I recently had an interesting discussion with a traditional Catholic who questioned me about a Traditional Latin Mass Wedding I did. He seemed concerned that the couple was permitted to be married at the foot of the altar. In other words they were inside the altar rail, along with their best man and maid of honor.
He said that such a thing was not allowed, and that the presbyterium (sanctuary) was only for the clergy and servers.
I explained that it was a long practice of the Church, at least in America, that a bride and groom who were both Catholic would be married inside the rail, at the foot of the altar, and that they would kneel inside the rail for the duration of the nuptial Mass. (See photo of my parent’s 1959 wedding at upper right).
He did not seem impressed with my explanation an countered that the “problems” had begun in the 1950s and even as early as the 1940s. He further explained that the liturgical movement was already exerting influence and introducing “aberrations” into the liturgy. He thus reiterated that I had done something wrong.
Sadly our conversation ended and I didn’t get the chance to ask him the question I really wanted to ask: “What was the golden year of liturgy? When was everything, according to him, done “right?” When was the year when there were no aberrations?” When were the rubrics “pure” and when was the liturgy free of what he considers improper allowances, such as a couple being married inside the rail? Apparently the 1950s were not that time for him. Then what was?
I have been saying the Traditional Latin Mass for all 23 years of my priesthood, long before most priests were widely permitted to say it. I had permission of the Archdiocese from day one to assist with traditional Catholics in this manner, under the tutelage of the Pastor of St. Mary’s in Washington DC. In “those days” there weren’t a lot of resources and many of the rubrical books that have since come back into print were hard to find. Thus I learned a lot from Fr. Aldo Petrini and some of the other “old guys.”
Under their instruction I learned not only the rubrics, but also the customs of the “old days” wherein certain permissions existed, by way of indult or custom, to do some aspects of the Sacraments in English. Among the customs of the time was that, though the faithful were generally not allowed in the Sanctuary, weddings, confirmations, and even First Communions were conducted at times within the rails:
Click HERE to see a mid 1950s photo of a Cardinal Archbishop confirming on the steps of the High altar.
Click HERE to see a 1952 photo of First Communion at the altar steps.
Click HERE to see another photo of a wedding in 1927 with the couple inside.
Were these “abuses?” I am not enough of a rubricist to know. I just know and (obviously) have evidence that they were done.
As for weddings there was the custom of doing mixed marriages only in the rectory. But somewhere in the 1950s permission was granted to move these to the Church, but outside the rail and without Mass.
Click HERE to see a photo of a 1960 Wedding conducted outside the rail since of the couple was not Catholic.
At any rate my question remains. What was the golden age of the Mass? What year did the “troubles” begin as traditional Catholics see it? Was it 1963, 1955, 1945? Perhaps even earlier?
Please understand, I ask these questions not without sympathy for the traditional view. It is clear that in the late 1960s a floodgate opened where liturgical change occurred in a way that was in no way organic and there was a great rupture of continuity. And, although I am quite comfortable with the Ordinary Form of the Mass, I also love the Extraordinary Form, and am sympathetic to the concerns of the traditional Latin Mass community.
That said, at times I wince when a kind of particularism sets up within sectors of the Traditional Mass community. And it is odd, when I, a priest who has celebrated the Latin Mass for 23 years, am dressed down by someone who is denouncing something that was clearly done long before the liturgical changes from the Council.
It is too easy for us to savage one another over such things. A layman was telling me recently how he got the evil eye from some pew mates when he made the responses to the priest along with the servers. Those sorts of changes had also come along in the 1940s when clergy started to encourage the faithful to be more involved in the Mass. But once again, it would seem changes of that sort were “too late” to be authentic for some. Hence, though we use the Missal of 1962, it would seem that 1962 is not the year for some.
It was common 25 years ago for Traditional Catholics to call the old Mass the “Immemorial Latin Mass.” And the phrase was used to suggest that the Mass had been unchanged for centuries. Of course any serious study of the Mass reveals that it had undergone not insignificant changes all along and there there were not a few local customs, especially around the reception of the Sacraments. Though, to be fair, the changes were organic, not the rupture with tradition we experienced in the late 1960s.
But again, I wonder, what was the “Golden Year” when traditional Catholics agree all was as it should be. I ask this question sincerely, not rhetorically. But I DO ask it with some sadness for there can often be what I consider an unkindness that can be exhibited by some who wish to restrict things, where freedom is allowed, even within the old norms.
I fear at times that we, who love tradition, fail to manifest the joy and glad hearts that should bespeak those who know the Lord and love the beauty of the Extraordinary Form. We should seem more as people in love with God and the beauty of God, than as technocrats arguing each point. There is a place for precision, but there is an even greater need for joy and mutual love.
How would you answer my question?
Here is a video that, while filmed in 1982, depicts a Mass from the 1940s and shows the bridal party within the sanctuary. Again illustrating the common and widespread practice.
Words, while a precious human capacity, also get in the way of reality. But how can we live without them? At some level we must allow for a deeper level of language to help us in sorting out reality. Something that helps us to form a mental picture. And for this, since words are often a necessary mediator, we turn to metaphors, and stories.
A metaphor is a figure of speech in which an implied comparison is made between two unlike things that actually have something in common. A metaphor expresses the unfamiliar, in terms of the familiar. The word is from the Greek metapherein meaning “to transfer,” or, more literally, “to carry something beyond.” from meta (beyond) + pherein (to bear or carry).
So a metaphor seeks to capture something deeper by comparing something less definable to something else that is more easily grasped. In the metaphor, “All the world’s a stage” Shakespeare takes a large and deep concept (the world, or life) and frames it in the context of something more manageable, a stage. This is not to exhaust the meaning of “life” or “the world,” but to capture some truth about them and highlight it for understanding.
Stories communicate what is complex and to some degree, inexpressible, or hard to see by relating memorable experiences that disclose truth. Good stories often communicate many complex truths at once. The best stories use surprise, irony, conflict or some quirky combination of all them to convey truth and wisdom memorably.
As such, these words, stories, and metaphors are often deeply paradoxical, for, at the deeper level of things, is found a unity often hard to see on the surface. And at these deeper levels things often shift, surprise and amuse us. Not everything in life is as it first appears, and God does not easily fit into our little boxes. Stories and metaphors thus open windows onto wider vistas, and deeper mysteries.
With this background in mind, consider a few stories and metaphors. There is a wide collection of such stories from both the Rabbinic tradition and the Desert Fathers. The saints too supply us with much. Pardon the random nature of the following selections, I have drawn them from various sources, but many come from The Spirituality of Imperfection: Story Telling and the Search for Meaning. In these summer months, it makes some sense to share some of these stories and metaphors with you as they are a rich source of the magnificent and mysterious reality called life.
In these selections, I want to largely let them speak for themselves. I will limit myself to brief comments in red.
1. When the disciples of the Rabbi Baal Shem Tov asked him how to know whether or celebrated scholar whom they proposed to visit was a true wise man he answered: “Ask him to advise you what to do to keep unholy thoughts from disturbing you in your prayers and studies. If he gives you advice, then you will know that he belongs to those are of no account.“
For not all things admit of a solution and God sometimes permits things to test us and asks us to live with difficulties. Were there a solution to such a problem as distractions and temptations, spiritual teachers would long ago have given it. Thus those who claim some insight into this common and human problem are of little account.
2. When the Rabbi Bunam was asked why the first of the Ten Commandments speaks of God bringing us out of the land of Egypt, rather than of God creating the heavens and the earth, the Rabbi explained: “Heaven on earth!?” Then man might have said ‘Heaven! That is all too much for me!'” So God said to man, “I am the one who fished you out of the mud. Now come here and listen to me.“
For we often relate first to more earthly things, than higher spiritual matters.
3. A woman sought out a confessor of long experience. In the confession she recounted the behaviors that troubled her. She then began to detail how these behaviors seemed somehow connected with her experience of having grown up in an alcoholic home. At that point the grizzled veteran confessor reached out, and gently patting her hand, asked: “My dear do you want forgiveness or an explanation?“
For some confuse confession and spirituality with therapy. Therapy offers explanations, Confession offers and true spirituality seeks mercy and forgiveness.
4. Concepts create idols; only wonder comprehends everything. People kill one another over idols. Wonder makes us fall to our knees. – St. Gregory of Nyssa
For too often our certitude is rooted not in God or in true faith, but in our own thoughts, and these thoughts become idols, and we become ideologues. But wonder is able to fall to its knees in humility and gratitude. Wonder opens us to all God has done, ideology closes us too easily in ourselves and our own limited thoughts.
5. The philosopher Diogenes was sitting on a curb stone, eating bread and lentils for his supper. He was seen by the philosopher Aristippus who lived comfortably by flattering the king. Said Aristippus to Diogenes, “If you would learn to be subservient to the king, you would not have to live on lentils.” Said Diogenes in reply, learn to live on lentils, and you will not have to cultivate the king.
And this is an analogy to our serving of this world and of our consequent slavery to it.
6. A man of piety complained to Baal Shem Tov, saying “I have labored hard and long in the service of the Lord, and yet I am little improved. I’m still an ordinary, ignorant person.” The rabbi answered, “You have gained the realization that you are ordinary and ignorant, and this in itself is a worthy accomplishment.“
For humility, reverence for the truth about ourselves, is the door.
7. One day some disciples of Abba Besarian ceased talking in embarrassment when he entered the house of study. He asked them what they were talking about. They said, “We were saying how afraid we are that the evil urge will pursue us.” “Don’t worry,” he replied “You have not gotten high enough for it to pursue you. For the time being you are still pursuing it.“
For too often and quickly we assess the cause of our ill to be the devil, when, more truly, it is our own flesh.
8. The priest put this question to a class of children: “If all the good people in the world were red, and all the bad people were green, what color would you be? A young girl thought hard for a moment, then her face brightened, and she replied, “I’d be streaky!“
For, we are all a mixed bag, neither wholly good, nor wholly bad. The journey from evil to good is not yet complete. God alone is wholly good.
9. For me, prayer is a surge of the heart; it is a simple look turned toward heaven; it is a cry of recognition and of love, embracing both trial and joy. – St. Therese of Lisieux
For too often we make of prayer a complicated thing.
Please feel free to add your own insights into these sayings. I hope to post more of these in the near future.
Here are some more sayings most of which ring true:
Consider the scene. The Bishop has taken his place at the entrance to the sanctuary. He is prepared to confirm some twenty children. It is a sacred moment, a Sacrament is to be conferred. The parents are in deep prayer thanking the Holy Spirit who is about to confirm their children for mission….. Oops, they are not!
Actually, they are fumbling with their cell phone cameras. Some are scrambling up the side aisle to “get the shot.” Others are holding the “phone” up in the air to get the blurry, crooked shot. The tussling continues in the side aisle as parents muscle to get in place for “the shot.” If “the shot” is gotten, success! If not, “woe is me.” Never mind that a sacrament has actually been offered and received, the point was “the shot,” the “photo-op.”
Consider another scene. It is First Holy Communion. Again, the children are assembled. This time the parents have been informed that a single parishioner has been engaged to take shots and could they please refrain from amateur photography. This is to little avail, “Who does that deacon think he is telling me to refrain, denying me the shot!?” The cell phones still stick up in the air. Even worse, the parish photographer sends quick word via the altar server, “Could Father please slow down a bit in giving the children communion? It is difficult to get a good shot at the current (normal) pace.” After the Mass the photographer has two children along side, could Father perhaps “re-stage” the communion moment for these two since, in the quick (normal) pace of giving Communion, their shot was bad, as the autofocus was not able to keep up…”Look how blurry it is Father.”
It would seem the picture is the point.
I have seen it with tourists as well. I live just up the street from the US Capitol and it is fascinating to watch the tourists go by on the buses. Many of them are so busy taking a picture of the Capitol (a picture they could get in a book, or find on the Internet), that I wonder if they ever see the Capitol with their own eyes.
The picture is the point.
Actually I would propose, it is NOT the point. Real life and actual experience are the point. Further, in the Liturgy, the worship and praise of God, the experience of his love, and attentiveness to his Word is the point. Cameras, more often than not, cause us to miss the point. We get the shot but miss the experience. Almost total loss if you ask me.
At weddings in this parish we speak to the congregation at the start and urge them to put away all cameras. We assure the worried crowd that John and Mary have engaged the services of a capable professional photographer who will be able to record the moment quite well. “What John and Mary could use most from you now are your prayers for them and expressed gratitude to God who is the author and perfecter of this moment.” Yes, we assure them, now is the time for prayer, for worship and for joyful awareness of what God is doing.
Most professional photographers are in fact professional and respectful and know how to stay back and not become a part of the ceremony but to discretely record it. It is rare that I have trouble with them. Videographers still have a way to go as a group, but there are many who I would say are indeed professional.
Pastorally it would seem appropriate to accept that photos are important to people to make reasonable accommodations for photos. For major events such as weddings, confirmations, First Communions and Easter Vigils, it seems right that we should insist that if photos are desired, a professional be hired. This will help keep things discrete, and permit family and others to more prayerfully experience the sacred moments. Infant Baptisms are a little more “homespun” and it would seem that the pastor should speak with family members about limiting the number of amateur photographers, and be clear about where they should stand.
That said, I have no photos of my Baptism, First Communion or Confirmation. I have survived this (terrible) lack of “the shot” quite well. Frankly, in the days I received these sacraments, photos of the individual moment were simply not done in the parishes I attended. Some parishes did have provisions for pictures in those days. The photo at upper right is of Cardinal O’Boyle at St. Cyprian’s in Washington DC in 1957. But as for me, I do have a photo of me taken on my way to Church for First Communion, but there is no photo of me kneeling at the rail. I am alive and well. There are surely photos of my ordination. But I will add, the Basilica and the Archdiocese were very clear as to the parameters. Only two professional photographers were allowed, (My Uncle was one of them them) and the place where they worked was carefully delineated.
Hence, pastoral provisions are likely necessary in these “visual times” which allow some photos. Yet as St. Paul says regarding the Liturgy: But let all things be done decently, and according to order (1 Cor 14:40).
A final reiteration: Remember the photo is not the moment. The moment is the moment and the experience is the experience. A photo is just a bunch of pixels, lots of 0’s and 1’s, recorded by a mindless machine and printed or displayed by a mindless machine. A picture is no substitute for the actual experience, the actual prayer, the actual worship that can and should take place at every sacred moment and it every sacred liturgy.
And here is some very rare footage of a nuptial mass. It is of my parents in May 1959. What makes it rare is that it is film, not mere pictures and that it is filmed from the sacristy. My parents told me years ago that they presumed it was filmed by a priest who alone in those years could get access to the sacristies and other back areas.
I was meditating on John 11, for personal Bible Study earlier today. It is the story of the raising of Lazarus. And I was struck by the following lines:
[Martha and Mary] sent word to Jesus, “Lord, the one you love is sick.” When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.” Jesus loved Martha and her sister and Lazarus. Therefore, when he heard that Lazarus was sick, he stayed where he was two more days…..[Later. Jesus] told [his disciples] plainly, “Lazarus is dead, and for your sake I am glad I was not there, so that you may believe. But let us go to him.”
One of the harder truths of life is that our life is not about us. Neither are we the most important thing or person in the world. Rather we exist in and for the glory of God and our ultimate glory in to be caught up in and be part of God’s glory and his Kingdom. Further, we also exist, not only for our own sake but also for the sake of others.
And we see some of this in this story of Lazarus. Jesus speaks of Lazarus’ grave illness as “for the glory of God.” He further indicates that it is also so that He (Jesus) may be glorified. Further, Lazarus’ illness is also for others, that they may come to believe.
And even more stunning than his words are the actions of Jesus, who, hearing of the grave condition of Lazarus, delays his departure to see him for two whole days. His delay means that Lazarus dies! Jesus then says to his disciples that he is “glad for their sakes that he was not there (for Lazarus)!
Now, few of us can failed to be shocked by some or all of this. But our shock is largely based on a premise that this story should be largely about Lazarus and his physical condition. But, it is not, in the first place about Lazarus or about his health. It is about Jesus, it is about God’s glory, and it is about our faith in God.
Jesus’ first concern is not about Lazarus’ physical life, his condition, or about the distress of Mary and Martha who see their brother sick and then die. His first concern is for the faith of all involved and he is willing to allow a crisis to unfold in order to finally strengthen the faith of the many, even if this means the distress of the few.
Your life is not about you. We are each part of a bigger picture, a picture that God sees far better than we. This concept shocks us, I suspect for at least two reasons:
First, we live in an age that strongly emphasizes the dignity, rights and importance of the individual. Of itself this is not bad and is one of the things that distinguishes our age and its concern for human rights. However, the importance and needs of the individual must be balanced against the common good, and the needs of other individuals and groups. It must also be seen in the light of God’s glory, God’s plan and the mysterious interplay of the individual, others and God. God alone knows all this and what is best for all involved, not just me.
Second, we live in an age that strongly emphasizes physical health and comfort, as well as emotional happiness. While these things are truly good, there are greater good. And the greatest good is our spiritual well being, our faith and holiness. God is far more concerned with our eternal destiny that our present comfort. Jesus says for example, it is better to cut off a hand, a foot or pluck out our eye than to sin seriously. And while he may be using hyperbole, the teaching remains that it a more serious thing to sin seriously than to loose even very precious parts of our body. We don’t think this way. We tend to value our bodies and physical well-being more than spiritual matters. Not so with God.
Hence we see that Jesus is willing to rank faith and spiritual well-being above physical and emotional comfort. He is also willing to act for the good of many, even if that means some difficulty for the few or the one. This many rankle our “self-esteem culture,” but, to some extent we are a little to “precious” these days, and it is good to be reminded we are not the only one who is important, and that we don’t exist only for our own sake, but also for others and for the glory of God.
Another example of this whole principle is the surprising and “inconclusive” ending of the Acts of the Apostles.
Fully the last two-thirds of Acts is focused on the Evangelical Mission of St. Paul as he made four journeys into Asia Minor and then into Greece. The final chapters of Acts deal with Paul’s arrest, imprisonment and appearance before Roman officials such as Felix and Festus, as well as Herod Agrippa in Jerusalem and Caesarea.
Paul appeals his case to Rome and is sent there on ill fated journey that shipwrecks at Malta. Finally making it to Rome, Paul is imprisoned and awaits the trial that will either vindicate him or seal his fate. The story seems to be building to a climactic conclusion and we, the readers, are ready to see Paul through his final trial. But then something astonishing happens: the story just ends. Here is the concluding line of the Acts of the Apostles:
[Paul] remained for two full years in his lodgings. He received all who came to him, and with complete assurance and without hindrance he proclaimed the kingdom of God and taught about the Lord Jesus Christ. (Acts 28:30-31)
But Luke! Don’t just leave us hanging! Did Paul go on trial? We he acquitted as some traditions assert and then made his way to Spain as he wanted? Or did he loose his appeal and suffer beheading right away? What was the outcome? We have seen Paul so far and now the story just ends?!
How can we answer this exasperating and unsatisfying end?
The simplest answer is that the Acts of the Apostles is not about Paul. It is about the going forth of the Gospel of Jesus Christ to the nations. Luke has, to be sure, personified this going forth of the Gospel to the nations by focusing on Paul. And once Paul reaches Rome and, though under house arrest, is able to freely preach the Gospel there (for there is chaining the Word of God (2 Tim 2:9)), the story reaches its natural conclusion. From Rome the Gospel will go forth to every part of the Empire, for every road led to Rome and away from it. Now that the Gospel has reached the center hub and is being freely preached, it will radiate outward in all directions by the grace of God.
It never WAS about Paul. It was about the Gospel. Paul himself testified to this when he said, I consider my life worth nothing to me, if only I may finish the race and complete the task the Lord Jesus has given me–the task of testifying to the gospel of God’s grace. (Acts 20:24)
We are often focused on personalities and frequently we loose track about what is most important. And, frankly the personality we are most focused on is very often ourselves. Acts never really was about Paul. And your life is not about you. It is about what the Lord is doing for you and through you. We often want things to revolve around us, around what we think, and what we want. But, truth be told, you are not that important, neither am I. We must decrease and the Lord must increase (Jn 3:30).
Here’s the classic song about modern vanity couched in very tricky logic.
Fix it or Forget it – It cannot be underestimated how important the family is for the very existence of society and civilization. The widespread breakdown of the family in our own time already shows the grave results that flow from such a breakdown. Can our civilization be secure or stable if such a breakdown is allowed to continue? The importance of the family for the life and well-being of society entails a particular responsibility for society to support and strengthen marriage and the family. Authority, stability, and a life of relationships within the family constitute the foundations for freedom, security, and fraternity within society. The family is the community in which, from childhood, one can learn moral values, begin to honor God, and make good use of freedom. Civil authority should consider it a grave duty to acknowledge the true nature of marriage and the family, to protect and foster them, to safeguard public morality, and promote domestic prosperity. (Catechism 2207, 2210)
The Fourth Commandment isHonor your father and your mother, that your days may be long in the land which the Lord your God gives you. (Ex 20:12)
Lack of Respect – One of the Key maladies of our day is a lack of respect of the young toward their elders. I remember when I was young that my Father would not allow us to watch the Flintstones. He banned it because he said that it made adults look stupid (it did) and that viewing it would not help us children to respect our elders. Children today of course are expose to much worse. A regular theme of sitcoms is that children run the show and parents and adults are all a bunch of idiots. Music from the 1960s on has produced a steady diet of anti-authoritarian themes which question and undermine the wisdom of elders and the past. Many children today are bold toward their parents, teachers and other elders. They often act as though they were speaking to a peer or an equal. Much of this comes from a culture that has largely jettisoned the insights of the 4th Commandment.
Reverence or Ruin: One of the most essential fruits of the fourth commandment is to instill respect. Respect is essential for there to be teaching. For if a child does not respect his elders, how can he learn from them? If he cannot respect, he cannot learn. And if he cannot learn then the wisdom of the past including the faith, cannot be communicated to him. And if the these cannot be communicated to him, he is doomed to error-ridden and misguided life fraught with foolish decisions. When this happens broadly in a society to children in general, (as it has in ours), civilization itself is threatened as whole generations loose the wisdom of the past and are condemned to repeat major errors and take up behaviors long ago abandoned as unwise and destructive. Without heartfelt reverence being instilled we are doomed to continue seeing an erosion in the good order and the collected wisdom necessary to sustain any civilization.
But reverence must be instilled. It must be insisted upon and their should be consequences for rejecting its demands. Too many parents today do not command respect. They speak of wanting their children to be their friends. But children have plenty of friends. What they need are parents, parents who are strong and secure, firm in their guidance, loving and consistent in their discipline, and not easily swayed by the unreasonable protests of children. No one will follow and uncertain trumpet and children need firm, clear and certain direction. If we want children to rediscover respect for their elders then we must insist upon it and command it of them.
What are some of the implications of the 4th commandment? The Catechism is actually quite thorough in describing them in Paragraph #s 2214-2220:
The Origin of respect – Respect for parents derives from gratitude toward those who, by the gift of life, their love, and their work, have brought their children into the world and enabled them to grow in stature, wisdom, and grace. “With all your heart honor your father, and do not forget the birth pangs of your mother. Remember that through your parents you were born; what can you give back to them that equals their gift to you?” (Sirach 7:27-28)
Obedience –Respect is shown by true docility and obedience. “My son, keep your father’s commandment, and forsake not your mother’s teaching” (Proverbs 6:20)… As long as a child lives at home with his parents, the child should obey his parents in all that they ask of him when it is for his good or that of the family. “Children, obey your parents in everything, for this pleases the Lord.”(Col. 3:20) Children should also obey the reasonable directions of their teachers and all to whom their parents have entrusted them. But if a child is convinced in conscience that it would be morally wrong to obey a particular order, he must not do so. As they grow up, children should continue to respect their parents. They should anticipate their wishes, willingly seek their advice, and accept their just admonitions. Obedience toward parents ceases with the emancipation of the children; not so respect, which is always owed to them.
Honor and care in old age – The fourth commandment also reminds grown children of their responsibilities toward their parents. As much as they can, they must give them material and moral support in old age and in times of illness, loneliness, or distress. “Whoever honors his father atones for sins, and whoever glorifies his mother is like one who lays up treasure. Whoever honors his father will be gladdened by his own children, and when he prays he will be heard. Whoever glorifies his father will have long life, and whoever obeys the Lord will refresh his mother.”(Sir. 3:2-6).
Wider family implications – The fourth commandment also promotes harmony in all of family life; it thus concerns relationships between brothers and sisters. Finally, a special gratitude is due to those from whom they have received the gift of faith, the grace of Baptism, and life in the Church. These may include parents, grandparents, other members of the family, pastors, catechists, and other teachers or friends.
Societal Implications – The fourth commandment is addressed expressly to children in their relationship to their father and mother, because this relationship is the most universal. [But] It likewise concerns the ties of kinship between members of the extended family. It requires honor, affection, and gratitude toward elders and ancestors. Finally, it extends to the duties of pupils to teachers, employees to employers, subordinates to leaders, citizens to their country, and to those who administer or govern it. (Catechism # 2199)
Another important key in instilling respect is for those in authority to be “respectable.” Parents and all those in authority have obligations and duties that flow from their status. To overlook or ignore these obligations places significant burdens upon children, subordinates, and others. This in turn can lead to bewilderment and contributes to an undermining of the respect and honor which ought ordinarily be paid parents, elders and those in authority. Thus, while parents and lawful authorities ought to be respected it is also true to say that they must conduct themselves in a manner that is respectable and observe their duties with care. What are some of these duties? The Catechism of the Catholic Church gives a fine summary of them and the text is largely reproduced here.
The duties of parents – Parents must regard their children as children of God and respect them as human persons. Showing themselves obedient to the will of the Father in heaven, they educate their children to fulfill God’s law…They bear witness to this responsibility first by creating a home where tenderness, forgiveness, respect, fidelity, and disinterested service…self-denial, sound judgment, and self- mastery are learned…Parents have a grave responsibility to give good example to their children. By knowing how to acknowledge their own failings to their children, parents will be better able to guide and correct them…Parents should teach children to avoid the compromising and degrading influences which threaten human societies…parents receive the responsibility and privilege of evangelizing their children. Parents should initiate their children at an early age into the mysteries of the faith of which they are the “first heralds” for their children. They should associate them from their tenderest years with the life of the Church…Parents’ respect and affection are expressed by the care and attention they devote to bringing up their young children and providing for their physical and spiritual needs. As the children grow up, the same respect and devotion lead parents to educate them in the right use of their reason and freedom. As far as possible parents have the duty of choosing schools that will best help them in their task as Christian educators. (Catechism 2221-2231).
The 4th Commandment gives clear guidance and warns, it is either reverence or there will be ruin.
Here’s a quirky little video from 1950. It’s rather hokey to modern cynics, yet it’s a neat glimpse from the past, idealized to be sure, but the basic message is great.
It is often demanded of the Church today (both by non-Catholics and Catholics) that she ought to strive to fit in more, be kinder and gentler than in the past, and that her essential mission is to affirm and make sure we feel good about ourselves.
Perhaps, it is suggested if she is more appealing and less “alienating” then her membership will increase. And when the Church solemnly and unequivocally speaks on moral questions she is often criticized for being too harsh, judgmental and intolerant, or out of touch with modern realities.
In recent discussions on this very blog many critics of the Church’s position on same-sex marriage have accused her of being “on the wrong side of history.”
But is this really the role of the Church? Is it really her role to be with the times? Surely not, since she is the Bride of Christ and also Body of Christ (for in this holy Marriage she and her spouse are one). And of this Church, as the Body of Christ there is a teaching when Simeon held the small and infant Body of Christ, he turns to Mary and says:
Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted (and you yourself a sword will pierce)so that the thoughts of many hearts may be revealed. (Lk 2:34)
Simeon looked to Jesus and saw that he would be a sign of contradiction to many. Jesus would not be the affirmer in chief but rather, as one who spoke the truth and feared no man, he would stand out clearly and announce the truth without compromise. He would be a sign of contradiction to the world and its ways. Some would love him and many would hate him, but no one could remain neutral. He would make us choose, tertium non datur (no third way is given).
And to the Church Christ said two very important things:
If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember the words I spoke to you: ‘No servant is greater than his master.’If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. They will treat you this way because of my name, for they do not know the One who sent me. (John 15:18-21)
Woe to you when all men speak well of you, for that is how their fathers treated the false prophets.(Luke 6:26)
So, that world hates us is not necessarily due to the fact that we have done anything wrong. It is often a sign that we have done something precisely right for it is often our lot, as the Body of Christ, to be a “sign of contradiction.” That is to say that we must announce the Gospel to a world that is often and in increasing measure, stridently opposed to it. St. Paul admonished Timothy to preach the Gospel, whether in season or out of season (2 Tim 4:2). Increasingly now it is out of season and the world hates us for what we say. But we can do no other, for if we are faithful, we must speak.
Pope Paul VI said it so well in the very in the “out of season” encyclical Huamane Vitae:
It is to be anticipated that perhaps not everyone will easily accept this particular teaching. There is too much clamorous outcry against the voice of the Church, and this is intensified by modern means of communication. But it comes as no surprise to the Church that she, no less than her divine Founder, is destined to be a “sign of contradiction.” She does not, because of this, evade the duty imposed on her of proclaiming humbly but firmly the entire moral law, both natural and evangelical. Since the Church did not make either of these laws, she cannot be their arbiter—only their guardian and interpreter. It could never be right for her to declare lawful what is in fact unlawful, since that, by its very nature, is always opposed to the true good of man. (H.V. # 18)
We in the Church must courageously accept our lot. Simeon spoke of it clearly in the beginning as he held the infant Christ (and thus the infant Church). And then, looking at Mary, who also represents the Church as mother and bride, he says. “A sword will pierce your heart too!”
So the Church as Body of Christ and the Church as Bride and Mother cannot evade the fact that we will often be called to be a sign of contradiction. And people don’t like to be contradicted. Thus the faithful in the Church will often be required to suffer for our proclamation. The world will try and shame us, try to cause us to experience guilt through indignant outcries and labels such as: Rigid, backward, conservative, right wing, left-wing, fundamentalist, homophobic, judgmental, intolerant, harsh, mean-spirited, hateful and so on.
But do not be amazed and do not buy into the false guilt. Simply pray and accept the fact that the Church is a sign of contradiction and we must continue to address ourselves to the conscience of a world that seems bent on going morally insane. To this world our announcement of the Truth of Gospel must be courageous, clear, consistent, constant and quite often a sign of contradiction. This is our lot, we can do no other, we can be no other.
And since truth and beauty are connected, here is some of the beauty of the Church and faith:
The video at the bottom of this post is a commercial that caught my attention the other day as emblematic of how coarse our culture has widely become. And, as I watched it I thought “We have lost a lot in the recent cultural revolution.”
I suppose I shouldn’t expect a lot from a commercial for hard liquor (Skinny Girl cocktails). I have nothing against such products intrinsically, and even enjoy a usual nightcap of a shot of Bourbon (just one) mixed in a diet cola. But honestly, alcohol, by definition, doesn’t usually promote sober reflection and, if anything, it encourages stinkin’ thinkin.’ And frankly there’s a lot of “stinkin thinkin” in this commercial.
In the first place it ridicules the culture of the 1950s and early 1960s. The woman who exemplifies that era in the commercial is shown as stuffy, pretentious and extreme. She is finely attired in a pleated skirt, heals and a pearl necklace. But her “big hair” and poorly layered clothing seem intended to make her look “frumpy” and frankly, a big fake. Her unnaturally sultry voice also ads to the impression that the 1950s were “fake and stupid.”
Disclaimer – There is no claim here that the 1950s were some sort of idyllic period. Surely like any era there were problems and troubles. I am also under no illusions that all housewives strolled about like June Cleaver in heals and pearls, with a skirt perfectly fitted to their hourglass figures.
But as the commercial rolls on, I think we see that we have lost a lot. The picture flashes away from the elegantly dressed woman, careful for modesty and dignity (though excessively portrayed), to the modern scene where we are suppose to rejoice and approve at how far women have come.
And what do we see? Half drunk women, with painted nails and flip flops, liquor bottles in abundance, and the indelicate and boorish behavior of those who have been drinking too much. Further there are numerous displays of immodest dress, immodest posture and unbecoming behaviors. In effect, if you ask me, it is a celebration of all in our culture that is boorish, immodest, indelicate, and excessively informal.
To the ad to its credit, does not show these women exhibiting these behaviors before men. But the overall effect remains the same, a “celebration” of how far we’ve come from the uptight 1950s. Yes, look how far: crass, boorish, indelicate, inelegant, lowbrow, rough, rude, uncouth, unrefined, and largely vulgar behaviors, a mighty long way from what we once knew. As if to say, “Take that 1950s with all your formalism and restrictions…take that traditional values…We’ve come of age!”
Now of course folks in the fifties knew how to have fun and relax, it just doesn’t seem they had to be so boorish, under-dressed and uncontrolled to do it.
I did not grow up in the 1950s but did have a substantial period of my early years in the early to mid-sixties, before the revolution really set in. And again, we knew how to have fun, and even dress down occasionally. But as a general rule we were expected in those years to observe higher norms, to have manners, to dress up to go to restaurants, to Church, and to behave in certain ways in “polite company.” As a you young man I would never think to go to Church without trousers and a button down shirt with a tie. I had special clothes for Sunday. We might rough-house in the back yard in shorts and a tee-shirt, along with sneakers. But when we went into town, we “put on decent clothes.” This was true even when going to the grocery store (see photo upper right).
When company was coming we were expected to dress for the occasion. Table manners were important, and a young man was expected to treat a lady like a lady. Language which might not always be perfect around “the guys” had to be cleaned up when a lady or girl was in the room. Further, our posture and behavior were to be adjusted in the presence of a lady, and also when adults were in the vicinity. Respect and decorum were important ways of showing honor to others.
These days, much of this has been lost. We almost never dress up any more in our culture. Perhaps the closest we get is work. Beach attire seems more the norm in places where such attire would have been unthinkable in the past, places like Church, restaurants, movies, and other public gatherings. Manners are usually considered pretentious, as the commercial below mocks them. People laugh and look incredulous when someone suggests any sorts of limits to informality in most occasions: “What do you mean I should wear a shirt with a collar, what business is that of yours?”
I am under no illusions that we are going to make a sudden return to the more formal (and I would say polite) world I knew briefly in my youth, but the main point is simply that I think we have lost something. If, perhaps we were too formal and stuffy in the past, I think we have over-corrected. If perhaps, in the past we were somewhat phony, it does not follow that full disclosure and sociopathic, no-limits “honesty” is good either. Maybe in hot weather it is nice to wear cooler clothes, but it is interesting to me that in the years when air-conditioning was almost unknown, we managed to wear a lot more clothes to cover our nakedness. Somehow, despite the heat, we thought decency and modesty mattered.
I don’t know, look at the Commercial and tell me. Have we lost something? It is not necessary to use all or nothing logic, as if the 50s and early 60s were all good, and we are all bad. Perhaps there’s room though for a discussion in the middle ground where we may have simply gone too far, lost too much, and need to take a few steps back from the edge of an increasingly coarse culture; perhaps not back into poodle skirts and pleated trousers, but at least back to some sense that manners, modesty and more careful behavior have a place.
“Enjoy” this commercial and tell me what you think.
When looking to Scripture it is clear that many historical events are being recounted. And while parts of the Scripture recount that history in the “strict” and modern sense of history, yet, many different genres are also used: poem, drama, moral tale, epic saga, wisdom saying, parable, apocalyptic, gospel, and so forth.
But all the Scripture amounts to a kind of sacred history where God, through his prophets, and apostles, his sages and scribes, gives us a prophetic interpretation of reality. As if to say, “What ever you think is going on, this is what is REALLY going on.”
In Scripture, God the Holy Spirit, does not just tell us what happens, but interprets its meaning. Events are not simply locked in ancient history but speak to us today. These are not just stories about what they (the people of old) did, they are stories about what us and what WE do, and what it means. I am Peter, Moses, Elijah, Mary, the Woman at the Well, and so forth. We are the ancient Israelites and their story is our story.
As such, Scripture prophetically interprets reality for us. It explains what is really going on, as God sees it, and as God gives it to his sacred authors to set forth. For us who believe that God the Holy Spirit is the Supplier of this perspective, it makes Scripture an invaluable source as a prophetic interpretation of reality.
With this brief (and perhaps inadequate) background in mind, it may be of some value to look at a passage from the Book of Judges that we are reading in the Office of Readings. And as we look at we ought to ask, “How is this a prophetic interpretation of reality? What does it have to say to us of the reality in which we are currently living? How does a passage like this explain to us what is really happening in our times?
The passage is at the beginning of the Book of Judges (2:6-3:4) and serves as a bridge text between the Book of Joshua, and the time of the Judges which followed. Lets read it and see how it prophetically interprets reality for our times. (My Comments are in red):
When Joshua dismissed the people, each Israelite went to take possession of his own hereditary land. The people served the Lord during the entire lifetime of Joshua, and of those elders who outlived Joshua and who had seen all the great work which the Lord had done for Israel.
Joshua, son of Nun, the servant of the Lord, was a hundred and ten years old when he died; and they buried him within the borders of his heritage at Timnath-heres in the mountain region of Ephraim north of Mount Gaash.
It was Joshua who had warned the people to put away strange gods from among them and wholly serve the Lord God and carefully keep his precepts. If not disaster would befall them.
And here is the first interpretative key to reality for us in this passage: that we were made to know God, to serve Him and love Him. And in so doing, and seeking to base our life on his instructive and saving precepts, we will see long life, and as many blessings as this exile can provide. But if we do not follow that for which were made, burdens will multiply, blessings diminish and disaster will follow.
But once the rest of that generation were gathered to their fathers, and a later generation arose that did not know the Lord, or what he had done for Israel, the Israelites offended the Lord by serving the Baals. Abandoning the Lord, the God of their fathers, who had led them out of the land of Egypt, they followed the other gods of the various nations around them, and by their worship of these gods provoked the Lord.
Note the beginnings of the problem: a generation arose that did not “know the Lord.” In the Scripture, “know” almost never means a merely intellectual knowing, but, rather, an experiential knowing. Thus, troubles begin when the next generation turns away from the primary reason for which they were made: “to know the Lord.” That is, to be deeply rooted in the experience of God in their lives; to keep an open door in their hearts for God; to seek His face, as their hearts admonish (1 Chron 16:11; Psalm 105:4) and to strive to know his ways.
This is our glory and our calling. And trouble begins when we turn from this to other and lesser “gods.”For ancient Israel, the lesser gods were the “Baals.” For us, the lesser gods are the things, people and thoughts of this world.
Some turn from God to idolize money, or things, or popular “idols” in the latest celebs or gurus. Some idolize the latest “movements” of the world. Some idolize “scientism,” the error that subordinates everything to the judgment of the merely physical sciences. Others embrace materialism, the error that says only physical matter is real. Yet others embrace pseudo-Christian heresies and syncretist versions of faith. Still others cling to agnosticism and atheism in a sinful way, never seeking to overcome their doubts or difficulties.
In all these ways there is a turn from what, and Who we were truly made for: God, and his truth. Many today will turn to anything and anyone but the one true God, and they dispense with the One of whom their heart says “Seek the face of the Lord.”
Note the second problem, they did recall “what God had done for Israel.” For God had delivered them, fed them, given his law, led them, and set them in a good land.
Yet so easily and quickly we forget the blessings that God has given. One day the Lord asked the disciples, “Do you realize what I have done for you?” (Jn 13:12) So easily we forget that we have been delivered from the futile ways our fathers handed on to us (cf 1 Peter 1:18), and forget that we have been given lives filled with hope at the glory that lies ahead. So easily we walk from the God who has given us every good thing, and who even makes the difficult things work ultimately for our good (Rom 8:28).
Yet, forgetful, and thus ungrateful, we grow sour, demanding and grasping. Lacking gratitude we become fearful, we hoard, we buy things we cannot afford, we become greedy, and are afraid to help the poor. Being more rooted in the world, we become enslaved to it, and give it our loyalty. We turn from God and even become hostile to his reminder that we were not made for the world.
And herein lies the second interpretive key to reality for us: that Gratitude, the disciplining of our minds to count our blessings and daily recall the enormous and immense blessings of God, is essential to our well-being and freedom. Forgetting to root our praises and gratitude in God we become enslaved to the world and mistake its passing blessings, as the true meaning of our lives.
And the cruel “Baal” of this world feeds us just enough to keep us alive, but still hungry and increasingly enslaved; so enslaved that we are literally willing to sacrifice our children, our families and our very lives on the altar of this cruel “Baal.”
Among the central ways that God will save us from the cruel enslaving world is gratitude. It is no accident that the central act of Catholic worship is called the “Eucharist” (the great Thanksgiving).
Because they had thus abandoned him and served Baal and the Ashtaroth, the anger of the Lord flared up against Israel, and he delivered them over to plunderers who despoiled them. He allowed them to fall into the power of their enemies round about whom they were no longer able to withstand. Whatever they undertook, the Lord turned into disaster for them, as in his warning he had sworn he would do, till they were in great distress.
Even when the Lord raised up judges to deliver them from the power of their despoilers, they did not listen to their judges, but abandoned themselves to the worship of other gods. They were quick to stray from the way their fathers had taken, and did not follow their example of obedience to the commandments of the Lord. Whenever the Lord raised up judges for them, he would be with the judge and save them from the power of their enemies as long as the judge lived; it was thus the Lord took pity on their distressful cries of affliction under their oppressors. But when the judge died, they would relapse and do worse than their fathers, following other gods in service and worship, relinquishing none of their evil practices or stubborn conduct
And here we encounter and often misunderstood concept in Scripture: the wrath of God. Fundamentally the “wrath of God” is His passion to set things right. It does not mean God has anger like we have anger, that he is a moody God who looses his temper from time to time. Since God is love, we must understand his anger in this light. We must also understand his punishments in this manner.
The Book of Hebrews reminds us that God disciplines those he loves, and he punishes everyone he accepts as a son (Hebrews 12:6). It further states that God disciplines us for our good, that we may share in his holiness (Heb 12:10), and that this discipline produces a harvest of righteousness and peace for those who have been trained by it. (Heb 12:11).
God’s wrath, His anger, is his passion to set things right for us and for others. And thus we see in this passage that God used various means to draw his people back on the right path. the sending of warnings, judges (charismatic, prophet-like and military leaders), and finally delivering them for a time into the hands of their enemies.
And here we see the heart of sacred history, the keynote of the prophetic interpretation of reality: that unfaithfulness, ingratitude, and stubbornness are disastrous and at the heart of most of our suffering. It is our failure to heed God’s warnings, to hear his prophets, and to return to knowledge of Him and His ways, that is the deepest source of our problems.
Put more positively, our only true hope is to collectively return to God, to know Him, Love Him, and Serve Him. Our only real solution is to turn from our “Baals” and seek mercy and grace from the One True God. Our only hope, and it remains a standing promise, is God’s tender mercy, his abiding grace and his saving Love.
As an interpretive key to reality, this passage tells us why we are in the mess we’re in. Why are our worldwide economies devastated? Is it not because we have yielded to greed, and spent money for years on things we cannot afford? Is it not become we have become enslaved to our desires and that, even when we know we cannot go like this, we still do it? And are we not slaves because we have worshiped the creature rather than the creator who is blessed forever (Rom 1:25)? Is it not because we seek our joy and meaning in passing things rather than God? And have we not heard the warnings of the gospel against amassing wealth and of not seeking first the Kingdom of God?
And now God, after many warnings, has handed us over to our own stubbornness. And what are the “nations” that now trample despoil and plunder us? Is it not the crushing burden of our own debt, and the disgraceful and embarrassing bill we leave our children?
If you want to name a nation call it China, but in the end, China is not the problem, we are. We just can’t stop our addictive spending, our demands for more and more benefits, and our demands that “someone else” pay for it all. We can’t stop it would seem, unless God allows it all to crash.
The judgment of God is on us as never regarding our collective greed, our insatiable appetite for more. I offer this (humbly) as a prophetic interpretation of reality, not in the same sense that Scripture can, but in the sense of applying what Scripture says of God’s ways when we stubbornly refuse to repent. What is clearly scriptural is that our problem is our sin.
The same could be said of the grave sexual confusion of our times and the increasing dissolution of our families. After decades of reckless sexual misbehavior through fornication, adultery, homosexual activity and pornography, our families are in disarray and a host of social problems beset us; problems that are so deep, it is hard to image anything but a total collapse can return us to our senses. Problem after problem mounts: AIDS, Sexually transmitted diseases, teenage pregnancy, single mothers, divorce, abortion, broken homes, broken hearts and children raised in messy and confused situations. There are also declining birthrates and the social dynamite that implies.
And what are the nations that will surely despoil and plunder us. At one level it is the Muslims are are set to simply replace the Europeans whose birthrate implies they have decided to abort and contracept themselves right out of existence. In effect God’s judgement is on the sterile West: If you do not love life, there are others who do and they will replace you and populate your cities and, (as we have seen in increasing ways), oppress you.
God then concludes his prophetic interpretation of reality in this way:
In his anger toward Israel the Lord said, “Inasmuch as this nation has violated my covenant which I enjoined on their fathers, and has disobeyed me, I for my part will not clear away for them any more of the nations which Joshua left when he died.” Through these nations the Israelites were to be made to prove whether or not they would keep to the way of the Lord and continue in it as their fathers had done; therefore the Lord allowed them to remain instead of expelling them immediately, or delivering them into the power of Israel.
In other words: “This is a Test.” Will we choose to follow God and see an end to many of the disasters that have befallen our culture, or will we persist in our stubborn disobedience and see things worsen? The decision is ours.
Now again, this is a prophetic interpretation of reality. In other words, the passage, and others like it tell us what is really going on. We, in the West like to analyze our problems in worldly ways. Hence some say our problem is a lack of resources, or the wrong political party in power, or the International Monetary Commission, or some fictional Trilateral commission, or the wrong credit to cash ratio, or not enough AIDS medicine, or contraceptives in the “third world” or, or, or….
But God says our problem is a sinful stubbornness, our mistaken and sinful priorities, our idols, our greed, our lust and our refusal to repent. This is a prophetic interpretation of reality and we may go on ignoring it, and this sinful and unbelieving world may even ridicule such an interpretation. But we ignore it to our peril and ultimate demise as a nation and culture.The enemy is within and the blame is ours.
Pay attention, this is a prophetic interpretation of reality. Are we listening?
Here’s a little call to conversion I put together last year:
