When a car speeds past us on the highway, we typically label the driver “reckless” or a “jerk.” But when we’re the one speeding, it’s because we’re in a hurry for a very important reason! We condemn others but excuse ourselves for doing the exact same thing! We reason that we act with the best of motives, but assume that others do not. Why? Because we evaluate ourselves based on our intentions, but judge others based on their behavior.
Jesus cautions us in today’s gospel about applying this double standard; he warns us against being quick to judge and condemn. Instead, he invites us to imitate the compassion, forgiveness, and generosity of God the Father. He invites us, in the words of Charles de Foucauld: “Do unto others, as you would have God do unto you.”
I am asked, not infrequently, about the apparent limits of God’s omnipotence. It would seem, on the face of it, that I am freely able to say “no” to God, to overrule Him, to thwart his will for me or others. If this is so, then how can we say God is omnipotent? Further, if God is so powerful, why does evil seem to go unchecked? In many ways, God does not seem powerful at all. From this perspective evil and Satan seem more powerful, more influential and able to rule than God. Is God really omnipotent (all powerful)?
As you likely know, greater minds than I have pondered these questions and I will not likely break new ground here. But in struggling with this question, that I frequently get asked, I would like to approach it from different angles. They are listed below in no particular order. No one point is meant to be a complete answer in itself, just an aspect of the problem and an appreciation of the mystery with which we are dealing.
1. The Aspect of Balance and Mystery. It is a common requirement in both theology and life that we must hold seemingly contradictory truths at the same time and in some balance. For example God is both immanent (profoundly an intimately present here) and yet transcendent (beyond the here and now). God is one, and three. Or, Man is fundamentally good, gifted and powerful, and yet sinful, foolish, weak and dependant. We are free, yet also limited and so forth.
These truths are in fact all true, and must simply be held at the same time and in proper balance. While it may be true that we can resolve some of the conflicting truths about man by simply saying that our excellences are only limited, this sort of solution is not possible with God. God is absolutely powerful, transcendent, immanent, one, three, and all powerful. There is no way of saying that God is “sort of” powerful, one, three, and so forth.
Thus, given the limits of our knowledge and language, we are often called to hold two competing truths in tension. How they are fully resolved and worked out is mysterious. This may at times frustrate us, but ultimately, mysteries are more to be respected and appreciated than solved and overcome. That we are free, and God is omnipotent are two truths in tension. We must hold them both, in tension, with appreciation for the deep mystery of them both.
2. The Aspect of our Limited Vision – We usually like to think we either have things figured out, or that eventually we will figure them out. But the fact is, we are of limited vision and intellect. We see only a small part of the picture. The world in which we live is mysterious.
To the modern mind, the word “mystery” refers to something which must be solved, which we must get to the bottom of. Hence, we tend to reduce everything, including creation, God and ourselves to a “who-dunit” novel.
But from the Christian perspective, “mystery” refers to something which we see, partially, but much more of which lies hidden. For example, our five senses can perceive the physical attributes of other people, and we might even come to know some of the “inner workings” of people we know. But in the end, there is much more of the human person that lies hidden. We do not even know ourselves fully (cf 1 Cor 13:12).
This is mystery. Our lives, the world around us, all of creation, and God are shot through with deep mystery. We see some aspects, but more lies hid that we often imagine.
Admit it – In striving to “solve” the mysterious interplay between God’s omnipotence and our freedom, or the existence of evil, we ought to admit that there is much we do not know, and cannot expect to know. Thus, the contradiction is only apparent. Our limited minds cannot see the whole picture. So, it is wrong for us to simply declare that God’s omnipotence cannot be reconciled with our freedom or the existence of evil. The fact is we do not know that. The most we can say this that there SEEMS to be a contradiction here, and the best we can do is to admit our limitations in seeing the whole picture.
3. The Aspect of the Mystery of Time – The deep mystery of time seems to be an important factor here as well. Part of understanding God’s omnipotence is to recall that he dwells in eternity. God does not live in serial time like we do. For God, past, present and future are all the same. God is not watching creation and human history unfold like a movie that ticks steadily by. He is not up in heaven watching things happen, then pondering what to do in response. God knows us before he makes us (Jer 1:4), he knows everything we will ever do (e.g. Psalm 139:16). Nothing is a surprise to God. God does not react to events, and reformulate his plans, based on unexpected human choices. He is pure act and everything is already accomplished, done. The future is not distant or foggy to God. It is present to him and known by him from all eternity.
Clearly for us, eternity is a mystery. The comprehensive “now” of God, his sweeping knowledge of time as comprehensively present to Him, can be described by us, but not really understood. But the fact is, our “no” to God does not thwart His plans. He has always known who would shake their fist at Him and who would obey. His plans have already incorporated our free choices. He doesn’t have to “go back to the drawing board” based on a stupid or sinful choice by me. He knows the way I go, and will shepherd me rightly.
Why exactly God allows so much static in the system, so much sin and rebellion, is another mysterious thing. But it does not follow that, because he has allowed it, that his power is somehow diminished. He has always known of the static, of the sin, some of it awful, and has already resolved and overcome its apparent power. Jesus said on the Cross (in our serial time), “It is finished.” God’s work is done, it has always been done. The working out of the details in our slices of time is not always easy to see. But the victory has always been won.
So, the mysterious interplay between God’s omnipotence, our freedom and the problem of evil is caught up in the mystery of time.
4. The Aspect of a Correct Understanding of Freedom – The proper understanding of freedom is also a factor in understanding the relationship between God’s omnipotence and our freedom. From our perspective, especially that of our flesh, freedom is the capacity to do whatever I please. But this is not a biblical understanding of freedom. From a biblical perspective, freedom is the capacity, the power, to obey God. Jesus says that “Whoever sins is a slave of sin” (John 8:34). Scripture also says, Don’t you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey–whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness? (Romans 6:16). And again, They promise them freedom, while they themselves are slaves of depravity–for a man is a slave to whatever has mastered him. (2 Peter 2:19).
Hence from this point of view, our sinful choices are not an exercise of our power so as to somehow diminish God’s power. When we sin we do not demonstrate our power, so much as our slavery. True freedom is the capacity to obey God. The catechism teaches: The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. The choice to disobey and do evil is an abuse of freedom and leads to “the slavery of sin.” (CCC 1733)
So, ultimately Man’s freedom, from this perspective, cannot be pitted against God’s omnipotence. For true freedom is only to obey God and hence respect his power. The sinful use of freedom is ultimately an exercise of a power, but a manifestation of slavery.
5. The Aspect of the Paradox of Power – In this case I am simply going to let the Catechism speak for itself:
Faith in God the Father Almighty can be put to the test by the experience of evil and suffering. God can sometimes seem to be absent and incapable of stopping evil. But in the most mysterious way God the Father has revealed his almighty power in the voluntary humiliation and Resurrection of his Son, by which he conquered evil. Christ crucified is thus “the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men.” (1 Cor 1:24-25) It is in Christ’s Resurrection and exaltation that the Father has shown forth “the immeasurable greatness of his power in us who believe”. (Eph 1:19-22) Only faith can embrace the mysterious ways of God’s almighty power. This faith glories in its weaknesses in order to draw to itself Christ’s power. (cf. 2 Cor 12:9; Phil 4:13) (CCC 272- 273)
Here then are just some of the aspects, both of the problem and of insight into the mystery of the interplay between God’s Omnipotence, our freedom and the problem of evil.
As usual, the list is incomplete and I invite you to add to it. Further, I know some of you may wish to either dispute or distinguish some of what I have offered. I encourage all this since this is a discussion of what is ultimately a very great mystery and no one post can capture the whole of the issue or exhaust its aspects.
Photo Credit above right (Facebook – Right click for URL)
Here is Fr. Barron’s take on part of the issue in response to a recent movie:
Over the holidays I was approached at a party by a friend whose eyes were filled with tears. She had lost her dad earlier in the year, and she still grieving. The fact that it was Christmastime only made things worse, as it often does. My friend also shared with me that her dad’s death was affecting her faith. She said: “I’m not really sure what I believe any more.” God seemed very distant to her. She was wondering if God even existed at all.
My friend’s experience is not unusual. When someone close to us dies, we’re often forced to take a good hard look at our beliefs– beliefs we may have been taking for granted. It can seem as if God doesn’t care; we can feel as if God has abandoned us; we can think that we’re being punished. But in reality Jesus understands what we’re going through. And he doesn’t leave us to face our crisis alone. When we’re filled with grief, Jesus is right there beside us, whether we’re able to recognize it or not.
We can see Jesus’ love for those who grieve in the gospel account of the Transfiguration. Jesus knew that his death was approaching. Jesus knew also that his death would leave his disciples sad, confused, and angry. So he took three of them-Peter, James and John- up to a mountaintop, to show them something they would never forget. On that mountaintop, Jesus was transfigured before them. The disciples were awestruck by the magnificence of his glory, amazed to see him speak with Moses and Elijah, and knocked to their knees upon hearing the voice of God the Father himself. Jesus blessed his friends with this experience to leave them with a memory that would be a source of hope when it would be easy to despair, and a sign that his story would end, not with death and a cross, but with resurrection and an empty tomb.
I imagine that many of us here today have been through a significant experience of grief. At some point, all of us will, as we face the death of those we love. And of course, death isn’t the only thing that can lead to grief. There’s also divorce, the loss of a job, suffering a major illnesses, and moving away from a beloved home, just to name a few. Grief is inevitable. Today’s transfiguration gospel, however, gives us five clues about how we as Christians can prepare for, face, and emerge on the other side grief.
First, we need to prepare ourselves beforehand, just as Jesus prepared his disciples for his death. To do this, we need to develop our relationship with God now. Because if God is a stranger to us today, chances are he will still be a stranger to us when grief strikes. We need something to fall back on when things fall apart.
Second, we need to embrace our memories. Jesus wanted his friends to remember his transfiguration in the hours and days after his death. We too need to remember how God has touched our lives in special ways. This will help us to trust and to endure during difficult times. If we’re grieving someone who has died, we need to hang on to and celebrate the good memories we have of that person. And if there are bad memories, then we can’t ignore them either. Perhaps we’ll need to forgive that person for things they did to us. Perhaps we’ll need to forgive ourselves for things we did to them.
Third, we need to reach out to others for their support. It’s been said that misery loves company. But misery is more miserable when we face it alone. That’s why Jesus shared the transfiguration with three disciples, and not just one, because after his death, he didn’t want them to suffer alone. And he doesn’t want us to suffer alone either. When we grieve, others can pray for us, pray with us, give us practical help, and bolster our faith by sharing their stories of how the Lord may have help them during their time of grief.
Fourth, we need to express our grief. Jesus shared his transfiguration with his friends because he knew they would be sad after his death. Jesus himself had wept at the grave of his friend Lazarus. And it’s okay for us to cry too. When someone we love has died, sometimes people say things like: “He’s in a better place now;” or “At least she’s not suffering any more;” or “I guess God needed another angel.” They mean well. But there’s an implication that we should cheer up, or even that our sadness is selfish somehow. But tears aren’t selfish. They’re a sign of our loss, and often a sign of our love.
Fifth, we need to pray while we grieve, even if we don’t feel much like praying. We may think that we can’t pray, because we associate prayer with feelings of warmth and peace. Any when we’re grieving, we usually feel anything but warm and peaceful. But prayer isn’t just about happy feelings. Prayer is an honest communication between us and God. If we’re feeling angry, confused, hurt, or hopeless, we need to share this with God, even if we think he isn’t going to like what we have to say! At the same time, we need to listen to the voice of Jesus spoken to us in Scripture, just as God the Father told the disciples to do on the Transfiguration mount.
The truth is that when we grieve, God knows exactly how we feel, and God knows what we’re thinking. There’s no sense trying to hide it from him, especially since he loves us so much. And because he loves us, he won’t allow grief to have the final word. Because for we Christians, it is our resurrection hope that night is always followed by the morning, and that grief can be transfigured into joy.
The second Sunday of Lent always features the transfiguration. This is done in the first place because we are following the Lord on his final journey to Jerusalem and this journey up Mt Tabor was one of the stops Jesus himself made with Peter, James and John. It is commonly held that Jesus did this to prepare his apostles for the difficult days ahead. There’s a line from an old spiritual which says, Sometimes I up, sometimes I’m down, sometimes I’m almost on the ground…..but see what the end shall be. And this is what the Lord is doing here: he is showing us what the end shall be. There is a cross to get through, but there is glory on the other side.
There also seems a purpose in placing this account here in that it helps describe the pattern of the Christian life which is the paschal mystery. For we are always dying and rising with Christ in repeated cycles as we journey to an eternal Easter (cf 2 Cor4:10). This Gospel shows forth the pattern of the cross, in the climb, and rising, in the glory of the mountaintop. Then it is back down the mountain again, only to climb another mountain, (Golgotha) and through it find another glory (Easter Sunday). Here is the pattern of the Christian life: the paschal mystery. Let’s look a little closer at the Gospel in three stages.
I. The Purpose of Trials. The text says – Jesus took Peter, James, and John and led them up a high mountain apart by themselves. Now we often pass over this fact, that they had to climb that mountain. And the climb was no easy task. Any one who has been to the sight of Tabor knows what high mountain it is. The climb was almost 2000 feet, high and steep. It may have taken the better part of a day and probably had its dangers. Once at the top it is like looking from an airplane window out on the Jezreel Valley (a.k.a. Megiddo or Armageddon).
So here is a symbol of the cross and of struggle. A climb was up the rough side of the mountain: exhausting, difficult, testing their strength.
I have it on the best of authority that as they climbed they were singing gospel songs: I’m comin’ up on the rough side of the mountain, and I’m doin’ my best to carry on! Another songs says, My soul looks back and wonders how I got over! Yet another says, We are climbing Jacob’s ladder, every round goes higher, higher.
Now, this climb reminds us of our life. For often we have had to climb, to endure and have our strength tested. Perhaps it was the climb of getting a college degree. Perhaps it was the climb of raising children, or building a career. What do you have that you really value that did not come at the price of a climb….of effort and struggle?
And most of us know that, though the climb is difficult, there is glory at the top is we but endure and push through. Life’s difficulties are often the prelude to success and greater strength.
Though we might wish that life had no struggles, it would seem that the Lord intends the climb for us. For, the cross alone leads to true glory. Where would we be without some of the crosses in our life? Let’s ponder some of the Purposes of problems:
God uses problems to DIRECT us. Sometimes God must light a fire under you to get you moving. Problems often point us in a new directions and motivate us to change. Is God trying to get your attention? “Sometimes it takes a painful situation to make us change our ways,” Proverbs 20:30 says: Blows and wounds cleanse away evil, and beatings purge the inner most being. Another old gospel song speaks of the need of suffering to keep us focused on God: Now the way may not be too easy. But you never said it would be. Cause when our way gets a little too easy, you know we tend to stray from thee. Sad but true, God sometimes needs to use problems to direct our steps to him.
God uses problems to INSPECT us. People are like tea bags.. if you want to know what’s inside them, just drop them into hot water! Has God ever tested your faith with a
problem? What do problems reveal about you? Our problems have a way of helping to see what we’re really made of. I have discovered many strengths I never knew I had through trials and testings. There is a test in every testimony and trials have a way of purifying and strengthening our faith as well as inspecting our faith to see whether it is really genuine. 1 Peter 1:6 says, In this you greatly rejoice, though now for a little while you may have had to suffer grief in all kinds of trials. These trials are only to test your faith, to see whether or not it is strong and pure.
God uses problems to CORRECT us. Some lessons we learn only through pain and failure. It’s likely that as a child your parents told you not to touch a hot stove. But you probably learned by being burned. Sometimes we only learn the value of something health, money, a relationship by losing it. Scripture says in Psalm 119:71-72 It was good for me to be afflicted so that I might learn your decrees and also in Psalm 119:67 it says Before I was afflicted, I strayed. But now I keep you word.
God uses problems to PROTECT us. A problem can be a blessing in disguise if it prevents you from being harmed by something more serious. A man was fired for refusing to do something unethical that his boss had asked him to do. His unemployment was a problem-but it saved him from being convicted and sent to prison a year later when management’s actions were eventually discovered. Scripture says in Genesis 50:20 as Joseph speaks to his brothers You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.”
God uses problems to PERFECT us. Problems, when responded to correctly, are character builders. God is far more interested in your character than your comfort. Romans 5:3 says We can rejoice, too, when we run into problems and trials, for we know that they are good for us they help us learn to be patient. And patience develops strength of character in us and helps us trust God more each time we use it until finally our hope and faith are strong and steady. And 1 Peter 1:7 says You are being tested as fire tests gold and purifies it and your faith is far more precious to God than mere gold; so if your faith remains strong after being tried in the fiery trials, it will bring you much praise and glory and honor on the day of his return.
So here it is, the cross symbolized by the climb. But after the cross comes the glory. Let’s look at stage two:
II. The Productiveness of Trials. The text says, And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus. Then Peter said to Jesus in reply, “Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah.” He hardly knew what to say, they were so terrified. Then a cloud came, casting a shadow over them; from the cloud came a voice, “This is my beloved Son. Listen to him.”
All the climbing has paid off. Now comes the fruit of all that hard work! The Lord gives them a glimpse of glory! They get to see the glory that Jesus has always had with the Father. He is dazzlingly bright. A similar vision from the book of revelation gives us more detail:
I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, and among the lampstands was someone like a son of man, dressed in a robe reaching down to his feet and with a golden sash around his chest. The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. In his right hand he held seven stars, ….. His face was like the sun shining in all its brilliance. When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades. (Rev 1:12-17)
Yes, all the climbing has paid off. Now comes the glory, the life, the reward or endurance and struggle. Are you enjoying any the fruits of your crosses now? If we think about it, our crosses, if they were carried in faith have made us more confident, stronger. Some of us have discovered gifts, abilities and endurance we never knew we had. Our crosses have brought us life!
The other night I went over to the Church and played the pipe organ. It was most enjoyable and the fruit of years of hard work.
And not only have my own crosses brought me life, but the crosses of others have also blessed me and brought me life. See the trials do produce. Enjoy it!
St. Paul says, that this momentary affliction is producing for us a weight of glory beyond all compare (2 Cor 4:14). He also says For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. (Rom 8:18).
An old gospel song says, By and by, when the morning comes, and all the saints of God are gathered home, we’ll tell the story, of how we’ve overcome. And we’ll understand it better, by and by.
So then, here is the glory that comes after the climb. Here is the life that comes from the cross. Here is the paschal mystery: Always carrying about in our selves the dying of Christ so also that the life of Christ may be manifest in us (2 Cor 4:10).
III. The Pattern of Trials – The text says, Suddenly, looking around, they no longer saw anyone but Jesus alone with them. As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead.
Notice that, although Peter wanted to stay, Jesus makes it clear that they must go down the mountain for now and walk a very dark valley, to another hill, Golgotha. For now, the pattern must repeat. The cross has led to glory, but more crosses are needed before final glory. An old spiritual says, We are climbing Jacob’s ladder….every round goes higher, higher, soldiers of the cross!
This is our life. Always carrying within our self the dying of Christ so also that [the rising of Christ], the life of Christ may be manifest in us (cf 2 Cor 4:10).
There are difficult days ahead for Jesus and the apostles. But the crosses lead to a final and lasting glory. This is our life too. The paschal mystery, the pattern and rhythm of our life.
Here is an excerpt from the Song We are Climbing Jacob’s Ladder. The Text says that every round goes higher, higher! Almost as if imagining a spiral staircase even as the rounds get pitched higher musically. For this is the pattern of our life that we die with Christ so as to live with him. And each time we come back around to the cross, or back around to glory, we are one round higher and one level closer to final glory.
In the first reading from Mass on Friday of this week God answers the question of his “fairness” in dealing with us:
You say, “The LORD’s way is not fair!” Hear now, house of Israel: Is it my way that is unfair, or rather, are not your ways unfair? When someone virtuous turns away from virtue to commit iniquity, and dies, it is because of the iniquity he committed that he must die. But if the wicked, turning from the wickedness he has committed, does what is right and just, he shall preserve his life; since he has turned away from all the sins that he committed, he shall surely live, he shall not die. (Ezekiel 18:25-28)
It is a rather dangerous thing demand that God be fair. How easily we can declare of many circumstances. “That’s not fair!” But when it comes to the Lord, a little friendly advice is helpful: Be VERY careful before you ask God to be fair. If God were fair we’d all be in Hell right now. As it is, God is merciful and none of us have ever really gotten the punishment we deserved. Notice that God answers the accusation that it is unfair for him to punish the sinner in a twofold way:
1. Your Choice – If a person sins and does not repent of it he will die (i.e. descend to hell). But that is his choice to stay in sin and thus incur the cosequence that he dies spiritually and cannot see eternal life. It is our choice that is determinative of this.
2. Choose Mercy! God also answers with a sort of plea that we call on his mercy instead. God is a God of the second chance. And, rather than give us the fairness we seek in a misguided way, we bids us call on his mercy, repent and he will hear and save us. For if a person repent he will live! Scripture says elsewhere: As surely as I live, declares the Sovereign LORD, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, O house of Israel?‘ (Ezekiel 33:11). Again, God our savior wants all men to be saved and to come to a knowledge of the truth (1 Tim 2:4). And again, The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance. (2 Peter 3:9)
If you want God to be “fair,” that is, to use strict justice, cannot you see that we are all in very serious trouble? In the end it is only his grace and mercy that will ever see us through. We ought to have enough humility to banish notions of fairness in our relations with God. Mercy is the only way we stand a chance. Kyrie Eleison!
Picture above from goodsalt.com (right click on photo for URL)
This song says, “You’re the God of the Second Chance.”
Have you ever thought: “You know, I’m not a bad person. I haven’t robbed a bank or murdered anyone!” I know I have. And for the most part, it’s true: we’re people of good will who want to do the right thing. Chances are we haven’t seriously been tempted to robbery or murder.
But that’s not surprising. Good people usually aren’t tempted to do really bad things. What they are tempted to do are things that are less good, such as settling for a “good enough” morality that’s satisfied with not being a bank robber or an ax murderer. For Christians, however, that’s not enough. Our “righteousness must exceed that of the scribes and the Pharisees.” We’re called to a higher standard.
Jesus explained what this involves in today’s gospel. He confirmed that we aren’t to kill anyone! But we also aren’t to burn bridges, hurl insults, or feed resentments. Instead, we are to be fence menders- people who reconcile, forgive, and apologize. Has anyone hurt us? We’re to forgive them. Have we hurt anyone? Then we need to say we’re sorry. Even if they hurt us back; even if they hurt us first.
We might protest and say: “That’s not fair!” And we’d be right. But Jesus doesn’t call us to be fair; he doesn’t call us to be “good enough.” Jesus calls us to be holy; Jesus calls us to love.
Readings for today’s Mass:http://www.usccb.org/nab/031811.shtml
This morning pilgrims continued their Lenten journey along a well trod path as they made their way to the Basilica Santi XII Apostoli, where relics of Sts. Philip and James the Lesser are housed beneath the high altar. As the pilgrims walked and prayed they traversed the Piazza del Popolo, came behind the Pantheon and passed by the Church of Santa Maria sopra Minerva, till finally arriving at Piazza Ss. Apostoli. The church, located near both the Gregorian and Angelicum Universities, is one well known to the students of the North American College. In fact, today’s walk is one that many seminarians make daily to go to and from school and the College. This serves as a great reminder that our journey with the Lord plays itself out largely in our “regular” day-to-day lives.
Today’s readings invite us to a life of greater virtue. From the prophet Ezekiel we hear, “He shall live because of the virtue he practiced,” and in the Gospel Jesus instructs us that we must strive for righteousness greater than that of the scribes and Pharisees. They observed the externals of the Jewish laws but lacked a proper disposition of heart. We are blessed to have the Lenten season each year because it gives us a chance to examine the dispositions of our own hearts. Jesus makes it clear that we can’t just aim at fulfilling minimum obligations, but that we must strive for hearts and minds that, with God’s grace, are free from even harboring ill thoughts, feelings or intentions towards others. This goal finds its practical fulfillment in our day-to-day lives.
The season of Lent with its call to greater prayer, fasting and almsgiving allows us a chance to examine our attitudes and intentions and to ask God’s grace to help us love more like Him. By cooperating with His grace we’ll find our day-to-day path transformed. It will gradually become more and more the path of Christ. We’ll change too! We’ll become a greater blessing to ourselves, our family, our friends, and everyone we encounter as we increasingly grow in resemblance to Christ, Our Lord.
There are many references to “the flesh” in New Testament Scripture, especially in the letters of St. Paul. The phrase confuses some who think it synonymous with the physical body. It is true that there are many times when Scripture uses the word “flesh” to refer to the physical body. However when the definite article “the” is placed before the word “flesh” we are dealing with something else. Only very rarely does the Biblical phrase “the flesh” (ἡ σὰρξ (he sarx), in Greek) refer only to the physical body (eg. John 6:53; Phil 3:2; 1 John 4:2) , but almost always the phrase refers to something quite distinct from the physical body.
What then is meant by the term “the flesh” (ἡ σὰρξ)? Perhaps most plainly it refers to that part of us that is alienated from God. It is the rebellious, unruly and obstinate part of our inner self that is operative all the time. It is that part of us that does not want to be told what to do. It is stubborn, refuses correction, and does not want to have a thing to do with God. It bristles at limits and rules. It recoils at anything that might cause me to be diminished or something less than the center of the universe. The flesh hates to be under authority or to have to yield to anything other than its own wishes and desires. The flesh often desires something simply because it is forbidden. The Protestants often call the flesh our “sin nature” which is not a bad term in summarizing what the flesh is. In Catholic tradition the flesh is where concupiscence sets up shop. Concupiscence refers to the string inclination to sin that is in us as a result of the wound of Original Sin. If you do not think that your flesh is strong, just try to pray for five minutes and watch how quickly your mind wants to think of anything but God. Just try to fast or be less selfish and watch how your flesh goes to war.
The flesh is in direct conflict with the spirit. “The spirit” here refers not to the Holy Spirit but to the human spirit. The (human) spirit is that part of us which is open to God, which desires him and is drawn to him. It is that part of us which is attracted by goodness, beauty and truth, which yearns for completion in God and to see His face. Without the spirit we would be totally turned in on ourselves and consumed by the flesh. Thankfully our spirit, assisted by the Holy Spirit draws us to desire what is best, what is upright, good and helpful.
Perhaps it is good that we look at just a few texts which reference “the flesh” and thus here in Lent learn more of the flesh and its ways. This will help us to be on our guard and to rebuke it by God’s grace and learn not to feed it. I make some comments in red with each quote.
1. The Flesh does not grasp spiritual teachings – [Jesus said] The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life. (John 6:63)
Having taught on the Eucharist, most of his listeners ridicule his teaching and will no longer take Jesus seriously. So Jesus indicates that their hostility to the teaching on the Eucharist is of the flesh. The flesh demands that everything be obvious to it on its own terms. The flesh demands to see physical proof for everything; demands that it be able to “see” using its own unregenerate power. And if it cannot see based on its own limited view, it simply rejects spiritual truth out of hand. In effect the flesh refuses to believe at all since what it really demands is something that will “force” it to accept something. Inexorable proof which faith demands takes things out of the realm of faith and trust. Faith is no longer necessary when something is absolutely proven and plainly visible to the eyes of flesh. The flesh simply refuses to believe and demands proof.
2. The flesh is not willing to depend on anyone or anything outside its own power or control – For it is we who are the circumcision, we who worship by the Spirit of God, who glory in Christ Jesus, and who put no confidence in the flesh— though I myself have reasons for such confidence. If anyone else thinks he has reasons to put confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; in regard to the law, a Pharisee; as for zeal, persecuting the church; as for legalistic righteousness, faultless….I [now] consider this rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ (Phil 3:3-9 selected)
The flesh wants to be in control rather than to have to trust in God. Hence it sets up its own observance, under its own control. And when it has met its own demands it declares itself to be righteous. Since the flesh hates being told what to do it takes God’s law and makes it “manageable” based on the flesh’s own terms. So, for example, if I am supposed to love, let me limit it to my family and countrymen but I am “allowed” to hate my enemy. But Jesus says, no, love your enemy. The flesh recoils at this for unless the law is manageable and within the power of the flesh to accomplish it, the Law cannot be controlled. The flesh trusts only in its own power. The Pharisees were “self-righteous” That is to say, they believed in a righteousness that they themselves brought about through their flesh power. But the Law and flesh cannot save. Only Jesus Christ can save. The flesh refuses this and wants to control the outcome based on its own power and terms.
3. The Flesh hates to be told what to do – For when we were controlled by the flesh, the sinful passions aroused by the law were at work in our bodies, so that we bore fruit for death. (Rom 7:5)
The disobedience and rebelliousness of the flesh roots us in sinful behavior and prideful attitudes. The prideful attitude of the flesh is even more dangerous than the sins that flow from the flesh since pride precludes instruction in holiness and possible repentance that lead to life. But the flesh does not like to be told what to do. Hence it rejects the testimony of the the Church, the scriptures and the conscience. Notice, according to the text, the very existence of God’s Law arouses the passions of the flesh. The fact that something is forbidden makes the flesh want it all the more! This strong inclination to sin is in the flesh and comes from pride and indignation at “being told what to do.” The flesh is refuses God’s Law and sets up its own rules. The flesh will not be told what to do.
4. Flesh is as flesh does – Those who live according to the flesh have their minds set on what the flesh desires; but those who live in accordance with the spirit have their minds set on what the spirit desires. The concern of the flesh is death, but the concern of the spirit is life and peace (Rom 8:5-6)
The flesh is intent on things of this world, upon gratifying its own passions and desires. On account of the flesh we are concerned primarily with ourselves and seek to be at the center. The flesh is turned primarily inward. St Augustine describes the human person in the flesh as “curvatus in se” (turned in upon himself). But the spirit is that part of us that looks outward toward God and opens us the truth and holiness that God offers. Ultimately the flesh is focused on death for it is concerned with what is passing away: the body and the world. The human spirit is focused on life for it focuses on God who is life and light.
5. The Flesh is intrinsically hostile to God – The mind of the flesh is hostile to God. It does not submit to God’s law, nor can it do so. Those controlled by the flesh cannot please God. (Rom 8:7-8)
The flesh is hostile to God because it is pridefully hostile to any one more important than itself. Further the flesh does not like being told what to do. Hence it despises authority or anyone who tries to tell it what to do. It cannot please God because it does not want to.
6. The Flesh abuses freedom – You, my brothers, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another in love. (Gal 5:13)
The flesh turns God given freedom into licentiousness. Licentiousness is to demand freedom without limit. Since the flesh does not want to be told what to do it demands to be able to do what ever it wants. In effect the flesh says, “I will do what I want to do and I will decide if it is right or wrong.” This is licentiousness and it is an abuse of freedom. It results in indulgence and paradoxically leads to a slavery to the senses and the passions.
7. The Flesh Demands to be fed – So I say, live by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want. (Gal 5:16-17)
Within the human person is this deep conflict between the flesh and spirit. We must not be mistaken, the flesh is in us and it is strong. It has declared war on our spirit and on the Holy Spirit of God. When the spirit tries to obey the flesh resists and tries to sabotage the best aspirations of the spirit. We must be sober about this conflict and understand that this is why we do not do what we most know is right. The flesh has to die and the spirit come more alive. What you feed grows. If we feed the flesh it will grow. If we feed the spirit it will grow. What are you feeding? Are you sober about the power of the flesh and do you and I therefore feed our spirit well through God’s word and holy communion, through prayer and the healing power of confession. What are you feeding?
8. The Flesh fuels sin – The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God (Gal 5:19-210)
This catalogue of sins for Galatians 5 is not exhaustive but is representative of the offensive and obnoxious behavior that flows from the flesh. Be sober about the flesh, it produces ugly children.
So here is a portrait of “the flesh.” It is ugly. You may say I have exaggerated, that the flesh is not really this bad. Well I am not, just buy a newspaper and see what the flesh is up to. You may, by God’s grace, have seen a diminishment in the power of the flesh in your life. That is ultimately what God can and will do for us. He will put the flesh to death in us and bring alive our spirit by the power of his Holy Spirit. But step one is to appreciate what the flesh is and understand its moves. Step two is to bring this understanding to God through repentance. Step three is, by God’s grace, to stop feeding the flesh and start feeding the spirit on prayer, scripture, Church teaching and Holy Communion. Step four is to repeat steps 1-3 for the rest of our lives. God by his grace will cause the flesh to die and the spirit to live by his grace at work in us through Jesus Christ.
There is no musical better at (humorously) depicting the flesh as Camelot. Here are a few video clips that depict well the flesh
In this first video Sir Lancelot ponders what a great and perfect guy he is. He goes so far as to say that “Had I been made the partner of Eve we’d be Eden still!”
In this clip, the Knights (in the flesh) ridicule goodness and sing “Fie On Goodness!”
When a car speeds past us on the highway, we typically label the driver “reckless” or a “jerk.” But when we’re the one speeding, it’s because we’re in a hurry for a very important reason! We condemn others but excuse ourselves for doing the exact same thing! We reason that we act with the best of motives, but assume that others do not. Why? Because we evaluate ourselves based on our intentions, but judge others based on their behavior.
