Community in Mission

In the epistle for the Second Sunday of Lent (Phil. 3:17-4:1), St. Paul laments those whom he calls enemies of the cross of Christ: For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ (Phil 3:18).

What does it mean to be an enemy of the cross? And how do people end up in this condition of being inimical to the very thing and the very One who alone can save them? St. Paul not only laments the situation, but shows how they get into this condition. He does so in a very succinct way, in one verse, as we shall see below.

But first, let’s rescue the word enemy from too narrow an understanding. In modern (American) English the word “enemy” tends to be associated with a distant foe, perhaps one with missiles aimed at us or armies ready to conquer us. It is often reserved for those who threaten our life or are opposed to us in the most extreme ways. In practice it is considered almost impolite to refer to difficult people who oppose us in some way as enemies.

Enemy comes from the Latin inimici. And while inimici is best translated “enemies,” its roots are in (not) + amicus (friend). So our enemies are those who are not our friends, who oppose our values, who do not wish us well or stand ready to assist us.

This understanding helps us to grasp that enemies may be very close to home, not merely on distant shores. Enemies are not just those who plot the most serious hostilities against us. Thus, when Jesus tells us to love our enemies He has more in mind than just a distant group in some foreign land. He is also referring to those who are near—even within our own families—who are not friendly, who oppose us or the things and people we value.

So when St. Paul speaks of those who are enemies of the cross of Christ, he is not just referring to those who go around tearing crucifixes off walls or demanding that crosses be removed from public property. In his very brief description, St. Paul emphasizes an opposition that escalates from mere worldliness to the outright idolatry of comfort and pleasure. Indeed, if we take St. Paul seriously and are honest with ourselves, some of us who have crucifixes in our homes and march in processions with the crucifix before us as we sing “Lift High the Cross” might find that we are in some opposition to the cross.

So let’s take a deeper look at St. Paul’s description of the enemies of the cross of Christ. St. Paul describes the inimical stance of some in a fourfold way: Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things (Phil 3:19).

St. Paul, like many ancient authors, states the result first, followed by the causes. Because that is not the usual way to present a point of view, in the reflection that follows I am going to reverse St. Paul’s order. By reversing his order, I will try to show how things can escalate so that one can become an enemy of the cross.

The text says, For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things (Phil 3:18-19).

St. Paul describes the escalation that can make a person more and more an enemy of the cross of Christ.

I. Foolish Preoccupations – The text says that the enemies of the cross are characterized by having minds set on earthly things.

Of the threefold origin of temptation (the world, the flesh, and the devil), the world is understood not so much as a physical place in which we live, but as a mindset, a collection of thoughts, priorities, premises, values, and goals that are opposed to God and His Word. The fundamental values and priorities of this world include the amassing of possessions, power, prestige, and pleasure. Goals such as autonomy and instant gratification, and views rooted in materialism, secularism, anthropocentrism, secular humanism, utilitarianism, and utopianism are emphasized.

There are many in this world who not only accept these flawed premises and values, but also advance them. They do this because when one follows the world’s agenda, one is frequently rewarded with wealth, access, popularity, and approval.

But we were not made for these things. The finite world cannot satisfy the infinite desires that are within us. The world may well grant us temporary comforts and benefits, but in the end it takes everything back and assigns us to a stone-cold tomb.

For this reason, having our minds set on earthly things is a foolish preoccupation. Scripture says,

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever (1 John 2:15-17).

In a world that tells us to “scratch where it itches,” there is going to be a cross of self-denial and of trusting God, who teaches us that we are made for more than mere trinkets. The world and devil promise pleasure now and then send you the bill later. The Lord speaks to sacrifice and discipline now and points to the fruits and blessings that come later.

To refuse this and insist exclusively on pleasure now is to become an enemy of the cross of Christ, who warns us to refuse to give our hearts over to the false promises and passing pleasures of this world. We are to crucify our excessive passions and desires (Gal 5:24). We are not to conform to the pattern of this world, but to be transformed by the renewing of our mind, so that we may be able to test and approve what God’s will is (Rom 12:2).

Historically, this has meant the cross and suffering for Christians who live this way. The world and the consensus it desires (and often demands) does not take lightly the rejection inherent in true Christianity. The long legacy of persecution and hatred of Christians demonstrates this. It is one thing to choose to live our values in a personal way, but it is quite another to stand opposed (as we must) to the excesses and errors of the world and to seek to snatch others from its illusions and false promises. Marketers, industrialists, politicians, advocacy groups, ideologues, and the like all depend on a widespread “buy-in” in order for their products, projects, and schemes to advance. If we are not easily manipulated by the fears, anxieties, and guilt that the world uses to separate us from our love and loyalty to God, and our basic sense of truth, we are “off-message.” We must, therefore, be silenced, either by pressure to conform or through shame. And if these do not work, then persecution: the cross.

But Scripture warns us that such crosses must be endured. Jesus says, If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you (John 15:19-20). And St. James adds, You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God (James 4:4).

Many Christians find resisting the world and its errant demands a cross too difficult to bear. It is easier to cave in to the world’s demands, to “go along to get along.” This can be done in a thousand little ways through small and growing compromises, or in larger, clearer ways in which one denies truths of the faith in order to receive the praise of men and the blessings that come with conformity to the ways of the world.

To the degree that this happens in our life, we subtly and increasingly become enemies of the cross of Christ. We refuse the self-denial that is necessary and foolishly set our mind on worldly things, which can neither save nor satisfy.

II Festive Perversions – The text says of the enemies of the cross that they glory in their shame.

As people deepen their alliance with the ways of the world, their initial compunction is gradually and steadily eroded by rationalization and by surrounding themselves with teachers who tickle their ears (2 Tim 4:3). St. Paul speaks of those who, on account of their sinfulness, suppress the truth. Claiming to be wise, they become fools as their senseless minds are darkened (Rom 1:18, 21).

And as the darkness deepens, not only do they move further away from repentance, but they actually glory in their shame. Of their lack of shame over sinful acts. St. Paul says, they not only do them but give approval to those who practice them (Rom 1:32).

And thus today we live in times of “gay pride” parades and the celebration of “gender diversity.” Further, there are movies that glorify mob violence and political corruption and glamorize all sorts of evil. Some forms of music celebrate rebellion, hatred of authority, and misogyny. “Greed is good” was the theme of a movie about Wall Street in the late 1980s.

Being an enemy of the cross of Christ deepens in this stage. Not only are the crosses of self-control, self-discipline, and living within limits set aside due to human weakness, but now there is a prideful “doubling-down” in which one declares that what God calls sin ought instead to be celebrated.

This gradually becomes an outright mockery of the cross of Christ because it would seem to say that Jesus died for nothing, that the sins He died to save us from are not only not sins but are actually things worth celebrating.

These enemies of the cross see any limits as unreasonable. And if this weren’t bad enough, as their inimical stance to the cross deepens they celebrate their rejection as a virtue of which to be proud. Their glory in their shame is a twisted and deformed version of tolerance; anyone who does not join in their celebration is guilty of one of the few sins left in their worldview: intolerance. Traditional biblical morality now becomes a form of hate, of intolerant bigotry.

This leads to a de facto rejection of God, at least the true God of Scripture:

III. Fallen Passions – The texts says of the enemies of the cross, their god is their belly.

At some point the enmity toward the cross grows deep enough that the passions and pleasures of the world reach a godlike status, and indulging them becomes in effect a form of idolatry. All human beings struggle at some level with unruly passions and desires. But as long as we struggle and engage in the battle we are still clinging to the cross. Having rejected the cross by outright glorying in their shame, enemies of the Cross now begin to imbue their sins with a kind of godlike quality.

We know how easily money can become like a god to some; they give their whole life over to its acquisition. For them it is the most worthy and valuable thing they have. It is at the center, where God properly belongs.

In the sexual arena the idolatry is more subtle, but it is still evident in the way some talk. Consider that many today attribute their sexually irregular state to God Himself. They say, “God made me this way” and speak of sins and sinful desires as a gift from God. Some equate their desire with the very voice of God; the simple fact that they have a desire must mean that God put it there, and if God put it there it must be good.

In this way a fallen and disordered desire is thought to come from the very voice and will of God, and should therefore be accorded the reverence and obedience due to God Himself.

In this third stage, those who entertain such notions have entered idolatry’s clutches. In effect, they reinvent God and ignore His actual revelation in Scripture and Sacred Tradition. But a reinvented god is not the one, true God, and to worship and obey such a false god is idolatrous.

IV. Final Place – The text says of these enemies of the Cross: their end is destruction.

Only the true Christ and His true cross can save. Those who stand opposed to the cross embrace a poor destiny indeed. An old litany says, “Sow a thought, reap a deed. Sow a deed, reap a habit. Sow a habit, reap a character. Sow a character, reap a destiny.” And so we see how our stances deepen within us, either for or against God.

It is therefore a serious matter to permit enmity for the cross to grow within us in any way. It begins with simple weakness and aversion to the more difficult and narrow way of the cross. Then we begin to surround ourselves with teachers who assure us that our sins aren’t all that important or even that we can outright celebrate our sins. This then leads to a growing form of idolatry in which we reinvent and reimagine God, going so far as to call our sinful desires godly. The final stage is destruction, for a fake god, an idol, cannot save us. Only the One true God, who told us to take up our cross daily, can save us.

Beware the tendency to become an enemy of the cross of Christ. Spare us, O Lord, from our foolish tendency to substitute false religion. With St. Paul and all the saints may I be determined to know nothing except Jesus Christ, and Him crucified (1 Cor 2:2).

 

In the first reading of Mass on Sunday (the 2^nd Sunday of Lent), we read,

The Lord God took Abram outside and said, “Look up at the sky and count the stars, if you can. Just so,” he added, “shall your descendants be” (Gen 15:5-6).

I wonder if any of us city-dwellers have any idea of the glory that Abram saw as he looked upward that night, indeed most nights.

Most of us don’t realize what we’re missing when it comes to the night sky. Up until about 100 years ago the night sky was illumined with billions of points of light; it was a breath-taking display that most of us probably haven’t experienced.

My first and only real glimpse of the magnificent Milky Way was about 20 years ago. I was visiting a priest friend (recently deceased) in rural North Dakota. It was mid-January, the very heart of winter. The sky was cloudless, the temperature was just below zero, and the humidity was very low (thus, no haze). But the wind was light so we took a nighttime walk. Only the light from an occasional house illuminated the ground. As we away from the town, only about half a mile, I looked up and couldn’t believe my eyes.

“What is that?” I asked. “Are clouds coming in?”
“What do you mean?” my friend responded. “There are no clouds.”
“Well then, what is all that?” I asked, arching my arm upward.
He smiled and replied, “Those are the stars. That’s the Milky Way.”

I was astounded, but also felt a tinge of anger that I’d been deprived of such a magnificent view all my life. So this is what the ancients saw every night! This is what inspired the psalmist to write, The heavens declare the glory of God; the firmament shows forth the work of His hand … night unto night takes up the message (Ps 19:1ff).

This is what God meant when he told Abraham, “Look up at the heavens and count the stars–if indeed you can count them.” Then he said to him, “So shall your offspring be” (Gen 15:5).

Frankly, on the East Coast of the U.S. I can count the stars. But the true night sky has an astonishing number. An old hymn says,

The spacious firmament on high,
With all the blue ethereal sky,
And spangled heavens, a shining frame
Their great Original proclaim …

Soon as the evening shades prevail
The moon takes up the wondrous tale …
While all the stars that round her burn
And all the planets in their turn,
Confirm the tidings as they roll,
And spread the truth from pole to pole.

What though in solemn silence all
Move round our dark terrestrial ball?
What though no real voice nor sound
Amid the radiant orbs be found?
In reason’s ear they all rejoice,
And utter forth a glorious voice,
Forever singing as they shine,
“The hand that made us is divine.”

If there is ever a widespread power outage on the East Coast, I pray that it will happen on a cloudless night with low humidity. If it does, I will ask my neighbors to join me outside and behold the gift above.

We moderns may think we know what Abram saw when he looked up, but I believe that most of us city-dwellers really have little idea of what he could see. The sky that the ancients saw every night and that some in rural regions see even today is more glorious than most of us can imagine: the stars in unbelievable numbers forever singing as they shine, the hand that made us is divine.

Here’s a video I put together featuring real photographs of the night sky, interspersed with more fanciful images. Some of the pictures depict what the night sky would look like if there without light pollution.

The second half of this next video (in high definition) shows some wonderful views of the stars in the night sky. If your monitor is a good one, you might want to maximize the view of this video; it shows nicely even on large screens.

Last Sunday, we read the passage from the Gospel of Luke about the testing of Christ in the desert by Satan. In his Summa Theologica, St. Thomas Aquinas makes some interesting observations. He treats the temptations as having occurred in an escalating manner; he also connects Christ’s experience to that of Adam in the Garden of Eden.

St. Thomas writes,

Thus, too, did the devil set about the temptation of the first man. For at first he enticed his mind to consent to the eating of the forbidden fruit, saying (Genesis 3:1), “Why hath God commanded you that you should not eat of every tree of paradise?” Secondly [he tempted him] to vainglory by saying, “Your eyes shall be opened.” Thirdly, he led the temptation to the extreme height of pride, saying, “You shall be as gods, knowing good and evil.”

This same order did he observe in tempting Christ. For at first he tempted Him to that which men desire, however spiritual they may be—namely, the support of the corporeal nature by food. Secondly, he advanced to that matter in which spiritual men are sometimes found wanting, inasmuch as they do certain things for show, which pertains to vainglory. Thirdly, he led the temptation on to that in which no spiritual men, but only carnal men, have a part—namely, to desire worldly riches and fame, to the extent of holding God in contempt (Summa Theologica III, 41.4).

Notice the escalating quality of the temptations. There is the baser temptation of the body. Then there is the temptation of the psyche with its interest in interpersonal relationships. Finally, there is the highest temptation, which attacks our relationship with God.

Let’s look at each in more detail.

The first (and most base) temptation is one of the body. It seeks to destroy the proper relationship of a person with his or her own soul and body. Jesus is tempted to consider eating bread, which was forbidden because the Holy Spirit had led Him to fast. Adam is bodily tempted by the offer of fruit, forbidden to him by God. But the fruit seems to Adam and Eve as: good for food, and [that it was] a delight to the eyes (Gen 3:6).

To us, too, come temptations to gratify the faculties of the body and our baser passions. These sorts of temptations seek to destroy the right relationship we need to have with our bodies and with the physical world of creation.

The second temptation attacks the intellect through an appeal to vainglory. Satan says that if Jesus will worship him, it will be granted to Him that all nations will glorify Him and He will have authority over them (Lk 4:6). Similarly, Adam is told, Your eyes shall be opened (Gen 3:5).

These sorts of temptations appeal to our excessive pride, encouraging us to seek things that are beyond us and to esteem ourselves more than we ought. We also have a tendency to seek fame and the praise of other men. This distorts the proper and well-ordered sense of ourselves as well as our relationships with others; we inordinately seek their praise and, even more darkly, desire to have power over them.

The third and highest temptation is one that attacks our soul and its proper relationship with God. It seeks to have us hold God in contempt. Satan tells Jesus to cast Himself recklessly from the highest pinnacle and thereby sinfully presume that God will rescue Him no matter what He does. Similarly, Adam and Eve are told, You will be as gods (Gen 3:5). Adam is tempted to hold God in contempt by sinfully presuming that he is God’s equal or rival.

We, too, are tempted to trivialize God and to hold Him in contempt by disregarding His warnings about the inevitable consequences of serious and unrepented sin, and by substituting our own notions over and against His truth. We think we have a better understanding of justice than He does and that His warnings about sin can be lightly set aside, that He will save us no matter how blatant our rejection of His plan.

Thus we see how the temptations of Adam and Jesus (and us) are not simply three categories of temptation, but a sequence that escalates in seriousness.

For us, the lesson is clear: as we allow baser temptations to take hold, more serious temptations aimed at our higher faculties also set in. As we give way to these lower sinful desires, our intellect becomes darkened and our will weakened. And as the intellect and will are attacked, so also is our relationship with God. With the mind and will wounded by baser bodily desires, the higher things of God seem more difficult and we can become contemptuously dismissive of His teachings and of our need for His grace and mercy.

It is a threefold, escalating attack of which we must be aware. Heed the wisdom of Scripture, as explained by St. Thomas!

With the renewed interest in demonology, Jesus’ instruction that demons must be driven out with prayer and fasting (cf Mk 9:29, Matt 17:21) is frequently quoted. And many people are acquainted with this text in this form.

But a problem emerges for some people when they go to their Bible to look up those texts. Some Bibles include the reference to fasting while others do not. For example, the two most common Catholic Bibles, the Revised Standard Version Catholic Edition (RSVCE) and the Revised New American Bible (RNAB), render Mark 9:29 differently.

• This kind cannot be driven out by anything but prayer and fasting (RSVCE).
• This kind can only come out through prayer (RNAB).

And in Matthew 17:21, which recounts the same incident that Mark 9:29 does, prayer and fasting aren’t mentioned at all in either the RSVCE or the RNAB version. Older Bibles such as the Douay Rheims (DR) and the King James (KJV), however, do:

• But this kind is not cast out but by prayer and fasting (DR).
• Howbeit this kind goeth not out but by prayer and fasting (KJV).

So what is going on here?

The ancient Greek manuscripts of the New Testament are remarkably consistent, especially considering that they were handwritten by scribes, who might accidentally skip or misspell a word. But there are some discrepancies. Most textual variations are easily resolved by comparing several ancient manuscripts to identify misspellings and/or dropped words. There are some variations, however, that are not as easily resolved, especially when it is a case of one erroneous manuscript being copied numerous times and distributed. But even in that situation, a little detective work can usually find the root problem and distinguish between an erroneous text and a correct one.

But there are times when certain textual variations cannot be resolved and biblical scholars either do not agree or cannot be certain as to which is the most authentic version. Mark 9:29 is one of those texts. Some ancient manuscripts include the words “and fasting” (και νηστεια) while others do not.

For the benefit of the technocrats who are reading this, the following manuscripts support the translation that includes both fasting and prayer: P^45vid ℵ² A C D K L N W Γ Δ Θ Ψ ƒ^1,13 28. 33. 565. 579. 700. 892. 1241. 1424. 2542. ℓ 2211 ???? lat sy^h co (sy^s.p bo^ms). These ancient manuscripts, however, support the translation that does not include fasting: ℵ B 0274 k.

While the manuscripts that favor including fasting are far more numerous, it is not necessarily a question of mere numbers. This is because not all ancient manuscripts are considered to be of equal value. Most modern scholars favor the translation that excludes the reference to fasting because the manuscripts that do not mention it are ones that they weight more heavily. So even though many manuscripts do include the words “and fasting,” the earliest and “best” manuscripts do not include it. Critics of this current consensus view object to the presumption that fasting reflects a later concern of the Church. They also think that the most common “go-to” source (Metzger’s A Textual Commentary on the Greek New Testament) has been too influential. Welcome to the wonderful world of biblical textual criticism (analysis)!

The issue with Matthew 7:21 being wholly lacking in most modern Bibles has a similar explanation, though in this case the consensus is even stronger because the oldest and best Greek manuscripts lack the verse. And even those manuscripts that do, seem to show it in the margins as more of a side comment or a reference back to Mark 9:29.

So, all of this goes toward explaining why some of our modern Bibles report Jesus as saying that certain types of demons must be driven out by “prayer and fasting,” while others simply say “prayer.”

But is this just an academic exercise? What are there pastoral considerations?

The main pastoral (and liturgical) question would seem to be this: “Is fasting required to drive out demons or not?” The ambiguity of the textual evidence (as described above) allows that reasonable people may differ as to whether strict fasting is required and to what extent it is helpful. There are certain considerations to be made.

Even if certain demons are best driven out by prayer and fasting, we must never forget that it is God who drives out demons, and He doesn’t need our fasting to do so. Any prideful notions about the effects of our fasting should be strictly avoided.

Indeed, we ought to have a kind of humility regarding fasting. Fasting is certainly recommended, and the Lord Himself says that there is a time for fasting (cf Mk 2:20, Luke 5:35). But fasting can also be a source of pride (Lk 18:12, Lk 5:33). Fasting done out of pride or superiority isn’t going to drive out any demons; in fact it will likely attract them.

In longer exorcisms (which can go on for months), fasting may need to be mitigated or else assigned to members who are not part of the team directly involved in the exorcism. Physical strength is often needed to withstand the grueling work of major exorcism.

With such precautions in mind, and in spite of the textual variations in the “prayer and fasting” text of Scripture, the instinct of the Church is that casting out demons is best assisted by both prayer and fasting. The current Rite of Exorcism (2004) says,

The Exorcist, mindful that the tribe of demons cannot be cast out except through prayer and fasting, should take care that these two most effective remedies for obtaining divine help be used, after the example of the Holy Fathers, both by himself and by others, insofar as is possible (De Exorcismis # 31).

The Older Rite (1614) also advises,

Therefore, he will be mindful of the words of our Lord (Mt. 17:20), to the effect that there is a certain type of evil spirit who cannot be driven out except by prayer and fasting. Therefore, let him avail himself of these two means above all for imploring the divine assistance in expelling demons, after the example of the holy fathers; and not only himself, but let him induce others, as far as possible, to do the same (De Exorcizandis # 10).

Why or how does fasting add power to prayer? One reasonable (and biblical) answer is that prayer and worship should generally involve sacrifice. Scripture says,

• Understand these things, you that forget God; lest he snatch you away, and there be none to deliver you. The sacrifice of praise shall glorify me: and there is the way by which I will show him my salvation, says the Lord (Psalm 50:22-23).
• Through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name. Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God (Heb 13:15-16).
• You shall observe the Feast of Unleavened Bread … And none shall appear before Me empty-handed. Also you shall observe the Feast of the Harvest of the first fruits of your labors (ex 23:15-16).

There has developed in Western world the strange notion of worship and praise without sacrifice. In many sectors, worship has devolved to little more than a form of entertainment, wherein the whims and preferences of the faithful are expected to be catered to. Worship, by this notion, should be brief and should take place in comfortable, air-conditioned churches with padded pews and convenient parking. The “message” and liturgy should not be intellectually or morally challenging; rather they should be encouraging and pleasing. The music and “style” of liturgy should meet the preferences of those assembled.

Missing in all of this is the concept that liturgy and prayer should involve sacrifice, that they should “cost” us something. Yet Scripture clearly links prayer and sacrifice and indicates that they should, to some degree, be found together. Sacrifice is a way of establishing greater sincerity in, and integrity to, our worship. Indeed, worship without sacrifice too easily becomes lip service or turns God into a kind of divine butler, whom we expect to wait on us. God surely does supply our needs but He is no butler; He is God, who is worthy of our worship and the sacrifice of praise.

It is in this sense that prayer and fasting belong together, especially in the difficult work of driving out demons. Prayer and fasting become the sacrifice of praise that confounds and disturbs the evil one to no end. Scripture says, And now my head shall be lifted up above my enemies all around me, for I will offer in his tent sacrifices of praise with shouts of joy; I will sing and make melody to the LORD (Psalm 27:6).

It is the instinct of the Church that prayer is good, but that prayer with sacrifice (fasting is sacrificial) wins through, especially in that most difficult work of expelling demons and repelling the enemy.

The question of how best to translate Mark 9 and Matthew 17 is a legitimate one. But the long experience of the Church ought not to be neglected. And experience teaches plainly enough that as a general norm,

This kind cannot be driven out except by prayer and fasting (Mk 9:29).

The following three nuggets of wisdom come from Ecclesiastes and are especially appropriate for those of us who engage and struggle with our troubled culture. They can help us to keep things in perspective.

Do not in spirit become quickly discontented, for discontent lodges in the bosom of a fool (Eccl 7:9).

We certainly do live in times that challenge our sense of well-being. There is much to lament in these times: broken families, confused sexuality, secularism, and growing hostility to the teachings of our holy faith.

And yet we must not yield to the temptation to become too sour. As the proverb says, we ought not to become too “quickly discontented.”

At the center of every Christian heart should be a deep and abiding gratitude to God for his many—indeed countless—gifts. Every life, every family, every community, every culture, and every nation experiences a mixture of many beautiful blessings along with struggles and hardships.

The proverb here warns us against “discontent,” a word that is derived from the Latin continere, meaning to contain or hold. Thus to be discontented is to refuse to hold within us the joy and gratitude that we ought to have for so many rich blessings, even in the midst of difficulties.

Every day, trillions of things go right and only a handful go wrong. It is no exaggeration to speak of “trillions” of things going right when we consider that every aspect of every cell within our body, every molecule that makes up every cell, and every atom that makes up every molecule are all functioning by the grace of God.

And beyond our bodies is a vast ecosystem with myriad complex interactions such as photosynthesis enabling plants to produce oxygen for us to breathe, the Gulf Stream moderating our temperature, the Van Allen belts protecting us from the harmful radiation of the sun, Jupiter and Saturn out there catching comets, and the Earth carefully maintaining its nearly circular orbit thus keeping the temperature change between the seasons relatively small. Our sun remains stable, unlike many other stars, and we live in a relatively quiet section of the Milky Way galaxy, largely free from the space debris that flies about in most other areas.

And troubled though America is, people are still (literally) dying to get here. Our roads are paved and we have a reliable electrical grid, a stable government, and a good market system.

We ought to be filled with immense gratitude as well as wonder and awe at the countless blessings that God bestows on us from moment to moment.

To become quickly discontented, or worse, to allow discontent to lodge in our hearts, is deeply foolish. First of all, it is foolish because it is so myopic. Refusing to see or to reflect frequently on our manifold blessings is a kind of self-imposed blindness.

Consider a rich man who thinks himself poor. Only a fool would close his eyes and refuse to see the millions he actually has in the bank. Why live as a poor man, always running from creditors? A man with such resources who believes he is poor must be blind, a fool, or both.

And this is true for us, who have so many blessings. How easily we become discontented and negative!

Thus, even though there are things about which we must be very sober, there are many others about which we must be exuberantly joyful. If we don’t maintain this balance we are, as the proverb says, foolish.

Do not say: How is it that former times were better than these? For it is not in wisdom that you ask about this (Eccl 7:10).

This is an important caution for those of us who lament the current times and compare them unfavorably to the past. We tend to look back at previous decades and see them as more idyllic than they actually were. All ages have struggles particular to them, but they have blessings too. Some look to the 1950s with nostalgic affection but they forget the nuclear arms race, the Korean War, and the Cold War. The 1940s had the Second World War. The 1930s had the Great Depression. The 1920s were a time of rather widespread immorality and a great deal of organized crime. The 1910s had the First World War. The decade of the 1900s was a time of great economic recession; waves of immigrants were often made to live and work in horrifying conditions. One could continue pointing out the problems in every decade going backward in time. But each of these decades also had its blessings.

Regardless of how the struggles and strengths of the present day compare to those of the past, we are living now. Accept your assignment with humility and seek to influence positively the many difficulties we currently face. And do not fail to be grateful for the many blessings we have today: advanced medicine, high technology, and numerous creature comforts that make life a little more pleasant.

Be actively grateful and gratefully active.

Finally, then, comes the following counsel from Ecclesiastes, which is particularly appropriate during Lent as we ponder the essential goal of our life:

The last word, when all is heard: Fear God and keep his commandments, for this is man’s all; because God will bring to judgment every work, with all its hidden qualities, whether good or bad (Eccl 12:13).

Yes, look to your own impending judgment. Have a healthy fear of God and a sober appreciation of the fact that judgment awaits us all. Prepare for your own judgment and help others to prepare for theirs, insofar as it is your duty to remind and prepare them.

If you have suffered injustice or if you grow weary of these sinful times, remember that God sees all. Others will answer to God for what they have done if they have not repented. Pray that they do repent, for nothing will be unrequited and every idle word will have to be accounted for (see Mat 12:36).

Do not delay your own repentance, either. Tomorrow is not promised, but judgment is.

Jesus our Judge says, For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. Therefore consider carefully how you listen (Luke 8:17-18).

Jesus gets the last word!

This video is an allegory of a woman who rejects the offer of truth and order. Truth offers his friendship to her. After being rejected, he warns her, admonishes her, and offers it to her again. But the woman’s rejection of truth persists and great is her ruin.