When I was a good bit younger, in college actually, I had to take a few economics and marketing courses. At that time I thought to myself, “God has a bad marketing department,” since things like Scripture and prayer were often so difficult to understand and do. God seemed to insist that we pray, but everyone I ever asked admitted that prayer was difficult. And while many had reasons they offered as to why prayer was difficult, I still wondered why, if God could just zap prayer and make it delightful, He didn’t just do so. “Yes,” I thought, “God has a bad marketing plan!”
But of course God isn’t selling products; He’s raising children. He’s healing hearts, and heart surgery involves pain and often lengthy procedures. Many purifications, mortifications, and changes are going to be necessary if we want to attain holiness and Heaven.
Let’s look at three reasons our soul needs purification. Note that purifications of the soul are akin to, but distinct from, the mortifications necessary for our body and the passions related to it (e.g., gluttony, lust, and greed). For our soul, too, can be weighed down with excesses and defects.
Drawing from the spiritual masters and St. Thomas Aquinas, Fr. Reginald Garrigou-Lagrange details three reasons that our soul needs purification, especially as we begin to make progress. They are spiritual pride, spiritual gluttony, and spiritual sloth. Each of these brings conditions and temptations to a soul that is beginning to make some progress in prayer and fervency. The very gifts of progress and fervency are also possible dangers to the ongoing growth that is needed. Thus God purifies us in diverse manners in order to avoid having these traps capture us entirely.
Let’s look at each in turn. The text is my own, but the insights and inspiration are found in Fr. Garrigou-LaGrange’s Three Ages of the Interior Life, Vol two, pp. 44ff, Tan Publications.
I. Spiritual pride– This comes when a person, having made some progress and experienced consolations as well as the deeper prayer of a proficient, begins to consider himself a spiritual master. He or she may also start to judge others severely who seem to have made less progress.
Those afflicted with spiritual pride often “shop around” for a spiritual director, looking for one who affirms rather than challenges their insights. Further, they tend to minimize the true reality of their sins out of a desire to appear more perfected than they really are.
Soon enough we have a Pharisee of sorts, who regards himself too favorably and others too poorly. There is also the problem of hypocrisy, since spiritual pride would have one play the role of a spiritual master and proficient, when one really is not.
God, therefore, must often humble the soul who has begun to make progress. In a certain sense He slows the growth, lest the greatest enemy, pride, claim all the growth.
II. Spiritual sensuality – This is a kind of spiritual gluttony, which consists in being immoderately attached to spiritual consolations. God does sometimes grant these to the soul, but the danger is that the consolations come to be sought for their own sake. One starts to love the consolations of God more than the God of all consolations. Growth in the love of God for His own sake is too easily lost or becomes confused and entangled. Or even worse, it becomes contingent upon consolations, visions, and the like.
Hence God must often withhold these for the sake of the soul, which must learn the discipline of prayer, with or without consolations, and to love God for His own sake. Uncorrected, spiritual gluttony can lead to spiritual sloth, which we consider next.
III. Spiritual sloth – This emerges when spiritual gluttony or other expectations of prayer are not met. There sets up a kind of impatience or even disgust for prayer and the narrow way of the spiritual life. Flowing from this is discouragement, a sluggishness that cancels zeal, and the dissipation of prayer and other spiritual practices. One allows endless distractions, makes excuses, shortens prayer and other spiritual exercises, or does them in a perfunctory manner.
Here, too, God must seek to purify the soul of attachment to consolations, lest such sloth lead to a complete disgust and a refusal to walk the narrow way of the spiritual life. Perhaps this sort of purification will take place through secondary causes, wherein the Lord acts though a spiritual director to insist on prayer, no matter how difficult. Perhaps, too, certain seasons such as Lent and Advent, or other “ember days” and the like will be used by God to bring greater zeal to the soul weighed down with spiritual sloth.
Clearly, God must correct this spiritual sloth and help us to accept God and prayer on His terms, not ours. The insistence on delight and consolations on our own terms is a great enemy to the docility and humility necessary for true growth.
Yes, there are many purifications necessary for us, whether we like to admit it or not. We might like to think that our spiritual life would itself be free from excesses or defects or at least would be a sign of great progress. But often even the most beautiful prayer experiences and spiritual stages are replete with the need for purification and further growth. Perhaps this is what Isaiah meant when he wrote,
In our sins we have been a long time, and shall we be saved? We have all become like one who is unclean, and even our righteous deeds are like a polluted garment (Is 64:5-6).
The gospel today focuses on a man named Jairus and a journey he makes from despair to deliverance, with the help of Jesus. Of course Jairus is not merely a synagogue official who lived two thousand years ago. You are Jairus and his journey is your journey.
We also meet in this gospel a woman of great faith, to whom the Lord points as an exemplar. If you are ready to accept it, she also can be you.
Let’s observe this gospel in six stages, as Jairus makes his journey.
I. TRIAL – The text says, When Jesus had crossed again in the boat to the other side, a large crowd gathered around him, and he stayed close to the sea. One of the synagogue officials, named Jairus, came forward. Seeing him he fell at his feet and pleaded earnestly with him, saying, “My daughter is at the point of death. Please, come lay your hands on her that she may get well and live.”
Jarius is in a great crisis, a great trial. Most of us have experienced similar things. Perhaps it is the grave illness or injury of someone we love. Perhaps it is the loss of our job or our health. Perhaps it is the effects of a storm or natural disaster. Perhaps it is simply the fear of some catastrophe that looms.
In his crisis, Jairus seeks Christ and, falling to his knees, he pleads for help and healing for his beloved daughter.
Note that it is this very crisis that brings him to Jesus so prayerfully. While suffering remains a mystery, it sometimes takes suffering and crisis to bring us to Jesus. It should not be this way, but it often is. Even for regular Church-goers, it sometimes takes a real crisis to make us finally cry out, “Lord, I really need you! I cannot survive without you!”
And thus Jairus, quite possibly a proud synagogue official possessed of great dignity, is now at the feet of Jesus pleading for mercy. And what of us? Does it take this? Perhaps it does. But for whatever purpose, God often allows suffering for a reason and for a season.
Jairus is now undergoing a trial, a test. But remember, there is a test in every testimony.
II. TARRYING – The text says, [Jesus] went off with him, and a large crowd followed him and pressed upon him.
Note that there is a kind of tarrying here. Jesus could simply have healed the daughter instantly from where he was (as he did with the centurion’s servant). But instead Jesus says to Jairus, in effect, “Let us journey together for a while.” The Lord delays the healing of the daughter and, as we shall see, this delay means her death.
We, too, must often experience the Lord’s delay, for our crying out for healing and mercy does not often yield instant results. It is as if the Lord wants us to live with our questions and struggles for a while. It is as if He wants to walk with us in a journey of faith that requires waiting and watchful trust.
Such a delay is likely part of God’s plan to build our trust and faith, but whatever its cause, the Lord often requires that we wait, that we hold out. Gospel music is replete with such themes. One song says, “I promised the Lord that I would hold out. He said he’d meet me in Galilee.” Another song says, “Hold on just a little while longer, everything’s gonna be all right.” Another says, “Keep your hand on the plow; hold on!” Yet another says, “Lord, help me to hold out until my change comes.”
Thus, the Lord walks with Jairus and with us, summoning us to a faith that holds out. Scripture says, Weeping may endure for a night, but joy will come with the morning light (Ps 30:3).
III. TESTIMONY – Along the way, the Lord arranges a lesson in trust for Jairus in the person of a woman of strong faith. The text says,
There was a woman afflicted with hemorrhages for twelve years. She had suffered greatly at the hands of many doctors and had spent all that she had. Yet she was not helped but only grew worse. She had heard about Jesus and came up behind him in the crowd and touched his cloak. She said, “If I but touch his clothes, I shall be cured.” Immediately her flow of blood dried up. She felt in her body that she was healed of her affliction. Jesus, aware at once that power had gone out from him, turned around in the crowd and asked, “Who has touched my clothes?” But his disciples said to Jesus, “You see how the crowd is pressing upon you, and yet you ask, ‘Who touched me?'” And he looked around to see who had done it. The woman, realizing what had happened to her, approached in fear and trembling. She fell down before Jesus and told him the whole truth. He said to her, “Daughter, your faith has saved you. Go in peace and be cured of your affliction.”
Here is a woman of remarkable faith. She has come to a point in her life’s journey that she simply knows by faith that all she needs to do in order to be healed is to touch Jesus. Surely she has come to this faith only through a long and painful journey. But she has come to this moment, and now she has the faith to be saved.
And she touches Jesus.
Do not miss the significance of this touch; Jesus does not. Sensing the power of her faith, and that healing power has gone out from Him, He says, “Who touched me?” The disciples react with exasperation, in effect saying, “Lord, hundreds of people have been bumping up against you in the crowd!” But Jesus did not ask who had bumped up against Him or who had brushed aside Him. Rather, He asked, “Who touched me?” For it is one thing to bump up against the Lord and another thing to touch Him, to touch Him in faith.
How many of us really touch God when we come to Mass? He speaks to us in the Liturgy of the Word, but do we really hear Him? He touches us in Holy Communion, but do we touch Him? Do we really expect healing when we go to Mass? Do we really expect a healing touch? Or are we only going to be in a crowd bumping up against Jesus?
Many people put more faith in Tylenol than they do in the Eucharist, because when they take Tylenol they actually expect something to happen; they expect that the pain will go away and healing will happen. But what do they expect when they receive Holy Communion? Often nothing.
How about you? Are you like the woman who touches Jesus expecting healing or like the crowd that just brushes past Him?
Jesus insists on meeting this woman of faith. And it may well be that He had Jairus in mind, as if to say, “Pay attention to this woman, Jairus. Do you see what her faith has gotten her? Do you believe, Jairus?” And into our own life, the Lord will also often send those who can testify to us of faith and show what faith can do.
Thus, on this journey, Jairus is given a witness to encourage his faith. Who are the witnesses in your life whom the Lord has sent?
IV. TEMPTATION – The text says, While [Jesus] was still speaking, people from the synagogue official’s house arrived and said, “Your daughter has died; why trouble the teacher any longer?”
Note that while there is, on Jairus’ journey, an encouraging testimony of what faith can do, there are also temptations against faith, and temptations to despair and hopelessness.
And what of us? We, too, often must confront a world and individuals that are largely negative.
And note how Jairus is told by the negative ones that he should dismiss Jesus: “Why bother the teacher any more?” Yes, there are many in our life and in this world who not only have no hope, but who insist that we dismiss Jesus, who tell us that He is of no relevance. Many secularists, themselves having no hope, ridicule us who do and taunt us to dismiss the Lord from our journey.
This is a temptation that must be rejected.
V. TRUST – The text says, Disregarding the message that was reported, Jesus said to the synagogue official, “Do not be afraid; just have faith.” When they arrived at the house of the synagogue official, he caught sight of a commotion, people weeping and wailing loudly. So he went in and said to them, “Why this commotion and weeping? The child is not dead but asleep.” And they ridiculed him. Then he put them all out.
To such as these, who are negative and who ridicule, Jesus has only a rebuke: he “put[s] them all out.”
Turning to Jairus, Jesus then says, “Be not afraid; just have faith.” The command that we have faith resonates not merely as an “order” from Jesus but also as a dynamic principle. For the same God who said, “Let there be light,” and there was light, now says, “Be not afraid; just have faith.” And so trusting and saving faith is possible for Jairus and for us.
One of the principal tasks of Jesus and His Holy Spirit is to grow faith within us. And as this faith grows, our victories become more and more evident and existent. Scripture says,
For thus says the Lord God, the holy One of Israel, “By waiting and calm you shall be saved, in quiet and in trust your strength lies … (Is 30:15)
Even youths shall faint and be weary, and young men shall fall exhausted; but they who wait for the LORD shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint (Is 40:30-31).
So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised. For in just a very little while, “He who is coming will come and will not delay. But my righteous one will live by faith. And if he shrinks back, I will not be pleased with him.” But we are not of those who shrink back and are destroyed, but of those who believe and are saved (Heb 10:35-39).
Hence the Lord Jesus commands faith to bring us reward. And that leads us to the final place in the journey.
VI. TRIUMPH – The text says, He took along the child’s father and mother and those who were with him and entered the room where the child was. He took the child by the hand and said to her, “Talitha koum,” which means, “Little girl, I say to you, arise!” The girl, a child of twelve, arose immediately and walked around. At that they were utterly astounded. He gave strict orders that no one should know this and said that she should be given something to eat.
Sure enough, Jairus’ journey with Jesus leads to victory. And so will ours. It may not be the Lord’s will to raise every recently deceased relative, but the Lord will surely give us the victory in every travail and difficulty. And to those who die in Him, He will surely say, as He said to the little girl, “I say to you, arise!”
And for us, in every trial, if you are in the Lord and journeying with Him, I promise you complete victory in Jesus. To every trial and distress, just say, “I’ll rise!”
In sufferings and sickness … “I’ll rise!”
In setbacks and sorrows … “I’ll rise!”
Tears in my eyes … “I’ll rise!”
Temptations against faith … “I’ll rise!”
No money in my pocket … “I’ll rise!”
Struggles with sin … “I’ll rise!”
On the rough side of the mountain … “I’ll rise!”
Though death is surely coming … “I’ll rise!”
Yes, just say, “I’ll rise!”
Jairus has made a journey with Jesus, from trial to traveling with Jesus; through testimony and temptation to the empowering command: “Trust!”; and thereby unto triumph.
The journey of Jairus is our journey, and his victory is our victory if we, like him, journey with Jesus.
Have you ever wondered what some of the crazy things we do look like to outsiders like our pets? The video below shows a possible scenario. Frankly, we humans do a lot of absurd stuff. The video below features some rituals related to the Super Bowl.
Every now and again it’s good to laugh at some of the things we do and to realize that context is important.
As the cats observe the Super Bowl rituals (some of which are silly, some stupid, and some harmful) what they really lack is context. They don’t understand fun and just being goofy. They’re only cats; they don’t have intellects and cannot appreciate humor, friendly competition, and just being silly.
On freaky Friday I like to show a commercial or cartoon that is lighter fare.
On a more serious note, though, many laugh at our Catholic rituals and traditions because they lack context and understanding. A commercial like this reminds all of us how important understanding and context are. Without them, many who criticize our faith show more about what they lack than what we do.
On Thursday in daily Mass we finished reading the Sermon on the Mount (Mat 7-9). In it, there is a line describing the reaction of the crowd that day on the slopes of the Mount of Beatitudes:
And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes (Mat 7:28-29).
What does it mean that Jesus spoke “with authority”? The Greek word translated here as “authority” is ἐξουσίαν (exousian), which means “to (speak) out of one’s being or substance.”
In other words, one who has authority is one speaks of what he knows by experience. He is not merely repeating what others have said, nor is he simply quoting slogans or common sayings. He speaks from his own substance, from his own experience.
Jesus is distinguished from the scribes, who were famous for quoting only one another or other reputable, safe sources. In and of itself, this is good. But if it merely stops there, then what makes preaching any different from just staying at home and reading a book?
Too many Christians, including Catholic preachers, are content to live and preach by quoting others rather than teaching by and from experience. Too many are content to repeat what others have said rather than speaking out of what they personally know, have seen, and have experienced.
To preach with authority (exousia) means to be able to proclaim the Word of God with personal knowledge and experience. It means being able to say, “What the Lord and the Church have always proclaimed, I know personally. For I have tested and experienced the Word of God in the laboratory of my own life, and found it to be true. And now I speak to you, not merely of what others have said, but what I know and experience to be true. Out of the substance of my own being (exousia) I announce this truth to you.”
This is what it means to preach with authority (exousia). Jesus did not simply quote what others said. He said what He personally knew.
What about you and me? Are you able to speak with authority? Well, do you know what the Lord is doing in your life? Have you personally experienced the truth of what the Scriptures and the Church have always announced? Or are you just quoting slogans, passages, and what others have said?
Of course the Scriptures and the authoritative teachings of the Church are the essential foundation of what we know. Please don’t go out and invent your own religion! But do you personally know that the Faith is true? How? Do you speak to your children of what you know or do you merely say, “The Church says … “? Clearly you are to say what the Church says, but to teach with authority means that you know and have experienced that what the Church says is true, and that you can personally attest to it. This is the basis of preaching and teaching with authority.
Pray especially for preachers, teachers, and parents, that we may find the Gospel and the Lord in our own lives, that we may connect the dots and preach with the authority that comes from the lived and substantial experience of these in our lives.
In the gospel earlier this week, we read a warning from Jesus that too many people just brush aside:
Enter through the narrow gate; for the gate is wide and the road broad that leads to destruction, and those who enter through it are many. How narrow the gate and constricted the road that leads to life. And those who find it are few (Matt 6:12-13).
I have commented on this blog at some length in the past on the serious problem of universalism (the notion that nearly everyone goes to Heaven). I will not create another whole post on that just now, but you can read one of those older posts here: Hell is for real and not rare.
But just to summarize, most people today have the teaching exactly backwards. Whereas Jesus says “many” are on the road to destruction and only “a few” travel the narrow road (of the cross) to salvation, most reverse what Jesus says and claim that many go to Heaven and only a few (if any) go to Hell. Don’t do that. Jesus is not playing games with us. No one loves us more than Jesus does, and no one warned us more of judgment and Hell than Jesus. And even though He doesn’t give percentages for each category, do not refute His words by trying to make “many” mean “few” and “few” mean “many.”
The question does surely arise as to why many walk the wide road to destruction and Hell. Is it because God is stingy or despotic? No. God surely wants to save us all (Ez 18:23; 1 Tim 2:4). The real answer is that we are hard to save and we must become more sober about that. We have hard hearts, thick skulls, and innumerable other traits that make us a difficult case.
If even a third of the angels fell, that ought to make us very aware of our own tendency to fall. This should make us more humble about our own situation. The fallen angels had intellects vastly superior to ours and their angelic souls were not weighed down with the many bodily passions that beset us. But still, they fell!
Adam and Eve, possessing preternatural gifts and existing before all the weaknesses we inherited from sin, also fell. Are you and I, in our present unseemly state and vastly less gifted than the angels, really going to claim that we are not in any real danger or are easy to save?
We need to sober up and run to God with greater humility, admitting that we are a hard case and in desperate need of the medicines and graces that God offers. He offers us His Word, the Sacraments, holy fellowship, and lots of prayer! We need not be in a panic, but we do need to be far more urgent than most moderns are about themselves and the people whom they say they love.
Consider some of the following ways we can be a hard case in terms of being saved (Disclaimer, I do not say all these things are true of you personally, just that we, collectively, have these common tendencies):
1. We have hard hearts and stubborn wills – While some of what this includes is specified more below, here is a good place to begin. God, speaking to us through Isaiah the Prophet, says, I know that you are obstinate, and your neck is an iron sinew and your forehead is bronze (Is 48:4). He is talking about us!
2. We are obtuse in our desires – In other words, if something is forbidden we seem to want it all the more. St Paul laconically observes, When the commandment came, sin sprang to life (Rom 7:9). If something is harmful we want it in abundance, but if it is helpful we are often averse to it. We like our sweets and our salty snacks, but vegetables rot in the refrigerator. In the desert the people of Israel longed for melons, leeks, onions, and the fleshpots they enjoyed in Egypt. Never mind that they were slaves then. But when it came to the Bread from Heaven, the Holy Manna, they said, We are disgusted with this wretched manna (Num 21:5). We are obtuse, that is, we are turned outward toward sin instead of inward toward God in a Holy embrace. Jesus sadly remarked that judgment would go poorly for many because The light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed (Jn 3:19).
3. We don’t like to be told what to do – Even if we know we ought to do something, or to stop doing something, the mere fact that someone is telling us often makes us either dig in our heels and refuse, or else comply, but resentfully rather than whole-heartedly.
4. We are not docile – When we were very young we were fascinated with the world around us and kept asking “Why, Mommy?” or “Why, Daddy?” But as we got older our skull thickened; we stopped asking why. We figured we knew better than anyone around us. The problem just worsens with age, unless grace intervenes. St Paul lamented, For the time will come when people will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, and will turn away their ears from the truth and will turn aside to myths (2 Tim 4:3-5).
5. We love distraction and don’t listen – Even when saving knowledge is offered to us, we are too often tuned out, distracted, and resistant. ADHD is nothing new in the human family. God says through Jeremiah, To whom shall I speak and give warning, that they may hear? Behold, their ears are uncircumcised, they cannot listen; behold, the word of the LORD is to them an object of scorn; they take no pleasure in it (Jeremiah 6:10). Jesus invokes Isaiah to explain why He speaks to the crowds only in parables: For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed (Is 6:10).
6. We are opinionated – We tend to think that something is true or right merely because we think it or agree with it. Having opinions, even strong ones, about what is right and true is not wrong per se. But if God’s Word or the Church’s formal teaching challenges your opinion, you’d better consider changing it, or at least making distinctions. The last time I checked, God is just a little smarter than you are. His official teaching in the Scripture and the Doctrine of the Church is inspired and you are not. Scripture says, All we, like sheep, have gone astray, each of us has turned to our own way (Is 55:8). Or again, Can the pot say to the potter, “You know nothing”? (Is 29:16) Or yet again, Woe to those who quarrel with their Maker, those who are nothing but potsherds among the potsherds on the ground. Does the clay say to the potter, “What are you making?” (Is 45:9) But still many go on with their own opinions and will not abide even the clear correction of God.
7. We have darkened intellects due to unruly and dominating passions – Our strong and unruly passions cloud our mind and seek to compel our will. Too easily, without training and practice in virtue, our baser faculties come to dominate our higher faculties, making unreasonable demands for satisfaction. And thus we love to tell ourselves lots of lies. We suppress the truth and our senseless minds become darkened ( Romans 1:21). The catechism says, The human mind … is hampered in the attaining of … truths, not only by the impact of the senses and the imagination, but also by disordered appetites which are the consequences of original sin. So it happens that men in such matters easily persuade themselves that what they would not like to be true is false or at least doubtful. (Catechism #37). And the Second Vatican Council, in Lumen Gentium 16, says, But very often men, deceived by the Evil One, have become vain in their reasoning and have exchanged the truth of God for a lie, serving the creature rather than the Creator.
8. We are lemmings – We are too easily swayed by what is popular. We prefer ephemeral notions to ancient and tested wisdom. Tattoos, tongue bolts, and piercings are in? Quick, run out and get one! Whatever the fad or fashion, no matter how foolish, harmful, or immodest, many clamor for it. Let a Hollywood star get a divorce and soon enough everyone is casting aside true biblical teaching against it. The same goes for many other moral issues. What was once thought disgraceful and the stuff of back allies is now paraded on Main Street and celebrated. And like lemmings, we run to celebrate what was once called sin (and is still sinful from any biblical stance). Instead of following God we follow human beings. We follow them and the “culture” they create, often mindlessly. Yes, lemmings is the right image.
9. We live in a fallen world, governed by a fallen angel, and we have fallen natures. Many seem to abide all of this quite well and make quite a nice little home here.
10. If all this isn’t enough to show that we are a hard case, consider a “few” others. We are so easily, in a moment, obnoxious, dishonest, egotistical, undisciplined, weak, impure, arrogant, self-centered, pompous, insincere, unchaste, grasping, harsh, impatient, shallow, inconsistent, unfaithful, immoral, ungrateful, disobedient, selfish, lukewarm, slothful, unloving, uncommitted, untrusting, indifferent, hateful, lazy, cowardly, angry, greedy, jealous, vengeful, prideful, envious, contemptuous, stingy, petty, spiteful, indulgent, careless, neglectful, prejudiced, and just plain mean.
So if the road to destruction is wide (and Jesus says it is), don’t blame God. The road is wide for reasons like this. We are a hard case. We are hard to save. It is not that God lacks power, it is that we refuse to address much of this. God, who made us free, will not force us to change.
We ought not kid ourselves into thinking that we can go on living resistant to and opposed to the Kingdom of God and its values, but that then magically at death we will suddenly want to enter His Kingdom, which we have resisted our whole life. Jesus said that many prefer the darkness. Is it really likely that their preference will suddenly shift? Will not the glorious light of Heaven seem harsh, blinding, and even repulsive to them? In such a case is not God’s “Depart from me” both a just and merciful response? Why force a person who hates the light to live in it? I suppose it grieves God to have to abide such a departure, but to force a person to endure Him must be even more difficult to abide. I am sure it is with great sadness that God accepts a person’s final “No.”
Yes, the road is wide that leads to destruction. It is wide because of us. The narrow road is the way of the cross, which is a stumbling block and an absurdity to many (1 Cor 1:23), who simply will not abide its message.
So, we ought to be sober about the Lord’s lament. We ought also to be more urgent in our attempts to secure our own unruly soul and the souls of those we love for the Kingdom. The blasé attitude of most moderns is rooted in the extremely flawed notion that judgment and Hell are not real issues. That is a lie, for it contracts Jesus’ clear word.
Why is the road to destruction wide? Because we are hard cases; we are hard to save. We ought not be unduly fearful, but we ought to run to Jesus in humility and beg Him to save us from our worst enemy—our very self. If you don’t think you’re a hard case, read the list above and think again.
Each year I concelebrate with hundreds of others priests in the ordination Mass of new priests. I find such Masses deeply spiritual. I have no role other than to quietly concelebrate, so the readings and the rites move me deeply. As I sit quietly, I ponder the mystery of my own priesthood.
When I was growing up, there was little to indicate that I would ever become a priest. I was not a particularly spiritual child (at least not after age 7). I did not “play Mass.” In fact, I did not like church at all. At the end of Mass when the priest said, “The Mass is ended, go in peace,” I responded, “Thanks be to God!” much more vigorously than necessary.
My teenage years were marked by rebellion and pride. And while it is true that I joined the parish youth choir, it was only so that I could meet girls. It was not an evil intent, but not particularly spiritual. I did indeed date a few of them, two of them seriously.
But sometime during college a strange and uncomfortable notion came over me that I was being called to the priesthood. It was an odd desire, one I could not explain.
It was true that by that time I had become a Church musician, organist, cantor, and choir director. But again, I do not think I was particularly spiritual. Music was something I enjoyed, but my involvement was more about leadership and impressing others, especially girls.
The growing desire to be a priest was inexplicable to me. At the time I was dating a real beauty queen, Denise. She was pretty, kind, and did not bring a heavy agenda to the relationship. Her greatest desire was just to get married and start raising children. I was two years away from graduation from college. I already had a job lined up with the Army Corps of Engineers. My life seemed pretty well set. And now this? The priesthood? How crazy is that?
And it wasn’t just a fleeting thought; it was a desire and it was growing. It was so mysterious, so strange, so unexpected. Somehow in my most honest moments I knew that the desire for the priesthood was stronger than the desire for marriage. But it seemed disloyal to Denise and I wasn’t going to break her heart, no way! And frankly I did not respect most of the priests I knew at that time. It was the late 70s and early 80s, the era of beige Catholicism, and the priests I knew seemed worse than irrelevant. I often fought with the pastor about music. He couldn’t think past Carey Landry and the St. Louis Jesuits, while I had met Palestrina, Bach, Mozart, and Victoria.
What on earth (or in Heaven?) was this thinking about being a priest? I just couldn’t make sense of it.
I will spare you all the details, but God won. Denise had a change of heart (or maybe she got glasses and saw that I wasn’t all that great 😉 ). Or maybe she sensed my growing ambivalence. I won’t go into the details, but our dating ended. The troublesome pastor and I also parted ways (he later left the priesthood).
Two years later I entered the seminary. And now here I am, today, celebrating my 26th anniversary as a priest.
Sitting in the Basilica the other day seeing nine new priests ordained was a great joy. And there again were those words that spoke to the mystery of the call:Before I formed you in the womb, I knew you, before you were born I set you apart; I appointed you as a prophet (Jer 1:4). Well, God always knew, but it sure was news to me before I was 22.
Yes, the call of God is a great mystery to me. Before I was born, God knew I would become a priest, but surely I did not know until long after birth.
Even after my ordination I would not have selected most the assignments I was given over the years. I came forth from the seminary as a Thomist, a Moral theologian. I graduated at the top of my class. I was skilled in Latin and the ancient liturgy, a lover of chant and polyphony. But my assignments were in African-American parishes that knew little of these, and where Gospel music was the mainstay.
Yet I could not be happier. I lost nothing of what I had; I only gained more. The mystery of God’s call makes our own notions and plans seem laughable in retrospect.
The second reading at ordination this past Saturday also speaks volumes to my experience. Paul wrote to Timothy, Until I come, attend to the reading (or Sacred Scripture) exhortation and teaching … Be diligent in these matters, be absorbed in them, so that your progress may be evident to everyone. Attend to yourself and to your teaching (1 Tim 4:12ff).
Here, too, God has been good to me. I can only say that for 30 years now, 26 of them as a priest, I have prayed every day, celebrated the liturgy every day, read and studied God’s word every day, and confessed every week. And through it all I am a changed man. I’m not what I want to be, but I’m not what I used to be. A wonderful change has come over me. I am more confident and serene. I have seen sins put to death and graces come alive. I love God more than ever. I love to pray and to teach. I have come to love God’s people so much more.
Surely my faults are still quite manifest. I am proud, opinionated, and too rash in many of my judgments. My zeal makes me impatient and too quick to judge. Have mercy on me, Lord and dear people of God!
But so many good things have come to change my life and to make a new man of me. Thank you, Lord. I do not boast, except in the Lord, for it is He who has accomplished all through the means above and by the prayers of his Holy people.
I am not the same man who entered the Basilica 26 years ago today. And thanks be to God for that. His word is true. Attending to His word, to the preaching, teaching, and celebration of the Sacraments has had wondrous effects! And I can’t wait to see what the next 26 years will bring, if God grants them. For now I can only marvel at the mystery of my call and its unfolding over all these years.
I’d like to conclude with some words of encouragement that were give to me some years ago during a difficult and anxious time in my priesthood. The words expand on what St. Paul said to Timothy in the passage above.
The holiness and humanness of the priest is the deepest source of his authority. The person of the priest is the “substantial bread” of the Sacrament of Holy Orders. Personal development and the personal quest for God make the priest credible in the sight of the faithful – Rev. Robert Schwartz
In recent years there has been a resurgence of interest in demonic possession. Movies and books, along with human fears and fascinations, are largely the cause. Although actual demonic possession is somewhat rare, it does occur. Each diocese ought to have an appointed exorcist to assess possession. This exorcist, with the permission of the bishop, should use the Rite of Major Exorcism when true and morally certain possession has been determined.
But because actual possession is quite rare, most of us should be looking out for the more common ways that the devil attacks us. His usual tactics are more subtle and pervasive, and we ought not let the exotic distract us from the more commonplace.
One of the key elements in any contest is to understand the tactics of your opponent and to recognize the subtleties of his strategy. In the spiritual battle of life we need to develop some sophistication in recognizing, naming, and understanding the subtleties of the Devil’s common tactics.
A 2011 book by Fr. Louis Cameli, The Devil You Don’t Know, is of great assistance in this matter. Having read it a couple of years ago, I think it would be of value to reflect on four broad categories of the Devil’s tactics, which Fr. Cameli analyzes in his book.
While the four categories are Fr. Cameli’s, the reflections here are largely my own, though surely rooted in Fr. Cameli’s excellent work. I highly recommend reading the work, in which the categories are more fully described.
Here are four common tactics of the devil.
I. Deception – Jesus says, The devil was a murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies he speaks according to his own nature, he is a liar and the father of lies. (John 8:44).
The devil deceives us with many false and empty promises. Most of these relate to the lie that we will be happier and more fulfilled if we sin or deny aspects of the truth. Whatever passing pleasures come with sin, they are just that—passing. Great and accumulated suffering eventually comes from almost all sinful activity. Yet despite this experience, we humans remain very gullible; we seem to love empty promises and put all sorts of false hopes in them.
The devil also deceives us by suggesting all sorts of complexities, especially in our thinking. He seeks to confuse us and conceal the fundamental truth about our actions. Our minds are very wily and love to indulge complexity as a way of avoiding the truth and making excuses. So we, conniving with the devil, entertain endless complications by asking, “But what if this? And what about that?” Along with the devil, we project all sorts of possible difficulties, exceptions, or potential sob stories in order to avoid insisting that we or others behave well and live according to the truth.
The devil also seeks to deceive us with “wordsmithing.” And thus the dismemberment and murder of a child through abortion becomes “reproductive freedom” or “choice.” Sodomy is called “gay” (a word that used to mean “happy”). Our luminous Faith and ancient wisdom are called “darkness” and “ignorance.” Fornication is called “cohabitation.” The redefinition of marriage as it is been known for millennia is labeled “marriage freedom” or “marriage equality.” And thus through exaggerations and outright false labeling, the devil deceives us. We too easily cooperate by calling “good,” or “no big deal,” what God calls sinful.
The devil also deceives us through sheer volume of information. Information is not the same as truth. Data can be assembled very craftily to make deceptive points. Further, certain facts and figures can be emphasized to the exclusion of other balancing truths. And thus even information that is true in itself can become a form of deception. The news media sometimes exercise their greatest power in what they do not report. And this, too, is a way that the devil brings deceptions upon us.
We do well to carefully assess the many ways Satan seeks to deceive us. Do not believe everything you think or hear. And while we ought not be cynical, we ought to be sober. We should seek to verify what we see and hear and square it with God’s revealed truth.
II. Division – One of Jesus’ final prayers for us was that we would be one (cf John 17:22). He prayed this at the Last Supper just before He went out to suffer and die for us. As such, He highlights that a chief aspect of his work on the cross is to overcome the divisions intensified by Satan. Some point out that the Greek root of the word “diabolical” (diabolein) means to cut, tear, or divide. Jesus prays and works to reunify what the devil divides.
The devil’s work of division starts within each one of us as we experience many contrary drives: some noble, creative, and edifying; others base, sinful, and destructive. So often we struggle internally and feel torn apart, much as Paul describes in Romans chapter 7: The good that I want to do, I do not do … and when I try to do good, evil is at hand. This is the work of the devil: to divide us within. And as St. Paul lays out in Romans 8, the chief work of the Lord is to establish within us the unity of soul and body, in accordance with the unity of His truth.
And of course the devil’s attack against our inner unity spills out into many divisions among us externally. So many things help drive this division and the devil surely taps into them all: anger, past hurts, resentments, fears, misunderstandings, greed, pride, and arrogance. There is also the impatience that we so easily develop regarding those we love, and the flawed notion that we should seek other more perfect and desirable people. And thus many abandon their marriages, families, churches, and communities, always in search of the elusive goal of finding better and more perfect people and situations.
Yes, the devil has a real field day tapping into a plethora of sinful drives within us. His goal is always to divide us, both internally, and from one another. We do well to recognize that regardless of our struggles with others, we all share a common enemy. As St Paul writes, For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms (Eph 6:12). Feuding brothers will reconcile when there is a maniac at the door. But the first step is noticing the maniac, and then setting aside lesser divisions.
III. Diversion – To be diverted is to be turned away from our primary goal or task. And for all of us, the most critical focus is God and the good things waiting for us in Heaven. Our path is toward Heaven, along the path of faith, obedience to the truth, love of God, and love of neighbor. And thus the devil does all that he can to turn us away from our one true goal.
Perhaps he will do this by making us too absorbed in the passing things of the world. Many claim that they are too busy to pray, or go to Church, or seek other forms of spiritual nourishment. They become absorbed in passing, worldly things and ignore the lasting reality that looms.
Anxieties and fears also distract us. Through these, the devil causes us to fixate on fears about passing things and fail to have the proper fear of the judgment that awaits us. Jesus says, Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell (Matt 10:28). In other words, we should have a holy reverence and fear directed towards the Lord. In this way, many of our other fears will be seen in better perspective, or will even go away altogether. But in this matter of fear, the devil says just the opposite: we should be afraid of the thousands of things that might afflict us on this passing earth, and not think about the one most significant thing that awaits us—our judgment.
At the heart of all diversion is the fact that the devil wants us to focus on lesser things in order to avoid focusing on greater things such as a moral decisions and the overall direction of our life.
Once again, we must learn to focus on what matters most and refuse to allow our attention to be diverted to lesser things.
IV. Discouragement – As human beings, and certainly as Christians, it is good to have high aspirations. But Satan often seeks to poison that which is good. For along with high aspirations we sometimes lack the humility to recognize that we must make a journey to what is good and best. Too easily, then, Satan tempts us to be impatient with ourselves or others. We sometimes expect to reach our aspirations in an unreasonably short amount of time and show a lack charity toward ourselves or others. Some grow discouraged with themselves or others and give up on the pursuit of holiness. Others give up on the church because of the imperfections found there.
The devil also discourages us with open-ended aspirations. The fact is, there is always room for improvement; we can always do more. But here the devil enters, for if we can always do more, then it is also possible to think that we’ve never done enough. And thus the devil discourages us, sowing unreasonable demands within us as to what we can or should do each day.
The devil also discourages us through simple things like fatigue, personal failings, setbacks, and other obstacles that are common to our human condition and to living in a fallen world with limited resources.
In all these ways the devil seeks to discourage us, to make us want to give up. Only a properly developed sense of humility can help to save us from these discouraging works of Satan. Humility, which is reverence for the truth about ourselves, teaches us that we grow and develop slowly, that we do have setbacks, and that we live in a world that is hard and far from perfect. Being humble and recognizing these things helps us to lean more on the Lord, and to trust in His providential help, which grows in us incrementally.
Here, then, are four common tactics of the devil. Learn to recognize and name them. In this way we can start to gain authority over them. Consider reading Fr. Louis Cameli’s book to learn more.
I have compiled here a list of demonic titles and descriptions from the Rite of Major Exorcism that refer to some of these tactics of the Father of Lies. You can view it here: Titles of Satan from the Rite.
There are many reasons for the unbelief rampant in our times. Among them is the claim by some that because they do not see or hear evidence of God or an afterlife, our belief in these is just wishful thinking on our part so as to avoid the conclusion that everything ends with our death, that this world is all there is.
A parable currently circulating on the Internet addresses this sort of unbelief. A Facebook friend (Vicki) called it to my attention. I have adapted a bit and will present it to you here. Some sites indicate that the original author is Útmutató a Léleknek, while other sites are silent as to the source. I am only adapting it here because I have seen various forms of it and am not sure of the original. Nevertheless it is an effective parable in its essence.
Prior to having you read it please recall the nature of an analogy or a parable. An analogy presents a thing or a scenario that is “like” another one, but not exactly the same. The word parable comes from the Greek word para (alongside) + bole (to throw). Thus a parable is something that is expressed in terms of something else. It is “thrown alongside” in the sense that it is not exactly the same, but similar to what is described. The comparison discloses both the strengths and weakness of what is compared.
Many today misunderstand this and so when an analogy or parable is presented, dismiss it since it is not an exact fit. But as we’ve seen, an analogy or parable is not intended to be a perfect fit; it is intended to compare things that are merely similar. In the story that follows, we who live in the world are compared to two babies in the womb of their mother. The babies debate whether there really is anything or anyone outside the womb.
Now it is true that this world is “like” a womb, but not identical to it. Further, God is not a mother gestating us in her womb. He is Father and Creator, raising His children. But the story you are about to read is not about the nature of God per se, but about the argument that God and life after death do not exist merely because we cannot see them or because no one has verifiably claimed to have returned from Heaven to tell us all about it. So the analogy is about the argument over the existence of God and the afterlife, not about the nature of God.
So please consider this before commenting (in the comment box) that God is Father, not mother. Whether the original author meant this or not, I do not mean it in presenting the story.
With all that in mind, I present the story. The paragraphs are numbered for reference.
In a mother’s womb were two babies. One asked the other, “Do you believe in life after delivery?”
The other replied, “Why, of course. There has to be something after delivery. It seems we are obviously here to prepare ourselves for what we will be later and that we have capacities that are meant for something greater than here.”
“Nonsense!” said the first. “There is no life after delivery. What makes you think there is?”
The second said, “Well, I am going to suppose that since we have eyes and legs and mouths that there is a world outside that has more light than here so that we can see, and where will walk about with our legs, and eat with our mouths. I mean, why would we have legs if we weren’t ever going to walk, or eyes if we weren’t ever going to have light and see? Maybe there will be many other things that we can’t understand now.”
The first replied, “That is absurd. Your are just engaging in wishful thinking and hoping that things will get better. This is all there is. Who needs to walk? And eating with our mouths? Ridiculous! The umbilical cord supplies nutrition and everything we need. And since the umbilical cord is so short, life after delivery is to be logically excluded.”
The second insisted, “Well I think there is something more than this, outside and beyond this womb. Some sort of longing is in my heart to see and walk freely and to eat and enjoy things. I mean, why would we have these legs and eyes and mouth and hands? And where did we get the longing to use them if we weren’t meant for something more? Indeed, maybe we won’t need this physical cord anymore.”
The first replied, “Nonsense. And moreover if there is life, then why has no one has ever come back from there? Delivery is the end of life, and in the after-delivery there is nothing but darkness and silence and oblivion. It takes us nowhere.”
“No,” said the second, “Surely we will meet our mother and she will take care of us.”
The first replied “Mother? You actually believe in a mother? That’s laughable. If a mother exists then where is she now?”
The second said, “She is all around us. We are surrounded by her. We are from her and it is in her that we now live. Without her this world we are in now would not exist.”
Said the first, “Well I don’t see her, so it is only logical that she doesn’t exist.”
To which the second replied, “Sometimes, when I am in silence and I focus and really listen, I can perceive her presence, and hear her loving voice, calling down from above.”
Not a bad analogy in parable form (remember, no analogy is perfect)! Here are a few thoughts on how to apply it more specifically to our situation.
In sentence #2 the believing infant says, It seems we are obviously here to prepare ourselves for what we will be later and that we have capacities that are meant for something greater than here. This translates to the fact that, as Scripture says, God has put the timeless in our heart (Eccles 3:10). In other words, we can universally imagine concepts outside of the physical word and our experience, such as the timeless, and the concept of perfection is an indication that we are called to know, see, experience, and “walk” in these one day. The infants in the womb have eyes that are made for the light, but they cannot see while in the womb. But their eyes point to the purpose for which eyes are made. Their legs are made to walk, and thought they cannot walk now, their legs point to the reality for which they are made. That our desire is infinite points to the fact that there is some One who exists to fill that desire. This logic of a capacity pointing to a fulfilment of its object is taken up in sentences #4 and #6 as well.
Sentence #5 addresses the “wishful thinking” charge. The fact is that so-called “wishful thinking” imposes demands that move beyond merely trying to please myself with wishful thoughts. Thus, if I have legs and can one day walk, I must develop that skill and then take the risk of walking. If I can see, then I must accept the responsibility of one who sees and make changes in my life based upon it. Thus the Christian vision of eternal life and a higher call are not just wishful thoughts; they are demanding thoughts. They impose on us a requirement to prepare for and strive for higher things.
Sentences #9 and #11 take up the argument that if I can’t see something with my physical eyes or weigh it on a scale then it doesn’t exist. But of course many things exist that cannot be seen. I cannot see my thoughts per se. Neither can I see justice with my eyes. I can see their effects, but I cannot see them. It is like this with God. His effects are everywhere evident in what He has made, as is the intelligence and reason with which He made them. That things work predictably and in an orderly way is the basis of the scientific method. Some intelligence ordered all this with logic and suffused it with an intelligence that is intelligible. So I do not see God, but I see His effects, just as I do not see my intelligence or thoughts but do see their effects.
Sentence #10 reminds us of the fundamental question that most materialists and atheists refuse to answer: Why is there anything at all? We argue that things exist as coming from the One who is Existence Itself. But how does an atheist argue the effect of existence? Whence its cause?
Sentence #12 reminds every believer that he must be able to render an account for the hope that is in us (1 Peter 3:15). Indeed, I will testify that when I still my soul, I do hear God’s heartbeat. I see Him in what He has made. And when I pray, I am heard. He is changing my life and I cannot account for the new man I am except that God lives and is changing me, molding and fashioning me into the man He has made me to be. I have tested His word and found it to be true. He lives and so I live!
