Tag: Scripture

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The Use of Irony in John’s Gospel

Last Sunday’s Gospel about the raising of Lazarus points to a supreme irony in the Gospel of John: Jesus’ very act of raising Lazarus from the dead confirms the Jewish temple leaders in their conviction to kill Him. The contrast could not be clearer. Jesus, who brings life, is opposed by the death-dealing conviction of His opponents. This is but one example of Johannine irony serving to highlight the differences between Jesus and His opponents.

As we approach Holy Week we encounter a lot of contrasts and ironies in John’s Gospel account of the Passion. We do well to look at some of them.

Irony is a literary technique that highlights a striking difference between two or more situations; this difference is known by the audience or readers while the characters in the narrative are unaware.

Another form of irony uses words to express something quite different from their typical meaning. A blind man may “see” better than those with vision. One considered a teacher may be ignorant of truths apparent to the most unlearned and simple of people.

The irony in the story of Lazarus comes several verses after the portion we read this past Sunday. The pertinent passage reads,

Therefore, many of the Jews who had come to Mary, and had seen what Jesus did, believed in Him. But some of them went to the Pharisees and told them what Jesus had done. Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs. If we let Him go on like this, everyone will believe in Him, and then the Romans will come and take away both our place and our nation.” But one of them, named Caiaphas, who was high priest that year, said to them, “You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish.” Caiaphas did not say this on his own. Instead, as high priest that year, he was prophesying that Jesus would die for the nation, and not only for the nation, but also for the scattered children of God, to gather them together into one. So from that day on they plotted to kill Him. As a result, Jesus no longer went about publicly among the Jews, but He withdrew to a town called Ephraim in an area near the wilderness. And He stayed there with the disciples (John 11:45-54).

Yes, this passage is dripping with irony. The occasion of Jesus raising a man from the dead causes the Pharisees to plot His death. He who gives life must be put to death.

A second irony is that Caiaphas “accidentally” speaks the truth. He conspires in murder, but his office of prophet remains! He cannot help but speak the truth because he is High Priest. His prophecy is true, but only in a way very different from what he intends. He is like Balaam’s donkey, which spoke the truth, but as a beast, knew not of what it spoke. Thus Caiaphas is a prophet, but only in an accidental, unknowing way.

Yes, John’s Gospel is rich with irony—in a gleeful, sharp, sarcastic way. We human beings are prone to becoming fodder for irony because we are so fickly and inconsistent; we often play into divine plans even as we resist them!

Consider some other examples of Johannine irony:

I. Straining gnats and swallowing camels – Jesus has been brought before Pilate on trumped up charges. Yes, they have an innocent man on trial and conspire to have him murdered. Yet despite this wickedness, John reports, the Jewish leaders did not enter the Praetorium [the Governor’s palace] to avoid being defiled and unable to eat the Passover (Jn 18:28).

They are more concerned with the ritual impurity of entering the house of a Gentile than the fact that they are conspiring to murder an innocent man (who happens to be the Son of God)!

Yes, this is dripping with irony, a kind of sarcastic and tragic irony. In their foolishness and blindness, they will consider themselves worthy to eat the Passover because they did not enter the house of a Gentile. Never mind that they have conspired to murder an innocent man.

II. Who is really blind here? – In the story of the man born blind (John 9) there are numerous ironies. The blind man himself says to the Pharisees who interrogate him, That is remarkable indeed! You do not know where He is from, and yet He opened my eyes (Jn 9:30). In other words, who is really the blind one here? Why should the student have to teach the teacher?

The blind man (who ironically can now see better than the supposed teachers and enlightened ones) instructs them of what they should know: Never before has anyone heard of opening the eyes of a man born blind. If this man were not from God, He could not do anything like this (Jn 9:32-33).

Jesus later doubles down on the irony by declaring, within earshot of the religious leaders, For judgment I have come into this world, so that the blind may see and those who see may become blind (Jn 9:39). They then continue, foolishly and blindly, to take the bait: Some of the Pharisees who were with Him heard this, and they asked Him, “Are we blind too?” “If you were blind,” Jesus replied, “you would not be guilty of sin. But since you claim you can see, your guilt remains” (Jn 9:40-41).

The caustic irony cannot be missed. The rhetorical question remains, “Who is really blind here?”

III. The “enlightened” ones stumble about in the dark – One of the themes in John’s Gospel is the battle between light and darkness. This theme is announced in the prologue: The Light shines in the darkness, and the darkness has not overcome it (Jn 1:5). Jesus is the Light of the World, but men have shown that they prefer the darkness due to their wickedness (See John 3:19).

Jesus also says, Are there not twelve hours of daylight? If anyone walks in the daytime, he will not stumble, because he sees by the light of this world. But if anyone walks at night, he will stumble, because he has no light (Jn 11:9).

When Judas leaves the Last Supper to betray Jesus, John merely says, “It was night.” He is not just telling us the time of day. Darkness now has its hour. Although Judas and his conspirators consider Jesus misguided and dangerous, they think that they are the enlightened ones, knowing better than Jesus, who is the true Light.

Here comes the irony: Jesus is in the garden of Gethsemane. He and His apostles made it there by the light of Passover moon and because Jesus is the light of the World. In a scene dripping with irony, John notes that as Judas approached the moonlit garden he brought a band of soldiers and officers from the chief priests and Pharisees. They arrived at the garden carrying lanterns, torches, and weapons (John 18:3). Yes, they stumble about on a moonlit night needing torches and lanterns to find their way.

IV. The arresters are arrested – Jesus, knowing their intentions and noting that they have trouble seeing, stepped forward and asked them, “Who are you looking for?” “Jesus of Nazareth,” they answered. Jesus said, “I AM.” And Judas His betrayer was standing there with them. When Jesus said, “I AM” they drew back and fell to the ground (Jn 18:4-6).

This is a kind of comedic irony. Sent to arrest Jesus, they are arrested by Him! The implication is that He almost needs to help them up from their fall. They are so overwhelmed by the authority of Jesus and His Divine Name that they fall backwards to the ground.

Some argue that their falling to the ground is a voluntary sign of reverence for the Divine Name. Maybe, but if so, then this is merely another supreme irony: that they would show reverence for the Divine Name while at the same time assisting in an act of betrayal and in the arresting of an innocent man.

V. The decider is indecisive – The description of the trial before Pilate in John’s Gospel is an ironic portrait of Pilate. Though possessed of great local power and the ability to decide Jesus’ fate in a way that will be unquestioned, Pilate is weak and vacillating. He is this way because of his ambition. He fears the crowd and their capacity to riot. Such an occurrence would be a huge blot on his record and likely prevent his future advancement.

Deep within his conscience, Pilate knows that Jesus is innocent of the charges. He correctly suspects that the Jewish leadership has brought Him up for unjust reasons and are serving their own interests more so than justice or religious conviction.

In chapters 18 and 19, John paints a physical picture of Pilate’s vacillation by describing his going in and out of the Praetorium (Governor’s palace) numerous times. In 18:28, Pilate goes out to address the Jews. In 18:33 He goes back into the Praetorium to speak with Jesus. In 18:38, Pilate goes back out to the Jews to say that he finds no guilt and tries to negotiate Jesus’ release. In 19:1, Pilate is back in the Praetorium and yet another compromise indicates that Jesus should be scourged but not killed. In 19:4, Pilate goes back out to the Jews hoping that the scourging of Jesus will have satisfied them. Though he said he had found no guilt in Jesus, he presents Him again after His scourging! Why have Jesus scourged (a terrible punishment) if he found no guilt in Him? Of course the Jewish leaders were still not satisfied and demanded Jesus’ crucifixion. Pilate’s fears grow and in 19:9 he goes back into the Praetorium to speak yet again with Jesus. Although Pilate asserts that he has the power to kill or release Him, Jesus looks at this deflated and fearful man and reminds him that he would have no power at all if God had not bestowed it on him. Finally, Pilate emerges one last time in 19:13 and in anger violates his own conscience and hands Jesus over to be crucified.

The dramatic irony is hard to miss. Here is a seemingly powerful man with the office to decide life or death, yet indecisive. He is a vacillator, swaying in the breeze of public opinion. On seven different occasions he goes into or out of the Praetorium. John’s portrait of this leader is dripping with irony. Pilate is more a follower than a leader.

VI. The judge is put on trial – John describes another irony within this irony. Although Jesus is on trial, at a key point He turns the tables on Pilate and it is Pilate who is on trial.

Usually in a trial the defendant is required to answer questions. Pilate begins by asking, “Are you the king of the Jews?” (Jn 18:33) Jesus turns the tables on Pilate and asks him, “Are you saying this on your own, or did others tell you about Me?” (Jn 18:34) Later, when Pilate asserts his authority to pass sentence on Jesus, Jesus reminds him that he would have no authority if God had not granted it to him.

Finally, when the critical moment to pass judgment comes, John writes, When Pilate heard this, he brought Jesus out and he sat down on the judge’s seat at a place known as the Stone Pavement (Jon 19:13). The Greek text is ambiguous as to who is sitting on the judge’s seat. Does the “he” who sat down on the judge’s seat refer to Pilate or to Jesus? Historically, it was Pilate who sat in the judge’s seat, but grammatically it is ambiguous.

John underscores the irony: Who is really being judged here? Clearly it is actually Pilate who has come under judgment for violating his conscience and succumbing to fear. Yes, it is another dramatic irony wrapped in a grammatical ambiguity.

There are other ironies in John’s Gospel (such as Nicodemus, the enlightened teacher who comes to Jesus by night but needs to be taught Jn 3:10), but allow these examples to suffice.

The use and uncovering of irony is a memorable way to teach. John and the Holy Spirit who inspired him do not hesitate to make use of it. Ultimately, irony exists because we human beings are fickle and often pretentious. Such qualities are the fuel of irony.

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Straining Out Gnats and Swallowing Camels As Seen in a Commercial

In the Gospel of Matthew (Mat 12:1-8), Jesus is rebuked for violating the Sabbath. This reminded me of the video below, which illustrates how we sometimes follow smaller rules while overlooking more important ones in the process.

The Lord Jesus was often scorned by the people of His day, who claimed that He overlooked certain details of the law (often Sabbath observances). But those who rebuked Him for this were guilty of far greater violations. For example,

  1. [Jesus] went into the synagogue, and a man with a shriveled hand was there. Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. Jesus said to the man with the shriveled hand, “Stand up in front of everyone.” Then Jesus asked them, “Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?” But they remained silent. He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, “Stretch out your hand.” He stretched it out, and his hand was completely restored. Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus (Mk 3:1-6).
  2. Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone (Luke 11:42).
  3. Indignant because Jesus had healed on the Sabbath, the synagogue ruler said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath.” The Lord answered him, “You hypocrites! Doesn’t each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?” (Lk 13:14-16)
  4. You blind guides! You strain out a gnat but swallow a camel. Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Blind Pharisee! First clean the inside of the cup and dish, and then the outside also will be clean (Matt 23:24-25).

Yes, they are straining out gnats but swallowing camels, maximizing the minimum but minimizing the maximum. Note that in the first passage above they are actually planning to kill Jesus for healing on the Sabbath!

Perhaps my all-time favorite illustration of this awful human tendency is in the Gospel of John:

Then the Jews led Jesus from Caiaphas to the palace of the Roman governor. By now it was early morning, and to avoid ceremonial uncleanness the Jews did not enter the palace; they wanted to be able to eat the Passover. So Pilate came out … (John 18:28-29).

They are plotting to kill a just and innocent man; indeed, they are plotting to kill God. They are acting out of wickedness, envy, jealousy, hatred, and murderous anger, but their primary concern is avoiding ritual uncleanliness! Yes, they are straining out gnats but swallowing camels.

We who are pious and observant need to be wary of this tendency. Sometimes in congratulating ourselves over adherence in lesser matters, we can either offend or neglect in weightier ones. Perhaps I attend Mass each Sunday (a grave obligation); perhaps I pray the rosary (a highly commendable practice); perhaps I tithe (a commendable precept). These are all things that ought to be done (one is commanded, one is commended, and one is a precept). But what if at the same time I am hateful toward someone at the office, unforgiving to a family member, and/or insensitive to the poor?

The danger could be that I let my observance of certain things allow me to think that I can “check off the God box” and figure that because I went to Mass, prayed the rosary, and gave an offering, I’ve “got this righteousness thing down.” Too often, very significant and serious things like love, mercy, forgiveness, and charity are set aside or neglected as I am busy congratulating myself over my adherence to other, sometimes lesser, things.

This oversight can happen in the other direction as well. Someone may congratulate himself for spending the day working in a soup kitchen, and think that he therefore has no need to look at the fact that he is living unchastely (shacked up, for example) or not attending Mass.

We cannot “buy God off,” doing certain things (usually things that we like) while ignoring others we’d rather not. In the end, the whole counsel of God is important.

We must avoid the sinful tendency to try to substitute or swap, to observe a few things while overlooking others.

We see a lot of examples of this in our culture as well. We obsess over people smoking because it might be bad for their health while ignoring the health consequences of promiscuous behavior, which spreads AIDS and countless venereal diseases and leads to abortion. We campaign to save the baby seals while over a thousand baby humans are killed each day in the United States. We deplore (rightfully) the death of thousands each year in gun homicides while calling the murder of hundreds of thousands of babies each year a constitutional right. The school nurse is required to obtain parental permission to dispense aspirin to students but not to provide the dangerous abortifacient “morning after pill.” We talk about the dignity of women and yet pornography flourishes. We fret endlessly about our weight and the physical appearance of our bodies, which will die, and care little for our souls, which will live. We obsess over carbon footprints while flying on jets to global warming conferences at luxurious convention center complexes.

Yes, we are straining gnats but swallowing camels. As the Lord says, we ought not to neglect smaller things wholly, but simply observing lesser things doesn’t give us the right to ignore greater ones.

Salus animarum suprema lex. (The salvation of souls is the highest law.) While little things mean a lot, we must always remember not to allow them to eclipse greater things.

The ideal for which to aim is an integrated state in which the lesser serves the greater and is subsumed into it. St. Augustine rightly observed,

Quod Minimum, minimum est, Sed in minimo fidelem esse, magnum est (St. Augustine – De Doctrina Christiana, IV,35).

(What is a little thing, is (just) a little thing, but to be faithful in a little thing is a great thing.)

Notice that the lesser things are in service of the greater thing—in this case fidelity. And thus we should rightly ask whether some of the lesser things we do are really in service of the greater things like justice, love, mercy, fidelity, kindness, and generosity. Otherwise we run the risk of straining out gnats but swallowing camels.

Enjoy this commercial, which illustrates how one rule (no loud voices in the library) is observed while violating nearly every other.

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Jesus Does Not Forbid Correcting the Sinner

Many of the psalms and proverbs of ancient Israel are in the form of poetry. In ancient Jewish poetry, however, the rhyme is not in the sound; it is in the thought. Consider a couple of examples from the psalms and note how each couplet consists of a thought in the first line followed by the same idea stated in a slightly different way in the line that follows:

Why do the nations rage
and the peoples plot in vain?

The kings of the earth take their stand
and the rulers gather together,

against the LORD
and against His Anointed One:

“Let us break their chains
and cast away their cords.”

The One enthroned in heaven laughs;
the Lord taunts them(Psalm 2:1-3).

 

Oh, give thanks to the LORD, for he is good,
for his steadfast love endures forever!

Who can utter the mighty deeds of the LORD,
or declare all his praise?

Blessed are they who observe justice,
who do righteousness at all times! (Psalm 106:1-3)

Recognizing that the second part of each couplet fleshes out  the concept presented in the first part, we learn several things from Psalm 106: the goodness of the Lord is manifested in His steadfast and enduring love, reciting the mighty deeds of the Lord is a way of praising Him even if insufficiently, and observing justice means always doing what is right.

If we apply this same insight in studying the Gospel for today’s Mass (Monday of the Second Week of Lent), we can better understand Jesus’ meaning:

Stop judging and you will not be judged.
Stop condemning and you will not be condemned (Luke 6:37).

Considering these verses as a pair helps us avoid a common misunderstanding. Many people today try to shame Christians who criticize or “judge” the behavior of public sinners. For example, if we state that fornication or homosexual acts are morally wrong, we often hear something like this: “You’re judging me! You’re not being a very good Christian because Jesus says not to judge.” This is a misinterpretation of Jesus’ message. Jesus does not forbid all judgments (that would be absurd); rather, he forbids the judgment of condemnation. We can see this in the couplet from Luke above: the second part fleshes out the first part. Jesus is warning us against the judgment of condemnation.

What does it mean to condemn? Most literally and etymologically, it means to consign someone to Hell (something that is not within our power to do). It comes from the Latin con (with) and damnare (to damn; harm; pronounce as unfit, reprehensible, or deserving of severest censure.) The Greek word καταδικάζω (katadikazo) used in this passage has a similar meaning. The prefix “kata” intensifies dikazo (judge) making that judgment severe.

Thus, the Lord is warning us against pronouncing unnecessarily severe punishment or condemnation. People need time to repent. Correction or rebuke, which are sometimes necessary, should be designed to assist a person in reflecting and repenting, not to crush or humiliate him.

Later in this same passage Jesus further warns, For the measure you measure to others will be measured back to you(Luke 6:38). If you are needlessly severe with others, God will use this standard to evaluate and punish you. Because we’re all going to need grace and mercy from God, we do well to show mercy to others. As James says,  Judgment is without mercy to one who has shown no mercy (James 2:13).  (I have written more on this matter in a previous post: Can We Influence How God Will Judge Us?.)

Thus, the Lord does not forbid us to judge between good and bad behavior. We are expected to make such judgments and to distinguish between right and wrong. Further, He does not forbid us to correct one another. In fact, Scripture consistently counsels that we correct the sinner. (I have written in more detail on that in this post: Correcting the Sinner Is an Essential Work of Charity.)

Attempting to shame Christians into remaining silent rather than correcting others is a misunderstanding of Jesus’ message in these and similar passages. Taking a text out of context is a pretext of sorts. In this case the reason behind it is to attempt to silence criticism of immoral behavior. Also, notice that when someone rebukes you for correcting or “judging,” he is doing precisely the same thing to you! In calling you out, the person is violating his own rule. Recognize this hypocrisy and do not be fooled by this misinterpretation of Jesus’ words.

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Did You Help the Saints of Old to Become Holy?

There is a remarkable statement at the end of the eleventh chapter of the Letter to the Hebrews. It speaks to the unity of the mystical Body of Christ and to the treasury of merit, which extends both backward and forward in time. Hebrews 11 is devoted to reciting the glory of many Old Testament saints. That litany concludes with the following verses:

These were all commended for their faith, yet they did not receive what was promised. Since God had provided something better for us, that apart from us they should not be made perfect (Heb 11:39-40).

It is astonishing to think that we who live now might have had anything to do with the sanctity and heroism of the saints who came before us, but the text says that without us they would not have been perfected.

How can this be? Simply put, it is because we are all members of the Body of Christ, and Christ transcends time. What we do today touches both the past and the future, for to Christ all things are present in the “eternal now.”

Therefore, consider well that whenever you offer your sufferings or prayers or good works, you are contributing to the treasury of merit from which people of all time may draw. Whatever we do to contribute to this treasury of merit has always been known to the Lord and is always present to Him.

Of this treasury, the Catechism of the Catholic Church teaches,

The ‘treasury of the Church’ is the infinite value, which can never be exhausted, which Christ’s merits have before God. They were offered so that the whole of mankind could be set free from sin and attain communion with the Father. In Christ, the Redeemer himself, the satisfactions and merits of his Redemption exist and find their efficacy.

This treasury includes as well the prayers and good works of the Blessed Virgin Mary. They are truly immense, unfathomable, and even pristine in their value before God.

In the treasury, too, are the prayers and good works of all the saints, all those who have followed in the footsteps of Christ the Lord and by his grace have made their lives holy and carried out the mission the Father entrusted to them. In this way they attained their own salvation and at the same time cooperated in saving their brothers in the unity of the Mystical Body [CCC 1476-1477].

Is it possible that I, even if in a tiny way, contributed to the holiness of my patron, St. Charles Borromeo, or of my heroine, St. Catherine of Sienna? Yes, albeit in a small way. My contribution to the treasury of merit is but a drop in the ocean compared to what Christ has provided and the saints have deposited. Yet without us and our contributions they would not be perfect. We all contribute, by the grace of Jesus, to one another’s sanctification.

Ponder, then, the sweeping effect of your contributions to the treasury of merit! Whenever you offer your sufferings to the Lord, whenever you pray, whenever you perform good works, you make available to Christians of every age an additional store of grace on which they have drawn or may draw. All of this is solely by the grace of God, and because of that grace it is a reality.

St. Paul also speaks to this:

Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the Church, of which I became a minister according to the stewardship from God that was given to me for you (Col 1:24-25).

Of course, there is nothing intrinsically lacking in the once-for-all, perfect sacrifice of Christ. It is only imperfect (or incomplete) from our perspective in time, in which each of us, as a member of the Body of Christ, “waits” to bear our sliver of the passion and cross. The Lord, however, isn’t waiting for anything. What we have done, are doing now, or will do in the future has always been present to Him. While our contributions extend forward in our chronological time, they also go backward and are part of the perfect and full treasure of merit on which the members of the Body of Christ have always drawn.

It is awe-inspiring to ponder how we all affect one another over time!

All this said, we ought also to be aware that if we can contribute to one another’s growth in holiness, we can also detract from it and harm others through our sins. It matters whether or not we pray, whether or not we offer our sufferings to the Lord, whether or not we strive for holiness.

We are one Body in Christ. Consider well your role in helping others to be holy. Did your contributions to the treasury of merit help the saints of old to become saints? Even if in a small way and only by the grace of God, the answer is yes, for apart from us they should not be made perfect.

In the video below, one woman’s laughter is infectious, affecting everyone around her. Let’s pray the same for holiness.

https://youtu.be/kHnRIAVXTMQ

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A Study of Sloth in the Life of Lot

070115blogIn Bible Study in my Parish we  have been reading through Genesis. This past evening we read of Lot and the horrifying results of his decision to pitch his tent toward Sodom. We also see in his life a significant spiritual problem: sloth, one of the seven deadly sins. Sloth is a sorrow, sadness, or aversion to the good things God offers. Rather than being joyful and zealous to obtain these gifts, the slothful person sees them as too much trouble to obtain and is averse to the changes such gifts might introduce into his life. This is clearly the case with Lot, who resists the attempts of God to rescue him and his family from the sinful city of Sodom, which is about to be destroyed. Let’s examine his struggle in several steps.

I. Roots – Lot’s personal troubles were many, but for our purposes his problems began when he “pitched his tent toward Sodom” (Gen 13:12). Abraham and Lot had grown very rich (almost never a good thing in the spiritual life) and realized that their flocks were so large that one part of the land could not sustain them both. Thus they agreed to live in different sectors. Abraham left the choice of areas to Lot, who (selfishly?) chose the better part for himself. The area where Sodom was is now a deep desert, but at that time the whole plain of the Jordan toward Zoar was well watered, like the garden of the Lord, like the land of Egypt (Gen 13:10). And thus it was that Lot took his family and pitched his tent toward Sodom.

II. Risks – But Sodom was a wicked city, filled with false worship, greed, insensitivity to the poor, and the approval and practice of homosexuality. I will not be writing on that in detail in this post, as I have already done so in previous ones.

But here is the risk that Lot takes: he turns his face toward Sodom and willingly exposes his family to the grave moral threats there. And it does indeed affect them. Ultimately, his wife cannot bear to leave, looks back, and is lost. His daughters escape, but later engage in the grave sin of incest. Lot, too, will find it hard to flee Sodom, finding God’s offer to save him to be too much trouble. He’d rather stay, whatever the risk.

If you’re going to swim in muddy water, you’re going to get muddy. And that mud gets in your ears and in your soul. This is what Lot risks and what results when he pitches his tent toward Sodom.

Many of us, too, think little about the risks that television, the internet, music, and culture pose to us and our children. Too easily we risk our eternal salvation and that of our children by pitching our tent toward Sodom through easy commerce with a world that is poisonous to our faith. Even if some things are troublesome, many of us make little effort draw back and limit, even in little ways, the influences that are contrary to our faith.

III. Resource – Lot has only one resource in his favor: Abraham is praying for his ne’er-do-well nephew. He asks God’s destroying angel to spare Lot and his family (Gen 19). God agrees to this and acts to save Lot in spite of himself. Really, it’s the only thing that saves Lot.

It is true that Lot was just, in the sense that he did not approve of the sin around him. But neither did he act to really protect himself or his family from it. Something about Sodom appealed to him. Perhaps he thought he could make money there (or perhaps the trains ran on time). Whatever the benefits, Lot weighed them more heavily than the risks.

And so, too, for many today, who leave the TV on no matter the risk because it entertains or has some other perceived benefit that outweighs the obvious risks. Or those for whom it’s just too much trouble to monitor the websites their children visit or the music they listen to.

It really is only Abraham’s prayers that save Lot, who would live with sinners, from dying along with them. Thus, don’t forget the power of prayer for some of the “ne’er-do-wells” you may know. God may act to save them before the Day of Judgment simply because you prayed for them.

IV. Root Sin – But here comes the heart of the story: sloth. The angel warns, “Flee!” But Lot hesitates. Fleeing is hard work; it means leaving things behind that you like. Perhaps Lot thinks, “Maybe the warnings of destruction are overblown; maybe it won’t really be so bad.” Here is what the story says:

As dawn was breaking, the angels urged Lot on, saying, “On your way! Take with you your wife and your two daughters who are here, or you will be swept away in the punishment of Sodom.” When he hesitated, the men, by the LORD’s mercy, seized his hand and the hands of his wife and his two daughters and led them to safety outside the city. As soon as they had been brought outside, he was told: “Flee for your life! Don’t look back or stop anywhere on the Plain. Get off to the hills at once, or you will be swept away!” “Oh, no, my lord!” Lot replied, “You have already thought enough of your servant to do me the great kindness of intervening to save my life. But I cannot flee to the hills to keep the disaster from overtaking me, and so I shall die.  Look, this town ahead is near enough to escape to. It’s only a small place. Let me flee there–it’s a small place, is it not?– that my life may be saved.” “Well, then,” he replied, “I will also grant you the favor you now ask. I will not overthrow the town you speak of.  Hurry, escape there! I cannot do anything until you arrive there.” That is why the town is called Zoar (Gen 19:15-21).

Wow, this is sloth with a capital “S”! So lazy and settled in with sin has Lot become, that he’d rather accept death than expend the effort to flee. Not only that, he can’t even manage to rouse himself in order to save his family. It’s all just too much trouble. Sloth is sorrow, sadness, or aversion.

Thanks to Abraham’s prayers, the angels literally drag Lot and his family out of the city and repeat the warning: “Flee!” God who made you without you, will not save you without you. So Lot must cooperate. But still, Lot sees it as all just too much trouble. In effect, he says, “Man, those hills look far away. And they’re not nearly as nice as this valley. It’s going to take a lot of effort to get there. Do I really have to go that far?”

And here is another aspect of sloth: compromising with evil despite knowing the danger. Even if it occurs to many that some things in their lives need to change, they try to minimize those changes. The Lord tells us that we cannot serve two masters, that we cannot serve both the world and Him. In other words, we must decisively choose God over the demands of this world whenever there is a conflict. But many, realizing that this may introduce uncomfortable situations or have financial impacts, begin to negotiate with their conscience, saying, “I’m basically serving God … well, at least mostly. Maybe it’s enough if I do a few holy things and serve God for the most part. And then I can still serve the world and enjoy its fruits, too. Maybe I’ll serve God 80% and the world 20%. Hmm … well, maybe that’s a little too ambitious. After all I have a career and I don’t want to risk that promotion. How about if I serve God 60% and the world 40%? Is that enough?”

Thank God for His mercy! (And thank Abraham for his prayers.) We are a real mess. As the text shows, God will take the little he can get from Lot, at least for now, in order to save him. But God shouldn’t have to take this from us. Only grace and mercy can spare us from ourselves.

V. Results – But note this: grace and mercy need to have their effect. We cannot go on in sloth forever. We have to allow God to heal this deep drive of sin in us or we will be destroyed. Lot is saved for now, but great tragedy is still in store for him. His wife will turn back in longing for Sodom and be lost. His daughters cannot get Sodom out of them and will later turn to incest (Gen 19:30ff). And from this incest will be born the ancestors of the enemies who will later afflict Israel: the Moabites and the Ammonites.

And what of us today? What role have we played in pitching our tents toward Sodom? What happens to us and to our children and grandchildren when all we do is express shock at the condition of the world but expend little real effort to protect ourselves from it or actively change it? What happens to us when we learn to live off the fruits of our Sodom, and make easy compromises with the world in terms of greed, insensitivity to the poor, and sexual confusion? What happens when God’s plan to rescue us through the gifts of chaste living, generosity, and more simple living, is rejected as too much trouble or as requiring us to give up too many things that we like? Many think to themselves, “I know my favorite television show has bad scenes, but I like the story line and I want to find out what happens at the end of the season. I know I should be clearer and firmer with my children, but that leads to conflict and I hate conflict, and besides they’ll complain if they can’t have a smart phone. And it’s so much trouble trying to monitor their Internet activity.  And … and … and …”

What happens when we do this, when we slothfully reject God’s offer of a better, less-compromised way? Well, we don’t have look far; we know what happens. We and the people we love get lost, wounded, corrupted, confused, and even die, both physically and spiritually.

The virtues opposed to sloth are zeal and joy. Zeal for God’s truth and the beauty of holiness, and a joyful pursuit of the life God offers us are gifts to be sought. Sloth is very pernicious and has cumulative effects. We haven’t done well, collectively speaking. It’s time to turn more zealously to God, to appreciate the truth of what He has always taught.  It’s time to gratefully, joyfully study His ways, and live them and share them with others.

Here, then, is a study of sloth in the life of Lot, a lesson more necessary and urgent today than ever before.

Interesting too for our times, the one day we should rest, we don’t. Here’s an old song from the Moody Blues that recalls Sunday rest:

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Rediscovering the “Plot” of Sacred Scripture Is Essential to Evangelization

One of the most significant losses in the modern era is that the biblical narrative is no longer in the hearts and minds of most people. Scripture is the history of the human family, told in story form by God Himself. He tells us how and why we were made and why, as well as what happened to make things the way they are today. Why do we experience infinite longing though we live in a finite world? Why do we struggle with sin? How can we be rescued from sin and death? How can we find true satisfaction? The biblical narrative answers all these questions and more.

The biblical story or narrative mediates reality to us in a memorable way. God, like any good father, tells us our story and asks us to pass it on to our own children. To know our story is to understand ourselves in relation to God, the world, and others.

And what a story it is! It has more passion, conflict, and drama than any great epic. Although it has been called “the greatest story ever told,” most people no longer know the details of the story. As a result, they are detached from the reality the story mediates. Many are adrift in a world of little meaning—or competing “meanings”—with no way to sort it all out. They have few answers to the most basic questions about the meaning of life, the role and meaning of suffering, our ultimate destiny, and so forth. Without the story, life loses its meaning.

As an example of the widespread loss of the biblical narrative, I’d like to relate an experience I had a few years ago. I was talking to a group of Catholic seventh graders and at one point referred to Adam and Eve. As our discussion progressed it became clear that they did not really know who Adam and Eve were or what they had done. One young man piped up and asked, “Aren’t they in the Bible or something?” No one could come up with anything remotely specific. I resolved that day to scrap our compartmentalized religious programs and change the instruction at every grade level to a “back to basics” approach emphasizing the biblical narrative.

How has this loss of the narrative happened? Some argue that the Church stopped telling the story. If you have poor preaching and poor catechesis, pretty soon no one knows the story anymore. I don’t doubt there is some truth to this, but it hardly seems likely that “the Church” just decided one day to stop telling the story. Rather, what seems to have happened is that we stopped telling the story effectively. I believe that we lost touch with the “plot” of Sacred Scripture and because of this were no longer able to present the story in a compelling way.

What exactly is a plot? The plot in a story is the focal point to which all the events and characters relate. It is like the hub of a wheel around which everything else revolves. If it is to be engaging, a plot involves some sort of conflict or problem that must be resolved. This holds our interest as we wonder how the problem will be resolved. If in the first scene in the story everything is fine, and in scene two everything is fine, and in scene three everything is still fine, people start tuning out. It is the conflict, problem, or negative development that renders the plot interesting. Plots usually have five stages:

1. Exposition – In this stage we are introduced to the main characters and elements of the story.

2. Rising Action (Conflict) – This is the portion in which the conflict or problem that is focus of the story is introduced and developed.

3. Climax – This is the turning point of the story. The conflict has reached its acme and the tension is nearly unbearable. Here there is often an epic struggle, physical or otherwise, frequently involving a heroic figure or some striking event, in which the central conflict is addressed.

4. Falling Action – During this stage, events occur that will help to fully resolve the central conflict, and we see the effects of the climax on the characters and on proceeding events.

5. Resolution – This is the final portion of the story. The main conflict has been largely resolved and any “loose ends” are tied up. We learn of the final outcome for the main characters, which often involves either a return to normalcy or the attainment of some higher state than existed previously. The reader often experiences emotional catharsis at this point, as the tension/anxiety has dissipated.

Let’s identify these stages in Sacred Scripture:

Exposition – God created Man as an act of love and made him to live in union with his God. In the beginning, Adam and Eve accepted this love and experienced a garden paradise. The heart of their happiness was to know the Lord and walk with Him in a loving and trusting relationship.

Rising Action/Conflict – Man, tempted by the devil, let his trust in his creator die in his heart. He willfully rejected God, who had given him everything, by listening to an evil tempter who had given him nothing. Adam rebelled against God and refused to be under His loving authority and care. This led to a complete unraveling of everything. Paradise vanished and Adam and Eve experienced the disintegration of their innermost being.

Confused, ashamed, angry, accusatory, and embarrassed, they withdraw into hiding and cover up. They can no longer tolerate the presence and glory of God, who still loves them, and must now live apart from Him. God makes an initial promise to one day bring healing but when He will do so is not clear. This is the initial conflict or negative development that defines the plot and rivets our attention.

How will this tragic development be resolved? Will Adam and Eve turn back to God? Will they ever be able to experience peace in His presence again? How will Adam and Eve recover from their self-inflicted wounds? A great love story between humanity and God has soured. Will our lovers ever reunite? Will paradise reopen again? When will God act? How?

Things go from bad to worse: Adam and Eve’s rebelliousness is passed on to their children, as we see when Cain kills his brother Abel. Wickedness multiplies so rapidly that God must act. First, He humbles mankind by confusing the spoken languages at Babel. Later, He brings the flood, practically starting all over again.

In a sudden plot development, God chooses Abram and his descendants to set the stage for a final conflict with His opponent, the devil, and to restore Man. Through a series of covenants and actions, God prepares a people to receive the great Savior, who will resolve this terrible problem. First, however, God must take this chosen people through a series of powerful purifications so that at least some of them can be made humble enough to receive the cure and be healed. God purifies them through slavery in Egypt, a terrifying but glorious freedom ride through the desert, the giving of the Law, and the settlement in the Promised Land.

They are still rebellious, however, and more drastic purifications are necessary: invasions by Assyrians and Babylonians, exile, and then return to their land. Throughout, God sends prophets to rebuke and console them. The conflicts and waiting are been continuously escalating.

Climax – The curtain rises, and we see a small backwater town of perhaps 300 people called Nazareth. An angel, dispatched from God, greets a humble virgin named Mary. God’s plan to save His people begins unfolding not with a king or a military commander but with Mary of Nazareth. It’s a great paradox but a fitting one. Whereas Eve had said no, Mary—the new Eve—says yes. Mary’s “fiat” opens the door to our Savior, our God-hero, wonderful counselor, Father forever, and Prince of Peace (Is 9:6). He is named Jesus for He would save His people from their sins (Matt 1:21).

After living in obscurity for thirty years in Nazareth, Jesus steps forth into public ministry. For three He announces the gospel and summons the human family to faith and trust.

Then, in a crucial and epic battle between God and the devil, Jesus mounts a cross and defeats the devil at his own game. By dying He destroys death! The devil seems victorious, but on the third day our Savior and God-hero, Jesus, casts off death like a garment. Forty days later, He ascends and reopens the gates of paradise.

Falling Action – Now that the epic battle has been won, Jesus sends out apostles to announce the Good News of His victory over sin and death. His apostles go forth with this message: the long reign of sin is over; through grace it is possible to live a transformed life, one no longer dominated by sin, anger, resentment, fear, bitterness, greed, lust, and hatred but by love, mercy, joy, serenity, confidence, holiness, chastity, and self-control. A new world has been opened. Up ahead lie open the gates of paradise.

Resolution – God has resolved the terrible consequences of the rebellion of Adam and Eve, just as He promised. Things do not just return to normal, however. They return to “super-normal,” for the paradise that God now offers is not an earthly one but a heavenly one. Its happiness is not merely natural; it is supernatural. We, the reader, experience the catharsis of knowing that God is faithful and that He has saved us from this present evil age.

Notice that the plot hinges on a crucial negative development: sin. Without that there is nothing compelling about the story. This is how the Church failed to hand on the narrative effectively: by downplaying the negative development necessary to make it interesting.

About fifty years ago there seems to have been a conscious effort on the part of the Church to move away from talking vigorously about sin. It was said that we should be more “positive” because you can attract more bees with honey than with vinegar. Crucifixes (too negative!) were removed from Churches and replaced with crosses featuring “Resurrection Jesus.” Thinking our numbers would increase if we were a “kinder, gentler Church,” we set aside the key element of the plot. The story now was that everything is pretty much fine and just about everyone will go to Heaven. In the end, all we had to say was “God loves you.”

Our narrative no longer made a lot sense. The Church became increasingly irrelevant. If I’m really OK, why should I go to Mass? Why receive the sacraments? Why pray? Why call on God at all? If I’m fine, why do I need a savior? Who needs Jesus, God, or religion? And then there were the obvious critiques: Church is boring; the Bible is boring. Well, sure, a story without a well-developed plot is boring. In fact, if it is poorly developed enough, I might just stop reading the book or walk out of the movie—and that is just what people have done. Fewer than one-fourth of Catholics today attend Mass regularly.

To the majority of people, even Catholics, the story is irrelevant and uncompelling. Why? Because we jettisoned the “negative development” that makes a good plot. Without a rich understanding of sin, salvation makes little sense.

Most people no longer “get” the story because the whole point has been lost. People don’t usually remember stories that are boring or make little sense to them.

So it is that I found myself in a class of Catholic seventh graders who had barely heard of Adam and Eve.

It’s time to rediscover the central element of the “plot” of Sacred Scripture: sin. It’s time to talk about it, creatively, in a compelling way. In so doing we will once again set forth a riveting story and help people to rediscover the greatest story ever told.

Note: I originally published a version of this article about nine years ago in “Homiletic and Pastoral Review.”

Cross-posted at the Catholic Standard: Rediscovering the “Plot” of Sacred Scripture is Essential to Evangelization

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Does God Approve the Abuse of Women?

One of the darker passages in Scripture comes just after the fall of Adam and Eve. Announcing the consequences that they have ushered in, God says to Eve,

I will intensify the pangs of your childbearing; in pain shall you bring forth children; yet your urge shall be for your husband, and he shall be your master (Gen 3:16).

The Hebrew word מָשַׁל (mashal) means “to have dominion, reign, or ruling power over another.” The New Jerusalem Bible (the most widely used Catholic Bible outside the U.S.) translates this final phrase this way: and he will dominate you.

While the text is not absolutely clear, the mastery or dominance spoken of in Genesis does not seem to refer to benign headship by the husband, but rather a relationship marked by tension and easily open to abuse.

The Catechism of the Catholic Church contains the following commentary on this topic:

The harmony in which they had found themselves, thanks to original justice, is now destroyed: the control of the soul’s spiritual faculties over the body is shattered; the union of man and woman becomes subject to tensions, their relations henceforth marked by lust and domination (CCC # 400).

Every man experiences evil around him and within himself. This experience makes itself felt in the relationships between man and woman. Their union 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 (CCC # 1606).

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 … 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 (CCC #1607-1608).

In calling Genesis 3:16 a dark passage I merely call to attention to the concern of some that God seems to approve of this domination, that abuse and exploitation by men is meant to be women’s lot, by God’s will.

I do not agree with this interpretation; not everything reported or described in the Bible is approved. Eve’s experience is the result of Original Sin and the poisonous climate it introduced. While God reports the effect and even connects himself to it by way of primary causality, He spends the rest of Scripture addressing and healing the sin and its effects.

Thus, the thought that this passage gives even tacit approval to the abuse of women cannot stand. Some in the past may have invoked it to excuse abusive behavior, and most of the criticism of the passage is based on the possibility of such a misinterpretation.

That said, I have seen the passage strangely and sadly fulfilled in a small number of women I have counseled who suffer from physical and/or emotional abuse by husbands or boyfriends yet remain with them or repeatedly return to them. In this, there is a kind of fulfillment of the text that a woman’s desire will be for her man, but he will (abusively) dominate her. (There are, of course, many other potential factors such as low self-esteem, poor family role models, and financial pressures.)

There is a fine line between passion and anger, between a man who is a virile go-getter and one who turns on a dime to rage and abuse. Powerful men are attractive to some women, but some powerful men are also overly aggressive and hot-tempered. Their strength and their struggle are closely related. Many women know this intuitively, even if they have not consciously worked it all out. What they like in their man is closely related to what they hate and/or suffer from.

So, I am not so sure that every woman who returns to an abuser is simply lacking in self- esteem or is trapped in some way. Some return knowing exactly what they are doing, despite counsel to the contrary; their reasons are caught up in the complicated intersections described above.

I am not reporting this behavior with approval. I am simply observing it and trying to understand it. Like most of you, I would counsel a woman who is being physically abused to stay away unless and until the man has received help to ensure an end to his sinful behavior. Some women in such situations do not, however, and I cannot merely write them off as foolish for it.

Let us be clear: whatever the choice of the woman, to remain or to leave, the one who abuses is guilty of a great sin that the Scriptures cannot interpreted as approving in any way whatsoever.

All of this reminds me of a popular but dark song from 1978, when I was in high school: Jackson Browne’s “You Love the Thunder.” My interpretation of the lyrics is that the man singing is telling the woman that she likes his anger (thunder) and abuse (rain) because they’re worth it given what else he brings.

I remember being quite alarmed by the words and troubled that no one else seemed bothered. (I was and still am very attuned to lyrics, but most of my high school peers never seemed to pay much attention to them; they just liked the melodies.) The lyrics seem at best arrogant and at worst a celebration of anger and abuse.

Consider the darkness of these lyrics:

You love the thunder and you love the rain
What you see revealed within the anger is worth the pain
And before the lightning fades and you surrender
You’ve got a second to look at the dark side of the man

You love the thunder, you love the rain
You know your hunger, like you know your name
I know you wonder how you ever came
To be a woman in love with a man in search of the flame

Draw the shades and light the fire
For the night, it holds you and it calls your name
And just like your lover knows your desire
And the crazy longing that time will never tame …

These lyrics point to those sad words of Genesis: “… your urge shall be for your husband, and he shall be your master,” but the song points to a Genesis 3:16 that is frozen in time, having made no progress out of the climate of sin. Jesus came to heal that and to restore God’s original plan for marriage in which a man clings to his wife in love and out of delight says, “She is bone of my bone and flesh of my flesh.” Loving the “thunder” and “rain” is not the way forward but the way backward.

So, no, God does not approve or affirm the abuse of women—or of men, for that matter. God points to it and then sets about healing it.

Cross-posted at the Catholic Standard: Does God Approve the Abuse of Women?

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Many Titles of Christ from Scripture

JesusThere are many, many different titles of Christ in both the New and Old Testaments. If one studies them carefully, they can provide a “mini-catechesis” of the Lord Jesus.

Presented below are more than 150 different titles of Christ. For each title, I have included a link to the Scripture from which it was drawn. The list was compiled from various sources, but most come from The Catholic Source Book, which was compiled and edited by Fr. Peter Klein. In addition, some years ago my readers helped me to expand the list to its current state.

I have placed the list in PDF format here, in case you’d like to save it for future reference.

Titles of Jesus Christ in Scripture:

Advocate – 1 John 2:1

Alpha and Omega – Revelation 1:8; 22:13

The Almighty – Revelation 1:8

Amen – Revelation 3:14

Ancient of Days – Daniel 7:22

Apostle and High Priest of our Confession – Hebrews 3:1

Arm of the Lord –Isaiah 53:1

Author and Finisher of our Faith – Hebrews 12:2

Beloved – Matthew 12:18

Beloved Son – Colossians 1:13

Bread of God – John 6:33; 50

Bread of Life – John 6:35

Living Bread – John 6:51

Bridegroom – John 3:29

Bright Morning Star – Revelation 22:16

Brother – Matthew 12:50

Captain of Our Salvation – Hebrews 2:10

Carpenter – Mark 6:3

Carpenter’s Son – Matthew 13:55

Chief Shepherd – 1 Peter 5:4

Chosen One – Luke 23:35

Christ – Matthew 16:20

Christ Jesus – 1 Timothy 1:15; Colossians 1:1

Christ of God – Luke 9:20

Christ the Lord – Luke 2:11

Christ Who Is Above All – Romans 9:5

Consolation of Israel – Luke 2:25

Chief Cornerstone – Ephesians 2:20; 1 Peter 2:6

Dayspring – Luke 1:78

Deliverer – Romans 11:26

Deliverer from the Wrath to Come – 1 Thessalonians 1:10

The Desire of All Nations – Haggai 2:7

Eldest of Many Brothers – Romans 8:29

Emmanuel – Matthew 1:23

Faithful and True Witness – Revelation 1:5; 3:14

Father Forever – Isaiah 9:6

First and Last – Revelation 1:17; 2:8

Firstborn Among Many Brothers – Romans 8:29

Firstborn from the Dead – Revelation 1:5

Firstborn of All Creation – Colossians 1:15

First Fruits – 1 Corinthians 15:20

Friend of Tax Collectors and Sinners – Matthew 11:19

Gate of the Sheepfold – John 10:7

Glory – Luke 2:32

Good Shepherd – John 10:11; 14

Grain of Wheat – John 12:24

Great Shepherd of the Sheep – Hebrews 13:20

Head – Ephesians 4:15

Head of the Church – Colossians 1:18; Ephesians 1:22

Hidden Manna – Revelation 2:17

High Priest – Hebrews 3:1; 4:14; 7:26

He Who Holds of the Keys of David – Revelation 3:7

He Who Is Coming Amid the Clouds – Revelation 1:7

Heir of all things – Hebrews 1:2

Holy One – Acts 2:27

Holy One of God – Mark 1:24

Holy Servant – Acts 4:27

Hope – 1 Timothy 1:1

Horn of Salvation – Luke 1:69

I Am – John 8:58

Image of the Invisible God – 2 Corinthians 4:4; Colossians 1:15

Indescribable Gift – 2 Corinthians 9:15

Intercessor – Hebrews 7:25

Jesus – Matthew 1:21

Jesus the Nazarene – John 18:5

Judge of the World – 2 Timothy 4:1; Acts 10:42

Just One – Acts 7:52

Just Judge – 2 Timothy 4:8

King – Matthew 21:5

King of Israel – John 1:49

King of Kings – Revelation 17:14; 19:16; 1 Timothy 6:15

King of Nations – Revelation 15:3

King of the Jews – Matthew 2:2

Lamb of God – John 1:29

Last Adam – 1 Corinthians 15:45

Leader – Matthew 2:6; Hebrews 2:10

Leader and Perfecter of Faith – Hebrews 12:2

Leader and Savior – Acts 5:31

Life – John 14:6; Colossians 3:4

Light – John 1:9; John 12:35

Light of All – Luke 2:32; John 1:4

Light of the World – John 8:12

Light to the Gentiles – Is 49:6, Lk 2:32

Lion of the Tribe of Judah – Revelation 5:5

Living Bread Come Down From Heaven – John 6:41

Logos – John 1:1

Lord – Luke 1:25

One Lord – Ephesians 4:5

My Lord My God – John 20:28

Lord Both of the Dead and the Living – Romans 14:9

Lord God Almighty – Revelation 15:3

Lord Jesus – Acts 7:59

Jesus Is Lord – 1 Corinthians 12:3

Lord Jesus Christ – Acts 15:11

Lord of All – Acts 10:36

Lord of Glory – 1 Corinthians 2:8

Lord of Lords – 1 Timothy 6:15

Lord of Peace – 2 Thessalonians 3:16

The Man – John 19:5

Man of Sorrows –Isaiah 53:3

Master – Luke 5:5

Mediator – 1 Timothy 2:5

Messenger of the Covenant – Malachi 3:1

Messiah – John 1:41; 4:25

Mighty God – Isaiah 9:6

Morning Star – 2 Peter 1:19; Revelation 2:28; Revelation 22:16

Nazarene – Matthew 2:23

Passover – 1 Corinthians 5:7

Power and Wisdom of God – 1 Corinthians 1:24

Power for Salvation – Luke 1:69

Priest Forever – Hebrews 5:6

Prince of Life – Acts 3:15

Prince of Peace – Isaiah 9:6

Prophet – John 4:19; John 9:17

Rabboni – John 20:16

Ransom – 1 Timothy 2:6

Redeemer – Isaiah 59:20

Rescuer from This Present Evil Age – Galatians 1:4

Radiance of God’s Glory – Hebrews 1:3

Resurrection and Life – John 11:25

Righteous One – Is 53:11

Rising Sun – Luke 1:78

Root of David – Revelation 5:5

Root of David’s Line – Revelation 22:16

Root of Jesse – Isaiah 11:10

Ruler – Matthew 2:6

Ruler of the Kings of the Earth – Revelation 1:5

Ruler and Savior – Acts 5:31

Savior – 2 Peter 2:20; 3:18

Savior of the World – 1 John 4:14; John 4:42

Second Adam – Romans 5:14

Servant of the Jews – Romans 15:8

The Servant of the Lord – Isaiah 52:13

Shepherd and Guardian of Our Souls – 1 Peter 2:25

Slave – Philippians 2:7

Son – Galatians 4:4

Beloved Son – Colossians 1:13

Firstborn Son – Luke 2:7

Son of Abraham – Matthew 1:1

Son of David – Matthew 1:1

Son of God – Luke 1:35

Son of Joseph – John 1:45

Son of Man – John 5:27

Son of Mary – Mark 6:3

Son of the Blessed One – Mark 14:61

Son of the Father – 2 John 1:3

Son of the Living God – Matthew 16:16

Son of the Most High – Luke 1:32

Son of the Most High God – Mark 5:7

Only Son of the Father – John 1:14

Source of God’s Creation – Revelation 3:14

Spiritual Rock – 1 Corinthians 10:4

Living Stone – 1 Peter 2:4

Stone Rejected by the Builders – Matthew 21:42; 1 Peter 2:8

Stumbling Stone – 1 Peter 2:8

Suffering Servant, Servant of Yahweh – Is 42:1, 49:3

Sun of Righteousness – Malachi 4:2

Teacher – Matthew 8:19; Matthew 23:10

Testator of the New Covenant – Hebrews 9:16

The Glory of the Lord – Isaiah 40:5

The Rose of Sharon and the Lily of the Valleys – Song of Songs 2:1

The Lord our Righteousness – Jeremiah 23:6

True God – 1 John 5:20

True Vine – John 15:1

The Way, the Truth, and the Life – John 14:6

The One Who Is, Was, and Who Is to Come – Revelation 3:7

Wisdom of God – 1 Corinthians 1:24

Wonderful Counselor – Isaiah 9:6

Word – John 1:1; 14

Word of God – Revelation 19:13

Word of Life – 1 John 1:1

I would also ask for your help. There may be other titles of Christ that are not on the list. I would be grateful if you would use the comments section to add any titles you notice are missing. If you know the scriptural reference, it would be helpful if you could include it, but if not I will try to locate it.

When considering an addition please consider whether it is truly a title or just a description. For example, “kind” is an adjective, and certainly describes Jesus, but it is not a title per se. Nouns show usually show better promise as titles of Christ, but even nouns do not always amount to a title. For example, “walker” is a noun, and surely Christ did a lot of walking, but again it is not a title per se.

Cross-posted at the Catholic Standard: Many Titles of Christ from Scripture