Judas Maccabeus was Handel’s most famous oratorio during his lifetime, more popular than the Messiah. There are many wonderful moments in it, especially its bold and brave choruses. Written in 1746, it covers the biblical events of 170–160 B.C., when Judea was ruled by the Seleucids and the people were compelled to worship Zeus. Some resisted; others obeyed. The priest Mattathias went to the hills and gathered others who were willing to fight for their faith. This is all recounted in the First Book of Maccabees in the (complete) Catholic Bible. The words to Judas Maccabeus largely paraphrase the biblical text and were written by Thomas Morell.
Of all the arias in the oratorio, I’ve often thought that this one should be more well known, due to its keen reminders to us:
Wise men, flattering, may deceive us;
With their vain, mysterious art;
Magic charms can ne’er relieve us,
Nor can heal the wounded heart.
But true wisdom can relieve us,
Godlike wisdom from above;
This alone can ne’er deceive us,
This alone all pains remove.
It’s a simple teaching, but so easily forgotten. In a world of false prophets and hucksters with empty promises of what are (at best) passing comforts, we need to recall that we are easily deceived; in fact, we seem to enjoy being deceived more than we’d probably like to admit.
Flattery refers to excessive and insincere praise, especially praise given to another in order to further one’s own interests. It is used to beguile or to gain another person’s attention. It is likely of Germanic origin, stemming from a word that meant to stroke or caress repeatedly.
Many, from marketers to politicians to ideologues, seek to ingratiate themselves to us in order to sell products, ideas, or philosophies. The ideologues, especially, try to present themselves as great humanitarians, caring more than others do. They use euphemisms such as choice, progress, death with dignity, tolerance, and so forth. But such terms are meant to stroke us to sleep, to beguile us, to hide the ugly reality (often the death of other human beings) of what these things actually produce.
So easily do they deceive us. I have noted in other posts that to be deceived is to be picked up and carried off. The image that comes to mind is that of limp prey in the mouth of a lion as it is carried off to be consumed.
Strangely, we often seem to like being deceived. Sometimes lies and euphemism help to hide uglier realities we would rather not face. It’s as if we say to the flatterers and liars, “It’s OK, lie to me. It’s just too much trouble to look at what’s really going on behind the veiled language.”
The text of the oratorio speaks of vain, mysterious art. Something that is vain is ultimately empty on the inside even if on the outside all seems wonderful and in good order.
The phrase mysterious art does not necessarily refer to magic, but to that which is unknown. Some flatterers like to use fancy terms, photos, movies, colorful graphs, and the like to impress us with their knowledge or to mesmerize us so that we dare not protest what they say.
But as the text goes on to say, none of this can really help us. There may be momentary comforts, but soon they are gone. Satan (and to a large degree, the world) promises happiness now, but the bill comes later. In contrast, God often asks for sacrifices, discipline, and perseverance through difficulty up front and then lets us reap the reward later. Indeed, the cross produces glory far beyond the sufferings it brings: For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all (2 Cor 4:17).
The text goes on to teach that our wounded hearts need more than relief; they need healing. And only Godlike Wisdom from above can accomplish this. Why? Well, God himself says why:
The heart is more deceitful than all else and is desperately sick; who can understand it? I, the LORD, search the heart, I test the mind (Jer 17:9-10).
To find healing, go to God and to His revealed Word and sacred teachings. He knows your heart because He made you. He knows what will really heal and nourish your heart. Be not deceived and mesmerized by false prophets, hucksters, and merchants of the mediocre; God alone can fill the God-sized space in your heart. Only God, who made us for Himself, can satisfy our longings.
During Eastertide we continue to read from the Book of Revelation and meditate on Jesus as the Lord of history and the Victor over sin and death. As Revelation moves to its conclusion, it points forward to the Parousia (the magnificent second coming of the Lord). We do well to allow our imaginations to be engaged in contemplating the glory that awaits those who are faithful, to meditate on the joy and ecstasy of the culmination of all things!
However, we must also soberly meditate on the need to be ready and on the great danger that many who are not serious may be lost. But the great and terrible day of the Lord will indeed be great for those who have allowed the Lord to prepare them.
There is a magnificent book by Cardinal Jean Daniélou on angelology (the study of angels) entitled The Angels and their Mission: According to the Fathers of the Church. It is a must read and is very accessible—a mere 114 pages. It is packed full of stirring and edifying accounts of the wonderful works of the angels, according to Scripture and the Fathers of the Church.
The final chapters, on the eschaton (the last things) and the Parousia, are particularly magnificent. I would like to distill them here, adding some material and reworking it just a bit. However, the research is that of Cardinal Daniélou. I hope that you will be stirred with as much joy and zeal as I was in reading and preparing this material.
As a beginning point,let us ponder what happens to the ministry of our Guardian Angel when we die. Even if our souls are in Heaven, our bodies are still awaiting the resurrection. Ancient Christian tradition maintains that during this time the angels keep watch over the tombs of the saints. In the Jewish apocalyptic book, The Assumption of Moses, it is said that Joshua saw Moses’ soul rising to Heaven with the angels (40:1–7). However, the Epistle of Jude also says that the Archangel Michael fiercely disputed with the devil about the body of Moses (cf Jude 1:9). Stories such as these, combined with the ancient Christian practice of frequently depicting angels in cemetery art and funeral monuments, indicate a role for the angels in guarding the bodily remains of the elect, even those sadly scattered about or buried in the depths of the sea.
Scripture is replete with descriptions of the role of angels in the great second coming of the Lord. In the Gospel of Matthew there is a text that may refer to 70 A.D., but surely also describes the end of time:
Then will appear the sign of the Son of man in heaven, and then all the tribes of the earth will mourn, and they will see the Son of man coming on the clouds of heaven with power and great glory; and he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other (Matt 24:30-31).
The first epistle to the Thessalonians also says,
For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise … (1 Thess 4:16).
