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Investment Advice from St Basil the Great

080413Sunday’s Gospel on generosity and the need to renounce greed, is reflection worth continuing. Last week in the Breviary St. Basil the Great (in Hom. De caritate, 3, 6: PG 31, 266-267, 275) provided a reflection that amounts to an investment strategy not just for the near future of old age, but for eternity. Challenging though the saint’s thoughts are, they are also consoling and sensible. Lets listen to his instruction.

Out of no intended disrespect for the saint, I would like to add some of my own comments in plain red text along with his reflections, and to adjust the order of his remarks just a bit. His teaching is in bold, black italics. To read his commentary fully and in order click here: On Generosity

And thus St. Basil begins with a challenge, rooted in a blessing:

Man should be like the earth and bear fruit; he should not let inanimate matter appear to surpass him. The earth bears crops for your benefit, not for its own, but when you give to the poor, you are bearing fruit which you will gather in for yourself, since the reward for good deeds goes to those who perform them.

So, St Basil begins with a “humbling” challenge: Do not let dirt (humus) be more virtuous and profitable than you! In a way it is a play on the Lord’s image that if we who are called to be Salt of the Earth become flat, we are good for nothing, except to be thrown out and trampled underfoot. (cf Matt 5:13). 

But in a magnificent description of grace and mercy, St Basil contrasts the comparison and reminds us that God in his mercy allows his grace to become our merit. That is to say, God, who will never be outdone in generosity will surely not let our deeds of mercy go unrewarded, even though these deeds are really the result of his grace, not our own unaided flesh. God will never forget the mercy we have shown and if we stay in the grace of friendship with him as a member of Christ Body, we will surely not loose our reward. And thus Scripture says,

  1. Give and it shall be given unto you (Luke 6:38) 
  2. Blessed are the merciful for they shall obtain mercy! (Matt 5:7).
  3. Whoever is kind to the poor lends to the LORD, and he will reward them for what they have done (Prov 19:17). 
  4. A generous person will prosper; whoever refreshes others will be refreshed. (Prov 11:25)

Yes, always remember, generosity to the poor will be rewarded by God to those who remain faithful. Fear not to be generous for God will not be outdone by us in generosity. He will reward, he will repay!

And thus, St Basil continues:

Give to a hungry man, and what you give becomes yours, and indeed it returns to you with interest. As the sower profits from wheat that falls onto the ground, so will you profit greatly in the world to come from the bread that you place before a hungry man….In the presence of the universal judge, all the people will surround you, acclaim you as a public benefactor, and tell of your generosity and kindness.

And here St. Basil invokes the “investment strategy” given by the Lord Himself who said,

  1. Mat 6:19 Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal.
  2. Luke 16:9 I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.
  3. And echoed by St. Paul: Command [the wealthy] to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life. (1 Timothy 6:18-19)

And so here is given to us a good investment strategy. Namely, that we should store up our treasure in heaven so that, not only will it not be harmed or stolen, but also that it will be for blessing on the day of judgment!

It works like this: We store up treasure in heaven, not by putting it in some sort of balloon or rocket and sending it up, rather, we store it up in heaven by placing it in the hands of the needy and poor. What we generously give does not just go out and away, it goes UP and is “stored” in heaven for us, where it earns heavenly interest (as our Saint here notes). Scripture says, Cast your bread upon the waters: after many days it will come back to you (Ecclesiastes 11:1).

But not only is it “stored up” in heaven, but it also acts as an assurance on the day of judgment. Jesus says in the quote above that we ought to make friends for ourselves through out generous use of money.

Who are these friends? The poor! The needy! They are our investment brokers for the day of judgment and the world to come. The Lord says that when our wealth ultimately fails us (and it will fail us at death which we cannot buy our way of) they (i.e. the poor) will welcome you to eternal dwellings!

Imagine that on the day of judgment as you go before the Judgment Seat, multitudes of poor crying out, “Have mercy on this one Lord, for he was merciful to us!” Ah, what a blessed sound that will be! And the Lord hears the cry of the poor. I don’t know about you, But I am going to need a few folks praying and testifying for me on Judgement Day, and the poor and needy will be important advocates.

Yes, the Lord says, they (the poor) will welcome you to eternal dwellings and  St. Paul affirms that the wealthy who bless the poor will lay up a firm foundation for the coming age.

So listen to your heavenly investment broker Jesus, who says, be generous to the poor, and everything will be clean for you (Luke 11:41). Listen also to Jesus’ fellow investment analysts, St. Paul and St Basil, who insist that we will lay a firm foundation for the day of judgment and profit greatly in the World to come.

To be sure, generosity to the poor will NOT be the only thing we are judged on, but it sure will help on that DAY, standing before the Lord,  if we loved the poor and needy! And frankly, most of us are going to need every help we can get.

You are going to leave your money behind you here whether you wish to or not. On the other hand, you will take with you to the Lord the honor that you have won through good works.

And here St. Basil echoes Scripture which says, Henceforth, Blessed are those who die in the Lord. Let them rest from their labors, for their good deeds go with them. Even so, saith the Spirit (Rev 14:13)

Do you not see how people throw away their wealth on theatrical performances, boxing contests, mimes and fights between men and wild beasts, which are sickening to see, and all for the sake of fleeting honor and popular applause? If you are miserly with your money, how can you expect any similar honor?

Pay attention here. We do well to ask if we throw a lot of money away on passing, foolish or empty things. What are our versions of “theatrical performances,” “boxing contests” etc.?

Look, the Lord is not telling us never to go and see a movie, or sports event. But if we so easily spend money on this stuff, why not things that matter more and profit eternally?

And we ought to be careful with the many excesses of the modern age that often go unremarked. Most people older than 50 or so, who were middle class, grew up in a home of 1200 – 1500 square feet, had larger family sizes, and did just fine. Is it really necessary that homes today should routinely be 3500+ square feet with great rooms, cathedral ceilings, entertainment centers, and granite counter tops? Is it really that necessary? And why?

Again I am not trying to make lots of rules for you. I live in a nice rectory, generously bestowed and maintained by the people of God. St Paul also says, elsewhere, that our care of others ought not gravely harm us (cf 2 Cor 8:13). But honestly, don’t a lot of us have questions to ask in these affluent times about some of the excesses of the American Dream?

And if you choose to make such purchases, I am not your judge in this matter, or you mine. But surely we all have questions to ask ourselves. Is everything I want really needed?  And, more importantly, does my extravagance harm the poor and needy? Further, is my use of money wise, from an eternal perspective?

You decide, but these are questions we all ought to ask.

Your reward for the right use of the things in this world will be everlasting glory, a crown of righteousness, and the kingdom of heaven; God will welcome you, the angels will praise you, all men who have existed since the world began will call you blessed. Do you care nothing for these things, and spurn the hopes that lie in the future for the sake of your present enjoyment?

Amen! What is more important to us, comfort here, or glory there?

Come, distribute your wealth freely, give generously to those who are in need. Earn for yourself the psalmist’s praise: He gave freely to the poor; his righteousness will endure for ever. – Yes

How grateful you should be to your own benefactor; how you should beam with joy at the honor of having other people come to your door, instead of being obliged to go to theirs! But you are now ill-humored and unapproachable; you avoid meeting people, in case you might be forced to loosen your purse-strings even a little. You can say only one thing: “I have nothing to give you. I am only a poor man.” A poor man you certainly are, and destitute of all real riches; you are poor in love, generosity, faith in God and hope for eternal happiness.

My, my my! Don’t be poor in things eternal, don’t be poor in what matters to God.

This song says, “You may have all this world….Give me Jesus.”

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You Can’t Take it with You, But You Can Send it on Ahead! Five teachings on Wealth from the Gospel of the 18th Sunday of the Year.

080313The Gospel today is not merely a warning against greed, it is an instruction on income and wealth given by Jesus to help us root out greed. As the Gospel opens the problem of greed is presented, and then a prescribed perspective about wealth is offered. Lets take a look at both parts of this gospel.

I. The Problem that is Portrayed – The text begins:  Someone in the crowd said to Jesus, “Teacher, tell my brother to share the inheritance with me.” He replied to him, “Friend, who appointed me as your judge and arbitrator?” Then he said to the crowd, “Take care to guard against all greed, for though one may be rich, one’s life does not consist of possessions.”

Note that Jesus turns to the crowd (to avoid personally indicting the man of something of which all can all be guilty), and warns without ambiguity that greed must be guarded against. Greed is the insatiable desire for more. It is to want possessions inordinately, beyond what is reasonable or necessary.

Greed is often downplayed today where accumulation and ostentatious display of wealth is often celebrated.  Great rooms with cathedral ceilings, 72″ flat screen TVs and even private home theaters (entertainment centers), fancy cars etc., are shamelessly flaunted.

But greed is at the root of a lot of evils and suffering. Scripture says,

For we brought nothing into the world, and we cannot take anything out of the world; but if we have food and clothing, with these we shall be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction. For the love of money is the root of all evils; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs. (1 Tim 6:7-10)

Note that these are very strong words. Greed causes us to be discontented and ungrateful, both of which are forms of unhappiness. It also leads us into temptations, into a snare or trap that sets loose the pangs of many harmful desires which seem to expand in ever increasing ways. And this desire for more and more too easily leads us to personal destruction, and to inflict great harm, insensitivity  and injustice on others.

On account of greed we almost never say, “I have enough, I will give away the rest or use it for others.” Many also wander from the faith since wealth is generally tied to this world and its demands, and they have “too much to loose.” Hence the faith is set aside in favor of the world, greed overrules God and the demands of the gospel.

The Lord will develop more of this in the parable ahead. But for now note that the Lord warns about the serious and destructive problem of greed. This is the problem that is portrayed.

II. The Perspective that is Prescribed – But the Lord does not simply condemn greed. He next goes on to tell a parable which strives to give a proper perspective about wealth. In itself, wealth is not evil. But without a proper perspective, we too easily fall into greed. Hence the Lord gives five teachings on wealth to help us keep it in perspective and avoid greed.

A. The INITIATION of Wealth – The text says, There was a rich man whose land produced a bountiful harvest. 

Notice that the subject of the sentence is the land, not the man. It was the land, not the man who yielded the increase. And hence, whatever we have has come from God and what God has given. Scripture says,

  1. Deuteronomy 8:18 But remember the LORD your God, for it is he who gives you the ability to produce wealth
  2. Psalm 24:1 The earth is the Lord’s and the fulness thereof, the world and those who dwell therein;
  3. James 1:17  Every good and perfect gift is from above, and comes down from the Father of lights, with whom is no variableness, neither shadow of turning.
  4. 1 Cor 4:7 What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?

As such wealth is not bad or evil. But, in all our things, we must never forget that God is the true owner and we are the stewards. An old song says, God and God alone created all these things we call our own: From the mighty to the small the glory in them all is God’s and God’s alone.

God gives the increase and is the initiator of every blessing, but God remains the owner. And as stewards we are expected to use what belongs to God in accord with what God, the true owner wills. Too easily we forget this and usher in many woes on account of wealth.

And what is the will of God regarding our wealth? The Catechism speaks of God’s will as the “Universal Destination of Goods:”

God gave all the goods of the earth for all the people of the earth. This means that the goods of creation are destined for the whole human race…In his use of things man should regard the external goods he legitimately owns not merely as exclusive to himself but common to others also, in the sense that they can benefit others as well as himself. The ownership of any property makes its holder a steward of Providence, with the task of making it fruitful and communicating its benefits to others, first of all his family. (Catechism 2402, 2404)

If we will remember that we are stewards of God’s gifts, and that he ultimately intends all to be blessed, we can understand that greed is a form of theft, for it inordinately clings to what should be given to another out of justice. If I have two coats, one of them belongs to the poor.

Remembering that the initiation of my wealth is God, I can help to avoid greed by using my wealth for the purposes God gave it. It is not just for me, it is for all the people of this earth.

B. The INCONVENIENCE of wealth– the Parable continues, He asked himself, ‘What shall I do, for I do not have space to store my harvest?‘

The man sees his wealth and because he does not consider generosity an option, is somehow burdened by it: “What shall I do?” he asks anxiously. To be honest, great wealth brings comfort but  it is also a source of inconvenience. Consider just a few things that usually go with wealth:  locks, insurance, keys, alarms, storage facilities, worries, fears, repairs, maintenance, upgrades, cleaning, utilities, etc. We live in an affluent age but consider the stress. Consider also the loss of other more important values, we have bigger houses but smaller families, and our McMansions are really more houses than homes.

Scripture says,

  1. Eccl 5:12 The rest of a laborer is sweet, whether he eats little or much, but the abundance of a rich man permits him no sleep.
  2. Prov 15:16 Better is a little with the fear of the LORD than great treasure and trouble with it.
  3. Proverbs 17:1 Better a dry crust with peace and quiet than a house full of feasting, with strife.
  4. Ecc 5:10 Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless.

So, wealth certainly has its comforts, but it also brings with it many inconveniences which make our lives stressful and complicated. Better to be free of great or excessive wealth in accord with God’s will than to be burdened and inconvenienced by it. Here is another perspective that helps us avoid greed.

C. The ILLUSION of wealth- The parable goes on to say,  And [the man] said, ‘This is what I shall do: I shall tear down my barns and build larger ones. There I shall store all my grain and other goods and I shall say to myself, “Now as for you, you have so many good things stored up for many years, rest, eat, drink, be merry!”‘

And here we are taught that riches easily lead us to an illusion of self sufficiency. We start to rely on self, and on riches, instead of God. But as we shall see the man’s wealth will utterly fail him before the night is out.

Riches can buy us out of temporary troubles, but cannot help with the central problem we face. No amount of money on this earth can postpone our appointment with death and judgment. Riches can get us a first class cabin on the ship, but on the “Titanic” of this earth we are no more set than the people in steerage. Indeed, because of the illusion it creates, wealth will more likely hinder us in our final passage. For it is only in trusting in God that we can make it to the other shore. But too much wealth and self reliance hinders our capacity to call on the Lord and trust him. Yes, wealth tends to create an illusion which cripples us from reaching our goal.  Scripture says:

  1. Ps 49:12 But man, despite his riches, does not endure; he is like the beasts that perish. This is the fate of those who trust in themselves, and of their followers, who approve their sayings.
  2. 1 Tim 6:17 Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment.
  3. Prov 11:28 Whoever trusts in his riches will fall,
  4. James 1:11 For the sun rises with its scorching heat and withers the grass; its flower falls, and its beauty perishes. So will the rich man fade away in the midst of his pursuits.
  5. Prov 30:8 Give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the LORD?’ Or I may become poor and steal, and so dishonor the name of my God.

An old gospel song says, Well the way may not be easy, but you never said it would be. Cause when my way get’s a little too easy you know I tend to stray from thee.

The illusion of riches is well illustrated in the modern age. Our wealth has tended to make us less religious. Less dependent on God. But really, can all our wealth and power, technology and science ultimately save us? We know it can not.

Yet strangely we entertain the illusion of wealth anyway. And we think, like the man in the parable, “Now I’ve got it, now I’m set.” This is an illusion, a set up. And coming to see it for the illusion that it is will help us avoid greed.

D. The INSUFFICIENCY of wealth – But God said to him, ‘You fool, this night your life will be demanded of you; and the things you have prepared, to whom will they belong?’

And thus we see the illusion give way to the reality of insufficiency. Scripture says,

  1. Psalm 49:5 There are men who trust in their wealth and boast of the vastness of their riches. But no man can buy his own ransom, or pay a price to God for his life. The ransom of his soul is beyond him. He cannot buy life without end nor avoid coming to the grave. He knows that wise men and fools must perish and leave their wealth to others. Their graves are their homes for ever, their dwelling place from age to age though their names spread wide through the land. In his riches man lacks wisdom, he is like the beast that perish.
  2. Mat 16:26 For what will it profit a man, if he gains the whole world and forfeits his life? Or what shall a man give in return for his life?

Money, wealth, power popularity and prestige can never really get us what we need. And it’s not just money, We have sought so many saviors in this world thinking they can somehow save us:

  1. SCIENCE can’t you save me? No I can’t save you I can tell you how far it is from the earth to the sun I can tell you how to sail in rocket ships up to outer space. But I can’t tell you how to climb to heaven I can’t save you.
  2. PHILOSOPHY can’t you save me? No I can’t save you I can tell you more and more about less and less until you know everything about very little. I can tell you about the greatest thoughts and opinions of the greatest thinkers But I can’t save you.
  3. EDUCATION can’t you save me? No I can’t save you I can make you smart. But I can’t make you wise I can’t save you.
  4. CULTURE can’t you save me?! No I can’t save you. I can make the world a more beautiful and entertaining place to go to hell from. But I can’t save you.
  5. ECONOMICS, can’t you save me?! No I can’t save you. I can make you richer But not rich enough to buy your salvation I can’t save you.
  6. POLITICS, can’t you save me?! No I can’t save you. I can give you power and access to worldly power But the word as we know it is passing away I can’t save you.

At the end of the day, all this world and all its riches cannot save us. Only God can do this. Here too is another perspective on wealth that helps us avoid greed.

E. The INSTRUCTION about wealth – The parable concludes:  Thus will it be for all who store up treasure for themselves but are not rich in what matters to God.”

As we have already remarked, wealth is not intrinsically evil. It is our greed that is sinful and gets us into trouble. And greed clings to wealth unreasonably and excessively. With greed we “store up treasure for our self and are not rich in what matters to God.”

So, what matters to God? What matters is that we be rich in justice, mercy, love, holiness and truth, that we be generous sharers of the bounty he bestows. And thus the Lord teaches us to generously share what we have over and above what we do not need. Consider the following teachings:

  1. Luke 16:9 I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings.
  2. Mat 6:19 Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal.
  3. 1 Tim 6:17-19 Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. Command them to do good, to be rich in good deeds, and to be generous and willing to share. In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

There is an old saying: “You take it with you.” And this is true, but only partially. The Lord suggests that we can send our wealth on ahead, that we can store it up in heaven, that we can invest it in eternity. How? Do we put our gold in a balloon and float it up? No, we send it up, we send it on ahead by bestowing it on the poor and needy. This can include our children and family members, for Charity begins at home. But it does not end there. Thus our generosity should extend beyond the family to many of the poor.

If we do this the Lord teaches that the poor we bless will welcome us to heaven and speak on our behalf before the judgment seat. The Lord says when we bless the poor our treasure will be great, and safe in heaven. Further, our generosity and mercy will benefit us greatly on the day of judgment and help us, as St. Paul says above, lay hold of the life that is truly life.

So, you can’t take it with you, but you can send it on ahead.

Therefore, this final teaching or perspective on wealth is to be rich in what matters to God by being generous, not greedy.

And thus we have five teachings on wealth meant to give us perspective, so as to avoid greed.

And trust God! Greed is rooted in fear, but generosity trusts that God will not be outdone in generosity! And while our greatest rewards remain in heaven, God sends “interest payments” even now upon the generous. Scripture says,

  1. Prov 11:24 One man gives freely, yet grows all the richer; another withholds what he should give, and only suffers want.A generous man will be enriched, and one who waters will himself be watered.
  2. Ecclesiastes 11:1 Cast your bread upon the waters: after many days it will come back to you.
  3. Luke 6:38 Give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap. For the measure you give, will be the measure you get back.”

Since you can’t take it with you, you might as well send it on ahead. Guard against greed by allowing these five teachings on wealth to give you a proper perspective on wealth.

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On the Balance of Virtue, as seen in two videos.

I have remarked before on this blog that what we call “balance” is really more of a range, than a fixed point. That is to say, balance is achieved not so much by staying still on a fixed point as by moving within a fixed range on that point. In the videos below the tightrope walker is only able to survive by being able to move within a range. The same is true and even more visible in the unicyclists in the first video. The moment they stop moving, they will fall.

And in this is a picture of virtue. What is virtue? A virtue is a habit of doing good. St Thomas Aquinas, basing himself on Aristotle, spoke of virtue as the mean between excess or defect. The old Latin saying comes to mind: In medio stat virtus (virtue stands in the middle).

The virtuous act is one that is neither excessive nor deficient. So, for example courage is neither foolhardy nor cowardly, and temperance is neither total abstinence nor gluttony. Humility is neither arrogance nor subservience. Perseverance is neither obstinacy nor capitulation. (Art and Laraine Bennett, The Emotions God Gave You: A Guide for Catholics, p. 83)

Thus, as a range of motion, the balance of the virtues is not something that freezes us, but is something that is better described as a range of motion within the golden mean.

It is true that in highly specified moral acts or settings, there is often only one valid choice, e.g. abortion, fornication, murder and so forth.  But virtue here is understood more broadly as a general and habitual way of acting in accord with right reason.

Understanding virtue as the mean or middle between excess or defect is important for two reasons.

First, it helps us avoid being overly scrupulous. In life there is often a range of possibilities that present themselves to us and we need some flexibility to handle the unique circumstances of each moment. Thus we must act within a range of responses that respect what faith and reason require. Scrupulosity often freezes people on one aspect, and lacking balance limits the flexibility necessary to move in a morally graceful way.

Secondly, because life has many complex things that come together in varying combinations, it is not reasonable, possible or wise for the Church, or Scripture to speak to every possible moral topic and scenario. What the Church and Scripture do most frequently is to give us principles to apply along with virtue.

There are many critics of the Church, and of religion in general, who are dismissive of rules and “micromanaging” by Church authorities. Of course there are some rules, (frankly, there are rules in every walk of life). But more often, there are principles to be applied and it is quite impossible for the Church to micromanage every situation or have a rule for every possibility. The dignity of Catholics is respected by the Church, who, teaching us, then expects us to use our intellect and reason to apply them virtuously, that is, with neither excess nor defect.

Just brief reflection on virtue.

As you view these videos, note how balance is less a fixed point, and more a range of motion. Further, if the artist is not able to move within a range and adjust to circumstances moment by moment, disaster is sure to follow. Virtue is to move and act within the golden mean, within the range of neither excess nor defect. Virtue is a form of balance.


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In this second video it is clear that a tightrope walker’s range of motion is much narrower, but still he must be able to move within that range to adjust. I also want to say I am not even sure if tightrope walking is moral. In showing this video I do not affirm taking needless risks. I know they train well etc. The point of the video here is just to illustrate the point. The morality of tightrope walking is uncertain to me, but I’d lean against it 😉

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Why? A Simple question often overlooked or suppressed today. But we who believe must keep asking it of a secular world.

080113One of the more common misunderstandings of the modern age, we might even call it a delusion, is to confuse explanation with meaning. Through scientific method and other empirical ways of studying, we have gotten very good at explaining many of the processes and mechanics of the natural world.

But to give explanation, is not the same as to ascribe meaning. To answer how things work is not the same as to answer why.

Why, for example, do things exist at all? Why is there existence vs. nonexistence? Why is there observable order in the universe vs. chaos. Showing for example the wonderful and symbiotic relationship of photosynthesis and describing how it works at the molecular level, does not explain why it is there in the first place. Explanation is not the same as meaning; “how” is not the same as “why.”

The Delusion – Yet, in our modern times, perhaps as a prideful result of being able to explain so much, we often think we have wholly accounted for not just how things work, but why. We have not.  Many today like to argue that the material, or physical sciences have presented a comprehensive explanation for most things. They have not. By definition the physical sciences can only look to the physical interrelationships and secondary causes of things.

Put in philosophical terms, the physical sciences deal pretty well with material and efficient causality, but are not well equipped or able to answer questions of formal or final causality (More HERE and HERE) . Further, the material sciences can address some secondary causality, but not primary Causality (More HERE).

The error of our day, that the physical sciences give a comprehensive explanation for things is often referred to as “scientism.” As Father Robert Barron and others have rightly pointed out, there is a metaphysical assumption at the basis of all the physical sciences: namely, that reality is “intelligible.” It is a necessary presumption for the scientific method that things are not mindlessly, dumbly, or haphazardly here.

Science must base itself on intelligibility but cannot answer why there is intelligibility, why there is meaning at all, or purpose to be discovered. That we “think,” and are able to extract meaning, and that things are intelligible, is self-evident. But why do we have this capacity? Why do rocks and trees, and likely most animals, not have this capacity?

Simply looking to brain chemistry etc., can tell us some of “how” we have this capacity (though consciousness and the sense of “self” remain mysterious) but not “why.”

Again, to “explain” is not the same as to “understand.” One of the great tragedies in this modern and  unreflective age is that too many do not grasp or realize this. In our intellectual acumen, impressive though it is, many have stopped adverting to the wonder and awe that engages our humility at the moral level, and our faith at the spiritual level.

Man is naturally spiritual. Hence we ask the burning question or “Why?!”  And, despite the relatively recent surge of atheism in the decaying West, faith is quite ubiquitous in human history, and even today across most cultures. No matter how much we think we have “explained,” deep down, there is still that lingering question, “Why?” Ultimately, even the secularists and atheists of our modern age cannot wholly avoid this question, for explanation is not the same as meaning. They may postpone, try to ignore it, or deny its relevance, but one day they will and must confront it.

There is a remarkable story told about a dying soldier in the trenches of World War I. As the 18 year old lay dying, the Chaplain spoke to him to comfort him. In his delirium the soldier said, “Why?”  The chaplain thought he was struggling with why he was dying after a mere 18 years of largely hidden life on this planet. And so he asked the solider, “Do you mean, ‘Why am I dying?'”  But the soldier answered by asking something far more profound: “No,” said the soldier “Why did I live? What was I here for?”

“Why” is about meaning and is not a question that science is equipped to answer. It is not a question that seems to come from our body, or “brain,” it is a question that comes from our soul. There is no evidence that rocks or plants or animals ponder meaning, seek to understand, ask “why” or agonize over nonexistence as they lay dying. It is a uniquely human question: “Why….what is the meaning…..?” To explain is not the same as to understand.

No matter how materialistic, secular or atheistic our culture becomes, no matter how widespread the error of scientism is, it is not a question that is not going away: “Why…..why!?”

We who are of faith have answers given to us, for faith is a way of knowing based on God’s revelation. Granted the answers given by God are not understood by us comprehensively and contain mysterious elements. But, the answer to why things exist rather than not, why I am here rather than not, the answer is simply this: God is, and God is love.

We of the house of faith must gently but clearly “re-up” the fundamental question of “Why” to an unbelieving age and respectfully inisist that the question be addressed. There are many ways to ask it and then respectfully wait for an answer:

  1. Why is there existence?
  2. Why (not how) do you exist?
  3. Why are you angered when I mention God? You are not angry when I mention a duck-billed platypus or the possibility of ancient space visitors to this planet who sowed the seeds of life. But my mention of God seems to evoke a strong response in you? Why?
  4. If your anger is rooted in a sense of injustice (i.e. that what I say or believe is “wrong”), why?
  5. In other words, why do we human beings have a sense of justice, of right and wrong? Where does it come from and on what is it based?
  6. Is there any basis for morality at all, if as a materialist you say that everything is caused by random mutation and behavior and is biologically determined?
  7. Why do you say believing in God is “wrong” and atheism is “right?” On what do you base this?
  8. If you point to the “evil things” believers have done such as the “Inquisition,” where does your sense of injustice come from, and why be angry with believers if we are simply doing what the chemicals in our brain made us do?
  9. Why is anything wrong at all, if behavior, thought and decision are simply and biologically determined?
  10. In a word, “Why?”

Some will seek refuge in debates about meaning in terms like “pre-frontal cortex,” “hippo-campus” etc. But these sorts of words and concepts are focused on how, not why. Why does the brain do what it does, have what it has,  and why is it there in the first place? Why is it not there instead?

Why?

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Veil in Reverse! What does the Veiling of Moses’ Face have to teach us?

073113In most traditional Catholic settings we usually think of the veil as something a woman wears, and as a sign of traditional modesty and prayer. In this sense we think of it as something good and positive, though perhaps some among us are less than enthusiastic.

But in the readings of Mass from this Wednesday, the veil is presented in far more ambivalent terms:

As Moses came down from Mount Sinai with the two tablets of the commandments in his hands,
he did not know that the skin of his face had become radiant while he conversed with the LORD….the children of Israel…were afraid to come near him….He put a veil over his face. Whenever Moses entered the presence of the LORD to converse with him, he removed the veil until he came out again. On coming out, he would tell the children of Israel all that had been commanded. Then the children of Israel would see that the skin of Moses’ face was radiant; so he would again put the veil over his face until he went in to converse with the LORD (Exodus 34).

As we see, even the mere afterglow of God’s glory was something the people of old could not tolerate. Thus Moses wore a veil to shield them from God’s glory. And this is man in his sinful state, incapable of withstanding even the afterglow of God’s holiness.

On the one hand this humility is admirable. Unlike many modern, even many religious people today, the ancients knew that God was utterly holy, and that they were not. Many and varied were the rituals that recalled God’s holiness, and our sinfulness.

An often repeated but disputed tradition, is that the High Priest who went into the Holy of Holies once a year on the feast of Yom Kippur entered with much incense, lest he catch a glimpse of the Holy One and be struck dead on account of his sins. It is also said that he wore bells around his waist such that when he prayed, bowing and moving, those outside the veil knew that he was still alive. It is further said that he had a rope tied about his ankle so that if he was struck dead he could be dragged out without others having to enter the Inner Sanctum, themselves risking death, to retrieve the body!

True or not, it is clear that the ancient Jews understood that it was an awesome thing to be in the presence of a living and holy God! For who can look on the face of God and live?! (cf Ex 33:20)

How different this is from we moderns who manifest such a relaxed and comfortable posture in the presence of God, in his holy Temple. As we discussed on the blog last week, almost any sense of awe and holy fear has been replaced by a extremely casual disposition, both in dress, and in action. No need to rehearse all of that here. Read last weeks blog for that: Remove Your Sandals!

But it is clear, that if the ancient Jewish practice was at one extreme, we are clearly at the other.

However, it would be a dubious position to hold that God expects the kind of fearsome reverence manifested in ancient Israel. Jesus clearly came to grant us access to the Father, through the forgiveness of our sins. As he died on the Cross, the Scripture says:

And Jesus cried out again with a loud voice, and yielded up His spirit. And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. (Matt 27:50-51)

Yes, the veil in the temple was torn into from top to bottom. Extra biblical traditions (e.g. Josephus) also hold that after the earthquake, the large brass doors of the temple swung open and stayed that way.

Isaiah had said On this mountain he will destroy the veil that veils all peoples, the shroud that covers all nations (Is 25:7). This is clearly fulfilled at the moment that Jesus dies on the cross on Mount Moriah (Gologtha) and the veil of the Temple is rent. On account of the cleansing blood of Jesus that reaches us in our baptism, we gain access again to the Father. And thus we have a perfect right (granted us by grace) to stand before the Father with hands uplifted to praise Him.

So the veil is parted, torn asunder by Jesus. And thus the veil that veiled Moses’ face has something of an ambivalent quality. Yes, it does symbolize a great reverence. But it also signifies a problem that needed to be resolved. We were made to know God, to be able to look on the face of our God and live. Sin had made us incapable of doing this. Thus the veil that Moses wore was a veil that needed ultimately to be taken away.

St. Paul beautifully speaks of us  looking on the face of the Lord with unveiled faces:

Setting forth the truth plainly, we commend ourselves to everyone’s conscience in the sight of God. And even if our gospel is veiled, it is only veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel that displays the glory of Christ, who is the image of God. …For God, who said, “Let light shine out of darkness,” has made his light shine in our hearts to give us the light of the knowledge of God’s glory displayed in the face of Christ. (2 Cor 4:2-6)

And again,

We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away. But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. Even to this day when Moses is read, a veil covers their hearts. But whenever anyone turns to the Lord, the veil is taken away….And we, who with unveiled faces contemplate the Lord’s glory, are being transformed into his image with ever-increasing glory, which comes from the Lord, who is the Spirit (2 Cor 3:13-18).

And thus, for some the veil remains. It is a veil that clouds their minds. This is not a veil of modesty or reverence, this is a veil of unknowing that must be removed by the gift of faith.

And thus, in Wednesday’s readings, we have a kind of “veil in reverse.” Most of us, at least the traditional among us, think of the veil as something beautiful and reverent. And it is. But the veil of Moses spoke of the sins and the sorrows of the people, it was a veil that needed to be removed.

That said, it remains true according to this author’s opinion that we moderns must find our way back to some degree of reverence and awe before the presence of God. Even in the New Testament, and after the resurrection, there are stories of both St. John and St. Paul who encountered the glory of the Lord Jesus, manifested from heaven. So awesome was this theophany that they both were struck down. Paul, as yet unbaptized was blinded. And John, though not blinded, fell to his face.

The removal of the veil of Moses is both necessary and prophesied, and cringing fear must give way to hopeful confidence and joy in the presence of the Lord. But especially in these proud times of self-esteem, there must be some manner in which we come to realize that we are in the presence of the Holy One of Israel,

As the ancient hymn from the Liturgy of St James says, All mortal flesh must keep silence, and with fear and trembling stand, pondering nothing earthly minded, for with blessing in His, Christ our God to Earth descendeth, our full homage to demand.

The veil of Moses is removed, but the “veil” of reverence, whether literal or metaphorical  must remain.

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We Weren’t Always So Secular – A Remembrance of Times not Long Past

073013The times in which we live are often described as “secular.” This word comes from the Latin “saecula” meaning “world.” Hence in saying our age is secular is another way of saying our times are worldly.

We may think it has always been so but such is not the case.

To be sure, it IS the human condition to be a little preoccupied with the world. But previous times have featured a much more religious focus than our own. The Middle Ages were especially known for way in which faith permeated the culture and daily experience. The Rose window to the right presents a typically Medieval Notion: Christ (the Lamb of God) at the center and everything surrounding Him.

In those days the holidays were the HOLY days and one’s understanding of the calendar and the time of year centered around the Church’s calendar of saints and feasts. It wasn’t Winter it was advent, and then Christmastide. Even the word Christmas was ChristMASS. Halloween was the “Een (evening before) all Hallows (All Saints Day). Three times every day the Church bells rang the “Angelus” calling Catholics to a moment of prayer in honor of the incarnation. The Bells also rang summoning Catholics to Mass and vespers. In a previous article in this blog (By Their Buildings You Will Know Them) it was noted that even the architecture of the Middle Ages placed a large church at the center of every town.

Those days were not perfect days but they were more spiritual and the Christians everywhere were constantly reminded of the presence of God by the culture in which they lived. Seldom so today. Many people today almost never hear of God on a day-to-day basis.

But the truth is, God is everywhere. He indwells his creation and sustains every aspect of it. The Scriptures say that Jesus holds all creation together in himself (Col 1:17). Most people think of creation as a sort of machine or closed system in which we live. But that is not the case. Creation is a revelation of and experience of God’s love and providence. Not one leaf falls to the ground without God leading it there. Not one hair of our head is unknown and provided for by God. We are enveloped by God, caught up into his presence.

It is especially sad for young people today. Some of us who are a bit older remember a time when God was more recognized. I remember that we prayed every day in my PUBLIC school until I was in 6th grade.

I remember my 4th grade teacher often reminding me when I got out of line: “God is Watching!” She also kept a copy of the King James Bible on her desk and the worst thing a student could do was to put anything on top of the Bible. Within seconds Mrs Hicks would scold: “Don’t ever put on top of God’s Word….!” To this day I have a deep instinct never to place anything on top of a Bible. In that same public school we began each day as our Principal, Mr. Bulware read from the Bible, usually the New Testament, and then we prayed the Lord’s Prayer, then followed the Pledge of Allegiance….One nation, under God, indivisible, with liberty and justice for all.

I remember when Christmas (not “winter holidays”) in School was actually celebrated and that we sang religious songs even in public school well into my High School years. I remember our public high school choir singing “O Come All Ye Faithful” and many songs with religious subjects. Can you imagine a public school choir singing today “O come let us adore Him, Christ the Lord” ? Gone are the days.

But we need to teach and help our young people get in touch with God’s presence. Families out to pray grace at meals with their children and have numerous religious images. There ought to be family prayer and observances of the various feasts and seasons of our Church.

Question For Readers: What are some of the websites you might know that are helpful in families staying focused on God? Perhaps there are some devoted to helping Children and Teenagers experience the faith and the cycle of the Church’s year? Perhaps a few of you can also recommend sites that are helpful in this regard.

But the point is that we have to be intentional about placing reminders of God’s presence in our lives and those of our children.


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On The Human Tendency to "postpone" the Resurrection. A Meditation on Something Jesus said to St. Martha

072913In the Gospel of Monday of this week, the Feast of St. Martha, there is an interesting dialogue between Jesus and Martha. Martha begins by saying, Lord, if you had been here, my brother would not have died. But even now I know that whatever you ask of God, God will give you. And thus Martha expresses her faith and hope in Jesus. But Jesus seeks to draw her out a bit and to get her to focus her faith in the moment. And thus the dialogue between them continues:

Jesus said to her, “Your brother will rise.” Martha said to him, “I know he will rise, in the resurrection on the last day.” Jesus told her, “I am the resurrection and the life…(John 11:22-23)

In this exchange St Martha articulates a common human tendency to “futurize” the blessings of God. And thus when Jesus speaks of her brother rising, she says, as we all do in effect: “Yes, I know that there will be blessings for me in some distant, and future heaven.”

But Jesus interjects, saying, “I AM the resurrection.” Notice that he does not say, “I will be the resurrection.” In effect he says to her and to us, “I am your resurrection to new life now, not merely in a future heaven. The new life, the eternal life, the life of grace that I died to give you is available to you now. Yes, even at this very moment a whole new way of living, a new and transformed life is available to you.”

Yes Jesus is our resurrection. We have already died and risen with him to the new life he offers. St Paul says in Romans:

All of us who were baptized into Christ Jesus were baptized into his death. We were therefore buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. (Romans 6:3-4)

So eternal life is now. Surely it will be full in heaven. But it began at our baptism, continues now and, if we are faithful, continues to grow. The phrase “eternal life” does not merely specify the length of life, but also the fulness of life.

Of this I am a witness. At age 52 my body is older, but my soul is more alive than I ever was at 22. I am more confident, more serene, more joyful and prayerful, more aware of God and more loving of God and neighbor. I have seen sins put to death and many new graces and talents come alive. I am more alive at 52 than I have ever been before. And wait till you see me at 82!

And thus Jesus says to St. Martha, and to us: “I AM the resurrection. The life I offer you is now.”

Yet, so easily we can either doubt this, or even seek to defer it. Perhaps we doubt it on account of some struggles or suffering we are currently enduring. Or perhaps we are discouraged by a lack of progress in some area of our life. And so some of us in weakness doubt that the new and eternal life is now.

But our deferring of new and resurrected life is more pernicious for it is rooted in sloth. Too easily we can slip into a kind of excuse-making disposition that prefers to focus on our present limits than on God’s present gifts. And so we will think or say: “I am not responsible for my failings. My mother dropped me on my head when I was two, and my Father was mean….I am only human after all and I am going through a few things now.”

Whether they are true or not, focusing on our present limits and past wounds provides an easy out for the demands of our higher calling. For, if it is true that Jesus has brought us to a new and more glorious life and has set us free, with that freedom and life comes a greater responsibility and higher expectations. But all that is “too much trouble” and so we flee from it and prefer to see heaven and eternal (full) life as something off in the distant future.

This is sloth, namely sorrow, sadness or aversion at the good things God is offering. Rather than to joyfully accept the new life God offers, we draw back into the lesser but more familiar doldrums of mediocrity where excuses and lower expectations dominate.

To all this, Jesus says, “I AM the resurrection.” That is, “Begin now. Lay hold of the life I died to give you. Do not be satisfied with anything less that the vigorous transformation I offer you beginning now! Why not become totally fire?!”

St Martha thought of the blessings only in some future context. It is doubtful that she thought this merely in sloth for she was shocked and saddened by the death of her brother and not yet heir to the gospel as fully preached.

But we too often DO postpone heaven for slothful reasons. And like the Ancients Jews who often seemed to prefer the slavery of Egypt (with its fleshpots and melons and leeks) to the freedom of the desert with its challenges and responsibilities.

Again to us us Jesus offers this simple declaration and invitation: “I AM (now) the resurrection….Do you believe this?”

Beware of sloth and pray for joy at what God offers and zeal to lay hold of it.


–
And Now for Something really silly:

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Troubling Remarks From Anglican Archbishop Desmond Tutu Require Clarification

072813Recent remarks by the retired Anglican Bishop Desmond Tutu are not surprising for an Anglican prelate these days, but remain disturbing. Briefly put, the Archbishop says he would rather go to hell than go to a “homophobic heaven.”  Here’s some more complete report page of his remarks, in yesterdays Washington Times.

South Africa’s iconic retired archbishop, Desmond Tutu, said on Friday that if he had his pick, he’d go to hell before heading to a heaven that condemned homosexuality as sin. “I would not worship a God who is homophobic and that is how deeply I feel about this,” he said, by way of denouncing religions that discriminate against gays, in Agence France-Presse….He added, AFP reported: “I would refuse to go to a homophobic heaven. No, I would say sorry, I mean I would much rather go to the other place.” [1][2]

In fairness to the good Archbishop, the full context of these remarks is not included in the report but includes (but is not limited to) concerns about violence directed against homosexuals. Further, his many works on behalf of racial justice remain intact and were part of a noble struggle.

That said, there are several disturbing aspects to the archbishops comments:

1. He describes his opponents over-generally in this matter by using the term “homophobic.” And while it may be true that somewhere on this planet there are individuals who are truly “fearful” (=phobia)  of homosexual persons, or who hate them merely because they are homosexual, the use of the word “homophobic” is it best unhelpful, and at worse an uncharitable and inaccurate description. Most of us who oppose the approval or celebration of homosexual acts do so not in fear, but on principle, based on biblical and natural law reasons.

It is possible that the good archbishop is speaking only of the tiny minority who fear or hate homosexuals simply for their existence. And there are legitimate concerns, as expressed by the Archbishop, about countries where homosexual acts are criminalized (along with fornication and adultery). Perhaps this is not the best way to deal with these matters. Where there are acts of violence against homosexual persons, they are rightly condemned, as a are any acts of violence.

But I was not born yesterday, and it seems clear enough that Archbishop Tutu also means people like me when he uses the term “homophobic.” And he most likely includes the Catholic Church when he denounces religious bodies that  “discriminate” against homosexual persons (a charge I certainly deny) because we do not condone homosexual activity. Yes, it would seem he surely includes us in his category of “homophobic.” For he has chosen to use a word that is widely bandied about to refer to all persons, even those of sincere conscience, who oppose the militant homosexual  agenda. And if the archbishop does not mean me or the Catholic Church, at the very least I should hope for a clarification on his part.

It is a tired old tactic of many  who support the approval and celebration of homosexual acts to use terms to describe their opponents that are both ridiculing, and paint us in the darkest possible terms (e.g. hateful, bigoted, discriminatory etc).  Surely the Archbishop must know, even if he does not agree with many of us who oppose approval of homosexual activity and same-sex unions, that we think and speak out of an ancient biblical tradition which we believe to be the very word of God.

And while some today employ many dubious, or at least debatable interpretive theories of Scripture to avoid what the biblical texts clearly do say, it remains very evident to many of us that at every stage of biblical revelation, from the first pages of the Bible all the way to its concluding pages, that homosexual activity is condemned as sinful.  I have written more on that here: Letter on Homosexuality

Disagree with me if you sadly must, but I am no more homophobic than I am forniphobic for opposing fornication.

A simple request, of the archbishop would be a clarification and to avoid name-calling and simplifying the positions of his opponents. Likewise, for all who use similar tactics. It isn’t becoming to serious conversation, and surely is unbecoming of a Christian archbishop.

2. Any version of the words “I’d rather go to hell” should not pass the lips of anyone, let alone a Christian, even more so a Christian leader. Statements like these tend to invite unwanted demonic activity, and open the door to the wrong sorts of forces and drives.

While one can certainly hold the good archbishop was engaged in rhetorical flourish and hyperbole, it remains true that words to wit:  “I’d rather go to hell” should not be uttered for the reasons stated.

And even if it be so that it is merely hyperbole, why should such anger be engaged and deployed so widely? Does he really mean to speak this way, about a behavior that is reasonably rejected among Christians who read God’s word?

If the good archbishop considers me his enemy in this matter, did not the Lord say something about loving our enemies? If the archbishop considers me and others like me his persecutors, did not the Lord say that we should pray for our persecutors? Why would an archbishop theoretically familiar with God’s Word, say to me or others like me in effect,  “I’d rather go to hell than live with you in heaven.” Whence this anger, and the great lack of charity? It is wrong even to speak this way about those who who do act violently or hatefully toward homosexuals. Enemies are to be loved, persecutors prayed for.

3. Archbishop Tutu in an excerpt not quoted above but available by clicking on the links above equates the struggle against “homophobia” with the struggle against apartheid. As the pastor of a largely African American Parish, I know many Blacks who are troubled by the equating of the demands of homosexual activists with those of the civil rights activists some years ago. The concerns about homosexual acts regard behavior, whereas the concern of the civil rights movement was about race and discrimination based solely on that, not on behavior.

In particular, the Catholic Church distinguishes between homosexual orientation (disordered, but not per se sinful) and homosexual acts (sinful, as are acts of fornication and adultery in accord with the clear teaching of Sacred Scripture).

It is unjust to excoriate others for their opposition of  behavior with the logic that pertains to a non-behavioral trait such as race.

Some will argue that “God made them this way.” I am not so sure about that but will accept that most do not simply choose sexual orientation. That said, alcoholics, diabetics, and people who struggle with anger, do not choose these inclinations or struggles either. Nevertheless they must strive to act uprightly in spite of them. Heterosexuals are also summoned to act uprightly in spite of the often unruly sexual passions we possess. The God made me this way argument is does not set aside the question of behavior.

The opposition of the Church is about behavior, not how one is tempted or inclined. Chastity remains the rule for all. Those who have not received the Sacrament of Holy Matrimony and the Scriptures set it forth must refrain form genital sexual contact. Those who have received Holy Matrimony must stay faithful to one to their husband or wife.

4. Some note should be given to the phrase “homophobic heaven” spoken by the Archbishop.

First of all the concept of a “homophobic heaven” is a null set. For if there is true homophobia, it is rooted in fear and possibly in hate and these do not pertain to heaven. But as for the opposition to homosexual acts (along with heterosexual acts such as fornication and adultery), that is not homophobia, it is the stated opposition of God to such acts as clearly recorded in scripture. God is not homophobic, but he does oppose homosexual acts. Calling God homophobic, or his Church or St. Paul or any other person does not make them homophobic. Opposition to the radical Gay agenda does not thereby make God or heaven “homophobic.” If it does not please Archbishop Tutu that homosexual acts are not approved or celebrated in heaven I suppose he does not have to go there. But he cannot simply expect heaven to be on his terms. Heaven is what it is, the fullness of the Kingdom of God and all it values, one of which is Chastity, and opposition to all acts contrary to it.

There is a lamentable tendency today for many Christians to define heaven on their own terms: “Heaven will be a place of pleasure, as I define pleasure. I will be among the company of those I choose, and everything will be on my terms.”

But of course, this is not what heaven is. Heaven is the fullness of the kingdom of God, the fullness of the values of the kingdom of God. Heaven is to be with God himself who is justice and truth, as he has set these forth. Heaven is about things like love of God, the liturgical worship of the Lord, love for the poor, love for my enemy, mercy, forgiveness, and yes, chastity!

Rather than to define what Heaven is for us, it is our work, to learn who God is and what heaven is as God has revealed it, and to begin by his grace to acclimate ourselves for the heaven that really is. Yes, we must be prepared to meet the real God, the biblical God, not some fake god. And we should be prepared to go to the real heaven, not some fake “designer heaven.”

Pillar of truth – We have no better indication of who God really is, what heaven is, and what God really expects of us than the  revealed Word of God, in the Scriptures and the Sacred Tradition of the Church.

Sadly, the larger portion of the Anglican denomination departed from these pillars sometime ago. Scripture is radically reinterpreted so that it often does not mean what the text clearly says. Further,  The ancient biblical wisdom, both in the Old Covenant and the New, along with the apostolic and sacred Tradition have been set aside in favor of modern teachings barely 20 to 30 years old. This sadly is the course that the Anglican denomination, along with many other mainline Protestant denominations have taken.

On the other hand, the sure and certain testimony of the Word of God, about who God really is,  this is where I, and others like me must stand.  I can do no other, for God has revealed no other certain and surer source to know who He is what I must do. If this makes me the Archbishop’s enemy such that he would rather live in Hell than with with me, so be it.

But here I stand, I can do no other, for the Word of the Lord has spoken through his Church and the Sacred Scripture entrusted once and for all to his Church.