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If You Find A Good Fight, Get In It! On another threat to religious liberty and an important summons to act.

We have discussed on this blog before the slow but steady erosion of religious liberty here in America (HERE, HERE, & HERE). We are experiencing a time wherein it is increasingly asserted that the only place for religious expression in our culture is inside church buildings. Religious involvement of any sort in the public forum is often intentionally forbidden.  Interpretations of the “separation of Church and State” (a phrase not found in the Constitution) are becoming more extreme in the secular sense. In addition, another threat to religious liberty is that common Catholic teachings are increasingly be labeled as “hate-speech.”

All this has meant that the Church is beginning to face legislation that, if enacted, will limit our practice of the faith or seek to compel us to act against our faith. A lawsuit was recently initiated against the Catholic University of America indicating that it’s policy of single sex dorms violates the human rights law of the District of Columbia. Catholic Charities recently had to give up its adoption agency (one of the largest in the City) because it could not accept being required to give no favor to heterosexual couples over homosexual ones. Many Church agencies have also face various suits and actions by State and local governments requiring our medical plans to provide contraceptives and/or pay for abortions.

Even where there are “religious exemptions” written into laws (so they can pass legislatures), State and Federal agencies are increasingly interpreting these in a very strict sense. Hence, a Catholic agency or university can only be considered Catholic (and therefore exempt) if it serves only Catholics and employs only Catholics. This standard can obviously not be met in 99% of the cases, since Catholic institutions, agencies and parishes serve everyone and usually employ non-Catholics in many positions.

So here we are, in an increasingly hostile and secular atmosphere wherein our religious liberty is being threatened. As would be expected from the currently hyper-sexualized culture, most of the threats center around our teaching on human sexuality. And this is seen from the examples above.

A recent and national threat comes from the Obama Administration and it centers on requiring ALL insurers to provide contraceptives for their clients. Here in the Archdiocese our Archbishop, Cardinal Wuerl, was informed us of what he calls an unprecedented attack on religious liberty:

In implementing the new health care reform law, HHS recently issued a rule that requires private health care plans nationwide to cover contraception and sterilization as “preventative services” for women. The new rule would force all insurance plans to cover “all Food and Drug Administration approved contraceptive methods, sterilization procedures, and patient education and counseling for all women with reproductive capacity.” The mandate includes drugs that may cause an abortion both before and after implantation of a newly conceived human being. Never before has the federal government required private health plans to include such coverage.

The narrow religious exemption in HHS’s new rule protects almost no one. It covers only a “religious employer” that has the “inculcation of religious values” as its purpose and primarily employs and serves persons who share its religious tenets. Most Catholic charitable organizations that serve the public, including hospitals, health care clinics, social service programs, and schools, colleges and universities, will be ineligible. Individuals and religiously affiliated health insurers will not qualify for the exemption.

The public comment period on this rule ends September 30. The USCCB is encouraging Catholics to send an e-mail message to HHS urging our government leaders to ensure that such federal regulations do not violate Americans’ moral and religious convictions. This can be easily done simply by visiting The USCCB Website on Conscience and Religious Liberty

Please share the attached information with your parishioners and encourage them to send their comments to HHS by the September 30th deadline.

Well, you know I would like you, who read this to do the same. Please send your comments before September 30 to HHS.The Fundamental message to HHS is this:

“Pregnancy is not a disease, and drugs and surgeries to prevent it are not basic health care that the government should require all Americans to purchase. Please remove sterilization and prescription contraceptives from the list of ‘preventive services’ the federal government is mandating in private health plans. It is especially important to exclude any drug that may cause an early abortion, and to fully respect religious freedom as other federal laws do. The narrow religious exemption in HHS’s new rule protects almost no one. I urge you to allow all organizations and individuals to offer, sponsor and obtain health coverage that does not violate their moral and religious convictions.”

Please note, as we have been saying, as our world gets more secular, threats to religious liberty and efforts to compel the religiously observant to comply with secular norms is going to increase. We have to fight this at every stage and insist on our rights or they will be taken from us. Sadly, since the attacks are occurring on many fronts, we have to remain very vigilant and at times will sound like a broken record as we bring these threats before the people of God. But bring them we must.

Further, do not allow the militant secularists to attempt to shame you into silence or submission. They will inevitably raise charges (probably right in this combox) that we hate homosexuals, or women, or “sexual freedom” and want to impose our values etc. Do not give way to the notion that anyone should be able to compel us by Law to act against what our faith teaches, or pay for things we consider immoral and in some cases murderous (i.e. abortion). Others will try and say “You’re making a mountain out of a mole hill…no one is taking away your liberty.” But asking us to pay for contraceptives and abortifacients  is no mole hill and any attack against our liberty that is ceded is sure to bring more.

If you find a good fight – get in it. And this is a good and necessary fight, not only for Catholics but for people of all faiths, for militant secularism threatens us all. Write to HHS today by going here: The USCCB Website on Conscience and Religious Liberty

Photo credit: Department of HHS, thanks to Flickr user liangjinjian, available under by-nc-nd v2.0

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The Majesty of God is Manifest in What He Has Made – A Meditation on a Great Hymn of Creation

OK, it’s gotten controversial to say it, but I want to say it anyway, that creation shouts its maker. It reveals its creator, and manifests its God. While the more militant atheists the more extreme followers of scientism and secularism may well scoff and urge believers like me to the door, I want to say again, I see God in what he has made, and he has done a marvelous thing.

Scripture often sings of the majesty of God manifest in what he has made. Some of my favorite verses in this regard come from the song of creation at the end of the Book of Sirach:

  1. The sun at its rising shines at its fullest, a wonderful instrument, the work of the Most High! Great indeed is the LORD who made it, at whose orders it urges on its steeds. (Sir 43:2,5)
  2. Behold the rainbow! Then bless its Maker, for majestic indeed is its splendor (43:11)
  3. The thunder of his voice makes the earth writhe; by his power he shakes the mountains. (43:16)
  4. He makes the snow fly like birds; Its shining whiteness blinds the eyes, the mind is baffled by its steady fall. (43:17)
  5. Those who go down to the sea recount its extent, and when we hear them we are thunderstruck; In it are his creatures, stupendous, amazing, all kinds of life, and the monsters of the deep! (43:23-25)
  6. Beyond these, many things lie hidden; only a few of his works have we seen! (43:32)
  7. More than this we need not add; let the last word be, he is the all! Let us praise him the more, since we cannot fathom him, for greater is he than all his works; (43:27-28)

Yes, creation shouts, proclaims and sings the Lord who made it. And we too, who believe ought to take up the song, today more than ever. For increasingly there are those who see the created world only as an impersonal machine of sorts, rather than a living revelation of God. We who believe must take up the ancient song, too easily cast aside by a secular world. Some may call us fools, but at least add that we are fools for Christ!

With that in mind I would like to share with you a minor masterpiece of English and German hymnody that will help us take up the song.

Some of you who read this blog regularly know that I am a fan of hymns, and especially those from the English and German tradition. One of my regrets is that, when we went over to the use of English in the Mass here in America, we did not draw more deeply on 400+ year tradition of hymns, but instead went to mimeographed and stapled song sheets containing mostly (poor) folk music, quickly composed to fill a gap. Many of the great hymns in the English hymnals were often beautiful translations of old Catholic, Gregorian hymns. The German hymnals also effectively imported ancient material and adapted it well. Many of the German hymns were then taken into the English hymnals as well.

And this song of creation taps into these rich traditions. I consider the song a minor masterpiece in terms of its poetic rhyme and the various tunes (Usually Haydn’s Creation) are also quite wonderful. Consider this text which is a gloss on Psalm 19:1-6):

The spacious firmament on high,
with all the blue ethereal sky,
and spangled heavens, a shining frame,
their great Original proclaim.
Unwearied sun from day to day
does his Creator’s power display;
and publishes to every land
the work of an almighty hand.

Soon as the evening shades prevail,
the moon takes up the wondrous tale,
and nightly to the listening earth
repeats the story of her birth:
whilst all the stars that round her burn,
and all the planets in their turn,
confirm the tidings, as they roll
and spread the truth from pole to pole.

And though in solemn silence all
move round our dark terrestrial ball?
And though no real voice nor sound
amid their radiant orbs be found.
In reason’s ear they all rejoice,
and utter forth a glorious voice;
for ever singing as they shine,
“The hand that made us is divine!”

Yes, the hand that made us is divine! And note the way that the text says, “In reason’s ear” for I will assert what was never controversial until the last Century, that the created world demonstrates to our reason, our intellect, that all this was created by an intelligent, orderly (and I would add) loving Creator. And this Creator we call God. Some in this modern world will call us kooks and fanatics, but at least add that we are kooks for Christ, and fanatics who are trying to be faithful.

What a magnificent poem indeed. Imagine the stars and planets, forever singing as they shine, “The hand that made us is divine!” And remember, as Sirach (Jesus Ben Sira) said above: Beyond these, many things lie hidden; only a few of his works have we seen!

Here is a version of the song sung to a different melody than is commonly used, but I post it first because of its higher production quality:


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And here is the traditional melody :
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Welcoming Like Jesus (Feast of Saint Matthew)

 

St. Matthew knew what it was like to feel excluded. Although he was Jewish, he was shunned by other Jews, because his work as a tax collector made him a collaborator with the hated Romans. Socially, he was an outsider, and outcast. His fellow countrymen wanted nothing to do with him.

We can only imagine that this exclusion filled him with loneliness and pain. Maybe that’s why, when Jesus said to him, “Follow me,” Matthew jumped at the chance. He wanted desperately to be welcomed and included. Which is precisely what Jesus does.

When Jesus dined at Matthew’s house later that day, Jesus was happy to sit and eat with more excluded people- other tax collectors and people identified only as “sinners.” Jesus welcomed them as well- something he does throughout the gospels, including the one that bears St. Matthew’s name.

Jesus invites everyone to be his disciple and enter his kingdom- regardless of race, ethnicity, nationality, gender, age, education, income or appearance. Jesus welcomes all people without exception, because all of us are sinners in need of redemption, and all of us are equally loved by God the Father.

Jesus challenges us today to be as welcoming and inclusive as he is. This may involve examining some of our actions and attitudes. For instance, do we harbor racist thoughts or tendencies? Do we look down on people we think are beneath us economically or socially? Do we envy or resent those we think are above us economically or socially? Do we see members of the opposite sex as equals? Do we scorn the young or marginalize the elderly? Are we intellectual snobs or athletes who mock non-jocks? Are we indifferent to the needs of persons with disabilities? Are we the pious who scorn the unbelieving or unrighteous? Do we ignore or avoid those who are different from us in some way?

If we answer “Yes” to any of these questions, it’s time for an attitude adjustment, so we can each do our part to bring about the vision St. Paul spoke of in our first reading: that we be one family, celebrating one faith, united in one Lord.

Readings for today’s Mass:http://www.usccb.org/bible/readings/092111.cfm

 

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But I tell you that men will have to give account on the day of judgment for every careless word they have spoken….” A Reflection on the Sin of Gossip

One of the more under-rated categories of sin are the sins of speech. There are many ways we sin, but perhaps the most common way is by speech. Too easily, almost without thought, do we engage in gossip, idle chatter, lies, exaggerations, harsh attacks, uncharitable observations and remarks. With our tongue we can spread hatred, incite fear and maliciousness, spread misinformation, cause temptation, discourage, teach error, and ruin reputations. We can surely cause great harm with a gift capable of such good!

And not only do we sin by commission but also by omission. For frequently we are silent when we should speak. We do not correct when we should. In our age the triumph of evil and bad behavior has been assisted by our silence as a Christian people. Prophets are to speak God’s word but too often we fulfill Isaiah 56:10 which says, Israel’s watchmen are blind, they all lack knowledge; they are all dumb dogs, they cannot bark; they lie around and dream, they love to sleep.

Well did James say: Anyone who is never at fault in what they say is perfect! (James 3:2) And too easily do we dismiss sins of speech as of little account. While it may be true that not every sin of speech is serious or mortal, it is possible to inflict great harm with speech and thus have the matter become very serious, even mortal. Jesus warns, But I tell you that men will have to give account on the day of judgment for every careless word they have spoken (Matt 12:36)

With this in mind, it may be of value to focus in on one aspect of the sins of speech commonly called “gossip.” (I was privileged to be on Catholic Answers Live last night and speak with Patrick Coffin and listeners on this very topic. You can listen to the hour-long broadcast here: Catholic Answers Podcast)

In defining gossip in a general way, the term can merely apply to talk of a personal or trivial nature. But the sin of gossip is more specifically considered to be idle talk or rumor, especially about the personal or private affairs of others. It usually involves uncharitable or inappropriate conversation about others, not present and has a reputation for the introduction of errors and variations into the information transmitted. St Thomas includes it in his treatise on justice (II, IIae 72-76) in the Summa since, by it, we unjustly harm the reputation of others, through either lies or truths shared inappropriately. The Catechism of the Catholic Church includes gossip under its treatment of the 8th Commandment, “You shall not bear false witness against your neighbor.

As he most often does, St. Thomas well distinguishes a number of different forms of gossip (injustice in speech) and we can look at them one by one.

1. Reviling – dishonoring a person, usually to their face, and often in the hearing of others. It is done openly, audibly and is usually rooted in anger and personal disrespect. It may include name-calling, caricature, profanity and even cursing (which will also be treated later). For the most part, we do not consider reviling to be a form of gossip per se, (since gossip is usually conducted apart from the offended person and reviling to their face). But reviling is a sin of speech that ought to be mentioned here, since it is annexed to the general dishonor and harming of the reputation of others that is at the heart of gossip. Reviling as such is intended to cause personal embarrassment or dishonor.

2. Backbiting – Generally we call this today, “talking behind someone’s back.” Backbiting is the secret and quiet injuring of a person’s good name to others. Here the key point is that the injured person is not present either to defend or clarify what is said. There are two forms of backbiting that St Thomas distinguishes:

A. Calumny – which is telling lies about someone behind their back. The written form of this is called slander.
B. Detraction – which is passing on harmful truths about others. What is said is true, but is not necessary information to be shared, and the information has the effect of diminishing a person’s reputation or harming their good name before others. For example, it may be true that Joe has a drinking problem, but it is not necessary information to share.

There may be times when it is important to share certain truths about others because it is necessary information but such information should be shared only by those who need to know it for a just cause. Further, the information must be certainly true and not merely hearsay. Finally, only the necessary information should be shared, avoiding a full rendering of everything you ever wanted to know about Joe.

3. Tale -Bearing – also called tale whispering – This may sound like backbiting, but St Thomas makes a distinction here. Whereas a backbiter seeks to harm the reputation of another absent person, the tale bearer seeks to stir up trouble and arouse people to action against a person. Perhaps he seeks to have others end professional, business, or personal relationships with the one gossiped about. Perhaps his goal is to incite angry responses toward him, or even violence. Perhaps too, some legal action is the desired outcome. But the tale-bearer seeks to incite some action against the one he gossips about, hence it goes further than the harming of reputation, to include the harming of relationships, finances, legal standing, and so forth.

4. Derision – is making fun of a person, perhaps of their mannerisms, perhaps of a physical trait, or personal quality. While some of this can be light-hearted, it often strays into hurtful and humiliating actions or words that diminish someone else’s standing or honor within the community.

5. Cursing – a spoken wish or command that another person be afflicted with some evil or harm. This may or may not be spoken to their face. Here too we see a dishonoring of a person in the presence of others. The usual goal is to incite from others, anger and dishonor towards the injured person. The cursing of a person is considered in the realm of gossip, whereas the cursing of irrational things is considered merely vain or futile speech, though not wholly sin-free.

How serious these sins of speech (forms of gossip) are will depend on a number of factors including the degree of harm caused to a person’s reputation, who and how many overhear, and circumstances of place, time and language used. Lack of intent to harm may lessen the culpability of the sinner, but not the fact of sinfulness of the act. However, to dishonor a person, especially with the intent of harming their reputation or necessary standing before others, can easily become a very serious sin.

One of the most precious things a person has is their reputation, for, on it rests their capacity to interrelate with others and engage in just about every other form of human interaction. It is a very serious thing, therefore, to harm the reputation of another. And while this harm may sometimes be mild, we ought not easily dismiss the possibility that, what we think to be a small matter, might actually cause greater harm that we imagine. St James says of the gossiping tongue: Consider how a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell (James 3:11).

It remains true that we sometimes must have necessary conversations about others who are not present. Perhaps we are seeking advice about how to handle a delicate situation. Perhaps we need encouragement in dealing with a difficult person, or need to do legitimate fact-checking. Perhaps, especially in professional settings, we are asked to make and give evaluations of colleagues, employees, or situations. However, in cases like these we need to limit the scope our conversations to what is necessary and include only those who certainly ought to be included.

In seeking personal advice or encouragement we also ought to speak only with others who are trustworthy and can reasonably be of help. Where possible we should exclude unnecessary details, even the name of the person being discussed, (if feasible). Discretion is the key word in these necessary conversations.

It may also be important to balance the avoidance of gossip with a reminder that extreme secrecy may also be unhelpful in a community. There are times when egregious situations must be directly addressed. In cases like these we ought to follow the norms set forth by Jesus in Matthew 18:15-17

If your brother sins, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over. But if he will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If he refuses to listen to them, tell it to the Church; and if he refuses to listen even to the Church, treat him as you would a Gentile or a tax collector.

Hence, discretion must also give way to some transparency in given circumstances, and communities may need to address some matters publicly and clearly.

But as a consistent rule, we ought to be very careful about sins of speech. Too easily and carelessly we risk ruining the reputation and standing of others by our gossip. Idle chatter about others can bring great harm and draw many others into sin. Scripture says, Set a guard over my mouth, O LORD; keep watch over the door of my lips. (Psalm 141:3). Indeed, Help Lord! keep Your arm around my shoulder and Your hand over my mouth! Put your word in my heart, so that when I do speak, it’s really you.

Painting above by Agostino Carracci

While this video features the ladies, men gossip too:

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Rejoice, Be Challenged, and Commit (St. Andrew Kim)

Whenever I think of religion in Asia, Buddhism and Confucianism automatically spring to my mind. How surprised I was to learn that in South Korea today, a tiny fraction of the population is Confucian, 26% is Buddhist, and 26% is Christian- 10% of whom are Catholic. This means that Christianity is tied, numerically speaking, as the largest religion in that Asian nation. Which is remarkable, considering that Christianity was introduced there just over 200 years ago, and the first native-born priest was ordained only in 1846.

That priest was St. Andrew Kim Taegon, whose feast we celebrate today. But it’s not just his feast. We also honor St. Paul Chong Hasang, who was a lay catechist, and his companions, the 103 Korean martyrs of the 19th century, the vast majority of whom were lay people. Indeed, it was the laity who first introduced Catholicism to Korea. It was lay leaders who helped it flourish before the first priests arrived decades later. And Korean Catholicism continues to flourish with a strong and committed laity.

Today’s celebration gives us the opportunity to rejoice, be challenged, and make a commitment. We can rejoice in the Church’s growth amongst the Korean people; we (as clergy and clergy candidates) can be challenged by the fact that the Korean church’s strength has come largely from faithful lay people; and we can commit ourselves to build up the Church in our nation, that the fruits of the Spirit manifested in Korea, may be enjoyed in the United States.

Photo Credit: (statue of St. Andrew Kim): Wikipedia Commons

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“But worldly sorrow brings death…” On Distinguishing a Good and Healthy Guilt From Morbid and Harmful Guilt

On of the trickier terrains to navigate in the moral world is the experience of guilt. Guilt is understood here as a kind of sorrow for sin.

On the one hand there is an appropriate sorrow for sin we ought to experience. Yet there are also types of guilt that can set up, either from our flesh or from the devil which are self destructive and inauthentic. Some forms of morbid or harmful guilt can cause great harm and actually increase the frequency of sin due to the way they render a person discouraged and self disparaging rather, rather than chastened but confident of mercy, healing and help. It may be of some value to make some distinctions so that we can discern what sort of guilt is healthy, and what is not.

St. Paul makes an important initial distinction for us to consider in the Second Letter to the Corinthians. Paul had rebuked the Corinthians in an earlier letter (esp. 1 Cor 5) for sinning, and tolerating sin their midst. Evidently his rebuke stung many of them significantly with sorrow. Paul writes:

Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it—I see that my letter hurt you, but only for a little while— yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. (2 Cor 7:8-11)

Notice how Paul distinguishes between “Godly sorrow” and “worldly sorrow.” And the way we can distinguish them, according to Paul is by their fruits.

For Godly sorrow has for it fruits:

  1. A repentance
  2. An earnestness to do what is right. The Greek word is σπουδή (spoude) which refers also a kind of swiftness rooted in enthusiasm.
  3. A longing for what is right. The Greek text speaks of how this Godly sorrow gave them ἐπιπόθησις (epipothesis): not just an eager longing but also understood as a strong affection for what is good and just.
  4. It also produced in them a kind of indignation for sin,
  5. And a kind of holy fear of it.

So, not a bad harvest, to be sure. Godly sorrow brings forth good things and will be known by its fruits. Paul goes on to say that Godly sorrow is a sorrow that God intends and that it does not harm us in any way. Further it leaves no regrets.

We might also add that Godly sorrow is rooted in love, our love for God and others, and our experience of God’s love for us. The sorrow is real and often quite sharp, but since it is rooted in love, it makes us run to the beloved we have offended, rather than from Him, as we sulk.

“Godly sorrow” would also seem to be related to the perfect contrition, which we refer to in the traditional Act of Contrition when we say, I detest all my sins, not only because I fear the loss of heaven and the pains of Hell, but most of all , because I have offended you, my God, who art all good and deserving of all my love. Perfect contrition regards love, whereas imperfect contrition regards fear of punishment. Hence Godly sorrow would also seem to assist and increasingly perfect contrition.

I think I once experienced something close to Godly sorrow, approaching perfect contrition, as a child, but somewhat in relation to a human person, my mother. It was my 8th birthday, and Mom knew I loved tall buildings. So she took me to the top of the new John Hancock building in Chicago where we lived and I was thrilled to look out from the 100th floor visitors’ center. Then we had a nice lunch and returned home. I remember going to the cookie jar and reaching for one, but mom said, “Not now, you’ll spoil your birthday dinner.” I must have been tired from the long day for I looked at her and said, “You’re mean and I hate you!” As I ran from the room I realized what I had done, and was deeply sorry. I was not afraid she would punish me, I just knew I had said something terrible to my mother, something I didn’t mean. In my love and sorrow I cried and went back to tell her how sorry I felt. But love, made my sorrow a Godly sorrow and it drew me back to my mother in a way that increased my love and made me adverse to ever speaking to her like that again. I eagerly helped her set the table and told her I really loved her.

What of “worldly sorrow” as Paul puts it? He says only it “brings death.” Here we must surmise that, whereas Godly sorrow gives live, restores relationship and love, worldly sorrow and guilt sever these things. When we have this kind of guilt or “worldly sorrow” it is not our sins we hate, so much as our self that we hate.

In worldly sorrow, Satan has us where he wants us. Indeed, worldly sorrow is most often a fraud. For, though it masquerades as humility it often pride wherein a person may think, in effect, “How could I have done such a thing?”

If we can know something by its fruits, then we also do well to observe that worldly sorrow will often make us run from God in avoidance, rather than to him in love. Further it will often provoke anger in us making us resentful of God’s law, and that we should have to seek mercy and humble ourselves to God, or to another person we have offended. Rather than make us eager to repent, we will often delay repentance out of embarrassment or resentment. Further, these sorts of attitudes can lead us to rationalizing sin and minimizing its significance.

Others go in a very different direction of self-loathing and despair. They may hyper-magnify what they have done or over-correct by descending into an unhealthy scrupulosity, rooted in fear of punishment, more than love of God.

All of these negative fruits, though they often masquerade as something pious, tend only to make sin even more frequent. For if one is self-loathing and despairing of one’s capacity to live in God’s love, and experience his correction, then there is little strength for them to draw on. They see only weakness and guilt, but miss love and the splendor of grace. Perceiving no basis out of which to get better, they descend deeper into sin, run further from God in unholy fear, and the cycle gets deeper and darker. Thus St. Paul describes worldly sorrow as bringing death.

When one starts to see “fruits” of this sort, it is increasingly certain we are dealing with worldly sorrow which produces all these death-directed drives. A confessor or spiritual director will often have to work long and hard to break some of these negative cycles and help a person find and experience Godly sorrow which brings with it real progress. Godly sorrow is a sorrow to be sure, but one rooted in love.

Discernment in regard to guilt, to sorrow for sin, is essential. Thankfully we are given some good principles by St. Paul and encouraged to distinguish these very different sorrows (Godly and worldly) by their fruits. Satan loves cheap imitations. He, wolf that he is, loves to masquerade in sheep’s clothing. But learn to know his cheap “imitation sorrow” by its fruits, which are death-directed, rather than God-directed.

After a serious topic here is a a humorous and remarkable video depicting “guilt” in a dog. I have to say, I remain fascinated how the dogs and cats I have had all seem to know when they’ve messed up. Their guilt, I am sure is rooted more in fear of punishment than love of me, God or the truth. But one nice thing about animals, they run back pretty fast and make friends again. Enjoy this remarkable video that has over 12 million views.

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"But worldly sorrow brings death…" On Distinguishing a Good and Healthy Guilt From Morbid and Harmful Guilt

On of the trickier terrains to navigate in the moral world is the experience  of guilt. Guilt is understood here as a kind of sorrow for sin.

On the one hand there is an appropriate sorrow for sin we ought to experience. Yet there are also types of guilt that can set up, either from our flesh or from the devil which are self destructive and inauthentic. Some forms of morbid or harmful guilt can cause great harm and actually increase the frequency of sin due to the way they render a person discouraged and self disparaging rather, rather than chastened but confident of mercy, healing and help.   It may be of some value to make some distinctions so that we can discern what sort of guilt is healthy, and what is not.

St. Paul makes an important initial distinction for us to consider in the Second Letter to the Corinthians. Paul had rebuked the Corinthians in an earlier letter (esp. 1 Cor 5) for sinning, and tolerating sin their midst. Evidently his rebuke stung many of them significantly with sorrow. Paul writes:

Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it—I see that my letter hurt you, but only for a little while— yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. (2 Cor 7:8-11)

Notice how Paul distinguishes between “Godly sorrow” and “worldly sorrow.” And the way we can distinguish them, according to Paul is by their fruits.

For Godly sorrow has for it fruits:

  1. A repentance
  2. An earnestness to do what is right. The Greek word is σπουδή (spoude) which refers also a kind of swiftness rooted in enthusiasm.
  3. A longing for what is right. The Greek text speaks of how this Godly sorrow gave them ἐπιπόθησις (epipothesis): not just an eager longing but also understood as a strong affection for what is good and just.
  4. It also produced in them a kind of indignation for sin,
  5. And a kind of holy fear of it.

So, not a bad harvest, to be sure. Godly sorrow brings forth good things and will be known by its fruits. Paul goes on to say that Godly sorrow is a sorrow that God intends and that it does not harm us in any way. Further it leaves no regrets.

We might also add that Godly sorrow is rooted in love, our love for God and others, and our experience of God’s love for us. The sorrow is real and often quite sharp, but since it is rooted in love, it makes us run to the beloved we have offended, rather than from Him, as we sulk.

“Godly sorrow” would also seem to be related to the perfect contrition, which we refer to in the traditional Act of Contrition when we say, I detest all my sins, not only because I fear the loss of heaven and the pains of Hell, but most of all , because I have offended you, my God, who art all good and deserving of all my love. Perfect contrition regards love, whereas imperfect contrition regards fear of punishment. Hence Godly sorrow would also seem to assist and increasingly perfect contrition.

I think I once experienced something close to Godly sorrow, approaching perfect contrition, as a child, but somewhat in relation to a human person, my mother. It was my 8th birthday, and Mom knew I loved tall buildings. So she took me to the top of the new John Hancock building in Chicago where we lived and I was thrilled to look out from the 100th floor visitors’ center. Then we had a nice lunch and returned home. I remember going to the cookie jar and reaching for one, but mom said, “Not now, you’ll spoil your birthday dinner.” I must have been tired from the long day for I looked at her and said, “You’re mean and I hate you!” As I ran from the room I realized what I had done, and was deeply sorry. I was not afraid she would punish me, I just knew I had said something terrible to my mother, something I didn’t mean. In my love and sorrow I cried and went back to tell her how sorry I felt. But love, made my sorrow a Godly sorrow and it drew me back to my mother  in a way that increased my love and made me adverse to ever speaking to her like that again. I eagerly helped her set the table and told her I really loved her.

What of “worldly sorrow” as Paul puts it? He says only it “brings death.” Here we must surmise that, whereas Godly sorrow gives live, restores relationship and love, worldly sorrow and guilt sever  these things. When we have this kind of guilt or “worldly sorrow” it is not our sins we hate, so much as our self that we hate.

In worldly sorrow, Satan has us where he wants us. Indeed, worldly sorrow is most often a fraud. For, though it masquerades as humility it often pride wherein a person may think, in effect, “How could I have done such a thing?”

If we can know something by its fruits, then we also do well to observe that worldly sorrow will often make us run from God in avoidance, rather than to him in love. Further it will often provoke anger in us making us resentful of God’s law, and that we should have to seek mercy and humble ourselves to God, or to another person we have offended. Rather than make us eager to repent, we will often delay repentance out of embarrassment or resentment.  Further, these sorts of attitudes can lead us to rationalizing sin and minimizing its significance.

Others go in a very different direction of self-loathing and despair. They may hyper-magnify what they have done or over-correct by descending into an unhealthy scrupulosity, rooted in fear of punishment, more than love of God.

All of these negative fruits, though they often masquerade as something pious, tend only to make sin even more frequent. For if one is self-loathing and despairing of one’s capacity to live in God’s love, and experience his correction, then there is little strength for them to draw on. They see only weakness and guilt, but miss love and the splendor of grace. Perceiving no basis out of which to get better, they descend deeper into sin, run further from God in unholy fear, and the cycle gets deeper and darker. Thus St. Paul describes worldly sorrow as bringing death.

When one starts to see “fruits” of this sort, it is increasingly certain we are dealing with worldly sorrow which produces all these death-directed drives. A confessor or spiritual director will often have to work long and hard to break some of these negative cycles and help a person find and experience Godly sorrow which brings with it real progress. Godly sorrow is a sorrow to be sure, but one rooted in love.

Discernment in regard to guilt, to sorrow for sin, is essential. Thankfully we are given some good principles by St. Paul and encouraged to distinguish these very different sorrows (Godly and worldly) by their fruits. Satan loves cheap imitations. He, wolf that he is,  loves to masquerade in sheep’s clothing. But learn to know his cheap “imitation sorrow” by its fruits, which are death-directed, rather than God-directed.

After a serious topic here is a a humorous and remarkable video depicting “guilt” in a dog. I have to say, I remain fascinated how the dogs and cats I have had all seem to know when they’ve messed up. Their guilt, I am sure is rooted more in fear of punishment than love of me, God or the truth. But one nice thing about animals, they run back pretty fast and make friends again. Enjoy this remarkable video that has over 12 million views.

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Prophets, not Profits

A few years back, I wrote a children’s poem about the Christmas story. As it took shape, I thought that my little poem wasn’t half bad. That’s when the temptation arose for me to switch my focus from writing it for the benefit of my family, to writing it so I could make some extra dough. In writing, I was using a gift God had given me, but with the wrong intention.

God gives to each of us special gifts, talents, and opportunities. They’re given so that we might serve God, bless our neighbors, and grow as people. In receiving them, the question we should ask is, “How can I use them to glorify God?” Sadly, in our materialistic culture, the question we typically ask is: “How can I use them to make some money?” That may be good capitalism, but it’s poor Christianity.

God wants us to use the gifts he gives us. That’s what Jesus meant when he said that we need to set our light on a lampstand instead of hiding it under a bushel. But, as Jesus continued, we let our light shine, not so that we might be able to see, but so that “those who enter may see the light.”

In other words, God’s gifts aren’t simply for our own benefit, but are for the benefit of others. They’re to be used primarily to help people, instead of helping our bottom line. They’re given that might be prophets, instead of seeking a profit.

Today’s gospel challenges us to see and use all of what God has given us, not to build up our bank accounts, but to build up the kingdom of God.

Readings for today’s Mass: http://www.usccb.org/bible/readings/091911.cfm

Photo Credit: epSos.de via Creative Commons