Tag: Faith & Current Events

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How Scripture is a Prophetic Interpretation of Reality and tells us what’s REALLY going on

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:

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Vive la différence – Appreciating that Men and Women are Different

On Friday evenings when I blog I often like to feature some commercial or poignant video and today is no exception. The videos at the bottom all highlight the fact that men and women are very different.

The first two videos are Verizon commercials that illustrate how men and women handle a farewell ritual. The mother and her daughter departing for college interact very emotionally, while in the second commercial the father and departing son interact very subtly, but with no less affection.

Granted, the differences are exaggerated, but exaggeration only makes sense if there is some kernel of truth in its observation. Men and women are different, and thank God.

Early in the pages of Scripture God decreed that It is not good for the man to be alone. I will make a suitable helpmate for him (Gen 2:18). And God made woman. And she is quite different from Adam and yet one with him.

The physical differences are obvious, but, in Christian and biblical anthropology, these physical differences arise from important differences in the soul. It is the soul that is the form of the body. In other words it is the qualities of the male and female soul give rise to physical differences.

This is to some, politically incorrect today, yet it remains true. It is a common modern error to be dismissive of the profound differences between the sexes. No one can deny the physical differences, but they are dismissed as surface only, of no real, deeper significance. But the truth is that our bodies are expressions of the faculties of our soul and male and female differences are far more than skin deep.

It also remains true that these differences often give rise to tensions in the marriage and the overall relationships between men and women. That men and women perceive differently, think differently, and have different emotional experiences, is just a fact and it is always healthy to recognize and accept reality.

Too often, in the modern age there has been a tendency to dismiss these deep differences as just archetypes of bygone “sexist” era. But what ends up happening is that an expectation is created that these differences will just go away when we decide to ignore them, or pretend they don’t exist. And thus resentments and anger follow, because these differences do exist. Too many marriages end in power struggles because neither spouse can accept that it was not good for them to be alone and that God gave them a spouse who, by design, is very different, so that they could be challenged and completed.

It is true, Original Sin has intensified our pain at the experience of these given differences. The Catechism links the tension surrounding these difference to the Fall of Adam and Eve:

[The] union [of husband and wife] has always been threatened by discord, a spirit of domination, infidelity, jealousy, and conflicts that can escalate into hatred and separation. This disorder can manifest itself more or less acutely, and can be more or less overcome according to the circumstances of cultures, eras, and individuals, but it does seem to have a universal character. According to faith the disorder we notice so painfully does not stem from the nature of man and woman, nor from the nature of their relations, but from sin. As a break with God, the first sin had for its first consequence the rupture of the original communion between man and woman. Their relations were distorted by mutual recriminations;their mutual attraction, the Creator’s own gift, changed into a relationship of domination and lust; and the beautiful vocation of man and woman to be fruitful, multiply, and subdue the earth was burdened by the pain of childbirth and the toil of work. Nevertheless, the order of creation persists, though seriously disturbed. To heal the wounds of sin, man and woman need the help of the grace that God in his infinite mercy never refuses them. Without his help man and woman cannot achieve the union of their lives for which God created them “in the beginning.” (CCC #s 1606-1608)

In the end, it seems clear that we need to return to an appreciation of the necessity of our differences. Though our differences can be be intensified by sin, it is a fact that God made us different for a reason. These differences help spouses to complete each other. A husband should say, “My wife has some things important to teach me. I am incomplete without her.” Likewise the wife should be able to say that her husband has important things to teach her and that he somehow completes her. In this way we move beyond power struggles and what is right and wrong in every case and learn to experience that some tension is good. No tension, no change. God intends many of these differences to change and complete spouses. God calls the very difference humans he has made “suitable” partners.

And humor never hurts. So here are some videos. The first two I have already mentioned. The Third video contains the classic and wonderful comedy routine about the differences between a man’s brain and a woman’s brain. Humor is often the best of medicines to defuse some of the tensions that arise from our differences. Vive la difference!

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God Always has his "Seven Thousand." A Meditation on hope from the Story of Elijah

In the first reading at Mass today (Wednesday of Week 10), we have recounted for us one of the great prophetic actions of all time. It takes place at Mt. Carmel on the beautiful slopes overlooking the Mediterranean Sea.

Elijah Calls the Question – Grieved and angry that his own people had largely abandoned the Lord God, and gone over to the worship of god Baal (the god of the cruel and oppressive Queen Jezebel), Elijah called the question:

How long will you straddle between two opinions? If the Lord is God, follow him; but if Baal is God, follow him! (1 Kings 18:21)

Then Elijah challenged the prophets of Baal, the Canaanite god, to a kind of prophetic duel. Both he and they would prepare sacrifices and see whose deity would respond. After many hours of calling on their god to no avail, and even being taunted by Elijah, the prophets of Baal were told to stand aside and watch a real God go to work. And Elijah prayed, and God sent fire from on high to consume the sacrifice:

When all the people saw this, they fell prostrate and cried, “The LORD–he is God! The LORD–he is God!” (1 Kings 18:39).

The passage ends darkly: Then Elijah said to them, “Seize the prophets of Baal; do not let one of them escape.” So they seized them; and Elijah brought them down to the brook Kishon, and slew them there. (1 Kings 18:40)

As you may have guessed, none of this pleased the wicked Queen Jezebel much, and she announced that Elijah must die. Elijah fled into the desert and there began to despair.

And here is where it may be of some benefit to stop a moment and ponder a possible inner struggle of Elijah, one that we all likely share from time to time. For it is too easy in times like these to fear that all are falling away, that all is lost, and that there is little hope for recovery. And even recalling the promise of the Lord that hell would not prevail over the Church (Matt. 16:18), yet still, many remembering the days of full churches and schools, seeing the increasing emptiness may wonder, “Whither the Church?”

Did Elijah struggle in this way? It would seem so. For, even as he boldly challenged the prophets of Baal he said,

I am the only surviving prophet of the LORD, and there are four hundred and fifty prophets of Baal. (1 Kings 18:22).

Whether this was literally true is dubious, as we shall see later. Yet it is Elijah’s sense that he is all but alone and that the whole of the people and even the religious leaders have all defected.

As he flees his despair deepens:

Elijah was afraid and ran for his life…. He went a day’s journey into the desert. He came to a broom tree, sat down under it and prayed that he might die. “I have had enough, Lord,” he said. “Take my life; I am no better than my ancestors.” Then he lay down under the tree and fell asleep…..All at once an angel touched him and said, “Get up and eat.” He looked around, and there by his head was a cake of bread baked over hot coals, and a jar of water. He ate and drank and then lay down again. The angel of the Lord came back a second time and touched him and said, “Get up and eat, for the journey is too much for you.”

So he got up and ate and drank. Strengthened by that food, he traveled forty days and forty nights until he reached Horeb, the mountain of God. There he went into a cave and spent the night…..

And the word of the Lord came to him: “What are you doing here, Elijah?” He replied, “I have been very zealous for the Lord God Almighty. The Israelites have rejected your covenant, broken down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too.” (1 Kings 19:3-12 varia)

Thus we see Elijah’s despair and his sense of being all alone. And some among the faithful today struggle also with this to one degree or another.

But note how God answers Elijah.

Yet I have seven thousand in Israel—all whose knees have not bowed down to Baal and all whose mouths have not kissed him. (1 Kings 19:19)

In other words, you are far from alone Elijah. I have seven thousand like you though your despairing eyes see them not!

God then says,

“Go back the way you came, and go to the Desert of Damascus. When you get there, anoint Hazael king over Aram. Also, anoint Jehu son of Nimshi king over Israel, and anoint Elisha son of Shaphat from Abel Meholah to succeed you as prophet. Jehu will put to death any who escape the sword of Hazael, and Elisha will put to death any who escape the sword of Jehu..” (1 Kings 19:15-18

In other words, find these seven thousand and go rebuild my people, go rebuild my Church. Now is not a time for despair, now is a time for action. Gather them, appoint leaders and I will be with you to win this battle and reestablish the faith in glory.

In speaking this way to Elijah, the Lord also speaks to us. Though all seem in decline, and losses mount, Yet God still has “seven thousand” who have not bent the knee to Baal of this present evil age, who have not departed. And from this faithful remnant he expects us to draw hope and continue our work.

Most of you who read my blog regularly know that I have often chronicled the decline in numbers and, like most, insistent on the need to evangelize. There is indeed much to be sober about when glancing at the downward trend in Mass attendance, the closing of parishes and schools and the weak faith evidenced in our culture.

But to be sober is not to be in despair. For God has accomplished revivals before, and he can and will do so again. There are any number of famous figures who pronounced the end and doom of the Church. Yet where is Caesar now, where is Napoleon, where is the Soviet Socialist Republic? And when the latest neo-gnostic, rationalist, materialist, and atheist movements of the post Cartesian West have run their course, the Church will still remain, and still be speaking of Jesus. It is for us to stay the course and for God to win through to the end.

There have been times when the “practicing” Church got very small. On Good Friday all but five had fled: Mary of Magdala, Mary Clopas, Mary Solome, Mary, Mother of Jesus and John. And there they were with Jesus. They even added a sixth that day, the repentant thief. Small, and things looked pretty grim, but still the Church at worship, looking to Christ her head.

Yes, like Elijah we can sometimes think there is little hope, that we are all but alone. But it was not so for him, and it is not so for us. God always has his “seven thousand.”

Image Credit: McNichols Icons

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Behold the Prophet! No One Escapes! – A reflection on what prophets are really like.

Vernon JohnsWe often like to read from and quote the prophets. But if you’ve ever met a real prophet you know that being in the presence of a real prophet can be very disturbing. Prophets love God’s people, but they love them too much to gainsay the truth.

Prophets were famous for goring every one’s ox. No one left the presence of a prophet untouched.

So troubling were the prophets of old, including Jesus, that most of them were persecuted, jailed, stoned, exiled and killed. Most of the Biblical prophets were beyond controversial, they were way over the top. Prophets denounced sin and injustice in the strongest language, announcing doom to a nation that refused to repent. Many Israelites thus considered them unpatriotic and downright dangerous. They justified throwing them into prison for their lack of patriotism and for the way their words questioned and upset the status quo and the judgements of those who held power.

To many, these were dangerous men who had to be stopped.

Jesus, though essentially our savior, also adopted the role of a prophet. Listen to these words as he denounces the people of his day for their rejection of his prophetic message. In this they are just like their fore-bearers who rejected the prophets:

Woe to you, scribes and Pharisees, you hypocrites. You build the tombs of the prophets and adorn the memorials of the righteous, and you say, ‘If we had lived in the days of our ancestors, we would not have joined them in shedding the prophets’ blood.’ Thus you bear witness against yourselves that you are the children of those who murdered the prophets; now fill up what your ancestors measured out! You serpents, you brood of vipers, how can you avoid being sentenced to Hell?! (Matt 23:29ff)

Many of us today like to think that, had we lived in Jesus’ time we would surely be on his side. But, truth be told, prophets can be hard to endure and Jesus had “difficult” things to say for everyone.

Honestly, most of us struggle with the truth to some extent. And especially we moderns who prefer a more gentle discourse with large doses of honey, and very little vinegar. We probably would wince as we walked along with Jesus. Jesus was very disconcerting. Jesus was more “plain spoken” than we are usually comfortable with. If we are honest, when we read the prophets and Jesus, we will come away with much to repent of.

A picture is worth a thousand words. Consider this video clip. It is of a modern prophet named Vernon Johns (see photo – upper right). In the early 1950s he was Pastor of the Dexter Avenue Baptist Church, in Montgomery Alabama. The Black Congregation that hired him was a rather sleepy congregation. In the face of rather awful racial discrimination, they preferred to remain silent and therefore safe. Vernon Johns tried to wake them from their sleep, but to no avail. They were too afraid (yet) to take a prophetic stand. Eventually Vernon Johns was arrested as a trouble maker, and the Board of Deacons fired him.

But Johns had laid a foundation for the next Pastor of Dexter Baptist, Dr. Martin Luther King Jr. Within a few years Rosa Parks refused to give up her seat and the Bus Boycott was on. The rest is history.

This clip is of Vernon Johns’ final sermon where, in finest prophetic tradition he denounces racism. But NO ONE escapes his vivid denunciations, even his own congregation. Watch this clip and behold what it must have been like with the prophets of old, even Jesus.

Behold the prophet! No one escapes! In the end of the clip, his daughter who had stood against her Father’s zeal sings “Go Down Moses.” The choir director who had also opposed him likewise stands to sing. The seed is planted even as the prophet is led away by the police.

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The Story of St. Barnabas and how one of its sadder chapters can speak to us.

He was central to some of the most crucial moments in early Church history. He smoothed the entry of Saul, (St. Paul), the recent persecutor, into the Christian community, and summoned him to his first ministry. He sallied forth with Paul on the first great missionary outreach to the Gentiles and gave critical testimony at the Council of Jerusalem that welcomed Gentile converts as Gentiles. And then, quite suddenly, and for a rather sad reason, he disappears and we hear all but nothing of him again.A rift in the Christian community takes him from our sight.

Who was St. Barnabas and what can we learn from his story and near disappearance?

St. Barnabas was a Jew, a native of Cyprus, and was of the tribe of Levi. As such he likely served in the Temple as a priest, depending on his age at his conversion to Christianity. His given name was Joseph, but the Apostles called him Barnabas, which means “Son of Encouragement” (cf Acts 4:36).

Likewise he was probably a wealthy man, for St. Luke presents him early in the book of Acts as a generous man who sold land to support the growing Church.

Most critically, it was he who vouched for the new convert Saul of Tarsus later known as Paul. For Paul  was viewed with suspicion by those in Jerusalem, including the Apostles, who only been recently targets of his persecutions (cf Acts 9:26).

Talk about one of the most pivotal introductions in history! Indeed it may be argued that this introduction changed the course of Western History and surely that of the Church. Barnabas smoothed the way for the Church’s most zealous missionary and her greatest Biblical Theologian, St. Paul. After Barnabas’ introduction, Paul was able to move freely about the disciples.

Some time after this, the apostles in Jerusalem sent Barnabas to Antioch which was now growing and thriving congregation of both Jews and Gentiles. It seems clear he was not considered yet to be of the rank of apostle or bishop, (for Acts 13:1 calls him a teacher), it appears he went more to observe and be of help. Under his leadership and the leadership of others, the Church there thrived and grew quite quickly.

So Barnabas sent for Paul to come and join him. They work together for the period of at least a year, and it was at Antioch the disciples were called Christians for the first time (Acts 11:26). In so doing he continues to advance and build up Paul’s ministry in the Church. Frankly this too is a stunning moment in Church history, given us by Barnabas. It is not wrong to call St. Paul the protege of Barnabas.

At a certain critical moment leaders at Antioch laid hands on Barnabas and Saul. And while it is debated by some, this is the clearest moment when we can now say they are ordained, and given the rank of Bishop and the title “Apostle.”

Missionaries – Having done this, the Church leaders at Antioch, directed by the Holy Spirit, send them forth on missionary work. This journey is what is now come to be known as Paul’s first missionary journey. It is interesting to note, that early in the missionary journey, Barnabas is always listed first, and then Paul. But rather quickly, in Acts 13:43, the order changes, and Paul is always listed first. This suggests a change in leadership.

They took with them on this first journey the cousin of Barnabas, John, who was called Mark. Somewhat early on this missionary journey, Mark decides he can no longer go on and turns away from the missionary trip. This will prove significant later on.

The last major role for Barnabas was in Acts, in the 15th chapter, at the Council of Jerusalem which was called to decide whether Gentile converts could become full members of the church without converting to Judaism. Barnabas, along with Paul, provided important evidence as to the zeal and conversion of the Gentiles.

A Sad moment – After the Council in Jerusalem Paul and Barnabas returned to Antioch in triumph, their ministry vindicated. They planned another missionary journey together. But here comes the critical and sad moment, that sets forth our teaching:

Some time later Paul said to Barnabas, “Let us go back and visit the believers in all the towns where we preached the word of the Lord and see how they are doing.” Barnabas wanted to take John, also called Mark, with them, but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus, but Paul chose Silas and left….(Acts 15:36-40)

A sad moment, but illustrating the human situation. Here are two men who have been like brothers. Paul owes his inclusion in leadership largely to Barnabas,  and together they had taught together, and journeyed hundreds of miles by ship and then by foot into the northern mountains making converts in effective ministry together. And, more recently they have just returned from Jerusalem, their vision and ministry approved and vindicated against nay-sayers among the brethren. And yet, at this magnificent moment Paul and Barnabas argue and part company over Mark, the cousin of Barnabas.

One of the things I admire most about the Biblical text is that it does not “clean up” stuff like this. Our heroes are not perfect men, they are flawed, and emblematic of the human condition: gifted and strong, but struggling too with the same issues and demons that haunt us all.

The lesson? God uses us even in our weakness. Who was right and who was wrong here? It is difficult to say. Two gifted men unable to overcome an impasse, alas, the fallen human condition. But God will continue to work. He can make a way out of no way and write straight with crooked lines.

Even more sad, this is the last we hear of Barnabas in any substantial way. He who had been so instrumental in the life of his protege Paul, and in the early Church, now exits the stage in the heat of an argument. The text says he and Mark sailed for Cyprus, then silence……

There is mention of him in Galatians but, given the vague timeline it is difficult to assume it takes place after the disagreement. It likely took place earlier and may illustrate that there were already tensions between Paul and Barnabas before the “Mark incident.” For it would seem that Barnabas was following Peter’s weak example of not eating with Gentiles, and this clearly upset Paul (cf Gal 2:13).

Healing? Yet, It would also seem that Barnabas continued to labor as a missionary for Paul makes mention of him to the Corinthians (cf 1 Cor 9:6). And although his reference is passing, it is not unrespectful. This suggests some healing of the rift, even if it does not mean they labored together again.

More healing? And even for John, called Mark (likely the same Mark who became secretary to Peter and authored the Gospel of Mark), it would seem Paul and he overcame their difficulties. For St Paul wrote to Timothy,  likely about the same Mark: Get Mark and bring him with you, because he is helpful to me in my ministry (2 Tim 4:11). Something of a redemption here for Mark and a healing for Paul.  The “useless” deserter Mark, now one who is helpful to Paul.

So, there is some sadness in the Story of Barnabas, Paul and Mark. Yet, God’s work continues. And, it would seem, healing came later. Yes, even in our weakness God can use us and heal us. And for those who despair of sin in the Church, and sin among the clergy, factions an infighting, always remember that, though sinful it is, God can make a way out of no way. Even in our weakness, (and often only because our weakness keeps us humble), God can do great things.

Maybe Barnabas (“Son of Encouragement”) can encourage us too. For if even saints struggled, were still used by God, and overcame, perhaps for us too. Be encouraged.

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When the Best is the Enemy of the Good

There are different ways to look at life. One saying goes: “The good is the enemy of the best.” Meaning, that we sometimes settle for second best when we should aim higher. This statement is not without its place, for excellence is something for which to strive.

And yet, there is another saying that goes: “The Best is the enemy of the good.” For it sometimes happens that, in striving for the perfect thing, we miss the truly good in other things. Frankly this world is in a fallen state, and less the fully perfect. Likewise you and I are incomplete, unfinished, imperfect. Yet this does not mean that we lack anything good, or that this imperfect world has nothing to offer.

I suppose that, being more than midway through my expected life, I have moved from the perfectionist world of the first saying to the contented world of the second saying, though both have their place. But I have come to learn that contentedness is a very great gift, and that true perfection waits till heaven.

There is yet another saying that goes: “Unrealistic expectations are premeditated resentments.” For it frequently happens that many, having an insistence that life should be a peach, are resentful to discover that, even a peach has a pit. And expecting everything to be just peachy is a sure-fire recipe for resentment, discouragement and depression.

I think this is one problem with marriage today. Despite our current tendency to be cynical regarding just about everything, I have noticed that many still have very high ideals about marriage: that it will be romantic, joyful, fulfilling, and that love will solve every problem.

But this not realistic. Marriage is life. And life has ups and downs, things we like, and things we wish were different. There is no perfect spouse, and there is no perfect marriage. There are many good marriages that are far from perfect. Many decent spouses who do not live or act perfectly.

And when one enters a marriage with high expectations, they may be tempted to seize on the negative things, and magnify them, because they are not perfect, and resentments begin to build. And its sad really, but the marriage may not actually be that bad, and the less than ideal spouse not really so awful.

But the best becomes the enemy of the good, and decent things are trampled underfoot in an illusive search for the perfect, the best, the ideal.

Indeed, there is yet another saying that goes: “Many people want their marriage to be ideal, and if there is any ordeal, they want a new deal.”

We do a lot of this, discarding the good in an illusive search for the best or the perfect. There is always a better parish, a better Church, a better job, a better boss, a better house, a better car, a better neighborhood, a better deal.

But there is something about being able to accept the good, even the imperfect, and to be content with it. There’s something freeing and serene about not letting the best become the enemy of the good. The perfect will come, but probably not before heaven. In the meantime the good will suffice. And sometimes we don’t see it as good until we accept that the best and the perfect will have to wait.

And all this occurred to me as I watched this video about a “man” who creates a work of art. And he loves it. But then notices an imperfection and goes on a reckless errand to make it perfect. In the end he learns to love what is. To some extent this has been my journey, and I pray yours too.

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The Priest as Soldier in the Army of the Lord

Back in the early 1980s I was in college, majoring in computer science, and dating a beautiful young woman. An older priest, Msgr. Curlin told me that he thought I was called to be a priest. I was puzzled as to how to react. No one had ever said this to me before. So I asked him if he’d like to meet my girlfriend. He was unfazed and told me stories of other men, now priests, who had said the same. In some ways he spoke like a military recruiter: “The Church needs good men, Chuck. God needs good, strong men.”

I was surprised to hear a priest speak this way. I was born in 1961 but came of age in the Church of the 1970s. It was a time of crossless Christianity. Crosses had literally been removed from my parish church and replaced by a “resurrection Jesus.” Notions of sacrifice and fighting against sin had largely been replaced by a kind of “God is Love, self-acceptance” emphasis. Not wrong, but wholly emphasized. It was a time of “beige Catholicism” which demanded little and saw its main task to be as non-offensive as possible.

As a young man, none of this appealed much to me. I think most young men are “up for a battle.” They want to change the world, or at least make a key difference. Now suddenly a priest was summoning me to manhood and to something sacrificial, something that would take a “strong” man. And my services were needed, God and the Church depended on men like me saying yes. Imagine that!

I didn’t say yes that day. I continued to date and worked toward finishing my Computer Science Degree. But I had heard a summons to a great battle, the ancient battle between Christ and our adversary the Devil. And the call grew. For various reasons my steady girl and I broke up. Saddened though I was, I saw an opened door before me and the call quickened. I walked through and began a process of discernment with the Archdiocese that led to my Ordination to the Priesthood in 1989.

I suppose there are many ways of seeing my priesthood. But one powerful way is that I see myself as a soldier in the army of the Lord. The battle today is fierce. We live in a world increasingly hostile to our holy faith and the teachings of the Church. And the call must go out as never before: The Church needs good men to be priests, strong and courageous. Men who will speak the truth in love, clearly and without compromise and celebrate the sacraments with devotion and faith. Men who know that the eternal salvation of many is dependent on them being zealous priests after God’s own heart. Men who by the grace of God are willing to fight for souls in the battle that matters most.

So there it is men. The Lord is looking for good men to engage the great battle for souls. And there’s an old saying, “If you find a good fight…get in it!”

Vocations for Men: Fr. Carter Griffin 301-853-4580

Here’s a video I stitched together with scenes from Fishers of Men and set to Lyle Lovett’s “I’m A Soldier in the Army of the Lord”

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Six Principles of Discernment

As a priest and pastor I am often called to spend time with people discerning the voice and the will of God in their life. I have about twenty lay people in spiritual direction. There are also times in other people’s lives, where careful guidance is necessary, either due to a crisis, or simply to a moment of decision about career, about vocations, or some other significant event.

And thank God many of the faithful are actually trying to learn what God would have them do. For, too many people run off and make big decisions about things like marriage or major career moves without asking God. It is always refreshing when someone says, “What would God have me do?”

How to discern in moments like these? Are there any rules, or at least a structure to follow in being reasonably certain of what course of action to take? Are there any ways to learn to how to recognize the voice of God and distinguish it from my own voice, the voices of others, or even the voice of the devil? There are of course.

And while many great spiritual masters have written far more eloquently than I of the art of discernment, I would like to offer a few things I have learned in my own discernment, and in walking with others on their own journey. What I offer here is by no means complete, and others will add, distinguish and write more profoundly on these than I. But these principles I have collected based on my study and experience as a parish priest dealing with ordinary members of the lay faithful. Take what you like and leave the rest. For a far richer treatment of the topic of discernment I recommend Fr. Thomas Dubay’s Authenticity: A Biblical Theology of Discernment.

Let’s just begin with a definition of the word discernment. Many people just use discernment as a synonym for “decide.” But discernment is a richer and deeper concept that, while related and antecedent to “deciding” is distinct from it. The goal of discernment is to see beyond the mere external dimensions of something, and to probe to its deeper significance.

The word discern comes from the Latin dis- “off, or away” + cernere – “to distinguish, separate, sift, set apart, divide, or distinguish. Thus, to discern is to distinguish or sort out what is of God, and what is of the flesh, the world or even the devil. As such, discernment, in its root meaning is something that ought to precede decision and aid it.

Thus as we discern, either a course of action or simply whether what we think or “hear” is of God or not, we must often admit that, while some things are purely from God, it is also the case that there may be other things admixed, things not of God, which must be sifted or separated out. Discernment regards these sorts of things.

And so we come to some basic norms or principles that I offer, humbly, and not as a spiritual master, just as a simple parish priest. These principles are most often applicable to discern about a course of action, but many of them can also apply to discerning the promptings and urges that the faithful often sense in their walk with God, and which cause them to wonder, is this of God or just me?

Disclaimers. – None of these principles should be read in an absolute sense. They all admit of limits and distinctions. They are merely principles that guide further reflection. In a brief blog, not everything can be said about them, and you may wish to use the comments to elaborate some of your own thoughts and distinctions. Secondly, while not every principle applies to every situation, as a general rule, these principles ought to be used together and in tandem. It would be wrong merely to use one principle, and think discernment is complete. Generally these are all part of a process and their evidence should be considered collectively.

Principle 1 – State of life. There are many different states in life, some permanent, some long-lasting, some only temporary. We may be single, married, a priest, a religious, young, old, healthy, or fragile in health. We may be a student, a parent, rich or poor. Being clear about our state in life can help us discern if a call is from God or not.

For example, a young woman may sense a call to spend extended hours before the Blessed Sacrament. Of itself this is surely a good and fine thing. But what if she is the mother of four young children? Would God ask this of her? Probably not. Perhaps one hour will be more in keeping with her state in life. On the other hand a single woman, may be free to do this, and it may even be a part of her learning of her vocation to the religious life. Other things being equal it is more likely we can be open to this call being of God in her case.

State in life helps to do a lot of sorting out. A priest is not going to hear from God to leave the priesthood and marry the pretty woman in the front pew. An elderly and feeble man is not going to hear a call to go to walk the Camino in Spain, etc. We can be pretty clear that such notions are not of God. Yet other calls that seem to be in keeping with one’s state in life are something to remain open to, and apply other principles that follow.

Principle 2  – Gifts and talents – It is a clear fact that people have different combinations of virtues and talents, gifts and skills. In discerning the will of God, regarding a course of action, or of accepting an offer or opportunity, we ought to carefully ponder if it will make good sense based on our skills and talents.

God has surely equipped us for some things and not others. I am a reasonably good teacher of adults, I am not a good teacher of young children. Thus, in being offered opportunities to teach or preach, I am much more open to the possibility that God wants it, if it is for adults. If I am asked to address young children for more than 5 minutes, I am quite clear God is not asking.

Hence we do well to ask at this stage of discernment to ask, “Is what I am being asked to do, or what I want to do, a good match to the gifts and talents God has given me? Does it make sense based on what I am equipped to do?” And while it is a true fact that God does sometimes want us to try new things, and discover new abilities, it more usually the case that God will ask of us things that are at least somewhat in the range of the possible, based on our gifts.

Age is something of a factor here too. Young people are often still in a process of discovery as to their gifts and talents, and should try more new and challenging things. Older adults are more likely to discern God’s will a little closer to their current skill set.

Principle 3 – Desire – Desire as a principle of discernment surprises some people. We are often suspicious of our desires, and not without reason. When it comes to most things regarding the Moral Law and Doctrine, our feelings and desires are largely irrelevant, and should not be determinative of understanding God’s will. For example that we should not commit adultery remains the clear will of God, no matter how we feel about. That Jesus is God is true, no matter our feelings.

But when it comes to discerning between various courses of action that are both good (e.g. marriage and priesthood), feelings and desires do matter and may help indicate the will of God for us. For when God wants us to move in a direction of something good, he most often inspires some level of desire for it. He leads us to appreciate that it is good, attractive and desirable.

Learning to listen to our heart therefore is an important way of discernment. There may, for example, be a good thing proposed for us to do, yet we feel no joy or desire to do it. Such feelings should not be wholly dismissed as mere selfishness or laziness. It is possible that our lack of desire is a sign of a “no” from God. On the other hand, we may experience a joy and zeal to do, even things that are challenging, and these desires too may help us to discern that God has prepared and wills for us to do that very thing. Hence desire is an important indicator, among others, in deciding between courses of action that are both, or all, good.  Ultimately God’s will for us gives joy.

Principle 4 – Organic development – This principle simply articulates that God most often moves us in stages rather than in sudden and dramatic ways. While it is true, in most lives, there are times of dramatic change, loss, and gain, it is more usual for God to lead us gently and in stages toward what he wills for us.

Hence, in discernment, it is valuable to ask, “Does this change…, does this course of action, seem to build on what God has generally been doing in my life? Is there some continuity at work if I move in this direction? Does moving into the future in this particular way make sense based on how and where God has led me thus far?”

It is generally a good idea to exercise great caution about “biggie-wow” projects and “out of the blue” rapid changes. It is better to ask, “What is the next best step in my life?”

While it sometimes happens that “life comes at you fast,” God more often works with slow, steady, incremental growth, and asks us to be open to changes that make sense for us as the “next best step.”  Discernment will respect this as a general principle, though not an absolute law.

Principle 5 – Serenity – When God leads us, the usual result is serenity (peace) and joy. In my own priestly life I have at times,  been asked to move from one assignment to another. At such moments there is great sadness, since I had to say goodbye to people I greatly love. And yet, when it is God’s will that the time has come for moving on, in spite of the sadness, I also feel an inner peace, a serenity.

Serenity should not be underestimated as a tool for discernment. For it often happens that to ponder change is stressful, even fearful. But beneath the turmoil of difficult decisions, we must listen carefully for a deeper serenity that signals God’s will.

If serenity is wholly lacking, if there are no consolations, but only desolation, we should carefully consider the possibility that the proposed course of action is not God’s will. To be sure, in the stress that decisions often bring, being able to sense serenity is more difficult, and hence we ought not quickly conclude it is lacking.

Sometimes we must wait a while to sense serenity’s still, small voice. And when it is present we have an important indicator that this is God’s will.

Principle 6 – Conformity to Scripture and Tradition. – Some may think that this principle should be at the top of the list, and you are free to put it there. But I prefer to say that the Word of God and the teachings of the Church has the last word in any decision.

For it may well be that one goes through principles like these and feels quite certain of a course of action or of an insight. But the final and most important step is to be sure that our insight or conclusion squares with the Lord’s stated revelation in Scripture and Church Teaching.

If a person were to strangely think God was telling her of a fourth person in the Godhead, and that she should build an altar, and spread devotion to this fourth person, we will rightly and surely conclude she is dead wrong.

God’s Revelation trumps every discernment in the end. Were a wayward priest to think God had summoned him to found a new Church featuring more ‘up-to-date’ teachings, it does not matter that he thinks it comports with his state in life, matches his skills, is an organic development for him, and gives him serenity. Sorry Father,  you’re overruled. God is saying no such thing.

On the other hand, it may be one hears a call from God to be more faithful in prayer, and more generous to the poor and has gone through the discernments above. And, while Scripture and Church teaching may have little to say on the exact way of prayer, or the precise amount of money, surely, as a general principle, such notions are in keeping with God’s revelation and would not be overruled by it.  One can confidently proceed to discern how, and when to pray, or what amount and to whom alms should best be directed.

Just a few principles for discernment. Remember the disclaimers above. They are to be considered together and held in balance. They are also not understood in an absolute sense, (except perhaps the last one) and may admit of exceptions and distinctions. Take what you like and leave the rest. Add to them if you like. Comments are open.

Here is a sermon excerpt in which I developed the last principle in a context wider than this article. For the context of the sermon was not discerning between various good options, but rather the discernment that distinguishes God from the idols and errors of this world.