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Salt or Bust! A Consideration of the Lord’s Uncompromising Stance in Calling Us the Salt of the Earth

In the Gospel today (Tuesday of the 10th week) the Lord describes metaphorically what a Christian is and what He expects of us.

You are the salt of the earth … You are the light of the World … But if salt goes flat it is good for nothing … No one lights a lamp and puts it under a basket.

Note the metaphor of salt: You are either salt, or you are nothing—in fact, good for nothing. It’s very much an all-or-nothing scenario. Jesus says that if you’ve decided to be my disciple you’re either going to do that or be nothing. You may go on to be a doctor, lawyer, teacher, laborer, or social worker. But the Lord has plenty of those (and so does the devil). Your first and only mission is to be a true and uncompromised Christian; everything else is commentary. You may be a great doctor, but if you don’t do it as a clear and visible Christian you’re nothing. You may be a skilled social worker, but if you don’t do it as a Christian, you’re good for nothing. Any non-believer can be socially useful as a doctor, actor, lawyer, or social worker. But only a Christian can be a Christian. If you don’t do “job one,” you’re nothing. If you buy your kids every good thing, send them off to college (paid in full), but don’t bring them to Christ by being a Christian witness to them, you’re good for nothing. Parents can give their kids material things, but only Christians can give them Christ. Got it? You’re either salt (a true Christian) or you’re nothing.

The text speaks of salt going “flat.” What this meant historically is rooted in the fact that salt at that time was typically less pure than it is today. Impurities often interacted with the salt, and over time it became bitter in taste. It was then good for nothing except to become pavement. But what does it mean to be salt?

Let’s consider some of the properties of salt:

Salt seasons. Christians are called to add spice to life; to bring beauty, joy, and hope to the world. Joy is the surest sign of a Christian. Even our keeping of the commandments is a source of joy as we experience God’s power to put sin to death in us and to bring forth order, self-discipline, and holiness. Hope, too, ought to distinguish us from a world that is often cynical and thinks that sin is inevitable. To this world we are not only to declare that keeping the commandments is possible and brings joy, but we are to demonstrate it in our very lives. We are to be zesty, passionate, alive, and free from sin in Christ. Yet, sadly, we Christians are known more for what we are against. Too many Christians are not spicy; they do not really add flavor; they are more like bored believers, depressed disciples, fearful faithful, and frozen chosen. In our best moments, though, look what spicy things the faith has contributed: art, music, churches, hospitals, universities, the scholastic and scientific methods, and holidays (a mispronunciation of Holy Days). Note how our tradition and our scriptural teachings of justice mercy, love, and the dignity of the human person have blessed the world. Do you bring spice to the lives of others? Do you bring hope and joy? Scripture says, Always be prepared to make a defense to anyone who calls you to account for the hope that is in you (1 Peter 3:15). Well that means that people must notice a hope in you! Do they? How?

Salt preserves. Before refrigeration, people often used salt to cure or preserve meat. The salt killed the bacteria and other microorganisms that caused rot and decay. As Christians, we are called to prevent further decay in this sin-soaked world. The truth that we proclaim is meant to preserve people from the decay of sin and overindulgence. Chastity, justice, generosity, the proclamation of the truth, etc. are like salt that preserves the world from decay. We must be salt; if we are not then nothing else is. You are the salt.

Salt heals. In the ancient world, salt was used on wounds. It helped to stop bleeding; it killed bacteria and prevented further infection. So, too, the Christian faith. Through our doctrinal and moral teaching—and our living of it—we are called to bring healing to this world, which is wounded by sin, strife, war, jealousy, anger, bitterness, retribution, promiscuity, unfaithfulness, greed, and countless other errors. The Word of God and His plan are healing medicine for what ails this world.

Salt burns. Yes, salt stings when applied to wounds. We Christians aren’t just sugar and spice and everything nice. When salt is applied to wounds it burns and often causes loud protest. The truth stings, and the truth of the Gospel can be irritating to a world that is wounded by sin. But despite the protests of the world, the sting is a healing one. It is driving out the bacteria and disease of the world and preventing further infection. Just because people protest the Church and howl in complaint at the truth of the Gospel does not mean that we have done anything wrong. The protests often mean we are doing exactly what we must.

Note finally that the Lord says you are the salt of the earth. He did not say you are the salt of the Church. For salt to be effective it has to get out of the shaker! Too many Christians are bold in the pew but cowardly out in the world. They will speak of the faith in the relative security of the Church and among certain friends. But don’t ask them to preach to their spouse or co-worker, or even to their children. That’s too scary. And don’t even think about asking them to knock on doors, or go to the local mall and witness, or stand in front of an abortion clinic.

Salt in the shaker is useless. It has to come out of the shaker to make any difference. You don’t salt salt. Witnessing to fellow Christians may have a limited benefit, but it is not really the true destination of salt. The salt has to go forth. When the priest or deacon says that the Mass is ended and to go in peace, he might as well be holding up a salt shaker and shaking it.

In tomorrow’s post, we’ll consider the Lord’s image of light.

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

When God Says NoIn last Sunday’s Gospel, we heard the story of the widow at Nain, whose son Jesus raised from the dead. Beautiful though that story is, there are some who may wonder sadly why they did not receive a better answer to their prayers; why their loved one died. Such stories might even serve to deepen their sorrow.

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

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

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

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

I. Sometimes no is the best answer.

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

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

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

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

II. God is love.

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

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

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

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

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

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

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

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

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

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

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

V. Sometimes our faith is not strong enough.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Pondering the Collection Basket in an Age of Electronic Giving

Tithe PlateNew financial realities and mechanisms raise questions for the traditional collection and offertory procedures at Mass. For as far back as most of us can remember, the “collection” has always taken place after the Creed and Intercessory prayers. A basket is passed and people drop in cash or a check, often inside an envelope. It is often brought up along with the bread and wine as an actual offering to the Lord and His Church.

But the problem is that cash, and even checks, are going away. Increasing numbers of people use electronic giving. Most younger people rarely carry cash and they seldom if ever write checks. I have to say that even I seldom carry cash, and these days I typically write fewer than five checks a month. I contribute to the parish through the “Faith Direct,” program which automatically withdraws my offering from my bank account each month.

A woman told me that she recently corrected her daughter for never putting anything in the collection basket. The daughter, a young woman in her late twenties, wondered what she was supposed to do since she didn’t carry cash or write checks. She paid all her bills online using her phone. “What am I supposed to do? I can’t put my phone in the basket!”

The question I raise here is more a liturgical than a financial one. More and more parishes are offering their parishioners other ways to contribute. We need to get better at it and to continue to offer more solutions, but the adjustment to new financial mechanisms is underway.

Liturgically, however, we are still “passing the basket” to a congregation that increasingly has no capacity to participate with this ritual. Some parishes provide cards that online givers can drop into the basket saying that they gave electronically, but most forget to bring the card to Mass. An essential point of electronic giving is to be freed from the hassle of carrying cash or checks, so needing to remember another piece of paper seems counter to that goal.

But then what to do with a practice that still makes sense liturgically? Passing the basket makes sense because we are called as a people of God to make sacrificial offerings to the Lord and to assist in the support of His Church. The offertory procession is about more than presenting bread and wine. It is also about offerings for the Church and the poor; it is about offering the gift of our very self. So the money we put (or used to put) into the basket is a symbol of something more than the monetary gift itself. The offering of actual valuables at the offertory is ancient and serves as a visible sign of our participation in the sacrifice of the Mass. In ancient barter economies, people brought tangible items such as foods and other valuables. Gradually money replaced such items and our long practice of collecting money began. And now paper money and checks are going away.

But again, there is still some value in placing offerings in a basket and bringing the basket forward at the offertory.

Perhaps we can adjust as follows:

Provide offering cards in the pews so that those who contribute electronically can quickly fill one out and place it in the basket. They could supply their name (or not) and simply indicate that they have given electronically. They could indicate the amount of the offering (or not). There should also be boxes to check that go beyond money (for the offertory should be about more than just money). People could check boxes indicating the sacrificial gifts of time and talent along with treasure. For example, one could indicate by checking boxes that he visited the sick that week, served as a lector, sang in the choir, offered tutoring, prayed for the needs of others, and so forth.

The card would need to be simple and quick to fill out. Catechesis would also be necessary to explain the purpose of taking part in the offertory in a visible and tangible manner, even if one gives electronically. Worship without sacrifice is ill-conceived. The “collection” is more than a practical gathering of money; it is a summons to link our own sacrifices of time, talent, and treasure with the Lord’s perfect sacrifice in the Eucharist.

I am interested in your thoughts on this matter, both practical and liturgical. The fact is, paper-based monetary transactions are going away. How do we adjust the offertory of the Mass in response to that?

Here is one of the more interesting things to end up in a parish collection.

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A Prescription for Peace in a World of Woe – A Homily for the 10th Sunday of the Year

June 4Today’s Gospel provides a kind of prescription for peace in a world of woe. Let’s look at this Gospel in four stages.

I. The Place – The text says plainly, Jesus journeyed to a city called Nain, and his disciples and a large crowd accompanied him.

The name of the city, Nain, means fair (in the sense of beautiful). And it was, for it sat upon a high hill and commanded a magnificent view.

This is an apt description of this world as well, which has its fair beauty, its magnificent vistas, and its pleasures and offerings. As men and women of faith, we ought to appreciate the beauty of what God has created. It makes God angry, to quote Alice Walker’s The Color Purple, “when you walk by the color purple in a field somewhere and don’t notice it.” God has given us many gifts and the mystic in all of us is invited to wonder, awe, gratitude, and serene joy.

We, along with Jesus and His disciples, are journeying to a beautiful city.

Do not overlook the word “journey” in this passage. As we go through life, we are sorely tempted to walk right past “the color purple,” to be unreflective and ungrateful. Part of life’s task is to make the journey that sees God’s glory and is able to be in conscious contact with God at all times, seeing His beauty and glory on display and being in mystical contemplation of it. We need to journey to a city called Nain by having our eyes open to God’s fair beauty. This is the gift of wonder and awe.

If we can make this journey we will have followed the first prescription for peace. For the world, with all its woe, never loses the fair beauty of God’s glory. Appreciating this brings serene peace even in the midst of storms. God is always present and speaking to us in what He has made and is continually sustaining.

II. The Pain – And yet, fair though this world is, the very next thing we encounter is pain. The text says, As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her …

Indeed, we live in a fallen world, governed by a fallen angel, and we have fallen natures. God had made paradise for us.  And while we cannot fully understand what that paradise would have been like, it is clear that Adam and Eve were driven from the best of what God had made.

Adam was told that the ground was now cursed on account of him; it brought forth thorns and thistles in a kind of protest. For Adam, work became arduous and sweat-producing; a kind of battle set up, pitting him against the forces of nature in order to provide for his basic needs.

Eve was told that she would bring forth her children in pain. In addition, strife and some degree of shame entered into her relationship with her husband, and his with her.

The first shedding of blood took place as God killed an animal and clothed Adam and Eve with its skin. The world had now grown cold and hostile.

And while the world is not lost all its fair beauty, there is a long scarlet cord of suffering, pain, and death that reaches from outside Eden’s closed gates to this moment outside the gates of Nain.

And such a pain it is! A woman, already a widow, has now lost her only son as well as her livelihood.

We do well to maintain a sober perspective about this world. There is much to enjoy, all of which comes to us from the hand of God. And yet we must also remember that we live in a paradise lost. Its once and future glory is still on display, but its pain is very present.

Having simple sobriety about this provides a strange kind of serenity. There are certain hard truths, if we accept them, that will set us free. One of those is that life is hard. Joy will come with the morning light, but some nights of weeping must be endured as we journey to our heavenly homeland where sorrows and sighs are no more.

Accepting the pain of this world is the second part of the prescription for peace in a world of woe.

III. The Portrait of Jesus – The text says, When the Lord saw her, he was moved with pity for her. This woman’s sorrow becomes His own. And while there is a mystery to God’s allowance of suffering, we must never think that Lord is unmoved or uncaring.

There is a saying (attributed to various sources) that “Jesus didn’t come to get us out of trouble; He came to get into trouble with us.” Yes, He takes up our pain and experiences it to the utmost. An old hymn says of Him, “Jesus knows all about our struggles, He will guide till the day is done; There’s not a friend like the lowly Jesus, No, not one! No, not one!”

Note that the word pity comes from the Latin pietas, a word for family love. Jesus looks at this woman and sees a sister, a mother, a dear family member and He is moved with family love.

Learning to trust in Jesus’ love for us, especially when we suffer, is a critical part of the prescription for peace. We need to pray constantly in our suffering: “Jesus I trust in your love for me!” If we pray this in the Holy Spirit, it brings peace.

IV. The Preview – The text says, [Jesus] said to her, “Do not weep.” He stepped forward and touched the coffin; at this the bearers halted, and he said, “Young man, I tell you, arise!” The dead man sat up and began to speak, and Jesus gave him to his mother.

We have here a directive from Jesus not to weep. That directive is rooted in what He plans to do. This is more than a human, “Cheer up. Don’t be sad” sort of exhortation. Jesus is about to give her back her son; based on this fact, He says, “Do not weep.”

She and the others weeping with her are about to get a preview of what the Lord will do for all of us who believe, when we are finally delivered from this “paradise lost” to the Kingdom of Heaven.

In a very moving line we are told simply, “Jesus gave him to his mother.”

Do you realize that one day the Lord will do this for you? Jesus will return and restore everyone and everything that the devil and this world have stolen from us. It will all be given back and more than we could ever imagine will be added to it.

We might all wish that the Lord would raise some of our loved ones as he did for this widow. But what is done here is a powerful preview for this widow and for us. And even if you haven’t personally experienced this particular preview of what the Lord will do for you, you surely have experienced others.

In my own life the Lord has given me victories over sufferings and setbacks. I have experienced healings and restorations, as I’m sure you have. These are previews—down payments, if you will—on the total restoration that the Lord is going to effect in your life. Whatever you have lost, you will recover it all and far more besides.

What previews have you had in your life? What victories? What healings? What restorations? These are like previews of the promised and more-than-full restoration that is to come. What is your testimony?

It is important for you to reflect on the previews the Lord has already given, for these are another important part of the prescription for peace: the promise of complete restoration and the previews or down payments he has already made on that promise.

Here then is a prescription for peace in a world of woe:

  1. Make the journey to Nain, a place called fair and beautiful. That is, let the Lord open your eyes to the beauty and blessings all around you. Come to see the magnificence of His glory on display at every moment. It will give you peace and serene joy.
  2. Ask for the grace to accept that we currently live in a “paradise lost” and that life is hard. This sober acceptance of life’s sorrows brings a paradoxical serenity, as our resentment that we do not live in a perfect world goes away. Accepting that this world, with all of its beauty, also has hardships, brings peace and a determination to journey to the place where joys will never end.
  3. Accept the Lord’s love for you even amidst His mysterious allowance of suffering. Accept that He is deeply moved and just say over and over, “Jesus, I trust in your Love for me.”
  4. Be alert to the previews that God gives and has already given you, previews of the future glory that awaits the faithful. Once you have accepted this evidence, this testimony from the Holy Spirit, peacefully accept the Lord’s instruction not to weep and His promise that you will recover it all—and much more besides.

A prescription for peace in a world of woe.

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On the Passing Quality of Evil, As Heard in a Jim Croce Song

There is a saying from Psalms that speaks to the transitory victory of evil:

I have seen the wicked one triumphant, towering like a cedar of Lebanon. I passed by again; he was gone. I searched; he was nowhere to be found (Psalm 37:35-36).

We are often too fearful of or too impressed by evil. But ultimately it cannot last. Evil consumes but does not give back, tears down but does not build up. It will at some point exhaust its resources because, unlike love, it cannot abide sharing itself or depending on another.

Think of all the sinful (and often silly) fads that have come and gone over the years. Remember, too, that empires have risen and fallen, nations have come and gone—all in the age of the Church. Thousands of enemies have sworn to destroy the Church, but we have read the funeral rites over all of them. Myriad heresies have sought to eclipse the truth, yet here we are, still.

Only the Church has the promise of indefectibility (see Mat 16). Evil and error cannot abide. The truth will out. Evil and error will rise, appearing glorious, glamorous, relevant, and “real.” But they will ultimately collapse. And here we will be, still preaching the same Gospel.

Elsewhere in Psalm 37 we read the following:

A little longer—and the wicked one is gone. Look at his place: he is not there. 11 But the humble shall own the land and delight in fullness of peace. The wicked one plots against the just man and gnashes his teeth against him; but the LORD laughs at the wicked, for he sees that his day is at hand.  The wicked draw the sword, bend their bows, to slaughter the poor and needy, to slay those whose ways are upright.  Their sword shall pierce their own hearts, and their bows shall be broken to pieces. … The wicked shall perish; the enemies of the LORD shall be consumed. They are like the beauty of the meadows; they shall vanish; they shall vanish like smoke. … Then wait for the LORD, keep to his way. He will exalt you to inherit the land, and you will see the wicked destroyed (ps 37, varia).

Something of this truth is contained in the lyrics of a Jim Croce song. The song is about a famous pool hustler named Jim, who was the “king” of 42nd Street. Of him they said, “You don’t mess around with Jim.” One day Jim hustled the wrong fellow, a man named Slim. And after the ensuing conflicts, the new saying is “You don’t mess around with Slim.”

Yeah, old Jim got taken out and now Slim rules the roost. But beware, Slim, your days are short. The glamor of your evil will have its day, but soon enough we’ll pass by and you’ll be gone. And we’ll be here, still preaching the Gospel.

 

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A Consideration of the Human Tendency to be Stubbornly Unrepentant

youtube-shareOne of the consistent observations that God makes of our human family, and we, the individual members of it is that we are stiff-necked (cf Ex 32:9; 33:3; Deut 9:3; 10:16; 2 Chron 30:8; 2 Kings 17:14; Jer 7:26, and many, many other texts). That is to say we tend to be stubborn, prideful, and difficult to correct. And when reproved we easily become resentful and tend to harden our hearts.

One of the more humorous and true things God ever said to us (in love) is: I know that you are obstinate, and your neck is an iron sinew and your forehead brass (Is 48:4).   This is another way of saying: I know that you are stubborn. Like iron, you are hardheaded. Like bronze, nothing gets through your thick skull. 🙂  Yes, we are difficult to be sure! God calls us sheep, but in some way we are more like cats, and our Shepherd Jesus, has the unenviable task of herding cats!

For many of us, this tendency to be stiff-necked is gradually softened by the power of grace, the medicine of the sacraments, instruction by God’s Word, and the humility that can come from these.

But for some, the stubbornness never abates. In fact it grows even stronger as a descent into pride, and an increasing hard-heartedness sets up. The deeper this descent, the more obnoxious the truth seems to them, and the less likely their conversion, as a they are not just resistant to the truth, but hostile to it. They harden their hearts and stiffen their necks and at some point, it would seem they reach the point of no return.

This is a very great mystery, which St. Paul termed the mystery of iniquity (2 Thess 2:7). The Greek word here translated “iniquity” is ἀνομία (anomia) which literally means, “without law,” and by extension, speaks of an attitude of living in lawlessness; and of having utter disregard for God’s law. While it is clear that our rebelliousness has its roots in Original Sin, there remains a mysterious aspect of why we are so easily rebellious and stiff-necked. The mystery deepens as we ponder why some are this way more than others, why some harden their hearts, while others find the path of humility more open to them.

But let us be clear, being stiff-necked, stubborn, impenitent, and ultimately hard-hearted is deadly. It is a path straight to destruction, to Hell, if it is not repented for those who have hardened their hearts to God cannot submit to him in order to be saved.

Let’s consider a short text from Proverbs to illustrate the grave and mysterious problem of “anomia,” of being lawless, of being stubbornly impenitent and persisting in disregard and even contempt of God’s Law:

He who is often reproved, yet stiffens his neck, will suddenly be broken beyond healing. (Prov 29:1)

Consider this text in three stages (with acknowledgment to Rev. Adrian Rogers who preached a sermon on this I’ve never forgotten. The alliterated structure here is his, the content is mine):

1. Spiritual Direction– Note how the text describes us as being often reproved. God sends us endless messages always urging us to repentance, to, to turn toward Him, to call on Him, to learn obedience, and to rejoice in the salvation he offers. He whispers, he urges, and he calls. No one who ever went to Hell, went there without being “often reproved.” The Hebrew word is תּוֹכֵחָה (towkechah) means chastisement, correction, refutation, proof, argument, reasoning, rebuke, or reproof. Well, you get the idea, God is pleading with us to come to him, to accept his Kingdom and the Kingdom values that underlie it. He does this in many ways. He sends to us his:

  • Spirit – The Holy Spirit of God pleads with our spirit. The voice of God is echoing in our conscience. Scripture says, And your ears shall hear a word behind you, saying, “This is the way, walk in it,” when you turn to the right or when you turn to the left (Isaiah 30:21). Another text says, This is what the LORD says–your Redeemer, the Holy One of Israel: “I am the LORD your God, who teaches you what is best for you, who directs you in the way you should go (Isaiah 48:17). So the Holy Spirit of God directs us.
  • Servants – God sends his servants, the prophets, he sends his priests, deacons, bishops, indeed, he sends many holy men and women to each of us, to testify to the truth and summon us to holiness and truth. Even in a sinful world, there are many around us who live lives of exceptional holiness and by their testimony summon to God and offer us direction and reproof, where necessary. Scripture says, The Lord gave the Word, and great was the company of the preachers and those who announced it (Ps 68:11)
  • Situations – In many and varied ways God directs us through the situations of our life. Since we are stubborn, it often takes great difficulties and challenges to get to us. But where necessary God will allow these to draw us to humility and dependence. Scripture says, Before I was afflicted I went astray, but now I obey your word (Ps 119:67)
  • Scripture – God directs us through his Word and through the Teachings of the Church. Scripture says, All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness (2 Tim 3:16). And again, I am writing you these instructions so that, if I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth (1 Tim 3:15)

Yes, it is clear that God gives us spiritual direction in many ways. We must be clear, God is pleading with sinners. There is no one on this planet according to this scripture (Prov 29:1) who is not often reproved.

2. Stubborn Disobedience – The text goes on to say that, despite this, some “stiffen their necks.” as we have noted this is caught up in the mystery of iniquity. Why some stiffen their necks all the more and others heed, is mysterious. The usual reasons and manifestations of these are:

  • Procrastination – some become hardened merely through endless delay. Scripture says, Do not boast about tomorrow, for you do not know what a day may bring forth (Prov 27:1). And yet many say, siempre manana (always, tomorrow). Yet the more we delay our conversion the less likely it becomes. The further down a road we travel, the more invested in it we become, and the way back seems too large an undertaking. We become invested in the familiar. As we adjust to the darkness, the light begins to seem harsh. God is light and those accustomed to the darkness cannot endure him easily. The longer we wait, the deeper we sink. Deathbed conversions are possible, but not as frequent as one might think. Jesus said, This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil (Jn 3:19). Yes, the light is detestable to a world in darkness.
  • Pride – Pride is the sinful refusal to recognize anyone or anything greater than us, to whom, or to which we owe reverence and obedience. Modern man has not only abandoned God, but even natural law. In Original Sin Adam said, “I will do what I want to do and I will decide if it is right or wrong.” Thus he refused submission to God. Modern Man extends this concept beyond God’s law, even to reality itself. In this attitude, there is no reality outside himself to which he must conform himself or to which he woes any allegiance. In abandoning natural law, modern man increasing says that reality is what he says it is. Reality no longer matters, all that matters is what I think or feel. In severing his relationship with God, and even with reality itself, the human person can turn in almost entirely on himself and be unreachable. He becomes hardened in his self-enclosed thinking and will only admit data and people who conform to his stinking thinking. As time goes by, almost nothing can break through this wall of pride. Scripture says, For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their senseless minds were darkened. Claiming to be wise, they became fools….(Rom 1:22-23). They become hardened in their hearts and stubborn in their thinking.
  • Pleasures – Scripture is replete with warnings about the pernicious effects of wealth and worldly pleasure and how these things draw us away from God and cause us to stiffen our neck against God and following him. The world and its pleasures are considered preferable to God and those who go down this path become lovers of pleasure rather than lovers of God (2 Tim 3:4). This makes God and any limits he might set, or demands he might make, seem obnoxious and too costly. The rich and the lovers of this word have too much too loose. Thus they harden themselves against God whom they come to see as unreasonable. Jesus said, How hard it is for the rich to enter the kingdom of God! (Lk 18:24). Knowing this, most people, including Church going Christians, still want to be rich. Jesus’ teaching is “for someone else” who earns a $1 more an hour than I do. St Paul says, But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs (1 Tim 6:9-10). Thus the pernicious effect of wealth and pleasures of this world cause many to stiffen their necks against God who they increasingly come to see as a thief.

And so it is that some, even though often reproved stiffen their necks and harden their hearts against God.

3. Sudden Destruction – There comes a point when this hardening, this stiffening of the neck become permanent, beyond repair. Here too is a deep mystery. For in this life, conversion seems always possible. Yet God teaches, there comes a point when this is no longer the case, when our hardness of heart will be forever fixed and beyond remedy, our destruction complete. When exactly this happens may not always be clear. It could be death itself, or perhaps it happens for some, long before death. But the Lord is teaching us a very hard truth that, if we are not careful, our “No” will become permanent, our hardness of heart complete.

And the LORD said, My Spirit shall not always strive with a man (Gen 6:3), as if to say “There comes a day when I will accept that your “no” is final.” For now the Lord “often reproves us” but there comes a day when that will end for some, for they have stiffened their necks and hardened their hearts.

While we may think this time to be way down the road, the Lord warns us it may come suddenly, that is, more quickly than we think. For the descent into deep sin and toward a hard heart is steeper and faster than most imagine or admit. So God says, “suddenly.”

Please understand this post for what it intends to be. It is not a post of despair, or severity, but of sobriety. God is a Good God, and a divine Physician. But a good doctor does not lie to his patients, and make light of things that are deadly and harmful. He warns of heart disease not because he is cruel or judgmental, but because he loves his patients and wants them to be well and saved from sudden loss of health. It is more so with God who loves us and want to save us, but who also respects our freedom and warns us of the cumulative effects of our sin. If today you hear his voice, harden not your hearts! (Psalm 95; Heb 3:15)

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Childlike Qualities the Spiritually Mature Should Possess

June 1 blog postThere are times when Scripture seems to contradict itself. On the one hand we read, Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it (Mk 10;15). And yet elsewhere Scripture says, then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming. Instead, speaking the truth in love, we will in all things grow up into Christ Himself, who is the head (Eph 4:15).

However, the seeming contradiction flows more from the modern human tendency to absolutize certain teachings while forgetting that others also exist to balance and augment, than from a true contradiction. Sophistication is necessary in interpreting speech/writing, because everything cannot be communicated all at once.

Therefore, the above passages indicate that there are some qualities of children that ought to be emulated and others that should be avoided.

What are some qualities of children that should be strived for by the spiritually mature? Fr. Reginald Garrigou-Lagrange, O.P. speaks to these qualities as he meditates on the teachings of St. Therese of Lisieux:

We find in a child as a rule, simplicity and consciousness of his weakness …. The simplicity, or absence of duplicity, of a child is wholly spontaneous, in him there is no labored refinement, no affectation. He generally says what he thinks and expresses what he desires without subterfuge, without fear of what people will say. As a rule, he does not pose; he shows himself as he is. Conscious of his weakness … he depends in everything on his father and mother, from whom he should receive everything (The Three Ages of the Interior Life, Part Two, Tan Publications P. 433).

Clearly there are many qualities here that we should have, before God and also one another. For indeed as adults we posture; we wear masks; we are pretentious; and sometimes we’re just downright phony. Above all we are self-conscious, which is actually a paradoxical way of saying that we are obsessed with what others think of us. Full of pride, we refuse to acknowledge that we need God’s help in everything. Instead, we think that we only need His help in extreme situations; then we will pray.

Oh, for the simple and unpretentious qualities of children, who have not yet learned to be obsessed with what others think of them; who have not yet become cynical to the point of retreating into lies and posturing to navigate the convenient deceptions of men and ingratiate themselves to others!

Lagrange continues,

The child of God should, first of all, be simple and upright, without duplicity; he should exclude hypocrisy and falsehood from his life, and not seek to pass for what he is not …. Our Lord says, “If thy eye be single, thy whole body shall be lightsome.” That is, if the gaze of your spirit is honest, if your intention is upright, your whole life will be illuminated. The child of God should [also] preserve the consciousness of his weakness and indigence … (p. 435)

The idea of our “eye being single” is similar to being pure in heart. The concept is a kind of purity that is not admixed with all sorts of foreign materials. The pure heart is intent on one thing, not thousands of competing things. The simple eye is content to look to one thing, not every passing pleasure and distraction. One = pure = simple. Thus we are warned by the Lord that we cannot serve both Him and the mammon of this world; we cannot serve two masters. But as it is, we want too many things. We want to please too many people. We want to be in two kingdoms. Holiness, and the purity and simplicity it requires, cannot abide such duplicity. To some degree, children are more able to say, “Sum quod sum” (I am what I am). They are focused on pleasing their parents rather than myriad other people. And the very youngest children need only the basics: food, shelter, and intimacy.

Here are some final thoughts on spiritual childhood: Children are not perfect, but in their better moments they display important traits that we who would be spiritual ought to imitate.

Everything I need to know about being God’s child, I learned in infancy!

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Learn the Latin of “O Salutaris Hostia” and “Tantum Ergo Sacramentum”

adorationAs a further reflection in the wake of Corpus Christi Sunday, permit me to offer a reflection on the two great Eucharistic hymns of Benediction. I sometimes get requests for help in understanding the Latin texts of these very familiar hymns for Eucharistic Adoration and Benediction.

“O Salutaris Hostia” and “Tantum Ergo Sacramentum,” though familiar to many Catholics, remain only vaguely understood in terms of a word-for-word translation. They are sometimes referred to as just “O Salutaris” and “Tantum Ergo.” Most know the poetic English renderings (“O Saving Victim opening wide” and “Humbly let us voice our homage”) but this does not necessarily facilitate a word-for-word understanding as the Latin is sung. What I hope to accomplish here is to provide a very literal rendering (preserving the Latin word order) so that one can understand the Latin precisely. It is my hope to bring these hymns more alive for the faithful who sing them, but may not be highly skilled in Latin.

“O Salutaris Hostia” – This is actually the last two verses of the hymn “Verbum Supernum Prodiense” (The heavenly Word going forth), written by St. Thomas Aquinas. He composed it for Lauds (Morning Prayer) of the Divine Office for the Feast of Corpus Christi. The meter is iambic dimeter, which is accentual with alternating rhyme. Even the hostile Jean-Jacques Rousseau was said to have been so pleased by this hymn that he said he would have given all his poetry to be its author. To facilitate easier comparison, I present the Latin text on the left; a very literal, word-for-word English translation preserving the Latin word order in the center; and an English translation with more English-like word order (and some punctuation for additional clarity) on the right:

O salutaris Hostia
quae caeli pandis ostium
bella premunt hostilia
da robur fer auxilium		 O saving Victim
who of heaven opens the gate
wars press hostile
give strength bear aid		 O saving Victim
who opens the gate of heaven
hostile wars press;
give strength; bear aid
Uni Trinoque Domino
sit sempiterna gloria
qui vitam sine termino
nobis donet in patria		 To the One and Threefold Lord
may there be eternal glory
who life without end
to us may give in the Fatherland		 To the One and Threefold Lord
may there be eternal glory;
who life without end
may give to us in the Fatherland

I have prepared a more thorough word study here: Study of the O Salutaris.

“Tantum Ergo Sacramentum” – This is actually the last two verses of the hymn “Pange Lingua” (Sing, my tongue), also written by St. Thomas Aquinas. It was composed for Vespers (Evening Prayer) of the Divine Office for the Feast of Corpus Christi. The meter is trochaic tetrameter catalectic, which rhymes at both the caesura and the end of the line. There is in this hymn a wonderful union of sweetness of melody with clear-cut dogmatic teaching. To facilitate easier comparison, I present the Latin text on the left; a very literal, word-for-word English translation preserving the Latin word order in the center; and an English translation with more English-like word order (and some punctuation for additional clarity) on the right:

Tantum ergo sacramentum
veneremur cernui		 So great therefore a sacrament
let us venerate with bowed heads		 So great therefore a sacrament
let us venerate with bowed heads;
et antiquum documentum
novo cedat ritui
praestet fides supplementum
sensuum defectui		 and the ancient document
new give way to the rite
may supply faith a supplement
of the senses for the defect		 and the ancient document
to the new rite give way;
may faith supply a supplement
for the defect of the senses
Genitori Genitoque
laus et jubilation
salus, honor, virtus, quoque
sit et benediction
procedenti ab utroque
compare sit laudatio		 To the One who generates and the One who is generated (i.e., to the Father and Son)
be praise and joy
health, honor, strength also
may there be and blessing
to the One proceeding from both
equal may there be praise.		 To the One who generates and the One who is generated (i.e., to the Father and Son)
be praise and joy,
health, honor, strength also
may there be, and blessing.
to the One proceeding from both
may there be equal praise.

I have prepared a more thorough word study here: Study of the Tantum Ergo.

Here is setting of the Tantum Ergo (composer unknown, but sometimes attributed to Mozart), which I paired with some video footage I found: