Community in Mission

January 30, 2021

A Portrait of Jesus the Preacher – A Homily for the 4th Sunday of the Year

In Sunday’s Gospel Jesus models four aspects of powerful and effective preaching.

In using the word “preaching” we ought to be careful not to limit it to what takes place in a church. All Catholic parents should learn from Jesus’ example here for they have the church of their home in which to preach; they have the pulpit of the dining room table, the living room couch, and even the family car. We all must learn from Jesus’ model of powerful preaching and teaching. Note, then, four basic qualities of Jesus as preacher and teacher:

I. PERSONAL – The text says, Then they came to Capernaum, and on the Sabbath Jesus entered the synagogue and taught. The people were astonished at his teaching, for he taught them as one having authority and not as the scribes.

(The picture at the upper right is one of me and fellow parishioners standing in the ruins of the synagogue mentioned in this passage. It is quite moving to stand atop the ruins of the synagogue where Jesus preached both this sermon and the Bread of Life discourse. Some of the ruins are from later than Jesus’ era, but the foundations are clearly from that time. It’s amazing.)

Note that the text says that Jesus spoke “with authority.” The Greek word translated here as “authority” is ἐξουσίαν (exousia), whose root meaning is “to (speak) out of one’s being or substance.” In other words, one speaks of what one knows by experience. Jesus is not simply quoting what others have said nor is He merely quoting slogans or common sayings.

In this, Jesus is distinguished from the scribes, who were famous for quoting only one another and other reputable, safe sources. Quoting other sources is fine, but if it merely stops there, how is listening to a preacher any better than staying home and reading a book?

Too many Christians, including Catholic preachers, are content to live and preach by inference rather than experience. Too many are content to repeat what others have said rather than to speak out of what they know, have seen, and have experienced.

To preach with authority means to be able to proclaim the Word of God with personal knowledge and experience. It means to be able to say this: “What the Lord and the Church have always proclaimed, I know personally, for I have tested and experienced the Word of God in the laboratory of my own life and found it to be true. And now I speak to you not merely of what others have said but what I know and experience to be true. Out of the substance of my own being I announce this truth to you.”

This is what it means to preach personally and with authority. Jesus did not simply quote what others said; He said what He personally knew.

What of you and me? Are you able to speak with authority? Well, do you know what the Lord is doing in your life? Have you personally experienced the truth of what the Scriptures and the Church have always announced? Or are you just quoting slogans, passages, and what others have said? Of course the Scriptures and the authoritative teachings of the Church are the essential foundation of what we know, but do you personally know it to be true? How? Do you speak to your children of what you know or do you merely say, “The Church says … “? Certainly you should say what the Church says, but teaching with authority means knowing and having experienced the truth of what the Church says. It means being able to attest to it personally. This is the basis of preaching and teaching with authority.

II. PROVOCATIVE – To say that something is “provocative” is to say that it elicits a response. When Jesus preached His words did not leave His listeners unmoved. His preaching called forth a response, whether it made people mad, sad, or glad.

The text pointed out that many were glad, but there was one man who was mad. The text describes his reaction: In the synagogue was a man with an unclean spirit; he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”

Every experienced, authentic preacher knows that if he preaches effectively, a response will be forthcoming from his listeners. While it is natural to want a positive response, every preacher must be willing to accept that his word may incite anger or ridicule. The Church announces good news but she is also a sign of contradiction to a sinful world. Thus every preacher faithful to the Gospel must expect some degree of negativity and even persecution, ridicule, and anger.

Jesus’ Word angers a demon-possessed man in the congregation and he confronts Jesus, blaming Him with being hateful and causing hurt, saying that Jesus wants to destroy him. (Similarly, many today react with anger and call the Church hateful, bigoted, intolerant, and hurtful—even claiming that she destroys lives.) As we shall see, Jesus does not back down.

The problem in the synagogue is not the Word that Jesus proclaims; it is the man’s inner condition. When the authentic Gospel is proclaimed, the wrath that sometimes follows does not bespeak a problem with God’s Word but with the listener’s inner condition. Note that the man is demon-possessed. That is, his heart and mind are under the influence of Satan and the sin he inspires. The greatest obstacle to our being able to appreciate and understand the Word of God is our sin; the greatest help is a docile and humble spirit, granted by the grace of God.

A powerful preacher, priest or parent, preaches in order to provoke a response, whether one of joy and consolation or of repentance and godly sorrow. While no authentic preacher intends to incite a hostile response, he must be willing to accept such a reaction. When someone is accustomed to the darkness, he finds the light harsh, and calls it such. Anyone who preaches the Gospel authentically will both comfort the afflicted and afflict the comfortable; he will both console and confront (where necessary); he will reassure but also awaken the need for healing. He will speak the truth in love.

Good preaching provokes a response and one who hears the Gospel preached with authority cannot come away unchanged.

III. PRODUCING – Powerful and effective preaching brings results. As Jesus preaches, a man is set free. The text says, Jesus rebuked him and said, “Quiet! Come out of him!” The unclean spirit convulsed him and with a loud cry came out of him. All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.” His fame spread everywhere throughout the whole region of Galilee.

The aim or point of the Word of God is not merely to inform but to transform. It’s not enough for the Word of God to be attractive, informative, or entertaining. Its full purpose is to, in power, drive out demons and bring God’s grace. Good preaching works to drive out the demons of ignorance, sorrow, rebellion, and sin. It works to give godly sorrow, joy, hope, confidence, knowledge, courage, and conviction. Good preaching changes people’s lives.

IV. PERSEVERING – Note that Jesus did not immediately back down in the face of opposition. He persevered with the opposing man and, by His Word, drove out the demons that were afflicting him. We see the man go through three stages:

He is mad, for he confronts Jesus.
He is sad, for he struggles and convulses as Jesus works to free him by His Word.
He is glad, for he is set free and is able to rejoice with the others.

Every preacher, every parent, and every prophet must persevere, not giving up easily; it is often the case that people must go through these stages.

In my own life there was a time when, afflicted by the demons of ignorance and youthful rebellion, I would cross my arms and listen angrily to the priest. I was mad. I would often scoff at the “silly priest” who was trying to tell me what to do. After some years of hearing the preaching of the Church, however, I gradually understood that I had to change. Change does not come easily, though, and thus came the stage of sad; it was a time of struggle, learning new virtues, and forsaking old vices. Now I can truthfully say that I am glad, for the Lord has brought me a mighty long way. His preached Word is powerful. When effectively preached, it has the power to transform. I have experienced transformation personally.

I am glad that the Church persevered, that my parents persevered, that good priests and religious persevered in preaching to me and teaching me. I am glad that my parishioners continue to persevere in witnessing to me and preaching by their lives.

Here is reenactment of Jesus preaching in the synagogue in Capernaum (on a different occasion).

January 28, 2021

The Message of the Letter to the Hebrews

This week in daily Mass, we are reading from The Letter to the Hebrews, one of the most underappreciated books of the New Testament. It has long been one of my favorites from which to teach; in it we are summoned to faith in Jesus, our Savior and Great High Priest.

The opening lines in the Latin Vulgate are exquisite, particularly to those who can read and recite Latin well.

Multifáriam, multísque modis, olim Deus lóquens pátribus in prophétis. Novíssime, diébus istis locútus est nobis in Fílio.
(In many and varied ways, God once spoke to our fathers through the prophets. In these last days, he has spoken to us through the Son.)

Though many doubt that St. Paul wrote Hebrews, I believe he did; it is here that we best see his priestly identity as an apostle, his deep knowledge of the Temple rituals and how they pointed to Christ and are perfected by Him.

The Letter to the Hebrews does not begin with the usual epistolary greetings and salutations, though it does end with them. Throughout, the text “sounds” more like a sermon. The audience of the letter is clearly Jewish Christians; the writer is exhorting them not to fall back on Jewish rituals, which cannot save, but rather to cling ever more closely to Christ, who alone is savior and Lord.

Hebrews was surely written before the destruction of Jerusalem and the Temple in 70 A.D. (References to the Temple speak of sacrifices as still going on there.) It occurs to me that the context of Hebrews is that of the years from 65-70 A.D., a time during which wars and rumors of wars were growing. Indeed, the tragic Jewish war began in 66 A.D. The Romans had had more than enough of Jewish Messianism and uprisings. It was a horrible, bloody war that cost the lives of more than one million Jews. During this period, Jewish nationalism was on the rise, likely even among those who had become Christians.

Politics has a strong pull, and it is in this context that the author addresses his audience. In effect, his position is that they should not return to what cannot save merely out of some sense of loyalty to a doomed nation. Jesus had prophesied the tragic destruction of Jerusalem in the Mount Olivet discourse recorded in the Synoptic Gospels (Matthew 24 and 25, Mark 13, and Luke 21). With the war clouds gathering, this was the time to cling to Him ever more!

What follows is a quick summary of the exhortation in the Letter to the Hebrews. (In most cases I have not cited chapter and verse below because I pulled from many parts at once.)

Jesus is Lord: Particularly in the first three chapters of Hebrews, the author reminds his audience of the glory of Christ.

Jesus Christ is the radiance of God’s glory and the exact representation of His nature, upholding all things by His powerful word. Having provided purification for sins, He now sits at the right hand of the Majesty on high. Christ is far superior to the angels, as the name He has inherited is excellent beyond theirs. To which of the angels did God ever say, “You are My Son; today I have become Your Father,” or “I will be His Father, and He will be My Son”? When God brings His firstborn into the world, He says: “Let all God’s angels worship Him.”

Yes, God has subjected all things to Him, leaving nothing outside of His control. Christ is crowned with glory and honor because He suffered death so that by the grace of God He might taste death for everyone, bringing many sons to glory. By His death Christ destroyed him who holds the power of death—that is, the devil—and freed those were held in slavery by the fear of death.

Jesus is the True High Priest: The author of the Letter to the Hebrews then goes on to describe how Jesus has a true priesthood, greater than that of the priests in the Temple.

Jesus has been counted worthy of greater glory than Moses. He is the great high priest who has passed through the heavens, entering the inner sanctuary behind the curtain. Jesus has entered on our behalf. He has become a high priest forever in the order of Melchizedek. Indeed, God the Father says of Jesus His Son, “You are a priest forever in the order of Melchizedek.”

If perfection could have been attained through the Levitical priesthood, why would there have been a need for another priest to appear, one in the order of Melchizedek and not in the order of Aaron?

Jesus is the Perfection that was Promised: The Letter to the Hebrews is essentially an exhortation not to leave the perfect to go back to the imperfect. The Temple and what takes place there is now no more than a movie set filled with actors playing their roles. Jesus is the true and perfect High Priest, who enters into the true and actual Holy of Holies. The Temple rituals merely point to what Jesus actually does:

Jesus is the true High Priest, who sat down at the right hand of the throne of the Majesty in Heaven and who ministers in the sanctuary and true tabernacle set up by the Lord, not man. He entered the greater and more perfect tabernacle, not made by hands (that is, not of this creation).

Because every high priest is appointed to offer both gifts and sacrifices, it was necessary for this One also to have something to offer. He did not enter by the blood of goats and calves, but He entered the Most Holy Place once for all by His own blood, thus securing eternal redemption. If the blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that their bodies are clean, how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death so that we may serve the living God?

Jesus has established the New Covenant in His Blood: The author exhorts his audience not to return to the Old Covenant from the New Covenant. To this he adds this warning:

By speaking of a new covenant, He has made the first one obsolete, and what is obsolete and aging will soon disappear (Heb 8:13).

Anyone who rejected the Law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think one deserves to be punished who has trampled on the Son of God, profaned the blood of the covenant that sanctified Him, and insulted the Spirit of grace?

Do not throw away your confidence; it holds a great reward. You need to persevere, so that after you have done God’s will, you will receive what He has promised.

What is the meaning of this letter for us who read it so long after the Jewish war of 70 A.D? It is simply this:

We are easily mesmerized by politics and cultural movements, exhibiting more loyalty to them that to our Savior and Lord, Jesus Christ. Distracted by modern ideas and urgencies, we forsake the message of Christ. We’ll salute Christ, but only if His message agrees with our views and priorities. The Letter to the Hebrews tell us not to give our heart to what cannot save, not to return to the obsessions of a worldly kingdom of darkness now that we have been summoned to the Kingdom of Light.

Jesus deserves your highest loyalty; He alone can save you. Put not your trust in princes and in mortal men in whom there is not help (Psalm 146:3-4). If we forsake Christ for something lesser, do we not treat lightly His blood, which sanctified us, and insult the spirit of grace? Are you worthy of Jesus Christ or are you just worthy of a political party or some popular ideologies of this passing world?

January 24, 2021

Eyes that Are Humble – A Meditation on the Conversion of St. Paul

Today in daily Mass we read the well-known story of St. Paul’s conversion. There is a detail in the story that I have often pondered. Although I am speculating on the specifics, I think it ought not to be overlooked. Even my choice of the words “speculating” and “overlooked” (both of which refer to the eyes) indicate that we ought to “give an eye” to St. Paul’s eyes.

As you probably recall, St. Paul was not just struck down on the road to Damascus—he was blinded as well.

Saul got up from the ground,
but when he opened his eyes he could see nothing;
so they led him by the hand and brought him to Damascus.
For three days he was unable to see, and he neither ate nor drank (Acts 9:8-10).

Having persecuted the Lord, Paul was now confronted with the darkness of sin and unbelief. It is as though the Lord wanted nothing to distract Paul as he pondered his experience, neither the delights of food and drink nor the delights of the eye. It was a kind of dying and being with Christ for three days in the tomb before rising. Like the dead, Paul was unable to eat and was enveloped in complete darkness of blindness. He could do little during that time but think and pray.

And pray he did!

[The Lord said to Ananias,]“Get up and go to the street called Straight
and ask at the house of Judas for a man from Tarsus named Saul.
He is there praying,
and in a vision he has seen a man named Ananias
come in and lay his hands on him,
that he may regain his sight.”

… Ananias went and entered the house;
laying his hands on him, he said,
“Saul, my brother, the Lord has sent me,
Jesus who appeared to you on the way by which you came,
that you may regain your sight and be filled with the Holy Spirit.”
Immediately things like scales fell from his eyes
and he regained his sight.
He got up and was baptized,
and when he had eaten, he recovered his strength.

Through Word and Sacrament, Paul’s eyes were healed—or were they? Surely they were, for in the years that would follow, Paul saw well enough to travel the world speaking of Christ.

I’m convinced that some vestige of blindness, some physical memory remained in Paul’s eyes for his entire life, something to remind him of his need for mercy and to keep him humbly mindful of how that mercy was extended.

As background, we do well to recall the story of Jacob, who wrestled with God one night. Jacob proved strong in that great contest, so strong that God gave him a new name, Israel, which means “he wrestles (or struggles) with God.” God also left Jacob with a permanent memory of that nighttime battle. Scripture says that God knocked out Jacob’s sciatic muscle (Genesis 32:32), such that he would walk with a limp for the rest of his life, leaning on a staff. It was a reminder to Jacob that he was always to lean on the Lord (Heb 11:21).

So, too, perhaps, for St. Paul. Although he persevered through three dark days with God and although his eyesight was restored, it would seem that some weakness remained in his eyes. Later, St. Paul would speak of an ailment, a mysterious thorn in his flesh (2 Cor 12:7). Three times he begged God to remove it but the Lord told him to endure it for the sake of humility.

What was it? What was this mysterious physical affliction? I’m convinced that it had something to do with his eyes. Paul told the Galatians,

As you know, it was because of an illness that I first preached the gospel to you, and even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me (Gal 4:13-15).

While I am speculating, it seems to me that Paul had something to akin to conjunctivitis (pink eye), an affliction that make the eyes fill with a sticky yellowish discharge and become red. It can be extremely contagious and is often repulsive to others. Indeed, it was quite difficult to endure in the era before modern medicine.

Whatever his actual affliction, it seems (if the Galatians text is acknowledged as descriptive) to have involved Paul’s eyes, the same eyes that had been healed but perhaps with a reminder left in them of the need for humility and for remembrance of how God saved him.

What is your thorn? What is your limp? What is your conjunctivitis? All of us have things that keep us humble. They remind us of our need to lean on God and to look to Him, not with haughty eyes, but with eyes that are humble, respectful, and grateful.

This song says, “Nobody knows the trouble I’ve seen. Nobody knows but Jesus”

January 24, 2021

Working for the Kingdom – A Homily for the Third Sunday of Ordinary Time

The readings of “Ordinary Time” focus on the call to discipleship and the living of the Christian Faith. The readings for today’s Mass are no exception, as they present us with a number of disciplines for disciples. These disciplines free us to serve Christ and His Kingdom joyfully, energetically, and wholeheartedly. We can group these disciplines into three broad areas; discipleship is undefiant, unfettered, and untiring. Let’s consider each area of discipline as reflected in the readings.

I. Undefiant – The first reading today covers the ministry of the reluctant prophet, Jonah. In today’s reading we hear only the end of the story, but as most of us know, Jonah was not merely reluctant in accepting his mission as a prophet, he was downright defiant. Recall his story:

Refusal – The word of the Lord came to Jonah son of Amittai, “Go to the great city of Nineveh and preach against it …” But Jonah ran away from the Lord and headed for Tarshish (1:1-3). Jonah defiantly runs from God; he refuses the mission.

Running – Nineveh was 550 miles east of Israel. Tarshish was 2500 miles west of Israel. Do you get the picture? Jonah was doing some serious running! Rather than go 550 miles to do God’s will, he was ready to travel 2500 miles to get away from God’s will. It’s always a longer trip when you defy God.

Resistance – As Jonah runs away from God, great storms arise at sea. The storms of defiance rage, but Jonah sleeps—and the storms affect not only him but those who sail with him as well. Yes, our moral decisions do affect others around us despite our egocentric notion that what we do is no one else’s business. Thus, for some of us, there can be great storms that come into our lives. Has it ever occurred to you that some of the storms in your life may be related to a situation in which God said, “This way,” but you defied him and said, “No, that way”? Maybe we all need to wake up and say, “What does this storm mean?”

Return – Swallowed by the great fish, Jonah is brought back to the very place (Joppa) where he sailed away from God. In effect, God says, “Let’s try this all over again.” So Jonah makes ready and goes to Nineveh, according to the LORD’s bidding. Yes, Jonah was smart this time.

The point is that disciples (we) must learn to be undefiant. God wants to “save us some mileage.” Obedience to His will is always easier than disobedience.

Consider, too, how undefiant the Ninevites are as they hear and heed Jonah’s message and notice how this saves them from destruction.

It’s always easier to follow God. I did not say that it’s easy, just that it’s easier. Sin may be more pleasurable and easier in the moment, but it brings a world of difficulties and complications in its wake. If you do not think this is so, just read a newspaper and consider how many of our difficulties are directly tied to our sinful attitudes and choices. The vast majority of this world’s suffering is directly attributable to the rebellious sinfulness of humanity.

The first discipline of discipleship is undefiance. With this discipline we remain teachable and open to God’s wisdom and are thereby spared many difficulties.

II. Unfettered – To be unfettered means to be unchained, unshackled, free to move about. The second reading today presents a vivid and sober portrait of what being unfettered and detached looks like:

I tell you, brothers and sisters, the time is running out. From now on, let those having wives act as not having them, those weeping as not weeping, those rejoicing as not rejoicing, those buying as not owning, those using the world, as not using it fully. For the world in its present form is passing away (1 Cor 7:29ff).

This passage does not mean that we have no recourse at all to these things and people but rather that we live “as” not having them. In other words, we must seek the gift to realize that nothing in this passing world remains. Nothing here, not even marriage, is the sole reason for our existence or the sole source of meaning for us. God and God alone is the source of meaning and the lasting goal of our life. All else will pass.

For most of us, detachment form this world is the battle, the central struggle we face. Our attachment to this world hinders us from freely following Christ. A couple of passages come to mind:

Jesus, said [to the rich young man], “If you would be perfect, go and sell all that you have, (and you will have treasure in heaven) and then come and follow me.” At that saying his countenance fell, and he went away sorrowful; for he had great possessions. And Jesus looked around and said to his disciples, “How hard it will be for those who have riches to enter the kingdom of God!” And the disciples were amazed at his words. But Jesus said to them again, “Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Mark 10:22 ff).

No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money … So do not worry, saying, “What shall we eat?” or “What shall we drink?” or “What shall we wear?” For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well (Matthew 6:24).

The world has a thousand hooks in us. We are chained and fettered; our freedom to follow Christ is severely compromised.

The battle to be free and unfettered is a process. God can give us this freedom but it requires time and obedience from us. Little by little, God breaks the shackles of this world; all its treasures come to seem as of little value to us. Slowly we come to what St. Paul said:

But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ (Phil 3:7-8).

III. Untiring – Consider that among Jesus’ first followers were several fishermen. The text of the Gospel today says, Jesus came to Galilee proclaiming the gospel of God: “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.” As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. Jesus said to them, “Come after me, and I will make you fishers of men.”

Is there some meaning in the fact that fishermen were among His first and most prominent disciples? Perhaps so.

Consider that fishermen have some important qualities that are helpful for discipleship. Fishermen are:

Patient – Fishermen often need to wait for many hours, even days, for a catch. Disciples need patience, as do evangelizers.

Professional – Fishermen need to spend time learning about the types of fish and their behaviors, learning to observe the water and navigate, learning the right time of day and the right season to fish. They need to know the right bait and the proper use of the net. All of these traits are good for disciples and are especially helpful in evangelization, which is “job one” for the disciple. Through growing in practical knowledge we come to know our faith and learn effective ways to be fishers of men.

Purposeful – When fishermen are out fishing they are entirely focused on their endeavor. That’s all they do; everything is centered on the main task. They are single-minded. Disciples surely need more of this attitude. The Book of James says, The double-minded man is unstable in all his ways (James 1:8). St. Paul says, But this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus (Phil 3:13-14). Every disciple needs to be more single-minded.

Pursuing – Note that they simply go to the fish. Too many Catholic parishes merely open the doors and hope that people will come to them—that is not evangelization. The key word for disciples and evangelizers is this: go.

Partnered – Fishermen work in teams. Jesus sends the disciples out, two by two.

Persistent – If fishermen don’t make a catch one day, they’re back out the next. Disciples surely need to persist, both in their own journey and in making disciples of others.

In today’s readings there are a number of disciplines of discipleship. The green vestments of Ordinary Time remind us of growth, both our own and that of the Church. Ultimately, a free heart is a joyful heart. It is a heart that is not easily tired because it is not divided by serving two masters. It is a heart that ungrudgingly serves the Kingdom.

Here is a song that speaks of patient, purposeful, and persistent action on behalf of God’s Kingdom. It is a song that can only come from a heart that is undefiant, unfettered, and untiring; from a heart that says, “I keep so busy workin’ for the Kingdom, I ain’t got time to die!”

January 19, 2021January 19, 2021

A Concern for a Vague Translation in the Lectionary and a Missed Moment for Teaching

This past Sunday featured a reading from 1 Corinthians 6 that was unfortunately vague in its English translation. The text said, “Avoid immorality,” (1 Corinthians 6:18) hides the more specific meaning of the text. “Avoid immorality?” It may as well have said “Do good and avoid evil.” Nothing could be more vague.

For the record the Greek text is Φεύγετε τὴν πορνείαν (Pheugete ten porneian) which is accurately and easily translated: Flee fornication (sexual immorality). It is a powerful admonition in the Greek, and just about every other English version of the Bible, except the Revised New American Bible (RNAB). I checked twenty other translations, and they all say “Flee fornication” or “Flee sexual immorality.”

It is a clarion call to chastity that is so necessary to hear in this sex saturated culture? Sadly our vague lectionary translation misses a teachable moment.

Fundamentally there are two problems with this translation.

In the first place, πορνείᾳ (porneia) (which is a specific reference to sexual immorality) is translated vaguely as “immorality.”

Immorality can mean practically any sin. If I were to say, “That group is immoral,” I could mean almost anything from it being greedy, or racist, or violent, or just promoting some sinful activity. Frankly sex is not the first thing that comes to mind when the word immorality is encountered.

But πορνείᾳ (porneia) is a specific word referring to sexual immorality. Usually it refers to pre-marital sex (fornication), but sometimes it may be used to refer to other sexual sins, depending on the context, like incest or adultery.

So problem one is that “immorality” is so vague as to be inaccurate.

In the second place “avoid” (as in “avoid immorality”) is profoundly weak as a translation of Φεύγετε (pheugete) which means, quite simply, “Flee!” It is a present, active, imperative verb in the second person plural. As an imperative it is thus a command, and merits the exclamation point: You (all) flee!

Strong’s Greek dictionary of biblical terms defines the verb as “to flee, escape or shun.

One might argue that “avoid” captures the word “shun” which is the third meaning. No it does not. “Shun” is a strong word, “avoid” in English is exceedingly more vague. “Avoid” says, “other things being equal, you ought to steer clear of this, if it is not too much trouble.” “Avoid” is friendly advice. “Shun” indicates a strong detestation.

Flee, which is the first first meaning is an unambiguous command of warning, one which calls for immediate action due to something that is more than a small threat.

This Greek verb φεύγω (pheugó) is used 29 times in the new Testament (see here) and in no case is “avoid” the best or proper translation. In fact to use “avoid” would yield often times unintelligible, sometimes comical results. Consider some of the following verses and mentally try to substitute the word “avoid”

The angel of the Lord appeared to Joseph in a dream saying Arise and take the young child and his mother and flee into Egypt (Matt 2:13)
But when he saw many of the Pharisees and Sadducees come to his baptism he said unto them O generation of vipers who hath warned you to flee from the wrath to come (Matt 3:7)
And they that kept [the pigs] fled into the city and told every thing and what was befallen to the possessed of the devils (Matt 8:33)
When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet stand in the holy place whoever reads let him understand Then let them which be in Judaea flee into the mountains (Matt 24:16)
the disciples left [Jesus] and fled. (Matt 26:56)
the woman fled into the wilderness (Rev 12:6)

In other words “fled” or “flee” is the first, and best translation of the Greek verb φεύγω (pheugó), followed by “escape.” “Avoid,” just doesn’t capture what is being said.

Pastorally, this is a lost moment for Catholics with the translation “Avoid immorality.” Not only is the meaning obscure, but the imperative voice of the Greek is almost wholly lost by the vague and suggestive “avoid.” Who will follow an uncertain trumpet? (cf 1 Cor 14:8). The clarion call of this text is to get way as far, and as fast as possible, from fornication. This trumpet-call is reduced to barely a kazoo by the translation, “avoid immorality.” And even if a listener does finally get that “immorality” here means “sexual immorality” he or she will hardly be moved by the word avoid.

The bottom line is that 1 Corinthians 6:18 (Φεύγετε τὴν πορνείαν. πᾶν ἁμάρτημα ὁ ἐὰν ποιήσῃ ἄνθρωπος ἐκτὸς τοῦ σώματος ἐστιν· ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει) is better and correctly translated as:

Flee from sexual immorality. All other sins a man commits are outside his body, but he who sins sexually sins against his own body.

OR:

Flee fornication. All other sins a man commits are outside his body, but the fornicator, sins against his own body.

In other words, Run! Flee! Head for the hills! Get as far and as fast away from fornication as you can.

Do you get it? Probably not if you heard the Lectionary version last Sunday: Avoid immorality. Every other sin a person commits is outside the body, but the immoral person sins against his own body. Not exactly a clarion call.

This is surely something to bring to the attention of the Bishops as a new Lectionary is prepared. Rest assured I will surely bring it to the attention of a few bishops I know. I pray you might do the same.

Painting at top: St. Paul Writing at his Desk by Rembrandt

January 17, 2021

Finding Peace in a Difficult Moment

Some years ago, I wrote a parable of sorts to address why God might allow evil:

An alien spaceship came near Earth to observe whether we were worthy of a visit. It focused its surveillance equipment on a random city and peered into a hospital operating room, where doctors were removing a cancerous tumor from a patient. The ship’s captain made the following report back to his superiors:

This planet is to be avoided at all costs. Their most developed creatures exhibit great cruelty, putting other members of their species to sleep so that they cannot defend themselves. Then, they cut them open with blades and remove body parts. Afterwards, they sew them back together and wake them up, only to watch them writhe in pain. This is an evil planet! Stay away!

Obviously, the alien lacked understanding and context. This was not an act of cruelty or violence but of healing. Although it appeared to be an evil undertaking, it was necessary to save the patient. To be sure, the patient suffered as a side effect of the surgery, but suffering was not the point; healing after and through the suffering was the point.

Like many of you I am both mystified and disoriented by the events of the past year: a pandemic, people walking around in masks, fear everywhere, racial strife, protests nearly all year long that frequently turned violent, and finally a contested election and an attack on the Capitol. My own neighborhood currently resembles Belfast more than it does Washington, D.C. Blockades topped with razor wire seem to be everywhere; bridges are blocked; people are warned not to enter the city on Wednesday (Inauguration Day).

I feel as if I’m living in a strange, eerie dream, and I am deeply saddened by the decline of our culture. It has been eroding for decades, but lately there has been a rapid, frightening collapse. We seem only to be able to shout and fight. Those with the power to do so, the tech oligarchs, are making the Internet seem more like a police state; the principle of free speech is being denied to many. Secularization is rapidly expanding. Church attendance is even lower than it was after the shutdown. Even the vaccines, for which we so prayed and which were developed at “warp speed,” are a source of contention. There have, of course, been legitimate moral concerns about the development of vaccines for decades, but Covid-19 has intensified this. Add to this the politicization of who should be vaccinated first, who should be responsible for distribution successes or failures, and whether the current administration should get any credit for the rapid development of vaccines. Nearly everything is a source of bitter division. It feels as if we are living in a cauldron that is near boiling.

The only place I can find peace is to go before the Lord and admit that I am powerless over most of this. I pour out my concerns to the Lord and wonder why these things are happening. Jeremiah’s lament of his own times comes to mind:

Have You rejected Judah completely? Do You despise Zion? Why have You stricken us so that we are beyond healing? We hoped for peace, but no good has come, and for the time of healing, but there was only terror (Jer 14:19).

To my similar lament I get few answers from the Lord. He only admonishes me to do the work I was given to do: to preach the Word prophetically, to pray devoutly, to celebrate the sacraments, and to care for the flock with which He has entrusted me. The rest is “above my pay grade,” and I must leave it to the Lord.

We often think that if only we had the power and control to change things, then we would have peace. But, paradoxically, our peace is most often found in admitting that when it comes to most things, we are powerless and not in control.

As the little parable above tries to illustrate, we do not often have the context to understand what God is doing or allowing. Perhaps this painful period of the past year is but the surgery necessary to cut away what is diseased and to bring forth a healing. Scripture speaks of God’s scalpel:

The word of God is living and effective, sharper than any two-edged sword, penetrating even between soul and spirit, joints and marrow, and able to discern reflections and thoughts of the heart. No creature is concealed from him, but everything is naked and exposed to the eyes of him to whom we must render an account (Heb 4:12-14).

Perhaps God has decided to allow our civilization to collapse so that something else may emerge. Perhaps these are the last days! I do not know, and it is not for me to know. All I do know is that God is in charge and is working out His purposes. There’s an old hymn with these lyrics:

Trials dark on every hand
And we cannot understand
All the ways that God would lead us
To that blessed Promised Land
But he guides us with his eye
And we follow till we die.
And we’ll understand it better,
By and By.

In the end, we must stay close to God and endure the suffering allotted to us (cf Rev. 13:10). The only place I find peace is at the feet of Jesus. I do not know what the future holds, but what matters most is that I know that the Lord knows. And I know what He has asked me to do. Stop watching all those news programs and stay close to Jesus, the Lord of history.

The peace of the Lord be with you all!

January 16, 2021

A Picture of a Prophet – A Homily for the Second Sunday of the Year

The first reading for Sunday Mass speaks to us of the call of Samuel. In examining it, we can see what it is that makes a great prophet. Put more theologically, we can see the ways in which God’s graces form a great prophet.

Samuel was surely one of the most significant prophets of the Old Testament and lived at a critical time, as Israel shifted from the time of the judges to the time of the monarchy. Ultimately, it was he who would see Israel through the difficult time of Saul’s reign and prepare and anoint them for David’s kingship to follow.

What, then, are some of the ways in which God prepares Samuel and every prophet (this means you) for mission? Consider these five.

1. The CLOSENESS of a great Prophet – In the first reading, we find the young Samuel sleeping in the temple of the Lord. In those days, the temple was not yet in Jerusalem nor was it a permanent building; it was a tent structure in Hebron. Samuel, as one in training for temple duties, is sleeping near the Ark of the Covenant, which carried the presence of God. Thus we see that a great prophet begins and remains so by staying close to the Lord.

We must do the same if we wish to be great prophets to our family and friends. How will parents give prophetic witness to their children if they are distant from the Lord? How will a priest preach with authority and power if he does not stay close to the Lord?

How do we draw close to the Lord? Daily prayer, devout reading of Scripture, frequent confession, weekly reception of Holy Communion, and a spirit of wonder and awe. Ask for these virtues. Stay close to the Lord. Great prophets stay close to the Lord.

2. The CONSTERNATION of a great Prophet – The first reading depicts Samuel as struggling with some confusion as to what he is hearing and from whom. God is calling, but Samuel doesn’t get it. He struggles to figure out what is happening to him. A look at the call of the great prophets reveals that most of them struggled with their call. Moses felt old, inarticulate, and inadequate. Jeremiah felt too young; Isaiah, too sinful. Amos would have been content to remain a dresser of sycamores. Most of the prophets felt overwhelmed and experienced consternation.

Samuel eventually figures it out who it is that is calling him and begins his journey. He had to listen for a while to do that, however.

How about you? Many of us too would want to run if God made it clear that He had something for us to do. In a way, that is a proper response, for pride is a bad trait. To be troubled, to experience a bit of consternation and anxiety, helps us to remain humble and to keep leaning on the Lord.

What is the Lord asking of you? Perhaps, like Samuel, you struggle to understand at first. Stay close to God and things will eventually become clear.

The great prophets struggled, but that is the point. They struggled with God for an answer and for a vision.

3. The CONNECTEDNESS of a great Prophet – Notice that Samuel does not discern on his own. He seeks counsel from a wiser man. Although Eli is not a perfect teacher, God does make use of him to help Samuel.

We, too, ought to seek good, strong spiritual influences, friends and clergy, to help us to discern. Scripture says, Seek counsel from every wise man (Tobit 4:18). It is a bad idea to try to discern alone. We should cultivate relationships with wise and spiritual men and women in our journey.

The great prophets were connected to spiritual leaders and teachers. They read and consulted other prophets. God does not just call us to a vertical, private relationship with Him. He also calls us to a horizontal relationship with others. Seek wise counsel—great prophets do.

4. The CORE of a great Prophet – Samuel is advised by Eli to say to God, Speak, Lord, for your servant is listening. A great prophet listens to God, but God does not always say easy things. He often challenges, but great prophets listen very carefully to Him. They do not try to bury His word; they do not forget what He says. They take what they hear seriously and do not compromise God’s Word.

What about us? It is easy to avoid listening to God or to compromise what we have heard, but great prophets listen carefully to Him by doing these things: reading and studying His word, observing how He speaks through creation and in the events of each day, studying the teachings of the Church, and listening to the small, still voice within carefully and prayerfully.

Do you want to be a great prophet? Then listen.

5. The CAPABILITY of a great Prophet – We see in Samuel’s life how was gradually transformed into a great prophet of God who never compromised God’s word. The text says, Samuel grew up, and the LORD was with him, not permitting any word of his to be without effect. Because Samuel was close to the Lord, faced his own consternation, was connected to the wise, and had that core virtue of listening, he became a great prophet. The Hebrew text is more literal in saying that God did not let a word of Samuel’s fall to the ground.

Being a great prophet is a work of God. We who would and should be great prophets ourselves ought to heed the way in which God works to make great prophets. Learn from Samuel. Study all the prophets and you will see what God can do.

While most of us wish that our words had greater effect, it is less clear that we want to undertake the process necessary to get there. Ask for the gift. Ask for the gift to stay close to God, to struggle and accept some of the consternation that comes with being a prophet. Seek to be connected to wise counsel. Learn the core value of listening. In this way will God bring about in you a conversion such that none of your words will ever fall to the ground.

January 12, 2021

Welcome to “Ordinary Time”

Welcome to the wearing of the green, green vestments that is. The weeks of the year outside of seasons such as Advent, Christmas, Lent, and Easter are termed “ordinary time.” It’s a rather dull-sounding description, isn’t it? “Ordinary” time, hmm …

But in this case, the word “ordinary” does not refer to its typical meaning: “common, usual, or unremarkable.” Instead, it comes from the English word “ordinal” meaning “relating to a thing’s position in a series.” Some examples of ordinal numbers are “first,” “second,” and “third.” Thus ordinary time refers to weeks/Sundays that are numbered (e.g., 15^th Week/Sunday in Ordinary Time).

The Latin description for this time is Tempus per annum (time through the year). Each week is merely designated as “Hebdomada # x” (Week # x).

These terms or titles seem somewhat uninspiring. This is especially the case when we consider that the old calendar (replaced in 1970, but still used in the Extraordinary Form of the Mass) numbered these Sundays and weeks in reference to Epiphany or Pentecost (e.g., Third Sunday after Epiphany, or Fourth Sunday after Pentecost). The pivotal events of Epiphany and Pentecost therefore set the tone for the following weeks e.g., “This is Third Sunday since our Lord was manifested to us,” or “This is the Fourth week since the Holy Spirit was granted to us for our mission.”

Alas, we are not likely to see the current calendar replaced any time soon, so welcome to Ordinary Time, and more specifically to the First Week of the Year!

But maybe there is some inspiration here after all. The faith is not just something reserved for extraordinary moments and seasons. It is meant to be lived in all the ordinary moments of life, too; it is meant to be lived throughout the year.

The liturgical readings and prayers of Ordinary Time emphasize discipleship. What does it mean to be a disciple of Jesus in matters involving money, time, priorities, etc.? How do we encounter the Kingdom of God and perceive it in our daily lives? What are the conditions of discipleship? How will we ultimately be judged? These are some of the themes of Ordinary Time.

So encounter God in the “ordinary,” in the time throughout the year, even when on vacation this coming summer. There is no vacation from our vocation. Do not miss what God is doing, even in the ordinary.