Throughout her life, a dear friend of mine has endured many hardships and experienced much heartbreak. During her twenty-five years of marriage, her husband had numerous affairs, became an alcoholic, and subjected her to extreme psychological abuse, giving her no support as she struggled to raise five children. Since their separation, he has been unfaithful to their divorce settlement, often leaving her in a precarious financial situation. She now is wrestling with a number of health problems. Yet instead of becoming a bitter and defeated individual, she has come to enjoy a deep, abiding, and truly remarkable faith.
She tells me that she used to find strength in the popular “Footprints” story in which a man dreams of his life as a walk along the beach with the Lord. Most of the time, two sets of footprints were visible in the sand- one for Jesus, and one for the man. However, during times of suffering, pain, and trial, there was only one set of footprints. The man was angry and he challenged Jesus. “Where were you when I needed you most?” he cried. Jesus replied, “I was with you all along! When you see only one set of footprints, it was then that I carried you.”
These days, however, she doesn’t find much inspiration in this story. She explains that she no longer has to ask Jesus about where he was during the most painful periods in her life. She now knows, through her experience, that Jesus is always at her side. Suffering didn’t weaken her faith. Instead, it made it grow stronger.
This is also the experience of the “man born blind” in today’s gospel. Like my friend, he has endured a truly “hard knock life.” Until his encounter with Jesus, he’d spent his days as a panhandler, begging small change from passers-by. Most probably, people tossed him insults as often as they tossed him money, considering that the disciples themselves suggested out loud that he must be some sort of sinner. But then Jesus healed him, restoring his vision and giving him a new lease on life.
Ironically, however, this is when the man’s plight becomes even worse. Nobody shares his joy in his newfound sight. Instead, he’s met with suspicion, interrogation, and hostility. His own parents kept him at arm’s length. Religious leaders berate him as one “born in utter sin” and cast him out of the synagogue. Not only did this make him a pariah in the Jewish community, it also placed him in violation of Roman law, as it legally made him an atheist. So pity the poor man born blind! Instead of being allowed to celebrate his grace-filled encounter with Jesus, he’s alienated from his family, ostracized by his religion, and made a criminal in the eyes of the state. Yet, even after all of this, the “man born blind” was still able to embrace Jesus as his savior.
The story of the “man born blind” is meant to be our story as well. As St. Augustine once wrote, the man born blind stands for the whole human race. His experience teaches that our life of faith, which begins at baptism, can grow through difficult testing and suffering.
The gospel demonstrates this in a subtle way. It begins by making suggestive references to the sacrament of baptism. Consider how Jesus healed the “man born blind.” To begin with, Jesus made clay with his saliva and anointed the man’s eyes. This recalls two things. First, the anointing intentionally calls to mind the anointing with oil in the baptism ritual. Second, the clay expresses our belief that in baptism one is made a “new creation,” just as the first human being was created from clay in the Genesis story.
Next, Jesus instructs the blind man to wash in the “Pool of Siloam,” which, we’re specifically told, means “Sent.” These too are baptismal references. Baptism washes away our sin in a pool of water, and it unites us with Jesus, the one sent by the Father. Finally, having followed Jesus’ instructions, the man was able to see Jesus, who had just identified himself as the “light of the world,” just as in baptism we’re “enlightened” to “see” Jesus with eyes of faith.
This healing event, however, was only the beginning of the man’s journey of faith. His faith came to maturity only through his experience of testing and suffering. When his back was against the wall, he found no help or comfort from his family, the government, or his community of faith. He had no one else to turn to but Jesus! And even that took a leap of faith, because Jesus was seemingly absent throughout his ordeal. It was only when the man had hit “rock bottom” that Jesus re-appeared in person.
But maybe that’s precisely the point. It takes great faith to trust in Jesus when he doesn’t seem to be there. But that’s what the “man born blind” did. He trusted, and his faith grew. We can see this in the progressively more insightful terms he used in reference to Jesus. For instance, when first asked as to how his eyes were opened, he explained that he was healed by the “man called Jesus.” Later, when challenged again, he called Jesus a “prophet.” When pressed he even further, he asserted that Jesus was “from God.” Ultimately, after having been expelled from the synagogue, he fell down at Jesus’ feet and worshipped him as Lord.
It’s true that, as the old proverb goes, “Into every life a little rain must fall.” For some people, this rain is just a sprinkle; for others, it’s a downpour. Yet the story of the “man born blind” offers us hope that this inevitable rain, instead of dampening our faith, may help it blossom and flourish.
In today’s Gospel, Jesus, the Light of the World, brings light to a man born blind. If you are prepared to accept it, you are the man born blind, for all of us were born blind and in darkness. It was our baptism alone, and the faith it gave, which has rendered us able to see, and, by stages, to come more fully into the light. The man in today’s Gospel shows forth the stages of the Christian walk, out of darkness, and into the beautiful light of Christ. Let’s take a moment and observe these stages evident in this man, for we are the man.
I. The Problem that is Presented – We are introduced to man who was blind from his birth, he is quite incapable of seeing at all. The text says: As Jesus passed by he saw a man blind from birth. His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him. We have to do the works of the one who sent me while it is day. Night is coming when no one can work. While I am in the world, I am the light of the world.”
So there is the problem, he is blind, he has no vision. And this us. On account of Original Sin we had lost all spiritual vision. We could not see God, or endure the light of his glory. This lack of vision causes many to have no “vision” for their life. They don’t know why they were made, or what the true purpose of their existence is. Many cannot see past the sufferings of this world to the glory that waits. Still others have retreated into the material world and cannot see beyond it. Others have retreated even further, away from reality into the realm only of their mind, their own opinions and so forth. St. Augustine describes this condition of the human person as curvatus in se (man, turned in on himself). Yes, there is a blindness that imprisons many in the darkness. And even for us who do believe there are still areas where it is hard for us to see. Coming to see God more fully, and ourselves as we really are is a journey we are still on.
While the disciples want to dwell on secondary causes, Jesus sidesteps these concerns and focuses on solutions. The fact is he is blind, assessing blame is unproductive. Healing the man is uppermost. In a statement, dripping with irony, Jesus says that the works of God will be made visible in a blind man. For the foolishness of God is wiser than man’s wisdom, and the weakness of God is stronger than man’s strength. (1 Cor 1:25). Yes, God can make a way out of no way and write straight with crooked lines. So Jesus gets to work.
II. The Purification that is Prescribed – Having diagnosed the problem and noting that the man is in darkness, Jesus, the Light of the World, begins the work of healing this man. The text says, When he had said this, he spat on the ground and made clay with the saliva,and smeared the clay on his eyes, and said to him, “Go wash in the Pool of Siloam” – which means Sent -. So he went and washed, and came back able to see.
Hopefully, you can see baptism here. Jesus says, “Go and wash.” – He went, he washed and he came back able to see. Yes, this is baptism. The Catechism of the Catholic Church says of Baptism: This bath is called enlightenment, because those who receive this [catechetical] instruction are enlightened in their understanding… Having received in Baptism the Word, “the true light that enlightens every man,” the person baptized has been “enlightened,” he becomes a “son of light,” indeed, he becomes “light” himself.…(CCC1216).
Baptism is required, in order to truly see. It is no mere aside that John mentions the name of the pool to which the man goes: Siloam, a name which means “sent.” Jesus sends him, and He sends us. Baptism is required. Jesus says elsewhere: “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. (John 3:5)
Notice he comes back ABLE to see. But just because you’re able to see does not mean you actually DO see. Right now I am able to see the Statue of liberty, my eyes work fine for that. But I do not yet see it. I have to make a journey to do that. Thus, the man here is able to see Jesus, but he does not yet see him. He has a journey to make in order to do that. Though able to see but he, like we, has a long way to go to see Jesus fully, and face to face. Baptism is not the end of our journey but the beginning of it. It renders us able to see. But we are still new born babes. We need to grow. We can see, but there is plenty we haven’t seen yet.
III. The Perception that is Partial – Hence we notice the man can see, but he still does not know much of the one who has enabled him to see. Notice what the text says: His neighbors and those who had seen him earlier as a beggar said, “Isn’t this the one who used to sit and beg?” Some said, “It is, ” but others said, “No, he just looks like him.” He said, “I am.” So they said to him, “How were your eyes opened?” He replied, “The man called Jesus made clay and anointed my eyes and told me, ‘Go to Siloam and wash.’ So I went there and washed and was able to see.” And they said to him, “Where is he?” He said, “I don’t know.”
So he’s able to see. But he hasn’t seen much. The man must grow in his faith to come to know who Jesus Really is. Look at how his partial perception is described. For now, he merely understands Jesus as “the man called Jesus.” To him, Jesus is just some “dude,” some “guy.” And then they ask where Jesus is, and all he can say is that he does “not know.” Hence although he able to see, he does not yet actually see Jesus.
And this describes a lot of Christians. They know about Jesus but they don’t know him. Many Catholics in the pews are “sacramentalized but unevangelized.” That is, they have received the sacraments, but have never really met Jesus Christ and do not know him in any more than an intellectual way. Many don’t even expect to know him. He is little better to them than “the man called Jesus.” They’ve heard of Jesus, and even know some basic facts, but he still remains a distant figure in their lives. And when asked questions about him, they respond like this man, “I don’t know.”
The man needs to make progress, and he will and we shall now see. Remember, you are the man.
IV. Progress Through Persecution and Pondering – The text goes on to show us the progress this formerly blind man makes in coming to know and finally see Jesus. It is interesting that this progress comes largely through persecution. Now persecution for us need not always be understood as being arrested and thrown in jail etc. Persecution can come in many forms such as puzzlement, expressed by relatives and friends, ridicule of Catholicism in the media, or even those internal voices that make us question our faith. But, in what ever form, persecution has a way of making us face the questions, and refine our understanding. Our vision gets clearer as we meet the challenges.
Notice the man’s progress up till now. He HAS been baptized and is now able to see. But he still knows little of Jesus calling only “the man called Jesus,” and not really knowing where Jesus is. But, he is about to grow, and he does so in several stages.
In stage one of his post-baptismal growthwe that his neighbors turn on him and bring him to the Pharisees who interrogate him because Jesus had healed him on a sabbath. The text says,
They brought the one who was once blind to the Pharisees. Now Jesus had made clay and opened his eyes on a Sabbath. So then, the Pharisees also asked him how he was able to see. He said to them, “He put clay on my eyes, and I washed, and now I can see.” So some of the Pharisees said, “This man is not from God, because he does not keep the sabbath.” But others said, “How can a sinful man do such signs?” And there was a division among them. So they said to the blind man again, “What do you have to say about him, since he opened your eyes?” He said, “He is a prophet.”
Thus notice what this persecution does for him. As he is challenged to say something about Jesus he moves beyond calling him “the man called Jesus” and describes Jesus as a “prophet.” He has gained some insight here. A prophet speaks for God and, Jesus is the Word, made flesh.
In Stage two of his post-baptismal growth we see that the Pharisees doubt his story and broaden their persecution to interrogate and threaten his fearful parents, and then they call him back and put him under oath and declare Jesus to be a sinner. The text says:
Now the Jews did not believe that he had been blind and gained his sight until they summoned the parents of the one who had gained his sight. They asked them, “Is this your son, who you say was born blind? How does he now see?” his parents answered and said, “We know that this is our son and that he was born blind. We do not know how he sees now, nor do we know who opened his eyes. Ask him, he is of age; he can speak for himself.” His parents said this because they were afraid of the Jews, for the Jews had already agreed that if anyone acknowledged him as the Christ, he would be expelled from the synagogue. For this reason his parents said, “He is of age; question him.”
In stage three of his post-baptismal growth we note that the continuing persecution seems to make him grow even stronger and more able to withstand his opponents. Note his determination and fearlessness in the second interrogation he faces which includes ridiculing him and placing him under oath:
So a second time they called the man who had been blind and said to him, “Give God the praise! We know that this man is a sinner.” He replied, “If he is a sinner, I do not know. One thing I do know is that I was blind and now I see.” So they said to him, “What did he do to you? How did he open your eyes?” He answered them, “I told you already and you did not listen. Why do you want to hear it again? Do you want to become his disciples, too?” They ridiculed him and said, “You are that man’s disciple; we are disciples of Moses! We know that God spoke to Moses, but we do not know where this one is from.” The man answered and said to them, “This is what is so amazing, that you do not know where he is from, yet he opened my eyes. We know that God does not listen to sinners, but if one is devout and does his will, he listens to him. It is unheard of that anyone ever opened the eyes of a person born blind. If this man were not from God, he would not be able to do anything.” They answered and said to him, “You were born totally in sin, and are you trying to teach us?” Then they threw him out.
The result of this is to further deepen his vision of Jesus. For, at first, he saw him only as “the man called Jesus,” then he sees him as a prophet, now he goes further and sees him as “from God.” He’s progressing from sight to insight. His ability to see, given him in baptism is now resulting in even clearer vision.
This then, leads us to the final end of this gospel and this man’s journey.
V.Perfection that is Portrayed – He has been thrown out of the synagogue, as many early Christians were. He has endured the hatred of the world, and the loss of many things. Now, cast aside, and hated by the world, the Lord approaches him. The text says:
When Jesus heard that they had thrown him out, he found him and said, “Do you believe in the Son of Man?” He answered and said, “Who is he, sir, that I may believe in him?” Jesus said to him, “You have seen him, the one speaking with you is he.”He said, “I do believe, Lord, ” and he worshiped him.
Now his vision is plain. After all this, he finally sees. He sees, not only Jesus, but Who Jesus is. First he saw him only as “the man called Jesus.” Next a prophet. Next, he says, he is from God. But this final stage is the best of all. He actually sees Jesus and falls down to worship Him, Jesus is not only from God, he IS God. Christ has fully enlightened this man.
This is our journey, moving in stages to more perfectly know Jesus. One day we will see him face to face. But even before that time we are called to grow in faith by stages so that we see Jesus for who he is.
Where are you on this journey? Our vision is daily getting better if we are faithful but it is not yet complete. Scripture says
For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall understand fully, even as I have been fully understood. (1 Cor 13:12)
Beloved, we are God’s children now; it does not yet appear what we shall be, but we know that when he appears we shall be like him, for we shall see him as he is (1 John 3:2)
My soul is thirsting for God, the God of my life; when can I enter and see the face of God? (Psalm 42:2)
For now, make this journey. Journey in stages. Come to know who Jesus is.
I have it on the best of authority that the man, on his journey to Jesus, sang this song: Walk in the Light, beautiful light. Come where the dew-drops of mercy shine bright. Walk all around us by day and by night, O Jesus the Light of the World!
Jesus had been brought before Pontius Pilate for trial and in a pivotal scene there is this memorable dialogue:
“You are a king, then!” said Pilate. Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me.” “What is truth?” asked Pilate. (Jn 18:37-38)
I have generally interpreted Pilate’s remark about truth to be highly cynical and dismissive, almost as though he said it with a wave of the hand. Further, I have thought it well reflects the cynicism of our own times that so dismisses the notion that there is such a thing truth or that it can be known. While many claim this rejection is liberating, the fact is, without a common consensus on a basic framework of truth to which we must all assent, things reduce to a power struggle where the strongest and loudest win. This does not actually seem very liberating in the end.
Pope Benedict in his new Book, Jesus of Nazareth (vol. 2), ponders the implications Pilate’s question and what it means for us, who, at least culturally struggle with the same question, “What is Truth?” I’d like to give a few excerpts from the Pope’s reflections and add some commentary of my own. As usual, the Pope’s text will be in black, italic bold, and my comments will be plain text red.
The Pope begins by pondering if Pilate’s question is not somewhat understandable given that Jesus indicates his kingdom is rooted in the Truth. But since there are often endless arguments as to what truth is, Pilate, as a politician, asks, “What is truth? As if to say, How can a kingdom be built on something that is so debated? The Pope writes:
[Since] Jesus bases his concept of kingship and kingdom on truth as the fundamental category, then it is entirely understandable that the pragmatic Pilate asks him: “What is truth?” (Jn. 18:38).
It is the question that is also asked by modern political theory: Can politics accept truth as a structural category? Or must truth, as something unattainable, be relegated to the subjective sphere…? By relying on truth, does not politics, in view of the impossibility of attaining consensus on truth, make itself a tool of particular traditions that in reality are merely forms of holding on to power?
In the last 50 years or so, the West has struggled greatly under the dissolution of a common moral and religious vision. Though we have long had sectarian differences, the basic Judeo-Christian vision held sway and tended to unite us in the essentials of a moral, and even political vision. That common vision, that grasp of the common truth, to which most assented, has dissolved. But, as the Pope articulates, there are some who celebrate this dissolution, since; some argue that traditional and religious views excluded many from “power” or a place at the table. A united vision was/is to narrow for them. So they not only celebrate the abandonment of truth as a category, but many actually seek to undermine and attack it. This is usually done through an un-nuanced call for diversity and the labeling those who seek to maintain a common vision as hateful, bigoted, narrow-minded, and so forth. Perhaps with this in mind, the Pope goes on to say:
And yet, on the other hand, what happens when truth counts for nothing? What kind of justice is then possible? Must there not be common criteria that guarantee real justice for all—criteria that are independent of the arbitrariness of changing opinions and powerful lobbies?…..
In effect, when there is no common basis from which to act, when there is no commonly accepted truth, no basis on which to reason, what we end up with is a power struggle. In the vacuum of a truth-free zone, what is reasonable does not hold sway. Rather, the one with the most power, money, and influence, the one who can shout the loudest or is most politically connected, wins the day. Truth thus yields to power, and without a common truth, mere power moves to the center.
And yet, it is one thing to assert that a common truth should unite us, but it is another to define what that truth is and should be. The Pope continues:
What, then, is truth? Are we able to recognize it? Can it serve as a criterion for our intellect and will, both in individual choices and in the life of the community?
The classic definition from scholastic philosophy designates truth as “adaequatio intellectus et rei” (conformity between the intellect and reality); Thomas Aquinas, Summa Theologiae I, q. 21, a. 2c). If a man’s intellect reflects a thing as it is in itself, then he has found truth: but only a small fragment of reality—not truth in its grandeur and integrity.
It seems here we have an appeal to what we have come to call the “Natural Law.” There is an “is-ness” to things, a nature that we must come to perceive and be in conformity with. In a pluralistic culture such as America, Natural Law is likely the essential basis from which we could build consensus. But, sadly, here too, there has been a breakdown in a Natural Law basis as many in our society have come to doubt that reality is intelligible at all.
St. Paul lamented the same thing in his day when he wrote of the Gentile world: The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that men are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their senseless minds were darkened. Although they claimed to be wise, they became fools (Rom 1:18-21).
In rejecting the Natural Law, and that reality itself should be a guide for us, the modern discussion retreats primarily to the mind and the realm of opinion. And, as in Paul’s day, we have a lot of senseless thinking that is highly disassociated from reality.
Paul pointed to the approval of homosexuality in his time as a chief symptom of the problem. Paul called homosexual acts “paraphysin” (contrary to nature). Any simple investigation into the anatomy involved makes it clear that the man is not made for the man, rather the woman is made for the man. But simple natural observation seemed to escape many of the people of his time and he describes their minds as “darkened.”
In our own time, as Natural Law recedes, we also, as a culture, retreat into the mind and lose touch with reality. And sure enough, homosexuality is approved by increasing numbers as the simple truth expressed by nature is replaced by thought and opinion.
The Pope next moves to a more theological answer to the question, “What is truth?”
We come closer to what Jesus meant with another of Saint Thomas’ teachings: “Truth is in God’s intellect properly and firstly (proprie et primo); in human intellect it is present properly and derivatively (proprie quidem et secundario)” (De Verit., q. 1, a. 4c).And in conclusion we arrive at the succinct formula: God is truth itself, the sovereign and first truth (“ipsa summa et prima veritas”); Summa Theologiae I, q. 16, a. 5c). This formula brings us close to what Jesus means when he speaks of the truth, when he says that his purpose in coming into the world was to “bear witness to the truth”.
….. Man becomes true, he becomes himself, when he grows in God’s likeness. Then he attains to his proper nature. God is the reality that gives being and intelligibility. “Bearing witness to the truth” means giving priority to God and to his will over against the interests of the world and its powers. God is the criterion of being…..
Hence, to increasingly know the Lord is to know the truth, and to have that truth set us free (cf John 8:32). For we who believe, truth is not merely a set of facts, but it is found in a personal relationship with God who, through the Holy Spirit, leads us to all the truth (Jn 16:13). Further, to know Jesus is to increasingly know the truth for he said plainly I am the truth (Jn 14:16)
We may also say that bearing witness to the truth means making creation intelligible and its truth accessible…..Let us say plainly: the unredeemed state of the world consists precisely in the failure to understand the meaning of creation, in the failure to recognize truth; as a result, the rule of pragmatism is imposed, by which the strong arm of the powerful becomes the god of this world.
This was said above but repeated here for emphasis: to abandon the truth found in Natural Law, and in God for believers, is cede the field to the most powerful. It is not the reasonable who win the day, it is the strongest, richest or most powerful.
What is truth? Pilate was not alone in dismissing this question as unanswerable and irrelevant for his purposes. Today too, in political argument and in discussion of the foundations of law, it is generally experienced as disturbing. Yet if man lives without truth, life passes him by; ultimately he surrenders the field to whoever is the stronger.
A good summary statement.
“Redemption” in the fullest sense can only consist in the truth becoming recognizable. And it becomes recognizable when God becomes recognizable. He becomes recognizable in Jesus Christ. In Christ, God entered the world and set up the criterion of truth in the midst of history.
The criterion of truth this time in the discussion should seem plain to us. Although, in a pluralistic society we may struggle to easily define truth, coming to some broad consensus is essential for us. The word , “criterion” means, standard, principle or rule. Without some common basis, things reduce to power struggle. We see this increasingly to be the case as the West loses any common basis to discuss matters. What we are increasingly seeing are shrill debates, protests, advocacy journalism and the like. When conversations rooted in reason and commonly held truth can no longer be had, it’s “turn up the volume” time in America. The one with the most money and power wins.
Today pilgrims made their way to the Basilica da San Lorenzo in Lucina. This church lies nestled in a quiet piazza. Just a few yards away one finds the busy Via del Corso lined with boutiques and shops. Contrasting the quiet church piazza and the busy via offers a great Lenten reminder. It calls to mind this season’s invitation to take some steps back from the interests of this world to reflect instead on God and to seek first His Kingdom.
In the Gospel we hear Christ tell the scribe, “you are not far from the Kingdom of God.” Christ speaks these words just as much to each of us today as he did to the scribe in the Gospel. We do well to remember that we believe the Kingdom exists both “already” and “not yet.” While the fulfillment of the Kingdom will be marked with Christ’s return, we nevertheless believe that through his Incarnation, Passion, Death and Resurrection it has already been inaugurated. Each one of us can here and now draw closer to the reality of that Kingdom. For Catechumens and Candidates, they will do so at the Easter Vigil by being fully received into the Church. For others, drawing nearer to the Kingdom this Lent may involve returning to the practice of the faith and/or seeking the sacrament of Reconciliation. For most of us, I imagine that drawing near to the Kingdom lies in the small daily conversions which aim to bring us closer to God. Often this is the fruit we desired from our Lenten practices.
Our Call to Rejoice
This Sunday the Church marks Laetare Sunday. She invites us to “rejoice!” as we cross this threshold over the midpoint of Lent and, more importantly, come closer to the Resurrection, Christ’s victory over sin and death on our behalf, which serves as the true source of our joy. This midpoint provides a wonderful opportunity to take stock of our Lenten practices. For some of us this will be a cause for rejoicing and giving thanks as we take note at how God has used these practices to turn us more towards Himself. For others of us it is still a cause for rejoicing! Although we may have experienced difficulty up to this point with our practices, there is still time and God is generous! Just recall the parable of the landowner (Mt 20:1-16). He paid the laborers he called at the waning hours of the day the same amount as those who had been at work from the early morning.
Who is it today that you’re finding it difficult to love? Is it someone at home, on the job, in the neighborhood, at church, in the public spotlight? Whoever it may be, today’s gospel challenges us to make the intentional effort- to go the extra mile- to love that person.
As we heard, a scribe asked Jesus what he thought was the first of all the commandments. But Jesus didn’t just give him the first, which is the commandment to love God above all else. Jesus gave him the second as well, which is the commandment to love our neighbor as ourselves. Jesus did this because we cannot love God if we don’t love our neighbor.
But just how are we to love? What are we supposed to do? St. Thomas Aquinas said, “Love is wanting what is best for a person and doing what you reasonably can to bring goodness and good things to that person.”
Applying this to the person we’re finding it difficult to love will take different forms, depending on the circumstances. We may need to exercise patience, swallow our pride, offer forgiveness, be intentionally kind, give them some type of help, or make amends for something hurtful we may have done to them.
But regardless of what we might need to do to these difficult people, love them we must, if we wish to be people who truly love God.
In yesterday’s Blog post, we discussed that there are significant numbers of Catholics who do not hold the Catholic faith regarding the question of homosexual activity, and so-called gay “marriage.” Some of this may be due to willful rejection of the teaching, but much is likely due to confusion brought on by a loud culture and a quiet pulpit. I want to share with you a letter I wrote to my congregation a couple of years ago to try and make clear the Catholic and Biblical teaching on homosexuality. I wrote it and preached it to strive and give clear teaching in a confused age. I offer it to you for your own consideration.
Dear Parishioners,
In recent years, homosexuality has been frequently in the news. An increasingly nationwide effort to give recognition to so-called gay “marriage,” is only the latest matter to receive a lot of attention. Prior to this, the Episcopalian denomination ordained as a bishop a man who openly practices homosexual behavior. This action has divided the Episcopalian denomination in two. Prior to this, the last fifteen years have also seen the Episcopalian and other Protestant denominations liturgically celebrate gay “marriages” and unions. This too has caused great divisions in those denominations. Even among the Catholic faithful, mistaken notions about homosexuality and marriage have taken hold.
Hence, it is necessary once again to teach on this matter, and reassert what Scripture plainly teaches. Now the fact is, the Scriptures are very clear by unambiguously, and in an uncompromising way, depicting homosexual activity as a serious sin and a moral disorder. Attempts by some to reinterpret scripture to mean something else are fanciful, at best, and usually use theories that require twisted logic, and questionable historical views that set aside the very plain meaning of the texts.
I want to share a few of these Biblical texts with you. But before I do, let me state the context of this reflection and make two very important clarifications.
First, as to the context, I want to be clear here that my reflections are directed to fellow Christians, namely you. Hence I use Scripture as the main point of departure since we share a belief in the normative and authoritative status of God’s Word. In other settings, speaking for example to the secular world, Natural Law arguments are more suitable. But, here, the Scriptures are our main focus. And, as your pastor, I want you to have a clear, biblical understanding of what is taught in this matter. I have a duty to teach you on matters of the faith and morals and I do not want you to share in the confusion manifest in the world, and even among Christians.
As a second point of clarification it is important to note that it is homosexual activity that is condemned, not all persons of homosexual orientation. It is a fact that some individuals are attracted to members of the same sex. Why this is or how it comes to be is not fully understood, but it is, nonetheless, simply a fact for some individuals. Since sexual orientation is not usually a matter of direct choice or even immediate control, it is not itself an object of moral condemnation. Merely to be tempted to commit a certain sin does not make one evil or bad, or even guilty for that temptation. Rather, it is to give way to the temptation and commit the sin that makes one a sinner. Many homosexual persons live chaste lives, and, although tempted to commit homosexual acts, they do not in fact do so. This is courageous, holy and praiseworthy. Sadly, though, some with a homosexual orientation not only commit the sin of homosexual activity, but they openly flaunt this fact, and dismiss Biblical texts that clearly forbid such activity. For these, we can only hope and pray for conversion. I hope you can see, however, why we must distinguish between homosexual orientation and homosexual activity.
A third clarification that we must make is that we should be careful not to single out homosexual activity as though it were the only sexual sin God condemns. Clearly, all who are heterosexual are also called to sexual purity. The same Bible which condemns homosexual activity also clearly condemns acts of fornication (i.e. illicit sexual union such as premarital sex) and acts of adultery. The Bible describes these as serious sins, which can and do exclude people from the Kingdom of God and from Heaven (cf Eph 5:5-7; Gal 5:16-21; Rev 21:5-8; Rev. 22:14-16; Mt. 15:19-20; 1 Cor 6:9-20; Col 3:5-6; 1 Thess 4:1-8; 1 Tim 1:8-11; Heb 13:4). Sadly, many people today live in open violation of Biblical teaching. Many engage in premarital sex (fornicate) and say it is alright because “everyone’s doing it.” Many live together without benefit of marriage. This, like homosexual activity, is sinful. It is wrong, and should be repented of immediately. Hence, homosexual activity is not singled out by the Bible or by Christians. Every human being, without exception, whether heterosexual or homosexual, is called to sexual purity, to chastity, and to self-control. Any violation of this is a sin. Put more positively, God’s command of chastity means that sexual purity is possible for everyone with God’s grace. God empowers us to do what he commands!
With these two clarifications in mind, we can turn our attention now to the Biblical teaching on homosexuality.
As stated above, the Bible clearly and unambiguously condemns homosexual activity. For example:
You shall not lie with a male as with a woman; it is an abomination (Leviticus 18: 22)
If a man lies with a male as with a female, both of them have committed an abomination (Lev 20:13).
Likewise, the story of the destruction of Sodom and Gomorrah depicts, among other things, the sinfulness of homosexual activity. It is too lengthy to reproduce here in its entirety, but you can read about it in Genesis 19.
For the wrath of God is revealed from heaven against all ungodliness and wickedness of men who by their wickedness suppress the truth. For what can be known about God is plain to them, because God has shown it to them…in the things that have been made. So they are without excuse; they became futile in their thinking and their senseless minds were darkened. Claiming to be wise, they became fools…For this reason God gave them up to dishonorable passions. Their women exchanged natural relations for unnatural, and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameless acts with men and receiving in their own persons the due penalty for their error. And since they did not see fit to acknowledge God, God gave them up to a base mind and to improper conduct. (Romans 1:18ff)
Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: neither the fornicators, nor idolaters, nor adulterers, nor male prostitutes nor homosexual offenders nor thieves nor the greedy nor drunkards nor slanders nor swindlers will inherit the kingdom of God. (1 Corinthians 6-9)
The law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, the sexually immoral, for those who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine, in accordance with the gospel of the glory of the blessed God with which I have been entrusted. 1 Timothy 1: 8-11
Note that, in many of these texts, homosexual activity is listed among other sexual offenses a person can commit. Again, it is not merely singled out. Here then, is what the Bible teaches: homosexual activity is wrong as are other sexual sins such as fornication and adultery. It is true that there are not a huge number of texts regarding homosexual activity. But, whenever it is mentioned, it is clearly and uncompromisingly condemned. Further, this condemnation occurs at every stage of biblical revelation, revelation right through to the end.
Sadly, today, many have set aside the Biblical and Church teachings on homosexual activity. They not only declare that it is not sinful, but they even celebrate it as though it were good. It is bad enough when non-believers do this, but it is even more tragic when people who call themselves Christians do such things. As we have seen, a number of the Protestant denominations (e.g., the United Church of Christ, the Episcopalian denominations and some of the Presbyterian and other mainline Protestant denominations) have begun celebrating and blessing homosexual unions and promoting clergy who are actively and publicly engaging in homosexual activity.
In effect they sanction such behavior and are setting aside the Word of God, or reinterpreting it to suit their own agenda. Psalm 2:1 laments: And why do the people imagine a vain thing? In the Gospels, Jesus knew that some would use him to promote their own wrongful agendas. And so He, too, lamented: Take heed that no one leads you astray. Many will come in my name, saying ‘I am he!’ and they will lead many astray (Mark 13:5). St. Paul also knew that some would distort the Christian faith. And so he said: I know that, after my departure, fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking perverse things, to draw away disciples after them (Acts 20: 29).
We live an era where there is often deep confusion about moral issues. In the area of sexual morality, the confusion is especially deep today. This confusion has touched even many Christians, who are living and promoting unbiblical lifestyles.
In such a climate, we must speak the truth that comes from God and live it. Suppressing the truth leads to great distortions, confusion, and suffering. The sexual promiscuity of our own day has led to great suffering: venereal disease, AIDS, abortion, teenage pregnancy, broken marriages, divorce, single parenthood.
The confusion about homosexual activity is just one more symptom of the general sexual confusion of our day. In suppressing the truth from God, many have become debased and confused, and many among us call good that which God calls sin. Indeed, the text from Romans 1, quoted above says that the approval of homosexual behavior, is a sign of deep confusion and a darkened mind. Indeed the approval of any sexual sinfulness is of the darkness.
Some who oppose the teaching of Scripture and the Church have taken to calling opposition to their view “hatred” and “bigotry.” But we who are of faith must insist that the Church’s opposition to homosexual behavior is rooted in a principled obedience to the Word of God which we believe to be revealed by God and to which we owe docility and obedience. We can say and teach no other than what God has reveled consistently in his Word.
Perhaps it is best to conclude with a statement from the Catechism which expresses clarity of doctrine but also respect for the homosexual person:
Homosexuality refers to relations between men or between women who experience an exclusive or predominant sexual attraction toward persons of the same sex. It has taken a great variety of forms through the centuries and in different cultures. Its psychological genesis remains largely unexplained. Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that “homosexual acts are intrinsically disordered.” They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.
The number of men and women who have deep-seated homosexual tendencies is not negligible. This inclination, which is objectively disordered, constitutes for most of them a trial. They must be accepted with respect, compassion, and sensitivity. Every sign of unjust discrimination in their regard should be avoided. These persons are called to fulfill God’s will in their lives and, if they are Christians, to unite to the sacrifice of the Lord’s Cross the difficulties they may encounter from their condition.
Homosexual persons are called to chastity. By the virtues of self-mastery that teach them inner freedom, at times by the support of disinterested friendship, by prayer and sacramental grace, they can and should gradually and resolutely approach Christian perfection. (CCC 2357-2359)
I write to you with concern in these times of confusion in the hopes that you will in no way share the error and confusion of these times. We are not to be conformed to this world but to be transformed by the renewing of our minds (cf Rom 12:1). I pray that this letter has helped in some way to clarify and confirm you in the Ancient and Apostolic faith entrusted to the Church. Please share this letter if you have found it helpful.
Our pilgrimage today takes us to the small church of Saints Cosmas and Damian, a basilica actually located in the Roman Forum, the ancient center of Rome. Parts of this church in fact come from buildings in use during the time of the Roman Empire. The present day church also boasts of a beautiful mosaic of Christ behind the altar in the apse, artwork that dates back to the 6th century. This basilica honors the two brothers, Cosmas and Damian, who were tortured and beheaded for their faith around the year 303 A.D. In fact, their names appear in Eucharistic Prayer I (the Roman Canon).
Today’s Responsorial Psalm reads, “If today you hear his voice, harden not your hearts”. The homily at Mass spoke of Lent being a time where we look into our hearts to see what it is we really desire. We have many wants and needs, but during Lent we must ask ourselves frankly: “Is Jesus Christ enough for me?” If we are not satisfied with him in this life, will we be satisfied with him in the next? This Lent Jesus Christ is calling us anew, calling us to trust that by seeking him first, everything else will be given to us. Let us not harden our hearts to his invitation.
Are you with me or against me? This is the choice Jesus presents to us in today’s gospel. As we heard, Jesus had performed a miraculous healing. Critics said his action was evil. Jesus said it was a sign of the kingdom of God. Then he said we needed to choose whose side we were on. If you think about it, this is a choice we need to make every day, if not several times a day.
On our worst days, we reject Jesus altogether. We’re like the people Jeremiah spoke about in the first reading: disobedient, disloyal, deaf to God’s word. On other days, however, we do want to side with Jesus…but only on our terms. In other words:
• We’re willing to sacrifice…within reasonable limits;
• We’re willing to forgive…those people who are truly sorry;
• We’re willing to love…those people we find lovable;
• We’re willing to give…so long as we receive;
• We’re happy to follow Jesus…as long as he goes where we want him to.
Today’s gospel reminds us that we can’t have it both ways. As Jesus said, the kingdom of God has indeed come upon us. And we need to choose to follow our king, without limit, and without compromise. So today when we hear his voice, let us harden not our hearts.
She tells me that she used to find strength in the popular “Footprints” story in which a man dreams of his life as a walk along the beach with the Lord. Most of the time, two sets of footprints were visible in the sand- one for Jesus, and one for the man. However, during times of suffering, pain, and trial, there was only one set of footprints. The man was angry and he challenged Jesus. “Where were you when I needed you most?” he cried. Jesus replied, “I was with you all along! When you see only one set of footprints, it was then that I carried you.”
synagogue, he fell down at Jesus’ feet and worshipped him as Lord.