St. Cyril goes on to describe the extraordinary magnificence that the presence of the multitude of angels gives to the final judgment. He considers how the great depth and breadth of the spiritual world has been invisible until now (except to the eyes of faith) but suddenly is made manifest! He asks us to try to imagine the immensity of the multitude of angels by considering the vast numbers of human beings who ever existed, from the time of Adam to the present day, all standing before the Lord Jesus. And then he asks us to consider that the angels are vastly more numerous than we are, for they are the 99 sheep whereas humanity is but the one sheep! Such numbers can only be spoken of as myriads and myriads! Or as Daniel poetically says,
Thrones were set up and the Ancient of Days took his throne. His clothing was white as snow, the hair on his head like pure wool; His throne was flames of fire, with wheels of burning fire. A river of fire surged forth, flowing from where he sat; Thousands upon thousands were ministering to him, and myriads upon myriads stood before him (Dan 7:9-10).
Such a vision and such multitudes can hardly be imagined.
The first step in assembling this great Judgement is waking the dead, and the angels surely play a part in this.
The second Sibylline book, a Christian work, describes the archangels shattering the gates of death, raising up the bodies of even those who had been drowned in the sea or whom savage beasts had devoured (Sib, 2:214–235).
St. Ephrem speaks of the angels waking the dead:
Then the Lord will appear in the heavens like lightning with an unspeakable glory. The Angels and the Archangels will go on before his glory like flames of fire, like a mighty torrent. The Cherubim will turn their faces and the Seraphim will fly ahead crying out in fear: “Arise, you who sleep. Behold the bridegroom is coming!” Then the tombs will be opened and in the flash of an eye all the people will rise and behold the beauty of the Bridegroom.
St. Paul says that our bodies—truly our bodies—will rise, but they will be gloriously transformed:
He will change our lowly body to conform with his glorified body by the power that enables him also to bring all things into subjection to himself (Phil 3:21).
So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power (1 Cor 15:42).
Then, of course, comes the Judgment by Christ. Here, too, the angels play a role.
Matthew 13 describes the angels as separating the wicked from the just:
The Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire; there men will weep and gnash their teeth. Then the righteous will shine like the sun in the kingdom of their Father (Mat 13:41-43).
And Matthew 25 describes the angels as with Christ when He takes His judgment seat:
When the Son of man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats (Matt 25:31-32).
St. Cyril of Jerusalem writes of the angels leading the sinners away, body and soul, “in the full sight of the armies of heaven and they will be unable to escape.”But the angels are also uniting the just.
So, on the one hand, Matthew 13 describes the angels leading evildoers away:
The Son of man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire … (Mat 13:41-42).
And on the other hand, St. Ephrem also describes the angels leading the elect to paradise:
Then the angels will come together from all sides and take up the holy and faithful people into the glory of the clouds above, to their meeting place with Christ.
Origen also speaks of the angels escorting the blessed to paradise:
When … we have begun to enter the holy place and pass on to the promised land, those who are really holy and whose place is the Holy of Holies will make their way, supported by the angels and unto the tabernacle of God … They will be carried on [the angels’] shoulders and raised up by their hands.
St. Paul seems to speak to the same glory when he writes to the Thessalonians,
The dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air. Thus we shall always be with the Lord (1 Thessalonians 4:17).
The Fathers of the Church then consider and imagine the joy (and relief) of the angels, whose long work is now done. Of this final culmination, Scripture says,
The last enemy to be destroyed is death. “For God has put all things in subjection under [Jesus’] feet.” But when it says, “All things are put in subjection under him,” it is plain that he [the Father] is excepted who put all things under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things under him, that God may be everything to everyone (1 Cor 15:26-28).
And thus, having gone forth to execute Judgment, Jesus now returns to His Father’s right, in the Holy of Holies. He ascends there, now with all the members of His body (body and soul) joined to Him. He ascends to the throne as Unus Christus, amans seipsum (one Christ, loving Himself). And though equal to His Father in glory and majesty, He is delighted to hand over the Kingdom of His Body, the Church, to His Father, who is, as Father, the Principium Deitatis.
And at this ascension, the Fathers ponder that the angels will make the same declaration, the heavens echoing with their cry:
Lift up your heads, O gates; and be lifted up, O ancient doors, that the King of glory may come in. Who is the King of glory? The Lord, strong and mighty, the Lord, mighty in battle. Lift up your heads, O gates; and be lifted up, O ancient doors; that the King of glory may come in. Who is this King of glory? The Lord of hosts, he is the King of glory (Psalm 24: 7-10).
And there shall then come to pass the transformation of all creation and the fulfillment of its longing for its share in the glorious freedom of the Children of God, as prophesied through St. Paul:
For the creation waits with eager longing for the revealing of the sons of God; for the creation was subjected to futility, not of its own will but by the will of him who subjected it [because of our sins]. But the creation itself will be set free from its bondage to decay and obtain the glorious freedom of the children of God. We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies … (Rom 8:19-25).
And now it comes! Heaven and earth are united. Creation receives its original glory and more besides, for the heavenly realities are now joined to the earth, beautifully restored and raised.
Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband; and I heard a loud voice from the throne saying, “Behold, the dwelling of God is with men. He will dwell with them, and they shall be his people, and God himself will be with them; he will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away.” And he who sat upon the throne said, “Behold, I make all things new” (Rev 21:1-5).
Cardinal Daniélou beautifully concludes,
On that day, the joy of the friends of the Bridegroom, [the angels] will be complete. They have led to paradise the souls of the just who are entrusted to them. They have kept watch over their mortal remains. But [for now] they still await the day in which the Bridegroom will come to look for his Bride, when her beauty is finally perfect, in order to lead her into the House of his Father for the eternal wedding feast (p. 114).
Of this magnificent beauty, St. Methodius says to us,
Oh dearly beloved, [the angels] burn to see the day of your marriage, all the angels Christ has called from heaven. They will come, O Lord, O Word, and they will carry with them mighty gifts, in their spotless robes.
Thus we shall always be with the Lord (1 Thess 4:17).
The Spirit and the Bride say, “Come” … He who testifies to these things says, “Surely I am coming soon.” Amen. Come, Lord Jesus! The grace of the Lord Jesus be with all the saints. Amen (Rev 22:17; 20-21).
Some of you who follow me on Facebook know that I just lost a beloved pet, Daniel, our rectory cat. Losing a pet is not to be equated with losing a spouse, sibling, or friend, but it remains a painful loss. Part of the reason for this, I am convinced, is that we cannot communicate with animals as we do with one another. We cannot know what they are experiencing “inside” and so cannot reassure them or be reassured by them that they are still well despite the suffering that dying brings. We have to make decisions for them without really knowing much about what they are experiencing. At any rate, Daniel’s journey and sufferings are over. Mine will linger a little longer, but I am well and content that we did what we could for him.
Permit me, then, to republish a prior article in today’s post. It is about St. Thomas Aquinas’ remedy for sin. I have newer pieces in the hopper but it will take me a day or two to get back up to speed. Meanwhile, I pray that you will find this article from my “best of” file helpful in your own sufferings.
One doesn’t usually go to the St. Thomas Aquinas’ Summa Theologica for advice on emotional matters. Yet in this post we shall indeed go there to seek advice on sorrow and consider some of St. Thomas’ remedies for it. (His advice is contained primarily in the Prima Secundae questions 35 – 37.)
St. Thomas follows some of the Eastern fathers in naming four kinds of sorrow (cf I IIae 35:8): anxiety, torpor, pity, and envy. Let’s look at each before examining some of the remedies he suggests:
1. Anxiety – This is a kind of sorrow that emerges when the mind is so weighed down by something that escape seem impossible. St. Thomas’ definition is likely rooted in the Latin word angustia, which is a narrow pass or straight. And thus anxiety tends to arise when we experience stress over a situation and find no room to maneuver, no way out. Anxiety tends to pertain to the future, in contrast with pain, which generally pertains to the present. With pain, one can suffer about a situation in the moment yet recognize that it will pass. Anxiety arises when we sense no definitive end to the painful situation.
St. Thomas calls anxiety a form of sadness. In modern culture we often link anxiety and depression. This is because anxiety, as a sorrow, weighs us down. And just as joy and hope tend to expand and lighten, the sorrow of anxiety tends to crush and turn us inward. It makes us feel limited, hemmed in, confined, and heavily weighed down.
Someone once said that depression is anger turned inward. This makes sense because anger results from fear and anxiety, and anger that cannot be expressed or managed becomes like a heavy weight or depression.
2. Torpor – This word is not used very frequently today. Literally, it refers to slowness of movement. When one is sorrowful or depressed, one is less motivated to move. St. Thomas says, “If, however, the mind be weighed down so much, even the limbs become motionless, which belongs to ‘torpor’” (I IIae 35.8). Even ordinary conversation with others, which is a kind of movement, can seem difficult. The sorrow we call torpor slows us down and makes us feel rundown and sluggish.
Inactivity tends to build. The less motivated we feel, the less we move; the less we move, the less motivated we feel. It’s a kind of downward spiral.
This is why those who are experiencing depression are often encouraged to find friends that will make them move, make them go places—even if they don’t feel like it. This helps to stave off the downward spiral that torpor can cause.
The second two types of sorrow (pity and envy) relate more to our experience of other people’s circumstances.
3. Pity – This is the sorrow that we feel for the evil or misfortune endured by another person. But it is deeper than mere regret or perturbation. Pity is experiencing the misfortune of another as though it were our own.
Pity, therefore, implies a felt relationship. Perhaps it involves a close friend or family member, but it can also be the felt relationship of common humanity with the one who suffers.
Of itself, pity is a proper and good sorrow born out of love. And yet, like any common human emotion or passion, it can be tainted by sinfulness. For example, sometimes pity results more from egotistical needs, wherein one develops a sort of condescending attitude, needing to see others as beneath him or worse off than he is.
And thus what masquerades as pity is too easily merely the drive to be in a superior position with respect to another person. Patronizing attitudes are a misguided form of pity such that we do for people what they should rightfully do for themselves, thus robbing them of their dignity and their call to live responsible lives.
Hence pity, like any sorrow, has to be moderated and helped by reason and by the understanding that it is not always possible or even helpful to assist everyone in every circumstance simply because we feel sorrow for their condition. Sometimes the best we can do is to listen to them and pray for them.
Properly understood, pity is a very beautiful emotion rooted in love for others.
4. Envy – On the other hand, envy is a very dark sorrow and is rooted in sin. I have written more extensively on envy here: Envy Is a Diabolical Sin. For this reflection, however, I will just summarize by saying that envy is a form of sorrow or anger at the excellence of another person, because I take it as lessening my own.
Envy is a particularly dark sin because it seeks to destroy the goodness in others rather than to celebrate it. If I am jealous of you, you have something I want. But when I am envious of you, I seek to destroy that in you which is good. That is why St. Augustine called envy the diabolical sin.
While discussing these four types of sorrow, St. Thomas also discusses some ways to overcome them. We will look at remedies for all four of them. Because envy stands apart from the other sorrows due to its sinful quality, the remedies for it are quite different. The remedies for envy are the gifts of joy and zeal. When someone else possesses goodness or excellence, the proper response is to rejoice with them and for them, as members of one body. When one member is praised, all members are praised; when one member is blessed, all members are blessed. This is rational and reasonable; we should seek from God the gift of joy at the goodness or excellence of another person. We should also seek from God the virtue of zeal, wherein we seek to imitate, where possible, the goodness or excellence we observe in others.
Remedies – As for the other forms of sorrow (anxiety, torpor, and pity), St. Thomas advises some of the following remedies:
1. Weeping – St. Thomas makes the very interesting observation that where there is laughter and smiling there is increased joy. But weeping, rather than increasing sorrow, actually diminishes it. How is this? He says, “First, because a hurtful thing hurts yet more if we keep it shut up, because the soul is more intent on it: whereas if it be allowed to escape, the soul’s intention is dispersed as it were on outward things, so that the inward sorrow is lessened” (I IIae 38.2). Thus tears are the soul’s way to exhale sorrow. For when we weep, we release sorrow. Tears have a way of flushing it from our system.
It is a rather beautiful and freeing insight, especially for some of us who were raised with more stoic sensibilities. Many of us, especially men, were told not to cry, not to show our emotions. But of course such an approach seldom works, for the more we shut up our sorrow, the more the mind ruminates on it. Better to weep and let it run out through our tears.
2. Sharing our sorrows with friends – Scripture says, Woe to the solitary man, for if he should fall, he has no one to lift him up (Eccl 4:10-11). Aristotle also said, “A sorrow shared is a sorrow halved.”
The danger to avoid in sorrow is turning in on ourselves. We often need the perspective of others. And even if they don’t have many answers to give us, simply talking to them about our sorrow is itself a form of release. St. Thomas also adds, when a man’s friends condole with him, he sees that he is loved by them, and this affords him pleasure… [and] every pleasure assuages sorrow (Ibid).
3. Contemplating the truth – The word philosophy literally means “the love of wisdom,” and for those schooled in it, it can provide great consolation. St. Thomas says, the greatest of all pleasures consists in the contemplation of truth. Now every pleasure assuages pain … hence the contemplation of truth assuages pain or sorrow, and the more so, the more perfectly one is a lover of wisdom (I IIae 38.4).
This is even more so with the contemplation of sacred truth, wherein we are reminded of our final glory and happiness if we persevere. We are given perspective and reminded of the passing quality of sorrow in this life, that “trouble don’t last always,” and that the sufferings of this world cannot compare with the glory that is to be revealed.
4. Pleasure – We have already seen that St. Thomas says, “pleasure assuages pain.” If one is physically tired, then sleep is a solution. If one is in pain or sorrow, pleasure is also helpful remedy.
In sudden and heavy loss or sorrow, some period of quiet convalescence maybe called for. But there comes a time when one must go forth and savor the better things in life once again.
The Book of Psalms says,When sorrow was great within me, your consolation brought joy to my soul (Ps 94:19). In the midst of pain, God will often send consoling pleasures, which should be appreciated and savored (with proper moderation, of course).
As a priest, I sometimes minister to those who have suddenly lost a spouse or other beloved family member. In these situations, I find that some of those who mourn feel almost guilty about venturing out into the world again to enjoy the better things: laughter, good company, entertainment, etc. But for the survivors to cease living does little to honor those who died. There comes a time, after a suitable period of mourning, when one must go forth and reclaim the joy of life again.
5. A warm bath and a nap – This is a rather charming remedy recommended by St. Thomas. And it is actually very good advice, for we are not simply soul; we are also body. And our body and soul interact with and influence each other. Sometimes if the soul is vexed, caring for the body will bring soothing to both body and soul. St. Thomas says, Sorrow, by reason of its specific nature, is repugnant to the vital movement of the body; and consequently whatever restores the bodily nature to its due state of vital movement, is opposed to sorrow and assuages it (I IIae 38.5).
We live in a culture that tends to overindulge the body. And yet to do so is not really to care for it. Frankly, some of our overindulgence actually stress the body, which thereby vexes the soul.
Surely what St. Thomas has in mind here is the proper care of the body. Whether that means a warm bath, a leisurely walk, or a nap, the soothing care of the body can help to alleviate sorrow.
Sorrow! It does find us. But in the midst of it, there are still some gifts. Learning these simple truths can be a gift: that tears are the soul’s way to exhale, that we ought to reach out and stay in communion with others who can help us, that meditating on eternal truth is important, and that proper soothing care of ourselves has its place.
Sorrow also reminds us that this world is not our home, that we ought to set our gaze on the place where joy shall never end, even as we must journey through what is often a “valley of tears.” And finally, the Book of Revelation reminds us to regard what the Lord will do for those who die in Him:
He will wipe every tear from their eyes. There will be no more death or mourning, crying or pain, for the old order of things has passed away (Rev 21:4).
A short while back, we read from First Samuel at daily Mass and encountered an envious Saul. Upon David’s return from slaying Goliath, the women sing a song praising him. Saul should rejoice with all Israel but instead he is resentful and envies David: Saul was very angry and resentful of the song, for he thought, “They give David ten thousands, but only thousands to me. All that remains for him is the kingship.” And from that day on, Saul looked upon David with a glaring eye. Saul discussed his intention of killing David with his son Jonathan and with all his servants (1 Sam 18:6-9). Saul’s reaction is way over the top; this is what envy does.
What is envy? Most people use the word today as a synonym for jealousy, but traditionally speaking, they are not the same.
When I am jealous of you, I want to possess something that you have, inordinately so. The key point is that there is something good about you or there is something good that you have, which I want to have for myself. Jealousy is sinful when one desires something inordinately or unreasonably.
In traditional theology, envy is quite different (cf Summa II IIae 36.1) from jealousy. Envy is sorrow, sadness, or anger at the goodness or excellence of someone else because I take it as lessening my own. The key difference is that with envy (unlike with jealousy) I do not merely want to possess the good or excellence you have, I want to destroy it.
Notice in the reading above that Saul wants to kill David. He wants to do this because he thinks that David’s excellence makes him look less excellent, less great. Saul should rejoice in David’s gifts, for they are gifts to all Israel. David is a fine soldier and this is a blessing for everyone. The proper response to David’s excellence should be to rejoice, to be thankful to God, and where possible, imitate David’s courage and excellence. Instead, Saul sulks. He sees David as stealing the limelight, and possibly even the kingdom, from him. Envy rears its ugly head when Saul concludes that David must die. The good that is in David must be destroyed.
Envy is diabolical. St. Augustine called envy the diabolical sin (De catechizandis rudibus 4,8:PL 40,315-316) because it seeks to minimize, end, or destroy what is good. Scripture says, By the envy of the Devil death entered the world (Wis 2:24). Seeing the excellence that Adam and Eve (made in the image of God) had, and possibly knowing of plans for the incarnation, the Devil envied Adam and Eve. Their glory lessened his—or so he thought—and so he set out to destroy the goodness in them. Envy is very ugly and it is diabolical.
Examples of Envy – I remember experiencing envy in my early years. In every classroom there were always a few students who got A’s on every test. They always behaved and the teacher would sometimes praise them saying, “Why can’t the rest of you be like Johnny and Susie?” Some hated students like this because they made them look bad. So what did some of them do? They sought to pressure the “teacher’s pets” to conform to their mediocrity. In effect, they sought to destroy the goodness or excellence in the A students. They would taunt them with names and pelt them with spitballs. If ridicule and isolation didn’t work, sometimes they’d just plain beat them up. This is envy.
The virtues that cancel envy – The proper response to observing goodness or excellence in another is joy and zeal. We should rejoice that they are blessed, because when they are blessed, we are blessed. Further, we should respond with a zeal that seeks to imitate (where possible) their goodness or excellence. Perhaps we can learn from them or from their good example. Instead, envy rejects joy and zeal, and with sorrow and anger sets out to destroy what is good.
Envy can be subtle. Envy isn’t always obvious; sometimes it’s something we do almost without thinking. When there’s someone at work who is a rising star, we may engage in gossip and defamation that undermines their reputation or tarnishes their image. We may do this at times in an unreflective manner. Almost without thinking, we diminish and belittle others and their accomplishments through careless and insensitive remarks. We often do this because we need to knock others down in order to feel better about ourselves. This is envy. Sometimes we show envy passively by omitting to praise or encourage others or by failing to call attention to their accomplishments.
Envy concealed with a smile – Finally, there is an odd form of envy that is particularly annoying because it masquerades as sensitivity and kindness. Consider a typical youth soccer or baseball game. The children are on the field playing their hearts out. On the sidelines, a decision has been made by the coaches not to keep score. Why? Because the children’s egos might be damaged by losing. Frankly, it probably isn’t the egos of the children being protected, it’s those of the parents. The fact is that the kids know the score in most cases. God forbid that on the sports field there should be winners or losers! The losers might “feel bad.” The solution is to destroy or to refuse to acknowledge the goodness and excellence in some children because it is taken to lessen that of the “losers.” This is envy and it teaches terrible things (by omission). First, it fails to teach that there are winners and losers in life; this is a fact of life. Sometimes you win; sometimes you lose. Either way you should be gracious. Second, it fails to reward excellence, which is unjust. Excellence should be rewarded and that reward should motivate others to strive for excellence. Much is lost when we fail to praise what is good.
Another example of this envious practice is at school award ceremonies where scads of awards are given out. There are the traditional Honor Roll awards but then a plethora of made-up awards, created so that everyone “gets something.” I even witnessed an award given for the nicest smile! But the problem is that when everyone is rewarded, no one is rewarded. Once again envy rears its ugly head, but this time it’s wearing a smiley face. God forbid that some child’s ego be bruised because he doesn’t get something; someone else’s excellence might make him look less excellent by comparison.
The bottom line is that it is envy: sorrow at someone else’s excellence because I take it to lessen my own. And frankly this usually isn’t an issue for the kids; it’s usually the parents and teachers who are projecting their own struggle with envy on the kids. The fact is, there are simply some people who are better than others at certain things—and that’s OK. None of us individually has all the gifts, but together we have all the gifts.
Envy is ugly, even when it masquerades as misguided kindness and fairness. It diminishes and often seeks to destroy goodness and excellence. The proper response to excellence and goodness is and should always be joy and zeal.
In Snow White, the wicked queen envied Snow White, the fairest of them all. Considering Snow White’s beauty as a threat, the evil queen cast a spell on Snow White to remove her beauty from the scene. Envy consumed the evil queen.
The Catechism of the Catholic Church states the following regarding moral acts:
The object, the intention, and the circumstances make up the “sources,” or constitutive elements, of the morality of human acts (CCC # 1750).
Note, therefore, that in assessing a particular moral act we must look not only to what is done, but also to the circumstances under which it is done, and to the intention of the one doing it.
For example, to steal is wrong. However, one’s culpability can be lessened if one is starving and takes food from another person who has more than enough. This does not make stealing good or virtuous, but it can lessen the blame, at times reducing it to a minimum. Acting out of grave fear (such as death), or acting when under great duress, pressure, or strong influence of the passions and the force of evil may, at times, lessen guilt. Further, invincible ignorance, error, or confusion about the facts of a situation or how the moral law applies may, at times, lessen guilt.
Another example would be failing to attend Mass on Sunday or a Holy Day of Obligation. Of itself, such an omission is taught to be a grave sin (see Catechism # 2181). This is so because of the gifts one misses (e.g., Holy Communion and instruction in the Word of God), the duty that is set aside (e.g., the obligation to praise and thank God), and the failure to fulfill the commandment to keep holy the Sabbath. However, three feet of snow, or serious illness, or the care of the sick, can be circumstances that would reduce guilt or the obligation to attend significantly if not entirely. Further, given the ignorance of many due to poor catechesis and the hindrances of secular culture (which often requires work and other activities), a person’s guilt may be less than mortal in missing Mass. Thus, while failing to attend Mass without a serious reason remains a grave sin, it does not necessarily follow that everyone who missed Mass this past Sunday is in a state of mortal sin.
So in assessing a moral act, as the Catechism and long-standing Catholic teaching assert, we cannot as a general rule look merely to what is done, but must also assess, in so far as possible, the intention of the one doing it, and the circumstances under which it was done.
However, as the Catechism states quite clearly, as does the moral tradition of the Church:
It is an error to judge the morality of human acts by considering only the intention that inspires them or the circumstances (environment, social pressure, duress, or emergency, etc.) which supply their context. There are acts which, in and of themselves, independently of circumstances and intentions, are always gravely illicit by reason of their object; such as blasphemy and perjury, murder and adultery. One may not do evil so that good may result from it (CCC # 1756).
It is very common today for moral assessments to focus merely on the intentions and feelings of the person involved. What is actually being done seems less significant; as long as a person “means well” or feels that the act is right then it is OK for them and we should make no further moral discernment.
But as the Catechism states, such criteria are not enough. Moral uprightness consists in doing well, not just meaning well, or feeling good about one’s actions. Intentionality and circumstances are not wholly insignificant, especially when it comes to assigning a level of culpability, but they cannot be the only determining factors in assessing the morality of an act. We must look at the act itself as the primary consideration in assessing its morality. We cannot simply say that something is good, it must actually be good.
Let me provide a few examples in which the actual, concrete act is essential and, in a way, overrules whatever feelings or intentions we have:
Intentions alone do not turn locks, keys do. Every day I move between the buildings that make up our parish complex. Going in and out of buildings requires the use of keys. Now many of these keys look alike. As I approach the Church door, I take out my keys and put what I think is the Church key into the lock. I do this with best of intentions. I think that I am doing what is right. I feel that what I am doing is right. But if I actually put the rectory key into the Church lock, despite my good intentions, despite the fact that I think and feel that I am doing what was right, the lock won’t turn.
All the good intentions, thoughts, and feelings in the world will not make that lock turn. I actually have to do what is right to get the proper result. The right key has to go in the right lock to get the right result. What I actually do is the determining factor. Feelings, thoughts, and intentions cannot win the day.
Good intentions alone do not get me there, following the directions does. To get to your house you tell me to turn right on Park Ave., but instead I turn left. I may think that you said left. I may sense or feel that I’m going in the proper direction. I may intend to be doing what is right. But none of that is going to change the fact that I’m heading in the wrong direction and won’t get to your house until I actually do what is right.
Accidents happen, but there’s still a mess. There is a can of paint on the floor in the hallway. I kick the can of paint over and paint spills all over the floor. Whether I did so intentionally or not does not change the fact that there’s now paint all over the floor that needs to be cleaned up. What I intended is important in determining how blameworthy I am. If my act was purely accidental (perhaps I was unaware that the hallway was being painted and could not see the can as I rounded the corner) then my culpability is probably very low if not nonexistent. But if I knew that there was painting going on and failed to exercise proper caution, then I kicked the can of paint over through carelessness and so bear some blame. Now suppose that I saw the can of paint and (perhaps out of anger) deliberately kicked it over; in this case my blame is full.
So intentions, knowledge, and feelings are important in assessing a person’s culpability. But these things cannot render a bad thing good. Regardless of my intentions, thoughts, or feelings, there is still a big mess to clean up. The objective truth is that there is paint all over the floor. Simply saying that I had good intentions or didn’t know any better doesn’t make the mess go away.
Rectitude is tied to reality. Too many people today use flawed or incomplete reasoning in assessing the morality of acts. While good intentions, how a person feels about his actions, and what he thinks or knows, can all affect culpability, they cannot make a bad thing good. They cannot make an evil act upright. They cannot remove the harm or negative result of an incorrect, bad, or evil act: there is still paint to clean up; there is still a U-turn to be made; there is still a proper key to find. Reality sets in.
So, there is a lot of flawed moral reasoning today around the issue of intentionality, feelings, and thoughts. Important though these factors are, they cannot undo reality. They cannot alone and apart from the act itself form the basis for judging its uprightness or wrongness.
Such factors are important, though, in dealing with people who have sinned, struggle with sin, or are in sinful situations. Assisting a person in extricating himself from such situations is an essential act of mercy. Condemnations that look only to the sinful act without regard for the circumstances or intentions (even if flawed) may fail pastorally to help people. Sympathy, understanding, and love for the sinner are often essential in bring healing to him and in helping him to do better and get better.
However, having no regard for the sinfulness the act itself is not a proper pastoral stance either. Doing so would be like a doctor denying the existence of disease and limiting himself to reassuring people or telling them that they were good and decent people. Meanwhile, the disease (which does actually exist despite his denials) continues to grow and get worse. Such a doctor lacks true compassion and is guilty of malpractice. Such is also true of those who would deny that sin is sin. Despite their false reassurances the actual damage that sin and error cause continue, because good intentions cannot make a bad act good, or an error true. Lies, flattery, and illusion are never good pastoral practices.
There may be some who have sought to read the recent synodal exhortation apart from the Catholic framework from which it emerges. This is an error. One cannot and should not interpret the Pope’s appeal for good pastoral practice apart from the long-standing Catholic understanding of how to assess moral acts. It is this tradition from which the Pope speaks. Intentions and circumstances are important, especially as regards culpability. They are an important part of pastoral practice. Pastors and confessors must work carefully with each penitent, guiding him to ever greater fidelity and conformity to moral truth. It is a delicate work that requires patience and persistence. It requires a compassion that considers the person’s intentions and circumstances, but does not ignore the act itself or “recast” it based simply on good intentions or difficult circumstances. Morality consists in doing well, not just meaning well. We are summoned to actually do what is right not just think or feel right. True compassion leads people to greater conformity to God’s design.
The Lord says, “My sheep hear my voice…” That’s right, He called you a sheep. Now come on, get a little indignant with me here! The Lord is comparing us, not to the swift eagle, the beautiful gazelle, the swift horse, the powerful bear, the mighty lion, or the clever dog. No, He looks at us as says we’re like sheep. Hmm … While reality may hurt, the truth can also liberate. For the fact is that although sheep are lowly animals, they are valuable as well. Let’s consider today’s Gospel in three stages: the sign of the sheep, the safety of the sheep, and the salvation of the sheep.
I. The SIGN of the sheep – The text of today’s Gospel begins, Jesus said: “My sheep …” What does the Lord mean in using sheep as a sign for us? Let’s consider some qualities of sheep that may help to illustrate what the Lord is teaching.
Sheep are WAYWARD.They just tend to wander off. A sheep just grazes awhile and then looks up and thinks, in effect, “Where am I?” A sheep will nibble here and there and get lost. It doesn’t know how to get back to the sheepfold unless the shepherd goes out and brings him back. Sheep just keep on going and don’t come back. Dogs and cats can find their way home. Horses can find the barn. But not sheep. They don’t know how find the sheepfold without the shepherd guiding them.
Now don’t tell me that this doesn’t describe us! Like sheep, we have gone astray, each following his own way (Isaiah 53:6). This is how it is with us. We get lost easily. We need the sheepfold of the Church and we need the Shepherd, who is Christ, ministering through the Pope, bishops, and priests. Otherwise, we just wander around.
Sheep are WITLESS. – That is to say, they are just plain dumb. Have you ever heard of a trained sheep? I haven’t. We train dogs, birds, horses, and even lions. But sheep cannot be trained!
We human sheep like to think that we are so smart. We’ve been to the moon. We have all this technical computer stuff. But too many of us aren’t even smart enough to pray every day, go to Mass on Sunday, or follow God’s basic directions for life.
We’re so witless that we even do things that we know harm us. Even when it comes to the simplest directions from God, we either get confused or become downright stubborn. We cop an attitude and say, “Well we know a few things, too.” That’s exactly right; we know a veryfew things!
We’re so dumb that we think we’re smarter than God! We think we have a better way than His way. Now that is really dumb!
Sheep are WEAK. A sheep just has no way to protect itself. A mule can kick, a cat can scratch, a dog can bite, a rabbit can run, and a skunk … well, you know what it can do. But a sheep? Without the care of the shepherd and the sheepdogs, a sheep is history. When a wolf comes all a sheep can do is stand there and get killed.
And so it is with us. If it were not for the care of Jesus the Good Shepherd, the world, the flesh, and the devil would have us cornered. If it were not for the Lord and the power of His grace, we would be toast!
We like to think that we’re strong. We have armies. We amass political power, monetary power, and “star power.” All of this gives us the illusion that we are strong. But then the slightest temptation arises and we fall. We need the Lord. Without His grace and mercy, we don’t stand a chance because alone, we are weak and prone to sin.
And yet …
Sheep are WORTHWHILE animals. In Jesus’ day, many a man counted his wealth by the number of sheep he had. Sheep produce lambs and provide us with milk, wool, and meat. Shepherds made many sacrifices in Jesus’ day to breed, herd, and protect these valuable animals. And so it is with us. We may not feel worthy at times, but apparently we were worth saving, because the Lord paid the price of our redemption. He saw the price and paid it all. And He didn’t pay it with silver and gold but with His own precious blood (1 Peter 1:18-19).
Sheep WALK together. Sheep flock together for safety. To be a solitary sheep is dangerous; it’s a good way to get devoured.
Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour (1 Peter 5:8). The scriptures also say, Woe to the solitary man! For if he should fall, he has no one to lift him up (Eccles 4:10). Sheep are not supposed to go off on their own; neither are we.
We are called to part of a flock and to be under the care of a shepherd. Most of us realize this in a parish setting. But in the wider sense, we are under a bishop’s care and ultimately the care of the Pope, who is the chief shepherd and the Vicar of Christ the Good Shepherd.
The Lord Jesus said there is to be one flock and one shepherd (John 10:16). God wants us to be in the protection of the flock with a shepherd watching over us. An old spiritual says, “Walk together children. Don’t you get weary. There’s a great camp meeting in the promised land.” Too many people like to say, “That old pope doesn’t know this or that.” But again, please consider that to wander from the care of the flock and the Shepherd is a mighty dangerous thing.
Sheep are WARY. Jesus says, He who enters by the door is the shepherd of the sheep. To him the gatekeeper opens; the sheep hear his voice, and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers (John 10:11-14).
Sheep have the remarkable ability to know their master’s voice and to instinctively fear and flee any other.
In this matter, sheep are smarter than are most of us. For we often do not flee voices contrary to Christ. Instead, we draw close and say, “Tell me more.” In fact, we spend a lot of time and money to listen to other voices. We buy big televisions that give the enemy a medium through which to influence us and our children. We spend large amounts of time watching television, listening to the radio, and surfing the Internet.
Yes, we can so easily be drawn to the enemy’s voice. And not only do we not flee it, we feast on it. Instead of rebuking it, we turn and rebuke the voice of God, putting His Word rather than the world on trial.
The goal for us is to be more wary, like sheep; to recognize only one voice, that of the Lord speaking though His Church, and to flee every other voice.
II. The SAFETY of the sheep – The Gospel continues, My sheephear my voice; I know them, and they follow me. No one can take them out of my hand. My Father, who has given them to me, is greater than all, and no one can take them out of the Father’s hand.
Note the promise that Jesus will not be overpowered; no one can snatch from His hand. Daniel 7:14 says, His kingdom is an everlasting kingdom that shall not be destroyed, his kingship shall not be destroyed. In other words, the devil can’t steal sheep; in no way can he have power over Jesus or His flock.
But this is all predicated on what has been said: if we want protection and safety, we have to know only Jesus’ voice. We must stop running after false shepherds and enticing voices. We have to stay with the true Shepherd, Jesus, and remain in the protection of the flock. Do you want safety? Then stay in the shelter of Jesus’ shepherding.
Let us be clear on this point: no weapon fashioned against us can ever prevail (Isaiah 54:17). Satan cannot harm any of us, unless we open the door. Satan is like a dog on a leash: he can only harm us if we get too close (through our own foolish decisions). Satan is a chained dog; he does not stray out of his range or territory!
Yet so many people do open the door! They savor pop culture (with all its darkness), peruse pornographic websites, live on a steady diet of revenge-filled “action” movies, and watch endless commercials telling them to buy the latest product with its promises of empty fulfillment. They swim in polluted water and then wonder why they are sick and weak, infested with the parasites of sin.
Is it any wonder that our thinking is distorted, dark, unbiblical, and foolish? At least sheep know enough to flee a false shepherd! What about us? Too many of us are intrigued by the ranting of false shepherds. We glamorize evil and fill our minds with false teaching and improper priorities.
And thus while no one can snatch from Jesus’ hand, this does not provide some magical protection that prevents us from foolishly and sinfully walking away from Him. And if we do walk away, woe unto us. If we stray, our strength will fail!
Pay attention, fellow sheep: do not stray from the Shepherd. He can protect you. But if you want to live a double life or open the door of your heart to Satan, understand that the protection of the Lord is only for those who freely choose it. The Lord is not a slave owner. He is a lover who invites us to accept His offer of new life rooted in a loving and trusting relationship with Him.
Do you know His voice? Do you know only His voice? Do you run form every voice contrary to His? If so, then you have the protection of our Savior, Jesus Christ, and nothing will ever harm you (Luke 10:19). Or do you instead collect counselors who tell you what your itching ears want to hear? (cf2 Tim 4:3) If you do that, then you shouldn’t be surprised at the presence of wolves.
III. The SALVATION of the sheep– The text goes on to say, I give them eternal life, and they shall never perish.
For the flock of the Lord, there is the gift of eternal life. Too many Christians equate eternal life with some far off, distant future that they vaguely hope to attain.
But eternal life doesn’t refer only to living forever and never dying. Eternal life is so much more than that! It begins now. And eternal refers not only to length of life but to its fullness.
In this sense, eternal life is now, as we become ever more aware that If anyone is in Christ, He is a new creation (2 Cor 5:17). Of this I am a witness, being far more alive in my fifties than I ever was in my early twenties! My body is aging, but my soul is younger and more vibrant than ever.
And here is the promise to lay hold of: those who are in the Shepherd’s care gradually come to experience life more deeply, to become more fully alive. Jesus our Shepherd promises us eternal life. But this does not wait until Heaven; it is now. We sheep are brought to salvation, to healing, if we will accept it. If we choose freedom and the Shepherd’s care, it is ours! But if we reject some or all of it, then we live apart from His care and vision, and leave ourselves vulnerable to the attacks of savage wolves.
Are you smarter than a sheep? Do you know how to recognize the Shepherd’s voice and follow only Him? Or are you foolishly running after worldly advice and pursuing sinful priorities? On this Good Shepherd Sunday, strive to be a good sheep.
Yes, He called us sheep. But sheep have this much going for them: they recognize only their shepherd’s voice and run from any other.
The commercial in the video below is a strange one. But what it promises, only God can deliver. In this fanciful ad, Nike claims that it collects the “air” of the best athletes in the world and makes it available to you in their Nike Air shoes. But what it promises is something that only God can deliver.
Unfortunately, as Scripture rightly notes, our air or breath is passing: What is your life? You are a mist that appears for a little while and then vanishes (James 4:14).
In contrast, God’s breath sustains and gives life:
The Lord God formed a man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being (Gen 2:7).
The Spirit of God has made me; the breath of the Almighty gives me life (Job 33:4).
This is what the Sovereign LORD says to these dry bones: I will make breath enter you, and you will come to life (Ez 37:5).
And when Jesus had said this, He breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained” (John 20:22-23).
But after three and a half days, God breathed life into [the two slain witnesses], and they
stood up! Terror struck all who were staring at them (Rev 11:11).
All Scripture is God-breathed and is useful for teaching, for reproof, … (2 Tim 3:16).
By the word of the Lord the heavens were made, and by the breath of his mouth all their host (Ps 33:6).
What this Nike ad promises, only can God deliver. He is the true “Nike.” (In Greek mythology, Nike was a goddess who personified victory.) His breath gives us new life and empowers us to new things. Ruah Adonai (the Breath of God): it gives life, empowers us, and bestows upon us new strength. Come, Holy Spirit; Come, Holy Breath of God!
Nike makes fine shoes, but God is the author of all that is fine.
A big problem today is that of rampant boredom. One would think, with all the diversions available to us, we would be one of the least bored generations in history. There are various forms of entertainment available to us quite literally at our fingertips: television, radio, the Internet, Netflix, video games, and more.
Yet it still seems that we moderns are often bored. The reason for this, I think, is that we are overstimulated.
The loud and frantic pace of even our recreational activities leaves most of us incapable of appreciating the subtler, gentler, and more hidden things of life.
Dale Ahlquist, the great commentator on G.K. Chesterton, writes,
There is no excuse for being bored. … And yet the modern world is bored. … Our entertainment grows louder, flashier, and more bizarre in ever more desperate attempts just to keep our attention.
As G.K. Chesterton proclaims (in Tremendous Trifles, p.7): “The world will never starve for want of wonders; but only for want of wonder.” There are no dreary sites, he declares, only dreary sightseers (Common Sense 101, p. 27).
Boredom is a problem on the inside. And happiness, too, is an inside job. We should all seek the great gifts of wonder and awe. We should strive to appreciate God’s glories and wonders, which are on display at every moment: in everything we see and in everyone we encounter.
But the gift of wonder also depends on other gifts, in particular, humility and gratitude.
Ahlquist further writes,
The key to happiness and the key to wonder is humility. … Humility means being small enough to see the greatness of something and to feel unworthy of it, and privileged to be able to enjoy it (Common Sense 101, p. 33).
Consider well the meaning of this wonderful yet simple reflection, and the relationship between humility, wonder, and gratitude. Yes, to be humble is to feel unworthy of the glories that are ever before us, to wonder at them and to feel privileged just to be permitted to enjoy them.
Indeed, even the word “consider” invites us to a kind of awestruck and grateful mysticism. The word “consider” comes from the Latin words cum (with) and sidera (stars), so that its literal roots convey “with the stars.” In other words, to consider something is to think upon it, regard it, and gaze upon it with the wonder with which one would look at the night sky filled with stars!
So, “consider” well the glories that are on display for us every moment and behold them with humility, wonder, and gratitude.
