A recent analysis by the Pew Research Center shows the rather unsurprising fact that sermons at Catholic masses are much shorter than those at Protestant and Evangelical services. The Catholic News Agency reports:
An analysis of nearly 50,000 sermons, given across a variety of Christian denominations during the months of April and May this year, found that the median length of a sermon was 37 minutes, but for Catholic priests, the average length was just 14 minutes.
Pew found that historically black Protestant sermons had the longest median length of 54 minutes, while mainline Protestant sermons were an average of 25 minutes long, with evangelical churches falling in between at 39 minute [sic] per sermon (CNA).
Catholic clergy are generally considered to be poorer preachers than their Protestant counterparts, and I would argue that the shorter sermon length has something to do with that. The expectation that a sermon be brief, about twelve minutes, affects what is said and how it is said. It also makes a number of forms of preaching, some of them among the most satisfying for the congregation, impossible.
Some years ago, a brother priest asked one of his parishioners who had left for a large Protestant denomination why he had done so. “They teach the Word,” was the man’s answer. We can certainly lament that the man would not have left the faith had he understood the True Presence of Christ in the Eucharist, but people also have a hunger for God’s Word effectively taught and presented. For this reason, a good sermon deeply rooted in a biblical text is very satisfying. Long before I was ordained a priest, I listened to recordings of Protestant preachers like Adrian Rogers and Tony Evans. I marveled at how these men could take a text and teach from it line by line, creatively applying it to life. Even if I did not agree with every point they made or thought that they missed something that a Catholic would see, they saw the text as full of meaning and served up rich spiritual fare for their listeners.
Archbishop Fulton Sheen had this ability, too. He’d find a crucial point most others would miss and develop it beautifully. I remember once he noted that the disciples had forgotten to bring bread with them on the boat and emphasized the detail in the text that said, “They had only one loaf with them in the boat.” With the authority that only Sheen could command he proceeded to say, “And the loaf was Christ, who alone is our necessary Bread.” From this insightful teaching he went on to develop four aspects of it.
This sort of teaching and preaching takes time. I would argue that the relative inferiority of Catholic preaching isn’t just that Catholic clergy are poorly trained; it is also the limited time tolerated by the faithful. With such an abbreviated length, Catholic sermons tend to present a single principle drawn from the readings without being able to fully develop it. Good biblically based preaching usually involves going through a passage in the following steps: read it, analyze it, organize it, illustrate it, and then apply it. This sort of preaching isn’t likely to happen in a twelve-minute homily.
I also am told by many Catholics that priests need to teach more from the pulpit. There is a very long list of topics that they want to hear preached about more. I would argue that this also requires more than a mere twelve minutes.
I do not say that every member of the clergy should preach longer. Some simply don’t have the skill to do so. Others are in situations were a longer sermon is not possible due to the overall Mass schedule. There are also going to be ethnic/racial differences that factor in. So, neither do I argue that longer sermons teaching in depth out of a biblical text should be used in all situations. However, I do argue that if they want the “better” sermons of the denominations noted for excellent preaching, more Catholics might want to consider tolerating a longer sermon, at least at certain Masses.
I have spent most of my priesthood in predominantly African-American parishes. In such congregations, longer sermons are assumed. The people have high expectations of the sermon; they also interact with the preacher through encouraging interjections such as “Amen” and “All right now.” In these settings I routinely preach about thirty minutes; it is a great luxury. This permits me to preach through a biblical text examining its stages or exploring several aspects of the teaching it sets forth. Most of you who read my Sunday sermons posted here or listen to them onlineknow this. One sermon might cover four aspects of discipleship derived from a Gospel pericope. Another might explore the stages of faith the man born blind goes through in the Gospel of John. Most of my parishioners would be surprised if I gave a ten-minute sermon, wondering what had happened. Once when I gave a short sermon a woman playfully rebuked me, saying, “Father, you left too much fruit in the tree this morning. We need a better harvest next week.”
Some Catholics have told me that they think long sermons are a mistake no matter who is in the pulpit because the purpose of the Mass is not to be a glorified bible study; it is an act of worship. Perhaps, but isn’t the Lord being worshipped when the faithful are attending to His proclaimed and preached Word with devotion?
Over the years, I have found that people have pretty strong opinions about sermons, both length and content. I suppose the best way for me to end this piece is by saying that perhaps we can all make a little room for one another in the Church. Some priests preach longer and are good at it. Some are not and better off keeping the sermon short and to the point. Other priests preach brilliant, memorable homilies that are quite brief. Vive la différence! Even in my own parish, not every liturgy is the same: our 11:00 AM Mass runs well over an hour, while our 7:00 PM Mass is no longer than forty-five minutes. Hence, in my own sermons, both content and length vary.
The one thing that is most clear to me is that rigid declarations that no sermon should be longer than a certain number of minutes (8, 10, 12, or whatever) are disrespectful of legitimate differences across cultures, liturgical traditions, and even personal temperaments. Pastors and congregations can and should work out their own situations and provide variety even there. Live and let live.
This sermon clip shows that, when I have to, I can preach in under four minutes. This was a half-hour TV Mass and only four minutes for the sermon is allotted. I certainly don’t consider it one of my better efforts and would liked to have developed the possibility that St. John did have supernatural grace. But all that one can do in so brief a moment is to throw out a few thoughts and exit gracefully. In my written online sermonI developed, in three stages, going from the imperfect gift we merely want to the perfect gift that God is actually offering. In my recorded parish homily, given the generous time allotted in that setting I was able to sample well from the Prophets as well as the Gospel text itself.
What is the perfect gift? We tend to answer this question more in terms of what we want, but today’s Gospel teaches us that the perfect gift is what God is offering. One of the goals of the spiritual journey is to come to value, more than our latest desire, more than our perceived need—more than all else—what God offers.
In reviewing today’s Gospel, I am going to take a stance regarding St. John the Baptist that I realize is not without controversy. The Gospel opens with John (who is in prison) sending his disciples to Jesus with a strange question: “Are you he who is to come, or should we look for another?” This is a strange question coming from the one who pointed Jesus out and spoke so powerfully of Him!
Many of the Fathers of the Church (e.g., John Chrysostom, Gregory the Great, Theodore of Mopsuestia) interpreted John’s question as a rhetorical one, designed to teach his reluctant disciples to follow Jesus.
I, however, would like to present a different interpretation: that John’s question is a sincere one, and manifests some puzzlement—even discouragement.
While some will take offense no matter how many disclaimers I provide, I still insist that I mean no impiety in my interpretation. It is a common biblical stance that even the greatest scriptural heroes are presented in very human terms. Abraham, Jacob, Moses, David, the judges and prophets, on down to the Apostles are all depicted as humans who are imperfect from the start, who struggle to understand and have perfect faith. Some of them committed great sins—even including murder. One of the most powerful themes of the Bible is that God is able to work with imperfect, struggling human beings and draw them to great sanctity and great accomplishments.
And thus out of regard for that biblical tradition, I take today’s Gospel at what seems to me to be face value. If St. John is merely asking a rhetorical question, it seems odd that Jesus would not be aware of that. Instead, Jesus sends an answer back to John, asking him not to be scandalized (shocked) by the manner in which He goes about fulfilling Messianic texts.
I am not claiming that St. John is sinning or has failing faith; only that he, like all the prophets and patriarchs (and us), must sometimes struggle to understand God’s ways. Even Mother Mary, when Jesus was twelve and said that He must be in His Father’s house, did not understand what He was saying and had to ponder these things in her heart (cfLuke 2:50-51).
Today’s Gospel is best seen in three stages, as John the Baptist is encouraged to make a journey from puzzlement, through purification, to perfection; a journey to understand that the perfect is gift is not one of our own imagining but of God’s true offer. It is a Gospel that encourages us to find and appreciate the perfect gift.
Puzzlement –When John the Baptist heard in prison of the works of the Christ, he sent his disciples to Jesus with this question, “Are you the one who is to come, or should we look for another?”
This is a strange question given what St. John had already done!With delight, John had pointed out Christ as He approached, saying, Behold, the Lamb of God(John 1:29). With humble hesitation, John had baptized the One who would change everything. He encouraged his disciples to follow after the One who was mightier than he. So why this unusual question?
Is John puzzled? Is he discouraged?It’s hard to say. Some argue that John doesn’t really mean the question seriously; he is just encouraging his disciples to ask it. But that had not been John’s approach in the past.
So perhaps John is puzzled or even struggling to understand.Consider that John had been looking for a Messiah who would root out injustice, crush the wicked, destroy the oppressors, and exalt the poor and the oppressed. Recall his words from last Sunday’s Gospel:
Even now the axe is laid to the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and with fire. His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the granary, but the chaff he will burn with unquenchable fire(Mat 3:10-12).
John is now in prison, relegated there by a tyrant, an oppressor—the very sort of man John was sure that the Messiah would cut downand cast into the fire. Where was the hoped-for deliverance? Where was the exaltation of the lowly and the casting down of the mighty? Where was the axe being laid to the root of the tree? Jesus was not doing this sort of thing at all. Although He had some confrontations with religious leaders, His main work seems to have been healing the sick and summoning average people to repentance and faith.
So perhaps John’s question is genuine and he is puzzled or discouraged. The very one who had announced Jesus and pointed Him out when He came, sends his disciples to Jesus with a question: Are you he who is to come, or should we look for another?
John was not wholly off-base in his expectation of a Messiah coming in wrath. There are many texts that spoke of it. Here are a few:
Wail, for the day of the LORD is near; as destruction from the Almighty it will come. … Behold, the day of the LORD comes, cruel, with wrath and fierce anger, to make the earth a desolation and to destroy its sinners from it! … I will punish the world for its evil, and the wicked for their iniquity; I will put an end to the pride of the arrogant, and lay low the haughtiness of the ruthless. Therefore, I will make the heavens tremble, and the earth will be shaken out of its place, at the wrath of the LORD of hosts in the day of his fierce anger(Is 13:6-10).
Who can stand before his indignation? Who can endure the heat of his anger? His wrath is poured out like fire, and the rocks are broken asunder by him(Nahum 1:6).
But who can endure the day of his coming, and who can stand when he appears? (Mal 3:2)
John had worked hard calling people to repentance in order to get them ready for the great and terrible dayof the Lord. John’s puzzlement is thus understandable; Jesus goes about healing and preaching, and instead of slaying the wicked, endures scorn and ridicule from those in power.
The perfect gift for John would be to see all injustice rooted out, to see the threshing floor cleared and the distinction between the wheat and the chaff made obvious, to see the wicked burned with fire and the righteous shine like the firmament. Like many of the prophets, John sensed that the perfect gift was this: let judgment run down as waters and righteousness as a mighty stream(Amos 5:24).
Of itself this is a good and biblical vision that will one day be accomplished. But at this point is it the perfect gift? Is it the gift that Jesus wants to offer? What is the perfect gift?
Purification–Jesus gives an answer to John’s disciples that draws from a different tradition of Messiah texts than those John had emphasized. The Old Testament texts that spoke of the Messiah were complicated and at times hard to interpret. While some texts spoke of His wrath toward the wicked and unjust, others spoke of His healing and mercy.
The differences in the description of the Messiah had a lot to do with the context, the audience, and also the possibility that the Messiah’s ministry might be accomplished in stages. Hence, while John the Baptist was not wrong in his application of the wrathful and vindicating texts to the Messiah, the New Testament tradition came to understand such texts more in terms of the Messiah’s second coming than his first.
Jesus thus gives the following answer to those sent by John:
Go and tell John what you hear and see: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.
In this answer, Jesus stitches together many quotesand prophecies about the Messiah, mostly from Isaiah. For example, consider the following:
In that day the deaf shall hear the words of a book, and out of their gloom and darkness the eyes of the blind shall see. The meek shall obtain fresh joy in the LORD, and the poor among men shall exult in the Holy One of Israel(Isaiah 29:18-19).
The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good tidings to the afflicted; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn(Is 61:1-3).
The dead shall live, their bodies shall rise. O dwellers in the dust, awake and sing for joy! For thy dew is a dew of light, and on the land of the shades thou wilt let it fall(Is 26:19).
Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a hart, and the tongue of the dumb sing for joy(Is 35:5-6).
There is a need to purify our sense of what is best for God to do, to come to a better appreciation of the perfect gift.
To those who are disappointed in His lack of wrathful vengeance, Jesus says something quite remarkable: And blessed is the one who takes no offense at me.
Many of us have been hurt by others or have been deeply troubled by the fact that the wicked seem to prosper while the just struggle.When will God act? Why doesn’t He do something? It is very easy for us to be puzzled, discouraged, or even offended by God’s seeming inaction.
To all this Jesus simply says, And blessed is the one who takes no offense at me.
It is essential to accept Jesus’ teaching in order to have our sense of the perfect gift purified.Rejoicing in any other gifts than grace and mercy is very dangerous. Hoping for a wrathful punishment to be inflicted on the proud and all sinful oppressors, or wishing this upon individuals or even whole segments of the world, is very dangerous. The last time I checked, all of us are sinners.
Here, then, is the necessary purification in our thinking: God’s greatest gift is not the crushing of our enemies; it is His Son, Jesus.Heis the Perfect Gift.
Further, it is not Jesus’ wrath that is His greatest gift; it is His grace and mercy. Thatis the perfect gift from the Perfect Gift.Without Jesus and a whole lot of His grace and mercy, we don’t stand a chance.
Even John the Baptist,of whom Christ said, among those born of women there has been none greater than John the Baptist—even he needs lots of grace and mercy.
Perfection– And thus we see that the perfect gift is the grace and mercy of Jesus. It is not the destruction of our enemies. It is not a sudden, swift ushering in of justice before God’s chosen time. The perfect gift is the grace and mercy of Jesus, which all of us without exception desperately need.
In order to emphasize the absolute necessity of grace and mercy, and the perfect gift that they are, Jesus turns to the crowds and speaks of St. John the Baptist:
Jesus began to speak to the crowds about John, “What did you go out to the desert to see? A reed swayed by the wind? Then what did you go out to see? Someone dressed in fine clothing? Those who wear fine clothing are in royal palaces. Then why did you go out? To see a prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: Behold, I am sending my messenger ahead of you; he will prepare your way before you. Amen, I say to you, among those born of women there has been none greater than John the Baptist.”
And thus St. John the Baptist is the best that this world has produced. But pay attention to what the Lord says next:
Yet the least in the kingdom of heaven is greater than he.
Do you see what grace and mercy can do?Do you see that they surpass any worldly excellence? The world can produce only human, worldly excellence. Grace and mercy produce heavenly excellence and make us like unto God. Without these gifts of God, we don’t stand a chance. John the Baptist needed grace and mercy; Mother Teresa needed grace and mercy. Grace and mercy are perfect and necessary gifts.
One day the perfect justice of God that we all seek will roll in. But unless and untilyou receive the perfect gift of grace and mercy through Jesus, you will not be able to endure the perfect justice of God. So until that time, it has pleased God to offer us the perfect gift of His Son, who by His grace and mercy will prepare us for that day.
If you are looking for the perfect gift this Christmas, look to Jesus.He alone can bestow the grace and mercy that we so desperately need. If even the holy St. John the Baptist was in need, how much more so you and I? Grace and mercy far exceed anything we can ask for or imagine.
Do you want to give the perfect gift to others?Then bring them to Jesus; bring them to Mass. Jesus awaits us in prayer, in the liturgy, in His Word proclaimed, and in the sacraments. Jesus is the perfect gift. The destruction of sinners is not the perfect gift; their conversion and salvation is.
Find the perfect gift this Christmas; find Jesus. Give the perfect gift this Christmas; give Jesus. Give Jesus the perfect gift this Christmas; give Him the give of your very self—the perfect gift.
Today’s Gospel is the very familiar one of Martha and Mary. Martha is the anxious worker seeking to please the Lord with a good meal and hospitality; Mary sits quietly at His feet and listens. One has come to be the image of work, the other of prayer.
Misinterpreted? In my lifetime I have heard many a sermon that interpreted this Gospel passage as a call for a proper balance between work and prayer. Some have gone on to state that we all need a little of Martha and Mary in us, and that the Church needs both Marthas and Marys.
But in the end it seems that such a conclusion misses the central point of this passage. Jesus does not conclude by saying, “Martha, now go do your thing and let Mary do hers.” Rather, He describes Mary as not only choosing the better part but also as doing the “one thing necessary.” This does not amount to a call for “proper balance” but instead underscores the radical priority and primacy of prayer. This, it would seem, is the proper interpretation of what is being taught here. Many other passages of the Scripture do set forth the need to be rich in works of charity, but this is not one of them.
With that in mind let’s take a look at the details of the Lord’s teaching today on the priority of personal prayer.
I. PROMISING PRELUDE – Jesus entered a village where a woman whose name was Martha welcomed him. The story begins by showing Martha in a very favorable light. She opens her door (her life, if you will) and welcomes Jesus. This is at the heart of faith: a welcoming of Jesus into the home of our heart and life. Surely Revelation 3:20 comes to mind here: Behold I stand at the door and knock. If any one hears my voice and opens the door I will come in and eat with him and he with me.
While we acknowledge this promising prelude we ought also to underscore the fact that the initiative is that of Jesus. The text says that Jesus entered a village. In the call of faith, the initiative is always with God. It was not you who chose me, it was I who chose you (Jn 15:16). Hence, while we must welcome Him, God leads. Martha hears the Lord’s call and responds. So far, so good.
What happens next isn’t exactly clear, but the impression given is that Martha goes right to work. There is no evidence that Jesus asked for a meal from her. The text from Revelation quoted above does suggest that the Lord seeks to dine with us, but it implies that it is He who will provide the meal. Surely the Eucharistic context of our faith emphasizes that it is the Lord who feeds us with His Word and with His Body and Blood.
At any rate, Martha seems to have told the Lord to make Himself comfortable and has gone off to work in preparing a meal. That she later experiences it to be such a burden is evidence that her idea emerged more from her flesh than from the Spirit.
II. PORTRAIT OF PRAYER – She had a sister named Mary who sat beside the Lord at his feet listening to him speak. Now here is a beautiful portrait of prayer: sitting at the Lord’s feet, listening.
Many people think of prayer as something that is said. But prayer is better understood as a conversation, and conversations include both speaking and listening. Vocal prayer, intercessory prayer, and the like are all noble and important, but the prayer of listening is too often neglected.
Prayer is not just telling God what we want, it is discovering what He wills. We have to sit humbly and listen. We must learn to listen, and we must listen in order to learn. We listen by slowly and devoutly considering Scripture (lectio divina), and by pondering how God is speaking in the events and people in our life, how God is whispering in our conscience and soul.
As we shall see, Jesus calls this kind of prayer “the one thing necessary.” What Mary models and Martha forgets is that we must first come (to Jesus) and then go (and do what He says), that we must first receive before we can achieve, that we must first be blessed before we can do our best, that we must first listen before we leap into action.
III. PERTURBED and PRESUMPTUOUS – Martha, burdened with much serving, came to him and said, “Lord, do you not care that my sister has left me by myself to do the serving? Tell her to help me.” Martha, who is laboring in the flesh but not likely in the Spirit and in accord with the Lord’s wishes, is now experiencing the whole thing as a burden. She blames her sister for all this but the Lord’s response will make it clear that this is not Mary’s issue.
One sign that we are not in God’s will is experiencing what we are doing as a burden. We are all limited and human and will experience ordinary fatigue. It is one thing to be weary in the work but it is another to be weary of the work.
A lot of people run off to do something they think is a good idea. And maybe it is a fine thing in itself. But often, they never asked God about it. God might have said, “Fine.” But He might have said, “Not now, later.” Or He might have said, “Not you, but someone else.” Or he might have just said, “No.” But instead of asking they often just go off and do it, and then when things don’t work out will often blame God: “Why don’t you help me more?”
And so Martha is burdened. First she blames her sister. Then she presumes that the Lord does not care about what is (to her) an obvious injustice. Then she takes presumption one step further and presumes to tell the Lord what to do: “Tell her to help me.”
This is what happens when we try to serve the Lord in the flesh. Instead of being true servants who listen to the Lord’s wishes and carry them out by His grace, we end up angry and mildly (or more) dictatorial. She here is Martha, with her one hand on her hip and her index finger in the air . Jesus will be kind to her, but firm.
IV. PRESCRIBED PRIORITY – Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her. Now don’t let the Lord have to call you by your name twice! It is clear that the Lord wants Martha’s attention and that she has made a fatal mistake (that we all can easily make): she leapt before she listened.
The Lord observes her and comments that she is anxious about many things. Anxiety about many things comes from neglect of the one thing most necessary: sitting at the feet of the Lord and listening to him.
The Lord will surely have things for us to do in our lives but they need to come from Him. This is why prayer is the “one thing” necessary and the better part: because work flows from it and is subordinate to it.
Discernment is not easy, but it is necessary. An awful lot of very noble ideas have floundered in the field of the flesh because they were never really brought before God and were not therefore a work of grace.
Jesus does not mean that all we are to do is to pray. There are too many other Gospels that summon us to labor in the vineyard to make that conclusion. But what Jesus is very clear to say is that prayer and discernment have absolute priority. Otherwise expect to be anxious about many things and have little to show for it.
Scripture makes it clear that God must be the author and initiator of our works:For by grace you have been saved through faith, and this is not from you; it is the gift of God; it is not from works, so no one may boast. For we are his handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should walk in them (Eph 2:8-10).
And old prayer from the Roman Ritual also makes this plain:
Actiones nostras, quaesumus Domine, aspirando praeveni et adiuvando prosequere: ut cuncta nostra oratio et operatio a te semper incipiat, et per te coepta finiatur. Per Christum Dominum nostrum
(Direct we beseech Thee, O Lord, our prayers and our actions by Thy holy inspirations and carry them on by Thy gracious assistance, so that every work of ours may always begin with Thee, and through Thee be ended.)
This song reminds us that when we really are working in the Lord’s will, as the fruit of prayer we love what we do and do so with joy. This song says, “I keep so busy working for the Kingdom I ain’t got time to die!”
In the Gospel today, Jesus gives a number of practical principles for those who would proclaim the Kingdom. Let’s look at each of them in turn.
I. Serious – The text says, At that time the Lord appointed seventy-two others whom he sent ahead of him in pairs to every town and place he intended to visit. He said to them, “The harvest is abundant but the laborers are few; so ask the master of the harvest to send out laborers for his harvest.”
The Lord describes here a very serious situation. There is an abundant harvest, but there are few willing to work at it. Consider the harvest in our own day. Look at the whole human race and think about how many don’t yet know the Lord. There are over 7 billion people on the planet; 1.1 billion are Catholics (many of them lukewarm) and about 750 million are other Christians. This means that more than 2/3 of people on this planet don’t know and worship the Lord Jesus. Here in the U.S., 75% of Catholics don’t even go to Mass.
There are many people today who shrug at this, presuming it’s no big deal because nearly everyone will be saved anyway. Never mind that Jesus said the opposite quite explicitly: many if not most are heading down the road of loss and damnation (e.g. Matt 7:13; Luke 13:24). This myopic presumption and false optimism is unbiblical and, frankly, slothful.
The Second Vatican Council has this to say:
Those can attain to salvation who through no fault of their own do not know the Gospel of Christ or His Church, yet sincerely seek God and moved by grace strive by their deeds to do His will as it is known to them through the dictates of conscience. Nor does Divine Providence deny the helps necessary for salvation to those who, without blame on their part, have not yet arrived at an explicit knowledge of God and with His grace strive to live a good life. Whatever good or truth is found amongst them is looked upon by the Church as a preparation for the Gospel. She knows that it is given by Him who enlightens all men so that they may finally have life. But very often men, deceived by the Evil One, have become vain in their reasoning and have exchanged the truth of God for a lie, serving the creature rather than the Creator. Wherefore to promote the glory of God and procure the salvation of all of these, and mindful of the command of the Lord, “Preach the Gospel to every creature”, the Church fosters the missions with care and attention (Lumen Gentium 16).
Note that the council Fathers say that veryoften people are deceived by the Evil One. Did you notice those words, “very often”? The great mass of “ignorant” humanity is not walking into Heaven. Rather, they are deceived and have let themselves be deceived.
Jesus himself said,This is the judgment: Light has come into the world, but people loved darkness instead of light because their deeds were evil (John 3:19).
Yes, the need is urgent. We need to be serious about this. There are many even among our own families and friends who have left the practice of the faith and who are somewhere on the continuum from indifference to outright hostility toward the Holy Faith. We must work to restore them to the Church and to the Lord; otherwise, they are likely to be lost.
Scripture also speaks of many whowalk in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of greed (Eph 4:17-19).
There is work to do, and we must get serious about it. Sadly, too many have not. The decline of the West has happened on our watch. Too many have thought that evangelization is a job for someone else. Welcome to what the silence of the saints has produced.
Note, too, that while this translation says, ask the Lord of the Harvest, the Greek is more emphatic and personal. The Greek word is δεήθητε (deethete, from deomai), which means to beg as if binding oneself. In other words, we are so urgent in this request that we are willing to involve our very self in the solution. This is not a problem just for the Lord or for other people; it is so serious that I am willing to go myself! Do you feel this way about evangelization? It’s time to get serious; many are being lost!
II. Sobriety – The text says, Go on your way; behold, I am sending you like lambs among wolves.
We must be cognizant that we are being sent into a word that is hostile to the faith. We should not despair or be dismissive of this hostility; we must be sober and clear about it.
Yes, there is an enemy. He is organized, influential, and powerful. Nevertheless, we are not counseled to fear, but to sobriety. We must be aware, but unafraid. Scripture says,
And this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world (1 John 4:3 -4).
Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over (Ps 23:4-5).
But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name’s sake. This will be a time for you to bear testimony. Settle it therefore in your minds, not to meditate beforehand how to answer; for I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict (Luke 21:12-15).
For the accuser (Satan) of our brethren is cast down, which accused them before our God day and night (Rev 12:10).
Therefore, we must be sober without being afraid or discouraged. There is an enemy and the conflict is real, but the victory is already ours.
And old song says,
Harder yet may be the fight, Right may often yield to might, Wickedness awhile may reign, Satan’s cause may seem to gain; There is a God that rules above, With hand of power and heart of love, If I am right He’ll fight my battle, I shall have peace some day.
III. Serenity – The text says, Into whatever house you enter, first say, “Peace to this household.” If a peaceful person lives there, your peace will rest on him; but if not, it will return to you. … Whatever town you enter and they do not receive you, go out into the streets and say, “The dust of your town that clings to our feet, even that we shake off against you.” Yet know this: the kingdom of God is at hand. I tell you, it will be more tolerable for Sodom on that day than for that town.
Note how the Lord counsels us to shake off the dust in the face of rejection. We ought not to take it personally. We ought to remember that it is Jesus they are rejecting, not us. Further, we ought to be serene in the knowledge that just because someone is angry at us, it does not mean that we have done anything wrong.
Yes, we are to be serene and secure in the truth of the message and not consumed with how people react. We need not be strident or argumentative, we don’t have to raise our voices, we don’t need to be fearful, angry, or resentful. All we need to do is to preach the truth serenely and leave the judgment up to God.
IV. Simplicity– The text says, Carry no money bag, no sack, no sandals; and greet no one along the way.
One of the things that keeps many of us from fully preaching the Kingdom is that we are encumber by so many things and so many activities. The Lord tells us to travel light, for then we shall be unencumbered, available, and free. Too often today, spiritual truths are neglected and crowded out by worldly concerns. Parents will make sure to get their kids to the soccer game, but Sunday school and Mass are neglected. Likewise, many of us are too wealthy, too invested in this world. As a result, we are not free to preach because we feel we have too much to lose.
The Lord calls us to simplicity in three areas:
Purse – The Lord says to carry no moneybag. Riches root us in this world and make us slaves of its ways. Riches are bondage; poverty (freedom from greed) is a kind of freedom, because those who are poorer have less to lose. Scripture says, But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction. For the love of money is the root of all evils; it is through this craving that some have wandered away from the faith and pierced their hearts with many pangs (1 Timothy 6:9-10).
Possessions– The Lord says to carry no sack, no extra sandals. We are encouraged to resist the tendency to accumulate possessions. These things weigh us down. On account of them we are forever caught up with acquiring the latest fashions, the most recent upgrades, and the most deluxe models. And then all this stuff requires insurance and maintenance. Too much stuff roots us in the world and distracts us from more essential things. Too much stuff, will wear you out. Don’t carry around too much stuff. The Lord advises: travel light; simplify. Scripture says, Better is a little with the fear of the LORD than great treasure and trouble with it (Proverbs 15:16).
People– The text says to greet no one along the way. We have to admit that some folks in our life do not help us in our Christian walk or duty. Instead, they hinder us, tempt us, or simply get us to focus on foolish and passing things. In the Gospel passage, the Lord has something for the seventy-two to do and He wants them to get there and do it. This is not a time to stop along the way and chat with every passerby. The same is true for us. We ought to be careful of the company we keep and ponder if our friends and acquaintances help us or hinder us in our task of proclaiming the Kingdom. Scripture warns, Do not be deceived: “Bad company ruins good morals” (1 Cor 15:33). And again, I wrote to you in my letter not to associate with immoral men … I wrote to you not to associate with any one who bears the name of brother if he is guilty of immorality or greed, or is an idolater, reviler, drunkard, or robber—not even to eat with such a one (1 Cor 5:9).
Thus the Lord counsels us to travel light, to simplify. Our many possessions weigh us down and make life difficult. Look at the opulence of today, yet notice all the stress. Simplify; travel light. Also, avoid complicating and compromising relationships.
V. Stability – The Lord says, Stay in the same house and eat and drink what is offered to you, for the laborer deserves his payment. Do not move about from one house to another.
In other words, find out where home is, where the Lord wants you, and then stay there. Stop all this modern running around. Develop in-depth relationships and stability. In the old days, long-term relationships served as the basis for the communication of the truths of the faith, not just between individuals, but across generations and in close-knit communities. In today’s mobile society, things tend to be more shallow.
The Lord counsels that we stay close to home, that we frequent holy places. We ought to do everything we can to find stability and roots. It is in stable contexts and deep roots, deep relationships, that the Gospel is best preached. Many parents today seldom have dinner with their children. Indeed, with all the running around there is little time left to teach or preach the faith!
Scripture warns,
She is loud and wayward, for her feet do not stay at home; now in the street, now in the market (Proverbs 7:11-12).
Like a bird that strays from its nest, is a man who strays from his home (Proverbs 27:8).
Sensitivity – Jesus says, Whatever town you enter and they welcome you, eat what is set before you, cure the sick in it and say to them, “The kingdom of God is at hand for you.”
Be gracious and kind. Simple human kindness and a gracious demeanor go a long way toward opening doors for the Gospel. Eat what is set before you. In other words, wherever possible reverence the local culture; build on common ground; find and affirm what is right. Don’t just be the critic. Even a broken clock is right twice a day. Sure there are ways we can be gracious. Little kindnesses are long remembered and pave the way for trust and openness.
That the sick should be cured is clear in itself. But in a more extended sense, we see how kindness, patience, and understanding are also healing. We must speak the truth, but we must learn to speak it in love, not merely in confrontation or harsh criticism.
Simple kindness and sensitivity are counseled here: eat what is set before you.
VII. Soul Saving Joy – The text says, The seventy-two returned rejoicing, and said, “Lord, even the demons are subject to us because of your name.” Jesus said, “I have observed Satan fall like lightning from the sky. Behold, I have given you the power to ‘tread upon serpents’ and scorpions and upon the full force of the enemy and nothing will harm you. Nevertheless, do not rejoice because the spirits are subject to you, but rejoice because your names are written in heaven.”
They have the joy of success that day. There will be other days of rejection and even martyrdom. That’s why Jesus counsels us to have a deeper source of joy: merely that they have been called and have their names written in Heaven.
There is no greater evidence to the truth of our faith than joyful and transformed Christians. Mother Theresa said, “Joy is a net of love by which you can catch souls.”
Thus the Lord counsels that we cultivate joy at what He is doing for us, how He is delivering us and giving us power over the demons in our life. There is no greater joy than to remember what the Lord has done for us, that He has saved us and written our names in Heaven. Yes, remember! Have so present in your mind and heart what the Lord has done for you so that you are grateful, joyful, and different! This is soul-saving joy, a joy that will save your soul and the souls of others as well.
Here, then, are seven principles for proclaiming the Kingdom. Now let’s get serious; there’s work to be done; many are being lost. It’s time to cast our nets!
The Gospel today portrays for us some disciplines that are important for disciples. They are portrayed in the life of Jesus, but are to be applied in our lives. Let’s look at each of them in turn.
I. Purposefulness – The text says, When the days for Jesus’ being taken up were fulfilled, he resolutely determined to journey to Jerusalem, and he sent messengers ahead of him.
Note that Jesus was resolute. He was heading to Jerusalem to suffer, die, and rise, just as He announced in last week’s Gospel. He is heading there to undertake the great battle, and the great mission entrusted to Him. Everything He did was to be oriented toward this goal.
What about us? Are we as resolute in our determination to seek Christ and head for His Kingdom? Is our direction clear? Have we set our sights resolutely, or do we meander about chasing butterflies? Are we on the highway to Heaven, or do we make easy compromises with this passing world, seeking to serve two masters? Notice how easily we take exits for sin city, vicious village, and injustice junction.
Our goal is to set our face like flint and pursue the Jerusalem of Heaven, as Jesus set His face toward the Jerusalem of this earth to accomplish His mission.
Scripture speaks often of developing a firm and unequivocal resolve, of being purposeful and single-hearted in our determination to follow Jesus and set our sights on Heaven.
This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus (Phil 3:13).
A double minded man is unstable in all his ways (James 1:4).
No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon (Mat 6:24).
There is one thing I ask of the LORD, this alone I seek: that I may dwell in the house of the LORD all the days of my life and gaze upon the beauty of the LORD (Ps 27:4).
Are you focused? Purposeful? What is the one thing you do? Concentration is the secret of power. Water over a large area is a stagnant pond, but in a narrow channel it is a powerful river.
The first discipline of discipleship is to be purposeful, determined, single-hearted, and focused in our pursuit of the Lord and His kingdom.
II. Perseverance – The text says, On the way they entered a Samaritan village to prepare for his reception there, but they would not welcome him because the destination of his journey was Jerusalem. When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?” Jesus turned and rebuked them, and they journeyed to another village.
Note that James and John are angry and discouraged at the rejection of Jesus and the values of the Kingdom. But Jesus rebukes their desire for retaliation.
Notice how Jesus stays focused on His task. Rejected here, He moves forward. He does not let the devil distract Him or His disciples from the task of persistently proclaiming the Word, in season or out of season, popular or unpopular, whether accepted or rejected. Just persevere. Keep preaching; keep plowing; keep walking. Do not give up; do not grow angry; just keep working. Leave judgment to God. For now, just preach, teach, instruct, warn, and admonish.
Scripture says,
And if any one will not receive you or listen to your words, shake off the dust from your feet as you leave that house or town. Truly, I say to you, it shall be more tolerable on the day of judgment for the land of Sodom and Gomorrah than for that town. … and you will be hated by all for my name’s sake. But he who endures to the end will be saved. When they persecute you in one town, flee to the next (Matt 10:14, 22).
Yes, persevere! Remember, we’re called to be faithful, not successful. We need to persevere not just in the face of rejection, but in the face of trials, temptations, setbacks, sorrows, hurts, hardships, failures, and frustrations. Preach, teach, and be tenacious. And remember to trust in Jesus. They killed Him, but He rose.
Many have announced the end of faith. Many have sworn that they will bury the Church. But the Church has buried every one of her would-be undertakers. They dug our grave, but fell into it themselves. Yes, we read the funeral rite over them instead. We have outlived every opponent.
No weapon waged against us will prevail. Long after the current confusion and pride of the decadent West is gone, the Church will still exist, preaching Christ and Him crucified. Persevere! It is a critical discipline of discipleship.
III. Poverty – The text says, As they were proceeding on their journey someone said to him, “I will follow you wherever you go.” Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.”
Here is another critical discipline of discipleship: following Jesus even if worldly gain not only eludes us, but is outright taken from us. Do you love the consolations of God or the God of all consolation? Do you seek the gifts of God, or the Giver of every good and perfect gift? What if following Jesus gives you no earthly gain? What if, in fact, being a disciple brings you ridicule, loss, prison, or even death? Would you still follow Him? Would you still be a disciple?
In this verse Jesus’ potential disciple seems to have had power, prestige, or worldly gain in mind. Perhaps he saw Jesus as a political messiah and wanted to get on the “inside track.” So Jesus warns him that this is not what discipleship is about. The Son of Man’s kingdom is not of this world.
We need to heed Jesus’ warning. Riches are actually a great danger. Not only can riches not help us in what we really need, they can actually hinder us! Poverty is the not the worst thing. There’s a risk in riches, a peril in prosperity, and a worry in wealth.
The Lord Jesus points to poverty and powerlessness (in worldly matters) when it come to being disciples. Frankly, this is not merely a remote possibility or an abstraction. If we live as true disciples, we are going to find that piles of wealth are seldom our lot. Why? Well, our lack of wealth comes from the fact that if we are true disciples, we won’t make easy compromises with sin or evil. We won’t take just any job. We won’t be ruthless in the workplace or deal with people unscrupulously. We won’t lie on our resumes, cheat on our taxes, or take easy and sinful short cuts. We will observe the Sabbath, be generous to the poor, pay a just wage, provide necessary benefits to workers, and observe the tithe. The world hands out (temporary) rewards if we do these sorts of things, but true disciples refuse such compromises with evil. In so doing, they reject the temporary rewards of this earth and may thus have a less opulent place to lay their head. They may not get every promotion and they may not become powerful.
And thus “poverty” is a discipline of discipleship. What is “poverty”? It is freedom from the snares of power, popularity, and possessions.
Jesus had nowhere to rest his head. Now that’s poor. But it also means being free of the many duties, obligations, and compromises that come with wealth. If you’re poor no one can steal from you, or threaten take away your stuff. You’re free; you have nothing to lose.
Most of us have too much to lose and so we are not free; our discipleship is hindered.
Poverty is an important discipline of discipleship.
IV. Promptness (readiness) – The text says, And to another he said, “Follow me.” But he replied, “Lord, let me go first and bury my father.” But he answered him, “Let the dead bury their dead. But you, go and proclaim the kingdom of God.”
The Lord seems harsh here. However, note that the Greek text can be understood in the following way: “My Father is getting older. I want to wait until he dies and then I will really be able to devote myself to being a disciple!”
Jesus’ point is that if the man didn’t have this excuse, he’d have some other one. He does not have a prompt or willing spirit. We can always find some reason that we can’t follow wholeheartedly today because we have to get a few things resolved first.
It’s the familiar problem: I’ll do tomorrow!
There is a peril in procrastination. Too many people always look to tomorrow. But tomorrow is not promised. In the Scriptures there is one word that jumps out over and over again; it’s the word now.
Come now, and let us reason together, saith the LORD (Isaiah 1:18).
… behold, now is the day of salvation (2 Cor 6:2).
Today if ye will hear his voice, Harden not your heart (Ps 95:7).
Boast not thyself of tomorrow; for you know not what a day may bring forth (Prov 27:1).
That’s right, tomorrow is not promised! You’d better choose the Lord today, because tomorrow might very well be too late. Now is the day of salvation.
There were three demons who told Satan about their plan to destroy a certain man. The first demon said, “I am going to tell him that there is no Hell.” But Satan said, “People know that there is a Hell and most have already visited here.” The second demon said, “I am going to tell him that there is no God.” But Satan said, “Despite atheism being fashionable of late, most people know, deep down, that there is a God, for he has written his name in their hearts.” The third demon said, “I am not going to tell them that there is no Hell or that there is no God; I am going to tell them that there is no hurry.” And Satan said, “You’re the man! That’s the plan!”
Yes, promptness is a discipline of discipleship. It is a great gift to be sought from God. It is the gift to joyfully run to what God promises without delay.
V. Permanence – The text says, And another said, “I will follow you, Lord, but first let me say farewell to my family at home.” To him Jesus said, “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.”
When we accepted Christ, we set our hand to the gospel plow and we left certain things behind. We are not to return to those things, things like harmful habits, ruinous relationships, soul-killing sinfulness, and perilous pleasures.
Yes, there are some things that we used to do that we have no business doing now. We need to give up our former ways and not look back.
Scripture says,
Now this I affirm and testify in the Lord, that you must no longer live as the Gentiles do, in the futility of their minds; they are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart; they have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness. You did not so learn Christ, assuming that you have heard about him and were taught in him, as the truth is in Jesus. Put off your old nature which belongs to your former manner of life and is corrupt through deceitful lusts, and be renewed in the spirit of your minds, and put on the new nature, created after the likeness of God in true righteousness and holiness (Eph 4:17-23).
Therefore, brothers, make every effort to make permanent your calling and election, because if you do these things you will never stumble (2 Peter 1:10).
An old spiritual says,
Hold on, Hold on! If you want to get to heaven let me tell you how, keep your hands on the Gospel plow! Keep your hands on the plow and hold on! Hold on. When you plow that field don’t lose your track, Can’t plow straight and keep a-lookin’ back. Keep your hands on the plow and hold on, Hold on!
Persevere, hold on, don’t let go. Keep a-inchin’ along like a poor old inchworm. Stay, hold, keep walkin’, and don’t look back!
Perseverance is a discipline of discipleship.
Here then are five disciplines of discipleship. Learn about them and seek them from the Lord. Without them we will surely perish.
As winter approaches and we approach the end of the liturgical year, we ponder the passing quality of this world and the fading of its glories. Jesus’ words in the gospel today must surely have shocked, even horrified, his Apostles. Let’s look at His stunning words and seek to apply them in our own life.
The Place of this Gospel – As we complete the liturgical year, we find Jesus standing just outside of Jerusalem. In the last two months we have followed Him on His final journey: leaving Galilee, heading south along the Jordan River, passing through Jericho, and now making the nearly 2000 foot ascent to Jerusalem.
In today’s gospel, Jesus is at the top of the Mount of Olives with His Apostles. From this vantage point, they look across the Kidron Valley to the magnificent Temple and all of Jerusalem spread out before them. The Apostles marvel at the glorious beauty of the Temple. Its large, perfectly carved, white ashlar stones, gilded in gold, gleam like the sun. Indeed, it was one of the wonders of the ancient world, so beautiful and majestic.
But Jesus challenges their admiration. He shocks them with the admonition that all the glory they see is soon to be destroyed, that not one stone will be left on another, that it will all be thrown down (Mk 13:2). Shocked, the Apostles ask Him when this will happen and what signs will precede this awful event.
In what has become known as “Mount Olivet discourse,” the Lord warns, in great detail, of the coming destruction of the Temple and indeed of all Jerusalem. The Gospels of Matthew, Mark, and Luke all contain similar descriptions of what Jesus said on the Mount of Olives, overlooking Jerusalem in her glorious heyday.
Jesus warns of wars and rumors of wars. He speaks of a time in the near future when nation will rise against nation and a terrible conflict will ensue. In effect, He warns His disciples and their followers to have nothing to do with the coming wars. He tells them that when they see Jerusalem being surrounded by an army they should know that her destruction is at hand. If someone is on his rooftop he should not to go back into the house to gather his possessions; he should get out while the getting is good. If someone is out in the field he must not reenter the city of Jerusalem, but must flee to the hills. Jerusalem is doomed for its lack of faith and zealots are picking up the war with the Romans that they are destined to lose (Luke 21, Matt 24, Mark 13).
All of this leads us to today’s gospel (from the Mount Olivet discourse), which picks up in the middle. Jesus warns of days of tribulation, when the sun will be darkened, the moon not give its light, and the stars will fall from the sky!
In reading a text like this, we must not fall prey to an overly literal interpretation. Jesus is using prophetic language, a way of speaking that is meaningful, but not to be understood scientifically or literally. Stars cannot actually fall from the sky.
If I were to say, “The world has been turned upside down,” you wouldn’t expect that if you looked back toward Earth from outer space you would actually see Australia at the top and North America at the bottom of your view. If I were to say, “It’s raining cats and dogs,” you wouldn’t expect to look out your window and see animals coming down from the sky and landing on the front lawn. Although I’m speaking figuratively, you understand what I mean.
And so it is with Jesus’ use of prophetic imagery. Speaking of the heavenly luminaries as being darkened or cast down is a prophetic way of saying that all the fixed points, all the ways in which we tell time, know the seasons, navigate, and find perspective will be lost to us! The world as the Jewish people know it, centered on the Temple and rooted in their liturgical calendar, is about to be swept away. To the ancient Jewish people, the Temple was like their “Big Ben.” It was both the clock of the liturgical cycle and the great visual center of all of Israel.
The Lord is teaching them that what they see as the central hub of all they do is about to be taken away. The Temple, with all of its rituals, its liturgical cycle, and its endless slaughter of animals in sacrifice for sin, is about to be replaced. These ancient rituals merely pointed to Jesus and all that He would do. Jesus is now the Temple; He is also the Lamb Sacrifice. All that the Temple pointed to is fulfilled in Jesus. Thus the Temple is at an end. Jesus is ushering in a New Covenant.
In the Mount Olivet discourse, Jesus prophesies the end of the Temple, which will take place in a biblical 40 years. Sure enough, 40 years later (in A.D. 70), the Roman Army, after having surrounded Jerusalem for a period of 3 1/2 months, breached the walls, poured into the city, and destroyed the Temple and all of Jerusalem. In this epic battle, according to Josephus, 1.2 million Jewish people lost their lives. As Jesus prophesied, not one stone was left on another. According to Josephus, so complete was the destruction of Jerusalem, that when the Romans had finished their work it was not clear that the city had ever existed.
So this is the place of this gospel, a place of epic significance in the ancient world. An era of 1000 years was coming to an end. The world as the Jewish people knew it was ending. The Temple has never been rebuilt; it has been replaced by a Judaism without sacrifice, a rabbinic, a synagogue system. In 2000 years, despite several attempts, the Jewish Temple has never been rebuilt. Everything Jesus predicted came to pass. This is the historical place and context of this gospel.
But what does all of this mean for us, some 2000 years later? Let’s consider three basic themes.
I. The Perspective of Passing – Toward the end of this gospel, the Lord says, Heaven and earth will pass away, but my words will not pass away. Note the definitiveness of this statement: this world will pass away. That is to say, all of the things that impress us at the current moment: the “biggie-wow” stuff of this world, the impressiveness of the powerful, the influence of the popular, the glory of all the glitterati; all of this will pass away.
Indeed, even now it is passing away; its destruction is at hand. Scripture says,
The world in its present form is passing away (1 Cor 7:31).
We have here, no lasting city (Heb 13:14).
Put not your trust in princes, in mortal men in whom there is no hope. Take their breath, they return to clay, and their plans that day come to nothing (Psalm 146:3-4).
Yes, all of the glory, even what seems beautiful and fair, is passing away. Don’t be so impressed with this world’s offerings. All of it—no matter how powerful, influential, or sturdy it may seem—is slated for destruction. It is already passing away.
Some years ago I was in a museum and in one of the exhibits saw a photograph of a family from about the 1880s. At the bottom of the photo was this inscription: “My family, as it appeared for a brief time last summer.” A poignant caption. I thought of the people in that photo and concluded that every one of them was now dead. I also knew that the house in front of which the photo was taken had long since been destroyed, replaced by an expanding city district of buildings. All is passing; nothing remains here for long.
Painful though this perspective may be, it is important and healing. It brings with it a kind of strange serenity. Like every truth, the truth that all things are passing sets us free. Internalizing the truth that, As for man, his days, or the flower of the field are like the grass. The wind blows, and he is gone, and his place never sees him anymore (Psalm 130:15-16), painful though it may be, brings a kind of strange serenity. In this truth we are reminded not to set down too many roots here so that we are not resentful when this world passes away.
II. The Permanence Proclaimed – The Lord tells us that His words will not pass away. So although the world will pass away, the truth and the Word of God will remain forever.
Too many people root their lives in passing, ephemeral things. The challenge for us is to root our lives in the Word of God, which remains forever. Worldly glories, power, access, and wealth—all these things fade and disappear. But God’s wisdom and His plan remain forever.
Consider, for a moment, the Church. The Lord has said that the forces of Hell would strive to prevail, overpower, and destroy the Church. But the Lord promised that such attempts would never be successful (Matt 16:18). The Church is indefectible, by God’s Word, by His promise. No weapons, no war waged against the Church, will prevail.
In all of this the Lord has been proven true. The Church has the Roman Empire, the Carolingian Empire, the British Empire, the Soviet Socialist Republic, and many others rise to power only to fade and disappear.
How many heresies, how many philosophies have come and gone in the age of the Church? How many have laughed at the Church, announcing that she was passé, that her day was over, and that they would bury her? The Church has buried every one of her undertakers, outlived every one of her critics. Despite every prediction of her demise, she has persevered until this very day. By God’s grace, she has a permanence that outlasts every one of her enemies. She has read the funeral rites over every single prophet of her doom. And she will continue to do so.
In recounting all of this we do not simply gloat that an institution known as the Church has survived. Rather, we announce that the Church is the Bride of Christ and also His Body. The Church cannot be destroyed not because of human ingenuity, but on account of the power and grace of God. She will endure even though at times she will suffer, be ridiculed, or be marginalized. She will outlive every enemy. She will emerge from every persecution. She will never be removed. For the Church is the Body of Christ, the living Word of God. Though the world will pass away, the Word of the Lord will remain forever!
III. The Priority Prescribed – If this world as we know it is passing away and the Lord, His Kingdom, His Church, and His Word will remain forever, what then should be our priority? The Lord says, in effect, that we know very well what our priority should be but we willfully ignore it.
Learn a lesson from the fig tree. When its branch becomes tender and sprouts leaves, you know that summer is near. In the same way, when you see these things happening, know that he is near, at the gates.
Yes, we know very well that the Day of Judgment is coming. Too easily, though, we dream on and do not follow the prescribed priority. Wealth, fame, and glory are all uncertain and clearly passing. But death, judgment, Heaven, and Hell are certain and remain forever. We too easy fiddle on with things that are uncertain and passing while neglecting what is certain and eternal. Such foolishness!
It would be foolish to book passage on a sinking ship. Similarly, it is foolish to make this world and its demands our fundamental priority. It is wise to set our sights on, and lay hold of, the Kingdom that lasts forever.
It is sad that so many spend people their time “rearranging the deck chairs on the Titanic” of this world. It is tragic how much time, effort, and passion we spend on things that are pass through our fingers like sand. So much of our effort is expended on furthering our career, amassing wealth, and enlarging our homes. And so little is spent on improving our spiritual life.
Parents spend more time worrying about what college their children will attend than where they will spend eternity. If their child is failing math, they will go to great lengths to hire tutors to improve his test scores. But never mind that the child barely knows the four Gospels, the difference between the Old Testament and the New Testament, or even who Adam and Eve were. Never mind all that; we need to make sure they understand polynomials! It is fine that parents care about math scores and college venues, but how sad it is that eternal things often go unattended.
The greatest duty of parents is to prepare their children for eternity. But far more time and effort is often spent preparing them for passing things like a career. While education and career are important, eternal life is far more so. A son or daughter may graduate from Harvard Law School and become a famous attorney yet still go to Hell!
What are our priorities? Frankly, most of our priorities are not things that matter to God. Even if we attain the passing things we strive for, they will all ultimately slip through our fingers. We obsess over passing things like our physical health while neglecting enduring things like our spiritual health. We should care for our bodies, but even more should we care for our souls. If we would expend as much effort looking for a place and time to pray as we do looking for a restaurant and making a reservation to eat, we would be spiritual heavyweights rather than physically overweight.
In today’s gospel the Lord stands before the Temple: an impressive building, a symbol of power and of worldly glories. But impressed though the Apostles are, the Lord is not impressed with passing things. He counsels us to get our priorities straight and to focus on things that last: His Word, which never passes away, and our ultimate destiny, where we will spend eternity.
We find time for everything else, why not prayer, Scripture, fellowship in the Church, and the sacraments?
What are your priorities? Be honest, now, be honest.
This world is passing away. Far more essential for us than power, prestige, money, possessions, worldly philosophies, and the latest trends, is the Word of the Lord, which never passes away.
The world will laugh and say that God’s word is out-of-date, old-fashioned, or even hateful, bigoted, and intolerant. But in the end, time will prove where wisdom is. Long after the current critics of the Church, those who scorn the teachings of the Lord in the Scriptures and the Church, have passed on, the Church will still be here preaching Christ and Him crucified.
None of this is meant to sound triumphalist. It is simply rooted in a Word of truth that the Lord spoke long ago on a hillside overlooking glorious buildings soon to be reduced to rubble and an age soon to pass away. He said simply this: Heaven and earth will pass away but my words will not pass away.
In the end, Jesus wins. I know because I checked the end of the story. You can look it up (Rev 20-23). Get on the winning team. Stop trying to amass a treasure here that you can’t keep anyway.
The first reading in today’s Mass, from 1st Kings, speaks to us of the paradox of poverty. And the paradox is this: it is often our poverty, our neediness, that provides a doorway for God to bless us with true riches. It is our emptiness that provides room for God to go to work.
Yes, in our riches we have “too much to lose.” To the rich and worldly minded, the Gospel seems too demanding. But in our poverty, emptiness, and detachment from this world, there comes a strange and unexpected freedom that makes it easier to step out in faith. And stepping out in faith is the only thing that can save us.
Yes, poverty brings a kind of freedom. You can’t steal from a man who owns nothing. You can’t threaten a woman who has nothing to lose. You can’t kill someone who has already died to this world.
Are you poor enough to be free? There’s a strange blessing in poverty. Let’s look at today’s first reading to see how poverty can usher in unexpected blessings.
I. The Desire Portrayed – In the first reading, the prophet Elijah encounters a widow at a city named Zarephath, a name that means “refining fire.” In those days, Elijah the prophet went to Zarephath. As he arrived at the entrance of the city, a widow was gathering sticks there; he called out to her.
Both Elijah and the woman are hungry, for there is famine in the land. But Elijah, as God’s prophet, speaks not only for himself, but also for God when he asks this very poor woman to share her meager food. For, truth be told, God has a desire, a hunger for us. The woman, too, as many desires, but her desires need to be purified in this place called “refining fire.”
Her hunger for earthly food must be seen as a symbol of a deeper hunger, a hunger for communion with God. At some point, our hunger must meet God’s hunger—and that point is Holy Communion. It is the place where our hunger for God and God’s hunger for us meet and we find serenity. Every other hunger only points to this deeper hunger; every other food is but a cruel and temporary morsel until this deeper hunger is satisfied.
Thus, two people meet at a place called “refining fire.” It is desire that has drawn them, a desire that is ultimately satisfied only in God.
II. The Dimensions of Poverty – When Elijah makes his request, the woman articulates her poverty: “Please bring me a small cupful of water to drink.” She left to get it, and he called out after her, “Please bring along a bit of bread.” She answered, “As the LORD, your God, lives, I have nothing baked; there is only a handful of flour in my jar and a little oil in my jug. Just now I was collecting a couple of sticks, to go in and prepare something for myself and my son; when we have eaten it, we shall die.”
We may wonder why God allows poverty and suffering. A partial answer is because there is such a grave risk in riches and comfort. The Lord is well aware of how hard it is for the wealthy and comfortable to enter the Kingdom of God. In riches we trust in ourselves, in poverty we can only trust God.
And it is only by trusting faith that we can ever be saved. And, as we have noted, there is a kind of freedom in poverty. The poor have less to lose. They can operate in wider dimensions and have a sort of freedom that the wealthy often lack.
Not only is it hard to steal from a poor man, but it also takes little to enrich him. A man who has lived in a great palace with cathedral ceilings and marble wainscoting may be discouraged with a humble domicile, whereas a poor man may be satisfied with a mere 8 x 10 room to call his own. A man who has had nothing to eat may appreciate sardines, whereas a well-fed man may need caviar to be grateful. The rich may miss many of life’s little blessings and suffer from boredom. The poor are less likely miss the brilliant color purple and delight even in small pleasures. The rich man’s world gets ever-smaller and less satisfying, while the poor man is more likely to have a wide appreciation for even the humblest things.
Here, again, is the paradox of poverty, wherein less is more, gratitude is easier to find, and losses are less painful. And, as we shall see in this passage, it is the woman’s poverty that opens her to lasting blessings. Having little to lose, she is free enough to accept the next stage of our story.
III. The Demand that is Prescribed – God’s prophet, Elijah, summons her to trusting faith: “Do not be afraid. Go and do as you propose. But first make me a little cake and bring it to me. Then you can prepare something for yourself and your son. For the LORD, the God of Israel, says, ‘The jar of flour shall not go empty, nor the jug of oil run dry, until the day when the LORD sends rain upon the earth.’”
Elijah tells her not to be afraid to share. In effect, he teaches her that the Lord will not be outdone in generosity. On a merely human level, Elijah’s request may seem almost cruel. But from a spiritual perspective, Elijah is summoning her to the faith that alone can truly save her.
Notice that although she expresses a fear, it is easily overcome. Why? Again, because she has little to lose. So many of our fears boil down to a fear of loss. And the more we have, the more we have to be anxious about. We have grown quite wealthy in recent decades. And what are our chief problems these days? Fear and anxiety about loss, and the maintenance and protection of our “stuff.” Scripture says, The sleep of a laborer is sweet, whether he eats little or much, but the abundance of a rich man permits him no sleep (Eccl 5:12). The wealthier we have become, the more we spend on psychotherapy and psychotropic drugs. We are anxious about so many things that sleepiness and stress are common problems.
We have too much stuff, too much to lose. Upon hearing Elijah’s request, most of us would call him crazy, cruel, or both. It’s a funny thing, though, this woman is free enough to take him up on his offer. How about you? How about me?
We, too, must come to realize that looking after merely our own interests will only feed us for a day. Only in openness to God and others can we procure a superabundant food, that which will draw us to life eternal.
IV. The Deliverance Produced – Having little to lose, the woman trusts in God’s Word (through Elijah) and shares her food: She was able to eat for a year, and he and her son as well; the jar of flour did not go empty, nor the jug of oil run dry, as the LORD had foretold through Elijah.
If we learn to trust God, we come to discover that He never fails. Of course it takes faith, and faith involves risk. This is where poverty can have its advantages. The woman takes the risk and shares what little she has. For her, though the risk is immediate, it is ultimately lower since she has less to lose.
And so the woman is free enough to risk it all. Her only gamble is trusting God, and God does not fail. Scripture says,
Cast your bread upon the waters, for you will find it after many days (Eccles 11:1).
Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you (Luke 6:38).
And if anyone gives even a cup of cold water to one of these little ones because he is my disciple, I tell you the truth, he will certainly not lose his reward (Matt 10:42).
Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously (2 Cor 9:6).
Give generously to him and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to (Deut 15:10).
He who is kind to the poor lends to the LORD, and he will reward him for what he has done (Prov 19:17).
A generous man will himself be blessed, for he shares his food with the poor (Prov 22:9).
He who gives to the poor will lack nothing, but he who closes his eyes to them receives many curses (Prov 28:27).
Do you believe all this? Or are these just slogans for someone else? Well, you don’t know until you try! And if you don’t think you can try, maybe you have too much to lose.
Consider this woman who was poor enough to be free, and free enough to try the Lord. And God did not fail. God never fails. I am a witness. How about you?
Here’s a fun song reminding us that too much “stuff” will wear us out.
Today is the Feast of All Saints. Some saints of the Church have a particular day on the calendar associated with them and are commonly recognized by name. Many more, though not as familiar to us, are still known by God and have been caught up with Him to glory. Today is their day, the day of the countless multitude who have made it home to glory by God’s grace and by their “Amen” to the gracious call of God. Let’s consider these saints under three headings, based on today’s readings.
I. Their Privileged Place: The first reading today, from Revelation, speaks to us of saints: from every nation, race, people, and tongue. They stood before the throne and before the Lamb, wearing white robes and holding palm branches in their hands. They cry out in a loud voice, “Salvation comes from our God, who is seated on the throne, and from the Lamb.” … They prostrated themselves before the throne, worshiped God, and exclaimed, “Amen. Blessing and glory, wisdom and thanksgiving, honor, power, and might be to our God forever and ever. Amen.”
Note how liturgical the description is. In fact, the most common way that Heaven is described is in liturgical imagery. The liturgy is a kind of “dress rehearsal” for Heaven. To those who find Mass “boring,” this description can be challenging.
Indeed, many people today have rather egocentric notions of Heaven. Heaven is a place where I will be happy, where I will see my family, where I will take leisure. I will have my mansion; I will no longer get sick; I can play all the golf I want, etc. Heaven is a “better place.” But this better place is generally understood in very personal terms; it’s a kind of “designer Heaven.” But Heaven is what it is, not what we conceive it to be.
As for the real Heaven, the heart of it is being with God, looking upon His glorious face and thereby having all our inexpressible longings satisfied. In Heaven, the saints behold the glorious face of God and rejoice. It is their joy to praise Him and to rejoice in His truth, goodness, and beauty.
Note, too, both the sense of communion of the saints with God and with one another. The biblical portraits present a multitude, a vast crowd. The biblical way to understand the multitudes in Heaven is not to envision physical crowding but rather deep communion. In other words, the Communion of Saints is not just a lot of people standing around talking or moving about.
St Paul teaches, So we, who are many, are one body in Christ, and individually members, one of another (Rom 12:5). And though we experience this imperfectly here on earth, we will experience it perfectly in Heaven. As members of one another, we will have deep communion, knowing and being known in a deep and rich way. Your memories, gifts, and insights will be mine, and mine will be yours. There will be profound understanding and appreciation, a rich love, and sense of how we all complete one another and are one in Christ.
Imagine the glory of billions of new thoughts, stories, and insights that will come from being perfectly members of Christ and of one another. Imagine the peace that will come from understanding and being understood. This is deep, satisfying, wonderful communion—not crowds of strangers.
St. Augustine had in mind the wonderful satisfaction of this deep communion with God and with one another in Christ when he described Heaven as Unus Christus amans seipsum (One Christ loving Himself). This is not some selfish Christ turned in on Himself. This is Christ, the Head, in deep communion with all the members of His body. This is all the members in Christ experiencing deep mystical communion with Him and one another, all swept up into the life of the Trinity. Again, as St. Paul says, and you are Christ’s, and Christ is God’s (1 Cor 3:23).
II. TheirPrize of Perfection:The second reading, from the First Letter of John, says, Beloved, we are God’s children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is.
We cannot even imagine the glory of the saints in Heaven. The Heavenly Father once said to St. Catherine that if she were ever to see a saint in his or her transformed heavenly glory, she would fall down and worship because she would think she was looking at God.
This is our future, if we are faithful. We will reflect the glory of God and be transformed by the look of love and glory. Just one look, and oh, the glory we will reflect, God’s very own glory!
Gotta make a hundred; ninety-nine and a half won’t do. And when God is through with you and me, oh, the glory!
III. The Picture to Ponder:The Gospel today (the Matthean beatitudes) sets forth a kind of picture of what sanctity looks like. The beatitudes are the description of the transformed human person; they describe what happens to us as Jesus begins to live His life in us through the Holy Spirit.
This picture is not one that merely waits for Heaven, but one that is true of us even now as we grow into the likeness of Christ.
I have written more on the beatitudes HERE and HERE. For the purposes of today’s feast, we need to acknowledge that a beatitude is not something we do but rather something we receive. A beatitude declares an objective reality as the result of a divine act.
The present indicative mood of the beatitudes should be taken seriously and not transformed into an imperative of exhortation, as though Jesus were saying, “Start being poor or meek and then God will bless you.” Rather, He is saying that when the transformative power of the cross brings about in us a greater meekness, poverty of spirit, and so forth, we will experience that we are being blessed.
Beatitude is a work of God and results when we yield to His saving work in us. We are blessed when we accept and yield to the work that God alone can do. With this understanding, we see the beatitudes not as a prescription of what we must do per se, but as a description of what a human being is like whom Jesus Christ is transforming into a saint! And this transformation is a growing, stable, deep, and serene beatitude and holiness.
Therefore, today’s feast of all saints does not merely point to the completed saints in Heaven, but to us who would be saints, not just someday in the future but beginning now and in increasing degree.
At the end there will be saints and ain’ts. Which do you choose? As for me, ninety-nine and a half won’t do. I gotta make a hundred.
A recent analysis by the Pew Research Center shows the rather unsurprising fact that sermons at Catholic masses are much shorter than those at Protestant and Evangelical services. The Catholic News Agency reports:
