decline in the rightful indignation at killing babies in the womb. Legal maneuverers to permit abortion had already been underway, but abortion remained illegal in most of the United States until 1973, when the dreadful, immoral Roe v. Wade decision of the Supreme Court made abortion the “law of the land.” The hardening of hearts by the deceit of sin was by now full.

Things have generally worsened over the decades that followed. And the hardening of hearts has seen added to it the darkening of our intellects (see Romans 1:21). Rational conversations about moral topics are becoming nearly impossible.

Added to all of this the is the recent, bewildering rise in the outright celebration of homosexual acts and subsequent approval of same-sex “marriage,” along with the latest cause célèbre, “transgenderism.”

And thus the words of the Letter to the Hebrews ring true:

Encourage yourselves daily while it is still today, so that none of you may grow hardened by the deceit of sin (Heb 3:12).

Sin hardens the heart and darkens the intellect. Many people today hold deeply and stubbornly to errors and are lost in moral confusion. Attempts to disabuse them of such deceptions often leads to venomous accusations of intolerance, bigotry, and hatred. The hardness is deep; the deception is dark. When one grows accustomed to the darkness, the light seems harsh and painful in comparison. The protests get louder as the years go by because as the darkness deepens, the light seems increasingly intolerable.

The text says that it is the deceit of sin which does this. The Latin roots of the word “deceive” present a picture of being pick up and carried off (de (from) + capere (to take or carry away)). The image of one who has been deceived is that of a small animal hanging limply from the jaws of a predator. To be deceived is a very dangerous thing. It means that the devil has us in his grasp; the end will come soon unless we can unlock the jaws of the evil dragon through the grace of mercy that comes from repentance.

Our age, like few others, demonstrates just how bad things can get when we are individually and collectively hardened by the deceit of sin. This has happened to us fairly quickly. It was not that long ago when we were still shocked by the things that many celebrate today with “pride” parades and divorce “parties.” Fornication and shacking up were once considered scandalous. A sex scene in a movie was considered indecent. Many other sins today, such as greed and disrespect for elders and leaders, are also glamorized. That this no longer shocks or surprises us shows the hardening that the deceit of sin can bring.

Ask the Lord for a sensitive conscience. It is a precious gift that is not to be confused with scrupulosity. A sensitive conscience is one that loves what God loves, that values what God values, and that shares His priorities. A sensitive conscience loves God’s law and His truth, and is saddened and productively mournful at the reality of sin, whether personal or collective.

Ask also for the gift to mourn. Scripture says, “Blessed are those who mourn, for they shall be comforted” (Mat 5:4). Who are those who mourn? They are those who see the awful state of God’s people (that they do not know God or glorify Him in their lives and that they are locked in sin and its deceptions) and are motivated to pray and speak the truth. They will even endure suffering in order that some may be snatched away from the evil dragon and from the hardening that comes from the deceit of sin.

Lord, heal our land; for we are surely hardened by the deceit of sin. Help us to turn to you. May you use our holy tears to wash away our sins and give us new and tender hearts.

As Ordinary Time (tempus per annum) opens up, the lectionary continues to “introduce” Christ to us. The Christmas cycle now done, we must ask, “Who is Jesus Christ? Who is this savior who has been born for us?”

In today’s Gospel, John the Baptist elaborates on this. John’s words are brief, but they are packed with Christological teaching. In this Gospel we learn at least five things about Jesus. We learn that He is prefigured, preexistent, preeminent, powerful, and is the presence of God. Let’s look at each one.

I Prefigured – John the Baptist saw Jesus coming toward him and said, “Behold, the Lamb of God, who takes away the sin of the world.” Unless you know the history of this moment, it seems a little odd.

But for those who know Scripture, it is clear that John is really answering a question that was asked by Isaac some 1800 years prior to this event. Abraham had received from God a strange and terrible command: that he take his son to Mt. Moriah (present day Jerusalem) and there offer him in sacrifice.

And Abraham took the wood of the burnt offering, and laid it on Isaac his son; and he took in his hand the fire and the knife. So they went both of them together. And Isaac said to his father Abraham, “My father!” And he said, “Here am I, my son.” He said, “Behold, the fire and the wood; but where is the lamb for a burnt offering?” Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they went both of them together (Gen 22:6ff).

Do you get it? A promised son had wood laid upon his shoulder and was made to carry it up a hillside, the same hillside where Golgotha would one day be found. There, on the top of that hill he was to be laid on the wood and killed. Sound familiar? Of course Isaac is a prefigurement of Christ. Things were starting to look grim for Isaac, who got nervous and asked his father, “Where is the Lamb?” You know the rest of the story. It is true that God provided a ram caught in the thicket that day, but that ram pointed to Christ.

And so the question “Where is the Lamb?” wafted up on the breeze and was repeated down through the generations. Some five hundred years later, at the end of the period of slavery in Egypt, the blood of the lamb also protected Isaac’s descendants from death. Every Passover the question was still asked, “Where is the Lamb?” referring to the Passover lamb. Here, too, the Passover lamb was but a symbol, a prefigurement of Christ.

Now, standing on the banks of the Jordan, John the Baptist answers Isaac’s question, the question repeated down through the centuries: “Where is the Lamb?” John answers, “Behold the Lamb of God.” So the first thing we learn of Christ is that He was prefigured, here and in many other places in the Old Testament.

II Preexistent – He is the one of whom I said, “A man is coming after me who ranks ahead of me because he existed before me.” Now this, too, is a strange thing for a man to say about his younger cousin. Jesus was born six months after John the Baptist, yet John says that Jesus existed before him. John is clearly teaching us here of Christ’s pre-existence. Before assuming a human nature, Jesus existed eternally with the Father.

There never was a time when Jesus the Son was not. He is eternally begotten by the Father; He existed before all ages. Scripture says the following of Him:

• For in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities—all things were created through him and for him. He is before all things, and in him all things hold together (Col 1:16).
• In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made (John 1:1).
• Your father Abraham rejoiced that he was to see my day; he saw it and was glad. The Jews then said to him, “You are not yet fifty years old, and you have seen Abraham?” Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am” (John 8:56).

III. Preeminent – I did not know him, but the reason why I came baptizing with water was that he might be made known to Israel. In effect, John is saying, “I exist for Him. My purpose is to reveal Him.” He must increase, but I must decrease (John 3:30). Jesus is greater than John or any prophet or world leader. Jesus is the Groom; John is but the best man.

IV Powerful – John testified further, saying, “I saw the Spirit come down like a dove from heaven and remain upon him. I did not know him, but the one who sent me to baptize with water told me, ‘On whomever you see the Spirit come down and remain, he is the one who will baptize with the Holy Spirit.’”

The baptism of John could only announce repentance and call for it. It could not truly wash away sins; the Baptism of Jesus can.

Even more, not only does Jesus’ Baptism take away sins; it confers the Holy Spirit. In Baptism, we are given a whole new life. Sin is taken away and in its place grace upon grace is given: grace to restore us, renew us, and refashion us; grace that equips, empowers, and enables us; grace that sanctifies, gives sonship, and seals us with the Holy Spirit.

All this is in fulfillment of this passage from Ezekeiel:

I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. A new heart I will give you, and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances (Ezekiel 36:25ff).

Scripture also says, But to all who received him, who believed in his name, he gave power to become the children of God (Jn 1:12).

V. Presence of God – Now I have seen and testified that he is the Son of God. Jesus would say elsewhere, To see me is to have seen the Father; the Father and I are one (John 14:9). As the Son of God, He manifests the Father; He is the presence of God in this world. He shares fully in the one divine essence and as Son, shows us the Father. He is the presence of God among us.

So a brief passage from the Gospel of John contains five important teachings about Jesus Christ. He has existed forever. He was prefigured in the Old Testament. He has priority above and beyond anyone we know or think important. He has the power not only to save us from sin but to give us the very life of God. And as Son of God, He is God, and thus is God’s very presence among us. Jesus is not just the man from Galilee; He is very God from Heaven.

 

In yesterday’s post, we discussed the theological virtue of hope. This is the supernatural virtue whereby we confidently expect God’s help in attaining eternal life. The object of hope is not earthly things (e.g., better health, a higher-paying job), but rather God and the things awaiting us in Heaven. Hope pertains to things that are difficult but not impossible; we do not really need to hope for things that are at hand or easily obtained.

Today, let’s ponder briefly some sins against hope. Expectation of God’s help must be confident and vigorous, but not overly so; careful balance is necessary. Both St. Thomas Aquinas and the Catechism of the Catholic Church identify two sins against hope: despair and presumption.

Despair – By despair, man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins. Despair is contrary to God’s goodness, to his justice—for the Lord is faithful to his promises—and to his mercy (CCC # 2091).

While despair may have many complicated psychological motives, those falling into it ultimately conclude that God cannot or will not save them or give them the graces necessary to obtain the life He offers.

Despair is common today, when we too easily conclude that it is not possible live the holy life to which God summons us. Our modern world considers things like chastity, forgiveness, and self-control to be unrealistic, if not impossible. This is a form of despair because it denies that God’s grace can equip, empower, and enable people to live holy lives.

Hope confidently expects from God the graces necessary to attain to eternal life. Hence this type of despair is a sin against hope.

St. Thomas, in his Summa Theologica, also links despair to the capital sins of lust and sloth:

Lust is linked to despair because bodily pleasures and preoccupations often cause a distaste for spiritual goods. Lust interacts with the flesh and causes us to pines for and prefer bodily goods. It even causes us to perceive that spiritual goods are in competition with bodily pleasures because they setting limits on their satisfaction. Due to lust, we increasingly stop hoping for spiritual goods, despairing of them as problematic or even threatening.

Sloth is linked to despair because there are some who, seeing that something is possible but arduous, become downcast because of the significant effort required to effect change. In this case, they despair through sloth (cf ST II IIae 20.4).

Presumption – There are two kinds of presumption. Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God’s almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit) (CCC # 2092).

The second form of presumption is evident among many in the house of faith (both Protestant and Catholic). I have written at great length about the common presumption that just about everyone goes to Heaven. At too many funerals, bold “canonizations” take place.

Confident expectation of God’s help is essential to hope, but presumption sins against hope by claiming to have already “in the bag” what God offers us on condition. We must freely accept His transformative grace and by it, attain to the holiness without which no one will see God (Heb 12:14). This requires a profound work of God to take place within us. It is freely and unconditionally offered, but we must fully accept it. Our acceptance will lead to changes that many resist and that God will not force.

Presumption rejects the arduousness of achieving what we hope for by claiming to already “have” what is offered. In this way, presumption sins against hope. Once one has what one hopes for, hope ceases. As St. Paul said, who hopes for what he already has? (Rom 8:24)

Clearly, balance is required. Confidence of salvation, yes; current possession or possession without condition, no. Here is one of the best Scriptures against presumption:

Rely not on your strength in following the desires of your heart. Say not: “Who can prevail against me?” for the LORD will exact the punishment. Say not: “I have sinned, yet what has befallen me?” for the LORD bides his time. Of forgiveness be not overconfident, adding sin upon sin. Say not: “Great is his mercy; my many sins he will forgive.” For mercy and anger alike are with him; upon the wicked alights his wrath. Delay not your conversion to the LORD, put it not off from day to day; For suddenly his wrath flames forth; at the time of vengeance, you will be destroyed. Rely not upon deceitful wealth, for it will be no help on the day of wrath (Sirach 5:1-10).

Here is the Act of Hope, a traditional Catholic prayer:

O God,
relying on Your almighty power
and infinite mercy and promises,
I hope to obtain
pardon for my sins,
the help of Your grace,
and life everlasting,
through the merits of Jesus Christ,
my Lord and Redeemer. Amen.

Hope (like love) is a word that needs to be rescued from a world that has overused and misused it for so long that its original meaning has been nearly lost. Hope has come to imply more of a vague wish for something. Sometimes it’s used as a substitute for the word “maybe.” For example, if a person says, “I hope it doesn’t rain tomorrow,” he likely means “I wish it wouldn’t rain” or “It’ll probably rain but it sure would be nice if it didn’t.” Here is another example: If a person is asked, “Will you be at the meeting tomorrow?” and responds, “I hope so,” he probably means “Maybe I’ll be there.”

In both examples, doubt surrounds the situation and the desired result seems improbable. While the word hope is not used only in situations like this, too often it merely represents wishing for an unlikely outcome.

I cannot set forth an entire treatise on hope here, but I would like to try to rescue it from its secular meaning, or at least to distinguish the theological virtue of hope from secular hope.

The theological virtue of hope is confident expectation. The theological meaning of the word hope has a much more vigorous quality. The definition of theological hope that I memorized back in Seminary is the older one, which was in use prior to the current Catechism.

Hope is the Theological Virtue wherein one confidently expects God’s help in attaining eternal salvation.

The current Catechism of the Catholic Church defines hope in this way:

The theological virtue by which we desire and expect from God both eternal life and the grace we need to attain it (Glossary, cf # 1817).

Notice how much more vigorous hope is in these definitions. Hope is a confident expectation. The Catechism (# 1817) quotes from the letter to the Hebrews, which says, Let us hold fast the confession of our hope without wavering, for He who promised is faithful (Heb 10:23).

This is more than a vague wish for something that is unlikely. This is more than saying “maybe God will save us.” It is vigorous because He who has promised is trustworthy, true, and able. It is also vigorous because true hope is a theological virtue. That is to say, it is infused into the soul of the believer by God Himself. Hence, although it interacts with our human nature and builds upon it, it does not wholly depend on our mood or temperament.

The theological virtue of hope has God for its proper object. St. Thomas Aquinas made it very clear that eternal happiness with God is the true and proper purpose of hope:

The hope of which we now speak attains God by leaning on his help … [and] the good which we ought to hope for from God properly and chiefly is the infinite good … For we should hope from Him nothing less than Himself … Therefore the proper and principle object of hope is eternal happiness (Summa Theologica II, IIae, 17.2).

St. Thomas also taught that hope concerns things that, though difficult, are possible with God’s help. This is why we need hope. Life has its challenges and there will be obstacles and discouragements. But hope summons us to persevere, not losing sight of our goal.

Therefore, hope is a vigorous and necessary theological virtue. It bestows a kind a confidence and ability to persevere.

The theological virtue of hope pertains to what we do not yet fully see or possess. Although hope is confident expectation, it is not absolute fact or current possession that some of our Protestant brethren assert when they claim “Once saved, always saved.” St. Paul wrote of hope in this way: For in this hope we were saved. But hope that is seen is no hope at all. Who hopes for what he already has? But if we hope for what we do not yet have, we wait for it patiently (Rom 8:24-25).

In other words, if I were to say, “I hope I find my Bible” and then proceed to find it, hope vanishes. One doesn’t hope for what one already has. Hope pertains only to what one does not currently have or fully possess. When I hope for something, I confidently expect that I will one day possess it because God has promised it. I am not already saved (as some Protestants assert) but am justified through the Blood of Christ and am being saved as long as I hold on to God’s unchanging hand by His Grace. Hence, hope is confident expectation, but not possession.

We can thus see that the word “hope” has suffered the same fate as the word “love.” Too often people say, “I Love God,” or “I love my wife,” or “I love my new car.” Love has lost its meaning through overuse and misuse. So it is also with hope. We say, “I hope in God and to be with him eternally,” and then follow right up with, “I hope it doesn’t rain.” Theologically hope does not pertain to things like rain, the outcome of football games, getting a raise.

In theology, hope always has God and the things of God as its object. I have no delusions that we will ever get the words “love” and “hope” back to their proper objects and context, but I wanted to present their origin so that we can all understand that when the Church and Scripture use these words, they do not mean them in the flat and often vacuous way that the world does.

Tomorrow we will look at some sins against hope. Or at least I “hope” so.

Welcome to the wearing of the green, green vestments that is. The weeks of the year outside of seasons such as Advent, Christmas, Lent, and Easter are termed “ordinary time.” It’s a rather dull-sounding description, isn’t it? “Ordinary” time, hmm …

But in this case, the word “ordinary” does not refer to its typical meaning, “common, usual, or unremarkable.” Instead, it comes from the English word “ordinal” meaning “relating to a thing’s position in a series.” Some examples of ordinal numbers are “first,” “second,” and “third.” Thus ordinary time refers to weeks/Sundays that are numbered (e.g., 15^th Week/Sunday in Ordinary Time).

The Latin description for this time is Tempus per annum (time through the year). Each week is merely designated as “Hebdomada # x” (Week # x).

These terms or titles seem somewhat uninspiring. This is especially the case when we consider that the old calendar (replaced in 1970, but still used in the Extraordinary Form of the Mass) numbered these Sundays and weeks in reference to Epiphany or Pentecost (e.g., Third Sunday after Epiphany, or Fourth Sunday after Pentecost). The pivotal events of Epiphany and Pentecost therefore set the tone for the following weeks e.g., “This is Third Sunday since our Lord was manifested to us,” or “This is the Fourth week since the Holy Spirit was granted to us for our mission.”

Alas, we are not likely to see the current calendar replaced any time soon, so welcome to Ordinary Time, and more specifically to the First Week of the Year!

But maybe there is some inspiration here after all. The faith is not just something reserved for extraordinary moments and seasons. It is meant to be lived in all the ordinary moments of life, too; it is meant to be lived throughout the year.

The liturgical readings and prayers of Ordinary Time emphasize discipleship. What does it mean to be a disciple of Jesus in matters involving money, time, priorities, etc.? How do we encounter the Kingdom of God and perceive it in our daily lives? What are the conditions of discipleship? How will we ultimately be judged? These are some of the themes of Ordinary Time.

So encounter God in the “ordinary,” in the time throughout the year, even when on vacation this coming summer. There is no vacation from our vocation. Do not miss what God is doing, even in the ordinary.