Most of us struggle with the fact that God allows bad things to happen. Why does he not intervene more often to protect us from attacks of various sorts and from events that cause sadness, setbacks, or suffering?
While the answer is mysterious, the clearest response is that God allows suffering in order that some greater blessing may occur. To some degree I have found this to be so in my life; some of my greatest blessings required that I accept painful things as well.
I wonder if we consider often enough the countless times Goddidstep in to prevent disaster in our life. We tend to focus on the negative things, overlooking an enormous number of often-hidden blessings: every beat of our heart, the proper functioning of every cell in our body, and all the perfect balances that exist in nature and the cosmos in order to sustain humanity.
Just think of the simple act of walking and all the missteps we might take each time but most often do not. Think of all the foolish risks we have taken in our life—especially when we were young—that did not end in catastrophe but surely could have. Think of all the poor choices we have made and yet escaped the worst possible consequences.
I thought of all these things as I watched the commercial below. While it speaks of the watchfulness of a father, it also makes me think of my guardian angel, who has surely protected me from many disasters.
As you watch the commercial, don’t forget to thank God for the many times He has rescued you through the intervention of your guardian angel. Thank Him, too, for His hidden blessings—blessings you know nothing of—that He bestowed upon you anyway. Finally, think of the wonderful mercy He has often shown in protecting you from the worst of your foolishness.
The video below shows Bishop Robert Barron at his best. He is a master at decoding the deeper currents in our culture, and his analysis goes a long way toward showing how things have reached this point. He gives an in-depth review of the ideologies that are behind the rioting and unrest, pointing out the continued influence of the ideas of Karl Marx, Friedrich Nietzsche, Jean-Paul Sartre, and Michel Foucault.
The video is fifty minutes long, and some parts of it can be difficult to get through if you’re not schooled in philosophy, but no one can break it down the way Bishop Barron can. (If your time is limited, I’d suggest at least listening to the portion of his talk beginning at 37:05.) The Bishop explains why the assertions of these philosophers that there is no meaning in the external world other than what we humans put there, God has to be removed. The will overturns reason and man asserts his power to ascribe whatever meaning he wishes to all that is. Hence, reality and reason are replaced by raw power. This explains the bizarre assertions of the transgender movement and others who espouse views that deny obvious reality. It also explains the increasing violence we are seeing and the seeming inability to disagree or even converse in a civil manner. It is the tyranny of relativism. Power replaces reason and discourse. Those with the most power do not merely assert their views, they compel others to adopt and approve of them: “Bake me a cake, you bigot, or else we will destroy you.” Nietzsche is walking our streets.
Reality used to be something that we studied, learned from, and whose norms we obeyed. It’s the entire basis of the physical sciences. Beginning with the rise of nominalism in the 14th century, we have increasingly been living in our heads rather than in reality. We do not discover meaning; we project and assert it.
Scripture says,[A bishop] must hold firmly to the word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it (Titus 1:9). Many long for our bishops to do more of this, especially at the deeper level of faith rather than just through policy statements aimed at the political order. I think Bishop Barron is to be commended for his effective teaching that helps people to identify errors, to recognize the hidden trends in our culture, and to celebrate the truth and beauty of Catholicism.
I must, however, also express a lament.
Many traditional Catholics have a tense relationship with Bishop Barron:
1. Traditional Catholics are concerned with what they describe as Barron’s puzzling views on universalism (the idea that most or all will be saved).
Word on Fire (Bishop Barron’s Evangelizing Organization replies: Bishop Barron does not hold to universalism, described here as “the idea that most or all will be saved.” He has explicitly denounced that view, which is heretical, and it’s both unfair and unhelpful to accuse of him holding it. You can read more about position here: https://wordonfire.org/hope
2. Traditional Catholics also lament his recent description of Jesus as a privileged wayrather than the only way to the Father (cf. John 14:6).
Word on Fire replies: Bishop Barron affirms that Jesus is the only way to the Father. He has written and preached endlessly about the uniqueness and centrality of Christ for the salvation of the world. The phrase he used in the Shapiro interview (“privileged way”) was pulled out of context and interpreted in the worst possible way by critics. See what he actually said here, in its full context: https://www.wordonfire.org/hope/#shapiro
3. Traditional Catholics also wonder at his recent project on Vatican II, which though seemingly aimed at traditional Catholics did not address their concerns.
Word on Fire replies: The specific concerns he was addressing were those of extreme, radical traditionalists (not ordinary traditionalists) who claimed that Vatican II taught heresy, was not binding, and should therefore be “dropped and forgotten.” He adequately addressed all those criticisms in several places, including here: https://www.wordonfire.org/vatican-ii-faq
4. Finally they express concerns that requests for direct discussions with Bishop Barron seem, in general, to have gone unanswered. This is unfortunate. The Bishop shows great solicitude for many in our culture who are troubled by Catholic teaching; he’s good at listening and at responding effectively and charitably. This same solicitude seems to be lacking, however, toward some of his own flock who are troubled by certain trends in the Church.
Word on Fire replies: He’s talked with several traditionalist Catholics over the years, both privately and publicly…. Also, he’s an incredibly busy man and this isn’t his fundamental mission. His two main tasks are to shepherd the people of his Santa Barbara region and to evangelize people outside the Church, introducing them to Christ and all the gifts he wants to offer them. That isn’t to say traditionalist Catholic criticisms aren’t important to Bishop Barron, only that he has limited time and that’s not his top priority.
Traditional Catholics and Bishop Barron should be natural allies in the battle for souls and for our culture. Word on Fire claims that “90+%” of traditional Catholics are with them and that only a small vocal minority is concerned. I wouldn’t be so sure about that; I think the numbers are higher than they think and are growing, at least from my interaction and the reactions I get when I quote the good bishop.
The rift is both painful and harmful. I hope that Bishop Barron will become more open to direct discussions with some of the unofficial leaders and commentators from the more traditional wing of the Church. Without this we all tend to caricature and simplify each other’s positions. These discussions could be private at first and have the goal of crafting a strategy to heal the divisions that have set up. If Bishop Barron can sit down with Ben Shapiro, why not with Dr. Peter Kwasniewski or Dr. Ralph Martin?
I understand WOF’s retort about his external mission but I am concerned that ignoring this growing rift may make his external mission more difficult. Bishop Robert Barron is one of the great evangelizers and bridge-builders of our day, and I commend him for this. But it is also time to recognize that the traditionalist part of the Church is growing, and it is ill-advised for anyone to simply wave it off as a fringe movement. There are extremists in every sector of the Church, but there are also many faithful and joyful traditional Catholics who need to be kept close to the bosom of the Church and who deserve thoughtful interactions with our bishops. I and others have sought to initiate such discussions with Bishop Barron; I hope he will consider this.
Meanwhile, I will continue to enjoy and learn from what Bishop Barron does and pray for an end to this unfortunate rift. He does so much good; please don’t write him off just yet. Pray for unity and for a healing of the divisions that currently exist but should not.
The ancient Jews had in their possession the Ark of the Covenant. It was a box of acacia wood, three cubits by two cubits (a cubit was the distance from a man’s elbow to the tip of his middle finger, or about 18 inches). In the Ark were the stone tablets of the Ten Commandments, the staff of Aaron, and a jar of the Manna. More important, it carried the presence of God! In some ways it resembles our tabernacles. The wings of the angels carved on its lid were said to form the mercy seat of God. Because the Ark sometimes had to be carried by the priests for long distances in the desert, there were two poles attached to its sides.
There came a moment with the Ark that seems to speak directly to our times—really to any moment of crisis or decision.
Early the next morning Joshua got up and left Shittim with all the Israelites. They went as far as the Jordan, where they camped before crossing over. After three days the officers went through the camp and commanded the people: “When you see the ark of the covenant of the LORD your God being carried by the Levitical priests, you are to set out from your positions and follow it…so that you can see the way to go, since we have never been this way before” (Joshua 3:1-4).
The instructions were addressed to a people who faced dangers and threats in this crossing. The Jordan River was in flood stage; the current was swift and the waters wide. Second, once in the Promised Land, they faced formidable enemies who were sure to resist their entrance. So terrifying was this threat that forty years earlier most had balked at the idea of going to the Promised Land. Although God had said that they would endure, they did not trust Him. For this lack of faith, God had them remain in the desert for forty years while He purified and strengthened them; during that time that sinful generation largely died out (Numbers 13:25-33, Numbers 14:1-25).
Forty years later, the instruction to follow the Ark was both instructive and reassuring. Most simply, it meant: Follow the Lord and trust His power; trust His promise to vanquish foes and to deliver you to the Promised Land.
Today we find ourselves in a crisis of our own. We are struggling to emerge from a pandemic while many are still crippled with fear. We are experiencing a time of great civil unrest rooted in accusations of racial injustice and sinful reactions of looting, destruction of private and public property, and physical assault. Further, the nomination of a Supreme Court Justice has stirred strong feelings nearly across the board. Add to all this an approaching presidential election whose result is likely to be unknown until well after election day and which may be contested regardless of the result.
Yes, we are heading into difficult waters as were the Israelites of long ago. A “flood” of animosity grips our nation. The divisions are so deep that civil discussions are becoming increasingly rare. It is simple, raw power that seeks to prevail. Nietzsche roams our streets.
Though the events are separated by thousands of years, the instruction is the same: Follow the Ark of the Lord, for we have never been this way before. While there have been riots before, and there have been contested elections, we have never had both of those in addition to an unprecedented lockdown amidst a pandemic. The combination of political, racial, economic and health crises makes this arguably the worst time in this country since the 1860s. There are legitimate concerns expressed for the very future of our nation. In our lifetime, we have truly “never been this way before.”
In times like these, draw near to the Lord through prayer, Eucharistic Adoration, the rosary, and the Divine Mercy chaplet. Pour out your heart to God on behalf of our country. Humbly request His mercy and grace. If you are able, consider fasting and/or abstinence.
Uniting our country, recovering from a pandemic, addressing injustice, and stopping violence may not be things we can do on our own. Going to the Lord in humility, combining our prayers with others, and crying out together “Heal our Land, Lord!” will be our way of keeping our eye on the Ark of the Covenant and following where He leads, for, we have never been this way before. Seek the Lord, then, and follow Him.
We are beginning to read from the Book of Job in daily Mass. One of its core issues is the problem of suffering and why God allows it. If God is omnipotent and omniscient then how can He tolerate evil, injustice, and suffering of the innocent? Where is God when a woman is raped, when genocide is committed, or when evil men hatch their plots? Why did God even conceive the evil ones and let them be born?
The problem of evil cannot be answered simply; it is a mystery. Its purpose and why God permits it are caught up in our limited vision and understanding. Scripture says that “all things work together for the good of those who love and trust the Lord and are called according to his purposes” (Rom 8:28). But how this is often difficult for us to see. Anyone who has ever suffered a tragic and senseless loss or has observed the disproportionate suffering that some must endure cannot help but ask why. And the answers aren’t all that satisfying to many.
As in the days of Job, we cry out for answers but few are forthcoming. In the Book of Job, God speaks from a whirlwind, questioning Job’s ability to even ask the right questions. In the end, though, He is God and we are not. This must be enough for us and we must look with trust to the reward that awaits the faithful.
One of the most perplexing aspects of suffering is its uneven distribution. In America as a whole, there is much less suffering than in many other parts of the world. And even here, some go through life strong, wealthy, and well-fed while others suffer crippling disease, sudden losses, financial setbacks, and burdens. And while a lot of our suffering comes from our own poor choices and/or lack of self-control, some of it seems unrelated. The most difficult suffering to accept is that inflicted on the innocent by third parties who seem to suffer no ill effects: parents who mistreat or neglect their children, those who exploit the poor or unsuspecting for their own gain exploited, etc.
Suffering is hard to explain simply or to merely accept. I think this just has to be admitted. Simple slogans and quick answers are seldom sufficient in the face of great evil and suffering. When interacting with those who are deeply disturbed by the problem of evil, a healthy dose of sympathy, understanding, and a call to humility will be more fruitful than forceful rebuttal.
A respectful exposition of the Christian understanding of evil might include some of the following points. (Note that these are not explanations per se (for suffering is a great mystery) and they are humble for they admit of their own limits.)
The Scriptures teach that God created a world that was as a paradise. Although we only get a brief glimpse of the Garden of Eden, it seems clear that death and suffering were not part of it and that Adam and Eve caused their entry, despite being warned that this would be the result of eating from the forbidden tree.
Even in Eden the serpent coiled from the branch of a tree called the Tree of the Knowledge of Good and Evil. So even in paradise the mystery of evil lurked.
In a way, the tree and the serpent had to be there. We were made to love; love requires freedom; and freedom requires choice. The yes of love must permit of the no of sin. In our rebellious no both we and the world unraveled, ushering in death and chaos. Paradise was lost and a far more hostile and unpredictable world remained. From this fact came all of the suffering and evil we endure. Our sins alone cause an enormous amount of suffering on this earth, the vast majority of it by my reckoning. The suffering caused by natural phenomena is also linked to sin—Original Sin, wherein we preferred to reign in a hellish imitation rather than to serve in the real paradise.
The link between human freedom and evil/suffering also explains God’s usual non-intervention in evil matters. To do so routinely would make an abstraction of human freedom and thus remove a central pillar of love. But there is mystery here, too, for the Scriptures frequently recount how God did intervene to put an end to evil plots, to turn back wars, and to shorten famines and plagues. Why does He sometimes intervene and sometimes not? Why do prayers of deliverance sometimes get answered and sometimes not? Here, too, there is a mystery of providence.
The lengthiest Biblical treatise on suffering is the Book of Job. There, God shows an almost shocking lack of sympathy for Job’s questions and sets a lengthy foundation for the conclusion that the mind of man is simply incapable of seeing into the depths of this problem. God saw fit to test Job’s faith and strengthen it. In the end Job is restored and re-established with even greater blessings; it is a kind of foretaste of what is meant by Heaven.
The First Letter of Peter also explains suffering in this way: In this you rejoice, although now for a little while you may have to suffer through various trials, so that the genuineness of your faith, more precious than gold that is perishable even though tested by fire, may prove to be for praise, glory, and honor at the revelation of Jesus Christ (1 Peter 1:6-7). In other words, our sufferings purify us and prepare us to meet God.
Does this mean that those who suffer more are in need of more purification? Not necessarily. It could also mean that greater glory is awaiting them. The Scriptures teach, Therefore, we are not discouraged; rather, although our outer self is wasting away, our inner self is being renewed day by day. For this momentary light affliction is producing for us an eternal weight of glory beyond all comparison (2 Cor 4:16-17). Hence suffering “produces” glory in the world to come. Those who suffer more, but endure it with faith, will have greater glory in the world to come.
Regarding the apparent injustice of uneven suffering it will be noted that the Scriptures teach of a great reversal when many who are last shall be first (Mat 20:16), when the mighty will be cast down and the lowly exalted, when the rich will go away empty and poor be filled (Luke 1:52-53). In this sense, it is not necessarily a blessing to be rich and well-fed, unaccustomed to suffering. The only chance the rich and well-heeled have to avoid this is to be generous and kind to the poor and those who suffer (1 Tim 6:17-18).
As to God’s apparent insensitivity to suffering, we can only point to Christ, who did not exempt Himself from the suffering we caused by leaving Eden. He suffered mightily and unjustly but also showed that this would be a way home to paradise.
I’m sure you can add to these points. Be careful with the problem of evil and suffering; there are mysterious dimensions that must be respected. The best approach in talking to others may be with an exposition that shows forth the Christian struggle to come to grips with it. The “answer” of Scripture requires faith, but the answer appeals to reason. Justice calls us to humility before a great mystery of which we can see only a little. The appeal to humility in the face of a mystery may command greater respect from an atheist than would “pat” answers, which could alienate them.
In understanding Sunday’s Gospel, we cannot overlook the audience Jesus was addressing. The text begins, Jesus said to the chief priests and elders of the people …. In other words, He was addressing the religious leaders and religiously observant of His day. He calls at least three things to their attention, three common sins of the pious, if you will: lost connections, leaping to conclusions and lip service.
Let’s look at each of these in turn, remembering that although they are not exclusive to the religiously observant, they are considered in that context. Let’s also learn how they are particularly problematic when it comes to our mandate to hand on the faith through evangelization.
I. Lost Connections
The text says, A man had two sons. It goes on to describe these two sons as very different yet also quite similar. The man, of course, is God; we are the sons. Although we are all very different, we all have the same Father and we all have sin. A man had two sons is another way of saying that the sons had the same father. Yes, we all have a connection we cannot deny, whatever our differences.
Why emphasize this? Because it is too easy for us to try to sever the link we have with one another, to effect a kind of divorce from people we fear or do not like. For example, on the way to Mass we may drive past tough parts of town and see drug dealers, prostitutes, groups of young men loitering near liquor stores, and other outwardly troubled or rebellious people. It is easy to be cynical and say, “Some people’s children!” or “Look at that; how awful.” Or we may simply ignore them. Yet in doing this we fail to recall that these are my brothers and sisters. So easily we can dismiss them, write them off, separate ourselves from them. But God may have a question for us: “Where is your brother?” (Gen 4:9)
Yes, there are many people whom we try to disown. Perhaps they are of a different political party, economic class, or race. Perhaps we just don’t like them. We divide, but God unites. A man had two sons. Yes, they were different, but he was father to them both; he loved them both. He spoke to them and called them his sons.
In terms of evangelization, remember that Jesus sent us to all the nations. No longer were Israel and the Gentiles to be separated, the one considered chosen people and the other not. Hence the Church is catholic, universal, seeking to unite all. A man had two sons, but the two sons had one father. In seeking to evangelize, has it ever occurred to you that the least likely member of your family could be the one whom God most wants you to reach? Be careful of lost connections, for souls can be lost.
II. Leaping to Conclusions
A second “sin of the pious” is leaping to the conclusion that someone is irredeemably lost, writing someone. Many of the Scribes and Pharisees, the religiously observant of their day, had done just this with a large segment of the population. Rather than to going out and working among them to preach the Word and to teach the observance of the Law, many of them simply labeled the crowds “sinners” and dismissed them as lost. In fact, they were shocked that Jesus “welcomed sinners and ate with them” (e.g., Lk 15:2). In effect, Jesus says to them, “Not so fast. Don’t leap to conclusions or write anyone off. Sick people need a doctor. I have come to be their divine physician and to heal many of them.”
Thus Jesus, in today’s parable, speaks of a sinner who repents: [The Father] came to the first and said, “Son, go out and work in the vineyard today.” He said in reply, “I will not,” but afterwards changed his mind and went.
The point is that we just don’t know about people. We should be very careful not to write people off, even those who appear to be locked in very serious and sinful patterns or who seem to be hostile to God. The example of St. Paul should certainly give us hope, as should that of St. Augustine. St. Augustine wrote well on the fact that we just don’t know how things will turn out with people.
For what man can judge rightly concerning another? Our whole daily life is filled with rash judgments. He of whom we had despaired is converted suddenly and becomes very good. He from whom we had expected a great deal fails and becomes very bad. Neither our fear nor our hope is certain. What any man is today, that man scarcely know. Still in some way he does know. What he will be tomorrow however, he does not know (Sermo 46, 25).
Scripture also says, The oppressed often rise to a throne, and some that none would consider, wear a crown. The exalted often fall into utter disgrace; … Call no man happy before his death, for by how he ends, a man is known (Sirach 11:5-6, 28).
I man I knew (now deceased) once told me his story: He was raised in the Church, got all his Sacraments, went to Church regularly, and was a God-fearing man. In his early forties, though, he descended into alcoholism, began to be unfaithful to his wife, stopped going to Church, and was dismissive of God. Were you or I to have seen him at that time, we might easily have concluded that he was too far gone. When he was in his early sixties, he knows not how (except that someone must have been praying for him) but he pulled out of his rebellion and reentered the vineyard. He sought help for his drinking problem and reconciled with his wife and children. Daily mass, weekly confession, daily rosary, and Stations of the Cross—yes, when he returned, he really returned. He said to me that he had done a lot of sinning and so now it was time to do a lot of praying, to make up for lost time, as he put it. He died a penitent in the bosom of the Church.
You just never know. Don’t write anyone off. Nothing stabs evangelization in the heart more than the presumption that someone is an unlikely candidate for conversion. Keep praying and keep working. Jesus tells us the story of a son who told his father to “buzz off,” but later repented and went into the vineyard. Pray, hope, and work. You just never know. Don’t give up.
Don’t think that anyone is a permanent member of the vineyard, either. Pray, hope, and work even for those who seem well within in the vineyard, even for your own salvation. We all know of former parishioners, even leaders, who later drifted from the faith. St. Paul spoke of how he had a kind of sober vigilance about his own salvation: But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified (1 Cor 9:27).
III. Lip Service
The text says, The man came to the other son and gave the same order. He said in reply, “Yes, sir,” but did not go.
Consider the second son. He is respectful to his father. When told to go into the vineyard he tells his father that he will do so. He would not dream of cursing his father or addressing him in a strident way. You might say that he was outwardly respectful and religiously observant—a decent sort of fellow.
In the end, though, he doesn’t get around to going to the vineyard. For whatever reason, his obedience to his father was only cursory. His lack of follow-through demonstrates a great danger to the religiously observant: giving God “lip service.” Yes, we will praise the Lord, sing a hymn, shout Hallelujah, and say Amen on Sunday, but come Monday will we obey and go to the vineyard of obedience? Will we forgive those who have wronged us? Will we show generosity to the poor? Will we be chaste and compassionate? Will we love our spouse and children? Will we speak the truth in love, evangelize, and act as God’s prophets?
The greatest sadness of all is that it is our very religious observance (a good and commanded thing to be sure) that often blinds us to our wider disobedience. It is easy (and too common) for the religiously observant person to reduce the faith to rituals and, once the rituals are observed, to check off the “God box.” In effect saying or thinking, “OK, I’ve gone to Mass, paid my tithes, said a few Amens and praised the Lord by singing. Now I’m done.”
“Lip-service Christians” are terrible witnesses and a real blow to evangelization because they are so easy to spot. How on earth can we ever hope to win souls for Christ if people can see that we are just going through the motions, but living lives that are unreformed, and untransformed? Our greatest witness must be a life that is being changed by Jesus Christ, a life that manifests the biblical principles of love, justice, charity, forgiveness, mercy, generosity, and a biblical understanding of sexuality; a life that shows we have a renewed mind and heart.
Now none of us do this perfectly, but pray that God’s transformative power is at work in us and that people can see it in us. There is little that is more destructive to evangelization than phony, lip-service Christians, who give the outward appearance of obedience and religiosity but with no substance behind it. Nothing is more helpful to evangelization than Christians who show lives that are being transformed and made more joyful, serene, and holy.
All of this leads to the title of today’s post: “God can use anything, but He shouldn’t have to.” In other words, although none of us are perfect disciples and God can work through us no matter what—He shouldn’t have to do that.
So in today’s Gospel Jesus points out three powerful obstacles to His grace flowing through us to others: lost connections, leaping to conclusions, and lip service. All of these things lessen our effectiveness as disciples, prophets, and evangelizers sent out to make disciples of all the nations.
When I was a teenager in the 1970s Jesus was presented in less than flattering terms, at least from my standpoint as a young man at that time. The paintings and statues of that day presented Jesus as a rather thin, willow-wisp of a man, a sort of friendly hippie who went about blessing poor people and healing the sick. It is true he did that but usually left out of the portraits was the Jesus who summoned people to obedience and an uncompromising discipleship, the Jesus who powerfully rebuked his foes.
1970s Jesus was “nice,” and I should be nice too. In my 1970s Church we had no crucifix. Rather there was a cross and a rather slender and starry eyed Jesus sort of floated there in front of the Cross. The cross, it would seem, was all too much for a kinder gentler Jesus. The cross was, how shall we say…., so “unpleasant.”
Somehow, even as a teenager, I craved a stronger, manly Jesus. My heroes then were Clint Eastwood and I loved John Wayne movies which my father called to my attention. Now those were men. (I know these movies were often about revenge, but I’d learn about that later).
The “Jesus” I was presented with seemed soft and unimpressive compared to them and, teenager that I was, I was unmoved. Who will follow an uncertain trumpet? The basic message of Jesus 1970 was “be nice” but 1970s Catholicism (which Bishop Robert Barron calls “beige Catholicism”) stripped away the clarion call of repentance and trumpet-like command that we take up our cross, that we lose our life in order to save it.
Imagine my pleasant surprise when I actually began to study the real Jesus, the one in Scriptures. He was nothing like the thin little williow-wisp of a man I had been taught. He was a vigorous leader, a man among men. Someone who was formidable and commanding of respect. Someone I could look up to.
What follows is a portrait of Jesus Christ that I culled from a few sources and adapted. I wish I could remember the sources to credit them here, but it was over twenty years ago in seminary that, from some dusty old books written long before the 1970s, I culled this portrait on the human stature of Christ. Note that the focus here is on the humanity of Christ. It presupposes his divine nature but focuses on the human nature and, as you will see draws most of its material straight from the Scriptures. As You can see the description is longish. In case you would rather print and read it later I have put it in PDF here: On the Human Stature of Christ
The exterior appearance of Jesus seems to have been a handsome one. A woman in the crowd broke out into praise of him with the words, Blessed in the womb that bore Thee and the breasts that nursed Thee. His response to her Rather, blessed are they who hear the word of God and keep itseems to suggest that she had bodily excellencies in mind as well as spiritual. The powerful impression which Jesus made on ordinary people certainly owed something to his attractive exterior which by its charm drew everyone to him and held them.
Even if this was due primarily to his spiritual and religious power, still, his eyes, with their burning, waking, reproving looks must have been especially striking. For example see how Mark remarks of the eyes of the Lord in the following passages: 3:5,34; 5:32; 8:33; 10:21; 23:27.
We also may cull from Scripture an impression of health, power, energy and well being in Jesus. Jesus seems to have been a thoroughly healthy man, not prone to fatigue and with a great capacity for work. We never hear that Jesus was visited by any sickness. A proof of his physical endurance is born out in Scripture. He was in the habit of rising very early (Mark 1:35). The hills and the lake were especially dear to him and after a long day he loved to climb some lonely height, or late in the evening get himself taken out on to the shimmering water of Lake Gennesareth and stayed out far into the night (cf Mk 4:35; 6:35). We also know that his public life was one of wandering through the mountain valleys of his homeland, from Galilee to Samaria and Judaea and even as far as to the district of Tyre and Sidon (Matt 15:21). Despite these arduous journeys he counseled that one should travel light, bringing nothing for the journey, neither staff, money, nor bread, neither have two coats (Luke 9:3). Hunger and thirst must therefore have frequently accompanied him.
His last journey from Jericho up to Jerusalem was an astounding feat. Under a burning sun through a desolate, rocky waste he climbed some 3500 feet in a six hour climb. Despite this, he seems not tired, since that night he takes part in a feast at the house of Lazarus and his sisters (John 12:2). By far, the greater part of Jesus’ public ministry was spent out in the open, exposed to rigors of climate, in a life filled with labor and toil, with often little time eat (Mk 3:20; Mk 6:31). He owned no home and “had nowhere to lay his head” (Matt 8:20) Hence he likely spent more than a few nights sleeping out in the elements. Only a sound body of physical stamina could have endured such as this.
And now to his mental stature itself. He faced many malevolent enemies among the Pharisees and Sadducees and dealt with them effectively, reducing them to silence (so much so that they began to plot his death). In addition there were tiring explanations to be offered to disciples who were often slow to learn. His self assurance is manifest. In the midst of a raging storm he went on peacefully sleeping till his disciples woke him. He immediately grasps the situation and rebukes the storm.
There was tremendous clarity in his thought. He had an absolute grasp of His goal which gave him an inflexibility and finality (in the good sense) of his will. Jesus knows what he wills and determinedly pursues it. This is evident even at twelve years of age in the temple.
The three temptations in the desert are turned back forcefully by the Lord. He is never deterred by opposition. There is opposition among the kindred of his own town, among his followers (cf esp. John 6:57) and even among the Apostles (cf esp. Matt 16:22). Here we have a man of clear will. He demands the same determination and certainty from his followers. No man, putting his hand to the plough and turning back is fit for the reign of God.” (Luke 9:62)
He bore so clearly the marks of the true, the upright, and the strong, that even his enemies had to declare when they came to him, Master, we know that thou art a true speaker and care not for the opinion of any man. (Mk 12:14) He shows forth a unity and purity and transcendence that reflect his interior life of union with the Father. His loyalty to the will of his Father is unwavering and clear even though it leads directly to the Cross. Jesus in every way is a heroic and epic figure in the purest sense of that word staking his life for a known truth and demanding the same of his followers.
Jesus was a born leader. When he calls his apostles, they immediately arise to follow after him. (cf esp Mk 1:16; 1:20) Again and again the Apostles note how they wondered among themselves about the marvels of his actions and even how these struck terror into them (cf esp. Mk 9:5; 6:51; 4:40; 10:24,26). At times they did not dare question him any further (Mk 9:3). The same wonderment affected the crowds.(cf Mk 5:15,33,42; 9:14). He spoke with towering authority and the people sought the loftiest images to in wondering who he could be. Is he John the Baptist? Elijah? Jeremiah or one prophets? (Matt 16:14) His spiritual power and authority discharged themselves in stern language and bold action when the powers of evil arrayed themselves against him. Demons trembled against his awesome power (Matt 4:10.) He also rebukes strongly the evil that is in men and warns them that they will not be worthy of him if they do not repent (Matt 13:41sq; 13:49sq; 25:1sq; 14sq; 33sq; 18:34; 22:7; 22:11sq.).
He is absolutely clear and unflinching in dealing with the scribes and Pharisees (Matt 23:14,24,25). As shown above, he knows himself to be the Messiah and is anything but a fair-weather Messiah but follows the model of the prophets rebuking all enemies of the truth He proclaims. He speaks of hypocrites, serpents and generations of vipers and liars (cf Matt 23:33). He calls Herod a fox (Lk 13:32). Although he was never one to tread lightly, he never forgets himself or loses control. His anger is always the expression of supreme moral freedom declaring, for this I came into the World, that I should give testimony to the truth (John 18:37). Because He was so consistently true to His Father’s will his life was only “Yes and No” and he reacted with great severity against anything that was ungodly or hateful to God. He was ready to stake his own life for the truth and die for it.
To describe Jesus psychologically would be to describe his as a man of purposeful virility, absolute genuineness, austere uprightness, and heroic in performance. He knows the truth, knows himself and, with exact clarity, executes his mission.
I realize that people are pretty particular in how they envisage Jesus. I also think men and women have a very different starting point too. Please remember that I am not pontificating here, I am starting a conversation. So have at it!
In daily Mass this week we are reading from the Book of Proverbs, in which a common theme is the contrast between the wise man and the fool.
Let’s examine a few passages from the Proverbs. They go a long way toward explaining the ultimate destiny of the wise and the destruction wrought by foolishness and evil. My comments are presented in red text.
Blessings are for the head of the just, but a rod for the back of the fool (Proverbs 10:6).
God’s law is a great blessing to those who love wisdom. His commandments are not prison walls; they are defending walls. His commands do not limit freedom so much as they frame it within necessary limits.
To the foolish, though, to those who despise God’s wisdom, to those who hate discipline and reasonable limits, God’s law—any authority that tries to limit behavior—is hateful and punishing, like a rod on the back.
Many today are not simply indifferent to God’s wisdom as proclaimed by the Church and Scripture, they are openly hostile to it!
It is like the reaction of someone who has been sitting in a dark room and is suddenly subjected to bright light. He despises the light and protests its presence as something obnoxious and intrusive. Jesus lamented, And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their deeds were evil (Jn 3:19).
A wise man heeds commands, but a prating fool will be overthrown. A path to life is his who heeds admonition, but he who disregards reproof goes astray (Proverbs 10:8, 17).
The wise man listens to instruction and strives to base his life upon it. The wise humbly accept that they do not know all things and must be taught by God.
Fools, those who hate wisdom, prattle on and on about their own opinions. They believe something is true simply because they think it.
The text says that the end of a fool is destruction. Many nations, empires, political ideologies, trends, and philosophies have come and gone over the years, yet God’s truth remains. The wisdom and the Word of the Lord endure forever.
He who winks at a fault causes trouble, but he who frankly reproves promotes peace (Prov 10:10).
There is tremendous pressure today to remain silent about sin and evil. Those who do speak of sin are labeled judgmental and intolerant. Sadly, many Christians have succumbed to this pressure; nothing but trouble can result from such capitulation. The moral cesspool that is our modern age is evidence of this.
The correction of faults, frankly and with love, is an act of charity (St. Thomas Aquinas). Error and sin bring war and division, both individually and collectively, but God’s truth, lovingly proclaimed, brings peace by insisting on what is good, right, true, and beautiful.
We live in an age that turns a blind eye to evil. The world often celebrates it in visual entertainment, written media, and music. One can see the destructiveness of the glamorization of evil simply by reading the news.
God’s law is His peace plan for this broken world of ours; it is His wisdom that will bring us peace.
A fountain of life is the mouth of the just, but the mouth of the wicked conceals violence (Proverbs 10:11).
Jesus warned that Satan and those who are evil often masquerade in sheep’s clothing, while underneath they are ravenous wolves (see Mat 7:15). Many in our world today who despise God’s wisdom attempt to conceal their violence by using euphemisms such as pro-choice, pro-woman, no-fault divorce, reproductive freedom, euthanasia, and death with dignity.
Despite the cloak of pseudo-compassion, they ultimately peddle death and division. God’s wisdom, on the other hand, speaks to the dignity of every human life, to hope, and to the promise of life in spite of any difficulties.
The soul of the wicked man desires evil; his neighbor finds no pity in his eyes (Proverbs 21:6).
There comes a steady hardening of the heart of a person who loves evil. As the hardening grows worse, they care less and less for the pain they cause others. They show little pity and don’t seem to mind that they destroy the reputations of others. Their cruelty, both physical and emotional, grows ever worse.
The just man’s recompense leads to life, but the gains of the wicked, to sin.Better a little with fear of the Lord than a great fortune with anxiety. Better a little with virtue than a large income with injustice (Proverbs 10: 15, 16).
For those who are striving to be just and to follow God’s wisdom, the rewards received are to be shared generously with others. The gains of the wicked, however, lead to sins such as gluttony, greed, and hoarding. Rather than sharing their abundance with others, they spend it on the flesh; they place their trust in creatures rather than the Creator, who is blessed forever.
Where words are many, sin is not wanting; but he who restrains his lips does well (Proverbs 10:19).
In an age of non-stop communication and 24/7 news reporting, the sin of gossip is an almost endlessly available temptation. Discretion appears to have been lost. Almost everyone thinks he has a right to know everything about everyone else. The people’s “right to know” seems to have no limits.
Our age is one of many media (visual, verbal, musical, etc.) and on account of this sin is not wanting. We talk endlessly about other people’s business and often ignore our own issues. Why stay in our own lane when we can “tune in at 11,” read a scandal sheet, or surf to a website for the latest gossip?
Rare indeed are those who “restrain their lips” and limit their critique to what is truly helpful unto conversion.
Crime is the entertainment of the fool; so is wisdom for the man of sense (Proverbs 10:23).
Our culture often celebrates the sins of others as entertainment. On television, in the cinema, and in many other forms of communication, fornication, adultery, and all kinds of sexual misconduct are normalized—even celebrated.
It is the same with violence. Most adventure movies today glamorize its use solve problems. We also glorify mobsters and some other violent criminals.
Some will argue that movies should reflect life. That is fine, but most people are not killing other people, burning cities, crashing cars, or blowing up buildings. Most people are not involved in organized crime. Sadly, however, there is a lot of fornication, adultery, and participation in homosexual acts. In movies, this behavior seems to bring few negative consequences; in real life, however, the consequences are often devastating.
Where are the movies that depict wisdom, beauty, love, truth, chastity, and strong families? There are some out there, but they are far outnumbered by those that celebrate crime, violence, dysfunction, and sinfulness.
When the tempest passes, the wicked man is no more; but the just man is established forever (Proverbs 10:25).
The Church alone is indefectible, by the promise of Jesus Christ. Although evil movements, political forces, and sinful regimes rise and boast of their power, they eventually fall. The Church has seen empires rise and fall and philosophies come and go. Evil men have threatened the Church with destruction for thousands of years, but we have read the funeral rites over every one of them.
The truth will out. Evil will not remain; it cannot last. Christ has already won the victory.
The foolish keep resisting; they laugh at God’s wisdom, dismiss the Scriptures, and ridicule the Church. When they are gone, though, we will still be here proclaiming Christ crucified, gloriously resurrected, and ascended to glory.
Those who mock this resist the consistent message of history. Jesus is Lord, and though He permits His enemies time to repent, their days are ultimately numbered—evil cannot last.
These are just a few proverbs that are particularly appropriate for our times. They help us to understand what God has to say about many modern trends.
Here’s a video with some other sayings. In posting this I do not mean to affirm every saying presented in it, but some of them do make good sense!
As a kind of follow-up from yesterday’s Gospel about the workers in the vineyard, we do we do well to examine. a kind of “mathematics of the Kingdom of God.” As noted yesterday, be very, very careful before you ask God to be fair. If God were fair, were all in big trouble. What we need most from God now is that he be merciful. And, having experienced God’s mercy he calls us to be merciful. Mercy is a very important aspect of the mathematics of the Kingdom of God.
In effect the Lord says to us, “Pay attention! You are going to be judged by the same standard by which you treat and judge others. So do the math, and realize that you were storing up for yourselves a kind of standard by which I will judge you.”
The key principle and text in this “math” comes in Luke’s Gospel wherein the Lord says the measure with which you measure will in return be measured out to you (Luke 6:38). But this statement comes at the end of a long string of statements were in the Lord summons us to be generous, forgiving, merciful, patient, and reluctant to condemn others.
In effect, the Lord says “Do the math, and realize it if you are merciful you’ll be judged with mercy. But if you are harsh and critical you will be judged with a harsh and critical standard. If you have refused to forgive, you will not be forgiven.
Like it or not, this is the mathematics of the Kingdom of God that, while it does not mean we earn salvation, but it does mean that we have a lot of influence over the standard by which we will be judged.
So, if you are going to need mercy and grace on the day of judgment, (and we all are) it is good to do the math of the Kingdom, and store up mercy and grace for that day.
We will all, one day, answer to God. And that day, as Scripture repeatedly teaches, it is a day about which we should be sober. Sadly, there are many who give little thought to this truth, and some who outright scoff at it.
So, again, wecan influence the manner in which God will judge us, the standard he will use! Now here, we speak of the manner of God’s judgment, that is Namely, whether he will judge us strictly, and or severely, or with lenience, and great mercy. On the day of our judgment, God will judge our deeds with pure justice. But part of that Justice is how we have treated others.
Let’s consider a few scripture passages wherein we are taught that we can have some influence over the manner in which God will judge us. Lets look at four related areas that will have influence:
I. Whether we show mercy –
Jesus says, Blessed are the merciful, for they shall obtain mercy (Matthew 5:7). James says something similar, and develops a bit when he says Always speak and act as those were going to be judged under the law of freedom, because judgment without mercy will be shown to anyone who has not been merciful. So mercy triumphs over judgment! (James 2:12 – 13). And thus we are taught that by observing mercy, and patience, in our relations with one another, we will influence the manner in which we are judged.
It is a fact that, sometimes in life, it will be required of us, especially if we are parents, or in leadership roles, that we will need to punish, and/or assign consequences for those who transgress moral laws, or legal limits. Hence, texts like these do not mean we should never correct with punitive measures. Such a way of living is unwise, and often confirms people in bad behaviors. But even when corrective or punitive measures are needed, it makes sense that we should seek to be lenient where possible, and use lesser measures before firmer ones are employed.
It is also clear from these biblical texts, that it is highly foolish to go through life with severity toward others, with a lack of compassion, or a harsh unyielding attitude. We are all going to need a lot of grace and mercy at our judgment. Therefore, how misguided, how foolish it is for us to be harsh and unmerciful toward others. For indeed, these text tell us the merciful are blessed, and warn that the unmerciful will be shown no mercy. Can you or I really expect, that we will make it on the day of judgment, without boatloads of Mercy?
Now therefore is the time for us to seek to invoke the promise of the Lord, Blessed are the merciful for they shall obtain mercy.
II. Whether we have been strict or lenient
In a related text, and as noted above, the Lord Jesus says, The measure that you measure to others, will be measured back to you (Mark 4:24). Here again, if we hope for, and need a merciful judgment, if we want a merciful measure or standard to be used, the Lord makes it clear that he will use the measure or standard that we have used for others. Have we been strict? He will be strict. Have we been merciful? He will be merciful, and so forth. Be very careful before demanding that sinners and others who transgress receive the strongest penalties. There may be a time for penalties, but it is not always true that the most severe punishments be used.
In John 8 the Pharisees wanted to invoke the most severe penalty for a woman caught in adultery (stoning to death). Jesus reasons with them that before they demand he throw the book at her, they might want to recall there are a few things about them that are also written in the book. One by one they drift away, seemingly considering the foolishness of their demands for the most severe penalty. Somehow they realize that the measure they want to measure to her, will be measured back to them.
III. Whether we are generous to the poor –
Luke, relates this text more specifically to our generosity: Give and it will be given to you, good measure, pressed down, shaken together, and running over, will be poured into your lap. For the measure that you measure to others will be measured back to you (Luke 6:38). And this leads us to a second area which the Scriptures teach us that we can influence the day of our judgment.
Jesus, after rebuking the Scribes Pharisees for their severity, and their extreme legalism, says to them, who obsessed about cleaning the outside of the dish, You fools, did not the one who made the outside of the cup make the inside also? But if you give what is inside the cup as alms to the poor, everything will be made clean for you (Luke 11:40 – 41). It is a daring text, in the light of the theology of Grace, and almost implies that we could somehow “purchase” forgiveness. But of course, it is the Lord himself who says it, and he does not say we can somehow purchase forgiveness. But surely, he does teach that generosity to the poor will in fact influence the day of our judgment.
Later in Luke’s Gospel, Jesus develops the thought saying,I tell you, use your worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into trouble dwellings (Lk 16:9). It is a complicated text, but Jesus seems to be saying that our generosity to the poor, will surely gain for us advantages at the day of our judgment. Indeed, blessing the poor gives us powerful intercessors, for the Lord hears the cries of the poor. And on the day of our death, and our judgment, the picture that is painted here is of those very poor welcoming us into eternal dwellings.
Scripture elsewhere warns, If a man shuts his ears to the cry of the poor, he too will cry out and not be heard (Proverbs 21:13). So once again, it would seem that we can have some influence over the manner, measure or standard that will be used by God at our judgment. To the merciful, mercy will be shown. The generous too will experience that their cries are heard, for they heard the cries of the poor. And the Lord more than implies that those who have been generous to the poor will have powerful advocates praying and interceding for them on the day of judgment. Indeed, a number of the Fathers of the Church remind us that, in this life, the poor need us, but in the life to come, we will need them.
IV. Whether we have been forgiving –
A final area to explore in terms of how we might have influence over the manner of our judgment is the matter of forgiveness. Just after giving us the “Our Father,” the Lord Jesus says the following, For if you forgive others when they sin against you, your heavenly Father will also forgive you. But if you do not forgive others their sins, your Father will not forgive your sins (Matthew 6:14 – 15).
Later in Matthew, Jesus tells a terrifying parable of a man who had huge debt, a debt that was forgiven him. But when he refused to forgive his brother a much smaller debt, the king grew angry and threw him into debtors prison. Jesus concludes the parable by saying, This is how my heavenly Father will treat each of you, unless you forgive your brother from your heart (Matthew 18:35).
So yes, it would seem that we can have some influence over the manner in which God will judge us, over the standard he will use. And while it is true, God will judge will judge us by our deeds (cf Romans 2:6), yet the manner in which God judges us, whether with strictness or leniency, does seem to be a matter over which we have influence.
So, do the math and consider well the mathematics of the Kingdom of God! It is a plain fact that we are all going to need lots of grace and mercy, for we will all have much to answer for. All the more reason for us to follow the teachings of the Lord, in his Scripture, and be sure that on the day of our judgment, mercy, and the grace of leniency will prevail. Do we want mercy? Then show mercy. Do we want a gentle standard? Then we must measure out gentleness. Do we want forgiveness? Then we must offer forgiveness. Recruit some good intercessors for the day of judgment, by giving to the poor. They will be the most powerful intercessors for us as we leave this life and go to judgment.
So, God has shown us how we can store up a treasure of mercy, waiting for us in heaven, at the judgment seat of Christ. Some good lessons here to heed.
Here’s a funny video that illustrates that the measure we measure to others will be measured back to us:
