The Resurrection: Fridays in Eastertide

So during this eight-days-in-one that we call the Easter octave, we've been reflecting about what the Resurrection of Jesus of Nazareth, the Christ, means.  We've looked at what the Apostles meant, and that the Church still means the same thing today.  We've looked at how the Resurrection manifests Jesus as Lord and God, with power over life and death - and how he plans to share his kingdom with us by giving us a new way of life.  We've looked at how that new way of life can begin now, and how it will lead us to an eternity of joy.

So what is the proper response of a Christian?  Let's look at Psalm 116, my favorite, for some suggestions.

I love the LORD, because he has heard
         my voice and my supplications.
Because he inclined his ear to me,
         therefore I will call on him as long as I live.
The snares of death encompassed me;
          the pangs of Sheol laid hold on me;
          I suffered distress and anguish.
Then I called on the name of the LORD:
          "O LORD, I beseech thee, save my life!"
Gracious is the LORD, and righteous;
          our God is merciful.
The LORD preserves the simple;
          when I was brought low, he saved me.
Return, O my soul, to your rest;
          for the LORD has dealt bountifully with you.
For thou hast delivered my soul from death,
          my eyes from tears,
          my feet from stumbling;
I walk before the LORD
          in the land of the living.
I kept my faith, even when I said,
          "I am greatly afflicted";
I said in my consternation,
          "Men are all a vain hope."
What shall I render to the LORD
          for all his bounty to me?
I will lift up the cup of salvation
          and call on the name of the LORD,
I will pay my vows to the LORD
          in the presence of all his people.
Precious in the sight of the LORD
          is the death of his saints.
O LORD, I am thy servant;
          I am thy servant, the son of thy handmaid.
         Thou hast loosed my bonds.
I will offer to thee the sacrifice of thanksgiving
          and call on the name of the LORD.
I will pay my vows to the LORD
          in the presence of all his people,
          in the courts of the house of the LORD,
          in your midst, O Jerusalem.
Praise the LORD!

The Psalmist is deeply grateful to the LORD for having saved him from the "snares of death," the "pangs of Sheol," and from anguish and distress.  When he was tearfully stumbling, consternated by the abandonment of human consolations, God "dealt bountifully" with him.  The Psalmist, as he often does, prefigures Christ with his prayers.  The Holy Spirit invites us to make the prayer our own, to pray like Jesus, and so the prayer is an invitation to the imitation of Christ.  Jesus was raised up from "the snares of death" by God.  What was Jesus' response to being raised from the dead?

He offered the Eucharist (Lk  24:30), a word that means "thanksgiving" in Greek, a ceremony that He made a sacrifice of His flesh and blood (1 Cor 11:23-5; Mt 26:26-8) by His sacrifice on the cross, a sacrifice that draws us into communion with Him, and thence to God, and thence to all the others in communion with God for an eternity of Joy (Jn 6:48-57).  The Eucharist is literally our participation in Jesus' sacrifice of thanksgiving.  It is how we thank God for what He has done for us.  Moreover, it is how God does for us what He has done for Jesus.

(hat tip to Veritas Vos Liberat)

"Whoa... wait a minute," you might be thinking.  "The Eucharist is how God saves me," you start, and then continue, "and it is how I thank God for saving me?"  Yup.  "But, I don't get it.  What does that mean?  What do I have to do?"  Nothing.  Just accept it gratefully.  Make it our weekly (daily?) act of thanksgiving to God, and we will have received what He would give us.  He doesn't want our actions - whatever you and or I can do, He can do better anyway.  He doesn't want our charity.  He doesn't want our money.  He doesn't want our apologetics or evangelization or even our prayers.  Doesn't need 'em.

God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. For this reason, at every time and in every place, God draws close to man. He calls man to seek him, to know him, to love him with all his strength. He calls together all men, scattered and divided by sin, into the unity of his family, the Church. To accomplish this, when the fullness of time had come, God sent his Son as Redeemer and Savior. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life.

Catechism of the Catholic Church, #1

He just wants us.

The rest will follow.  So simple.  Die to yourself by going to confession.  A real deathblow happens there - the ego is given a tough kidney shot, at the very least.  Then go to Mass.  Pray silently along with the priest.  Enter into the prayers.  Enter into Christ.  Receive Him with an open heart to whatever He wants.  Give thanks and praise.  And then "do whatever He tells you," (Jn 2:5).

Friday is the day on which Catholics generally (at least in former times, though we are still asked to) give up meat, in honor of the day on which our Lord gave up His own flesh.  May I humbly suggest that, at least during the fifty days of Eastertide, we take up the sacrifice of thanksgiving by going to Mass an extra time, perhaps on Fridays, to sing the praises of God?

The Resurrection: Eyes on Jesus

Excerpts from the gospel reading for the day is one of the most excellent:

That very day, the first day of the week, two of Jesus’ disciples were going to a village seven miles from Jerusalem called Emmaus, and they were conversing about all the things that had occurred. And it happened that while they were conversing and debating, Jesus himself drew near and walked with them, but their eyes were prevented from recognizing him. He asked them, “What are you discussing as you walk along?”  They stopped, looking downcast.

One of them, named Cleopas, said to him in reply, “Are you the only visitor to Jerusalem who does not know of the things that have taken place there in these days?”

And he replied to them, “What sort of things?”

They said to him, “The things that happened to Jesus the Nazarene, who was a prophet mighty in deed and word before God and all the people, how our chief priests and rulers both handed him over to a sentence of death and crucified him.  But we were hoping that he would be the one to redeem Israel; and besides all this, it is now the third day since this took place.  Some women from our group, however, have astounded us: they were at the tomb early in the morning and did not find his Body; they came back and reported that they had indeed seen a vision of angels who announced that he was alive.  Then some of those with us went to the tomb and found things just as the women had described, but him they did not see.”

And he said to them, “Oh, how foolish you are! How slow of heart to believe all that the prophets spoke! Was it not necessary that the Christ should suffer these things and enter into his glory?”  Then beginning with Moses and all the prophets, he interpreted to them what referred to him in all the Scriptures.  As they approached the village to which they were going, he gave the impression that he was going on farther.

But they urged him, “Stay with us, for it is nearly evening and the day is almost over.”  So he went in to stay with them.  And it happened that, while he was with them at table, he took bread, said the blessing, broke it, and gave it to them.  With that their eyes were opened and they recognized him, but he vanished from their sight.  Then they said to each other, “Were not our hearts burning within us while he spoke to us on the way and opened the Scriptures to us?”  So they set out at once and returned to Jerusalem where they found gathered together the Eleven and those with them who were saying, “The Lord has truly been raised and has appeared to Simon!”  Then the two recounted what had taken place on the way and how he was made known to them in the breaking of the bread.

Luke 24:13-35

In his homily, Monsignor made a couple astounding points.  "[The disciples'] eyes were prevented from recognizing him," Monsignor conjectured, because they were "downcast."  The disciples were not looking for Jesus in those darkest days of human history; they were looking at the ground.  They thought that He was done and that they were abandoned.  We must not focus so much on ourselves and on our own problems that we miss Jesus even while He is there with us, teaching us, and setting our hearts aflame - if only we will look to Him and listen.

 

I would like to point out that the disciples actually recognized Jesus for who He is in "the breaking of the bread," the Eucharist.  Hearing the Word of God explained to them prepared them to receive the Word of God into their fellowship and into their very bodies.  I would also like to point out that the disciples conversed with Jesus, frankly expressing their troubles and their doubts to Him.  That honesty is part of sincere faith for those who have troubles and doubts.

If we bring our even our dashed dreams and deepest despair to Jesus, who knows what he might make of them?  Keep praying.  After you have said your peace, listen in prayer.  Speak with other disciples.  Read the scriptures.  Confess your sins, if needs be.  Visit the Eucharist at church, hear Mass, receive communion.  Don't give up on Jesus, and try not to be downcast, but fix your eyes on Him and look for Him.  He is risen!

(Lastly, here's a link to the Men of Emmaus, a Catholic fellowship for men based in Gaithersburg, Maryland, for those of you who might be looking for fellow disciples and who live in the area.)

Easter: Notes on Its Historicity

In honor of Easter, I am going to be posting a series of articles and excepts about the Resurrection of Our Blessed Lord Jesus Christ, and on its significance for us.
Here's the first, some brief notes about the historicity and materiality of the resurrection, i.e., that Jesus of Nazareth, truly a man like us all in every way but sin, actually returned to life after having become completely dead.  I'll start with an excerpt from Veselin Kesich's The First Day of the New Creation: The Resurrection and the Christian Faith, an excellent book that I read for class while in seminary.  Parts of it are hard, but most are fairly accessible.

The basic agreement among the evangelists in their accounts of what happened on the first Easter morning is more significant than certain discrepancies in those accounts.  All four evangelists bear witness to the empty tomb, either stating this explicitly or, like St Mark, clearly implying it.  The variations in the accounts actually testify to their authenticity and serve as an important indicator that the story of the empty tomb belongs to the most primitive gospel tradition.  It is highly unlikely that the empty tomb stories could be legendary embellishments of a later period in the life of the Church, for if the Church had fabricated them, we should expect the Christian community to have created a harmonious account.  The Church did not try to harmonize the accounts, but instead faithfully transmitted the traditions that were received, (Kesich, 71).

The question of whether a dead man could really rise from the dead is not a new one.  The Acts of the Apostles describes the rejection of his message of the ressurection of Jesus Christ (Acts 17:32).  Later, St. Paul writes his letters, he adamantly defends the resurrection as an actual, material event in 1 Corinithians, implying that the essential doctrine of Christianity was being called into question then as well.  In fact, St. Paul asserts that the event was not only material and historical, but publicly witnesses as well.  He writes:

Now I would remind you, brethren, in what terms I preached to you the gospel, which you received, in which you stand, by which you are saved, if you hold it fast -- unless you believed in vain. For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve.  Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep.  Then he appeared to James, then to all the apostles.  Last of all, as to one untimely born, he appeared also to me.

1 Corinthians 15:1-8

In the later New Testament writings, the generic terminology of the "exaltation" of Jesus is replaced with the more specific term "resurrection," also alerting to the likelihood that clarification of the authors' intent was felt to be important (Kesich, 81).

A great volume, monstrously long and detailed, is N. T. Wright's book The Resurrection of the Son of God (Christian Origins and the Question of God, Vol. 3).  The book is really stupendous, but I warn you: at 740 pages it is the sort of text that most people will want to take a few pages at a time and just be content to let it take a year or two!

Whether a skeptic, ancient or modern, wants to reject the accounts of the resurrection out of hand as impossible within the framework of their materialist conception, there can be in any event no doubt about what the apostles intended.  They believed and taught from the very first day that Jesus Christ is risen from the dead.

The Empty Tomb and the Power of the Resurrection

The deacon read this gospel passage at the Vigil last night at St. Matthew's Cathedral:

Now after the sabbath, toward the dawn of the first day of the week, Mary Mag'dalene and the other Mary went to see the sepulchre.  And behold, there was a great earthquake; for an angel of the Lord descended from heaven and came and rolled back the stone, and sat upon it.  His appearance was like lightning, and his raiment white as snow.  And for fear of him the guards trembled and became like dead men.  But the angel said to the women, "Do not be afraid; for I know that you seek Jesus who was crucified.  He is not here; for he has risen, as he said. Come, see the place where he lay.  Then go quickly and tell his disciples that he has risen from the dead, and behold, he is going before you to Galilee; there you will see him. Lo, I have told you."  So they departed quickly from the tomb with fear and great joy, and ran to tell his disciples.

Matthew 28:1-8

Here's my thought.  Most of us Christians live in this the morning of the first day.  By that I mean this: we Christians understand, mostly, that Jesus is risen from the dead.  We even understand that we are (supposed to be) somehow united to him in some way.  But we do not really understand what this all means.  It makes us happy, kinda; it makes a little afraid, too.  We are like the women, or Peter and the Beloved Disciple after them, staring into the empty tomb, confused and dazzled by the sunlight on the dawn of this new day in Christ.  Everything is different now.  We as individuals haven't all figured that out.  Some among us have.  Most of us kinda know things are supposed to be different now, but can't quite figure out what it means for our lives.  My hunch is that we, as a whole Church, are somewhere along these lines.  Among us there are some saints, radically transformed by the Resurrection of Jesus Christ in everything they do.  There are others, who are bumbling about as if nothing happened, or worse, who have missed the point of God's love and are hanging themselves alongside Judas Iscariot.  Mostly, we are in the middle somewhere.  We are yearning for a new life that we have begun to live but to which we have not quite given ourselves over yet.
Jesus Christ has triumphed over death!  The very worst thing that the powers of this world can do to their victims, their most very potent weapon, has been neutralized.

Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?

1 Corinthians 15:55

Jesus Christ is the "first fruits" (1 Cor 15:23) of the resurrection.  We will be the harvest.
The power of God has been fully unleashed in the resurrection of the Son of God.  Now the tide is turned.  Sin obstructs and obscures it, but only like a sandcastle obstructs the ocean: for a few minutes, and then the jig is up.  Death's last blow will have been struck, and it will itself be dealt a death blow:

We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.  For this perishable nature must put on the imperishable, and this mortal nature must put on immortality.

1 Corinthians 15:51-53

But what does all this mean for us here and now?  What does the resurrection of Christ mean in the life of a Christian?

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?  We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.  For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his.

Romans 6:3-5

It is not only at the End, at the Resurrection of the Dead, that we shall be raised, but even here and now!  Here and now if we live in Christ and let Him live in us, we can have His kind of life, a life that bears immense fruit - here and now:

I am the true vine, and my Father is the vinedresser.  Every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit.  You are already made clean by the word which I have spoken to you.  Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me.  I am the vine, you are the branches. He who abides in me, and I in him, he it is that bears much fruit, for apart from me you can do nothing... By this my Father is glorified, that you bear much fruit, and so prove to be my disciples.  As the Father has loved me, so have I loved you; abide in my love.  If you keep my commandments, you will abide in my love, just as I have kept my Father's commandments and abide in his love.  These things I have spoken to you, that my joy may be in you, and that your joy may be full.  This is my commandment, that you love one another as I have loved you.  Greater love has no man than this, that a man lay down his life for his friends...  No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you.You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide; so that whatever you ask the Father in my name, he may give it to you.  This I command you, to love one another.

John 15:1-17

How are we to live in Christ and let Him live in us?

Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from heaven; my Father gives you the true bread from heaven. For the bread of God is that which comes down from heaven, and gives life to the world."

They said to him, "Lord, give us this bread always."

Jesus said to them, "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.  But I said to you that you have seen me and yet do not believe.  All that the Father gives me will come to me; and him who comes to me I will not cast out.  For I have come down from heaven, not to do my own will, but the will of him who sent me; and this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day. For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day."

The Jews then murmured at him, because he said, "I am the bread which came down from heaven."  They said, "Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, `I have come down from heaven'?"

Jesus answered them, "Do not murmur among yourselves. No one can come to me unless the Father who sent me draws him; and I will raise him up at the last day. It is written in the prophets, `And they shall all be taught by God.' Every one who has heard and learned from the Father comes to me. Not that any one has seen the Father except him who is from God; he has seen the Father. Truly, truly, I say to you, he who believes has eternal life.  I am the bread of life.  Your fathers ate the manna in the wilderness, and they died.  This is the bread which comes down from heaven, that a man may eat of it and not die.  I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh."

The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?"

So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you;  he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.  For my flesh is food indeed, and my blood is drink indeed.  He who eats my flesh and drinks my blood abides in me, and I in him.  As the living Father sent me, and I live because of the Father, so he who eats me will live because of me.  This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever."

John 6:32-58

We need to eat His flesh and drink His blood.  But how can we do that ?

Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body."  And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins..."

Matthew 26:26-28

Baptism introduces us into the death and resurrection of Christ so that we can share in His life.  The Eucharist brings us into the fullness of His life.  It brings His life into us.  This mystery is the great source of power of the Christian life.  Never underestimate its power.  By it, tyrants have been humbled, janitors have been made into great heroes, kingdoms of darkness have been made into harbors of peace, and martyrs have smiled at death.  So brothers and sisters in Christ, let us not be afraid or confused by dazzling sunlight of the dawn of this, the First Day of a New Week.  Instead, let us put on Christ, live His kind of life, and show the world a sort of love that transforms life, that is "stronger than death," (Song of Songs 8:6).

If You Are Feeling Weighed Down

If you are Catholic, and trying to do it (i.e., be Catholic) well, and are paying attention, you probably feeling a little down about all the stuff going on right now.  I know I am.  I don't have anything really articulate to write.  The thing feels to me like a very dense storm cloud, fiercer than normal anti-Church nonsense.  It's very incongruous with the weather being so fine outside my window.  The cross is not ours to bear alone, though.  Please do not give up looking to Jesus, looking to heaven for help.

There should be some consolation in this: that our blessed Lord told us that we would be persecuted (Jn 15:20).  Now, don't get me wrong.  Getting called on sin - that's not persecution, it's a public service that we apparently need.  Being gleefully, ferociously stalked by self-appointed "watchdogs" who completely neglect their own house and who bay and howl for the House of God to be torn down to its foundations, head first - that is a little bit closer to what is meant by persecution.  At least, it gives us a watered-down taste of what our brothers and sisters in other countries face every day on a much more violent scale.  We should allow this animosity provoke us to prayer for our enemies and for our brethren whom they treat worse.
We should also take comfort in this prophecy of St. Peter, the first pope, who himself came against fierce opposition:

For the time has come for judgment to begin with the household of God; and if it begins with us, what will be the end of those who do not obey the gospel of God? (1 Pt 4:17)

If you find yourself fazed or perturbed, please remember these words of Teresa of Avila:

Let nothing perturb you,
nothing frighten you.
All things pass.
God does not change.
Patience achieves everything.
Whoever has God
lacks nothing.
God alone suffices.

 It's going to be OK.  Hold fast, pray, enter into the Triduum with your whole heart.  Remember Jesus.

Beautiful Snippets from the Fifth Sunday of Lent

From the first reading, Is 43:16-21:

Thus says the LORD,
who opens a way in the sea
and a path in the mighty waters,
who leads out chariots and horsemen,
a powerful army,
till they lie prostrate together, never to rise,
snuffed out and quenched like a wick.
Remember not the events of the past,
the things of long ago consider not;
see, I am doing something new!

After starting with a reminder of God's powerful, demonstrated by mighty deeds in real history, the prophet tells Israel, and us, that God is going to set us on a new path, in which former sins are transcended.  The joy that His plans for us will bring is described in Ps 126:

When the LORD brought back the captives of Zion,
we were like men dreaming.
Then our mouth was filled with laughter,
and our tongue with rejoicing.

Our bondage to sin and its ugly consequences will be broken.  St. Paul tells us how much this new life should be worth to us in the Epistle, taken from Phil 3:8-14:

For his sake I have accepted the loss of all things
and I consider them so much rubbish,
that I may gain Christ and be found in him...
depending on faith to know him and the power of his resurrection
and the sharing of his sufferings by being conformed to his death,
if somehow I may attain the resurrection from the dead.

St. Paul continues to encourage us with his own efforts:

...forgetting what lies behind
but straining forward to what lies ahead,
I continue my pursuit toward the goal,
the prize of God’s upward calling, in Christ Jesus.

He would like us to share in them, no doubt.  Not only that, he wants us to join him in forgetting our spotty pasts except in as much as they humble us and become fertile soil for wisdom.  But guilt and shame from our past must fall away.  And lastly, Jesus' beautiful, beautiful words to the woman caught in adultery, whom he saved from stoning (Jn 8:1-11):

Then Jesus straightened up and said to her,
“Woman, where are they?
Has no one condemned you?”
She replied, “No one, sir.”
Then Jesus said, “Neither do I condemn you.
Go, and from now on do not sin any more.”

Let's use these last two weeks of Lent to our great advantage.  Let's enter into it with our whole hearts, praying fervently for the grace to rise higher in Christ, leaving behind sin and the scars it leaves, to be transfigured with Our Blessed Lord.

State Nullification is Back

For those of you who are unaware, there is a constitutional law concept called "state nullification."  What it is, in a nutshell, is the theory that a state has the right, as the source of authority and the basic unit of governance in the United States, to void a federal law within its boundaries.  Nullification was a big deal before the Civil War, especially in the 1830s.  The question was settled by the Civil War.  The federal government's in charge.  That's it.

Until now.

Different theories of nullification have existed from the beginning.  The most plausible one says basically, "Hey, we've got this Tenth Amendment to the U.S. Constitution that says:

The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people.

So therefore, if a power is not delegated to the federal government, but reserved to the respective states, then if the federal government tries to use that power, a state should have override within its boundaries, because the power is reserved to the state."

Now, with the healthcare reform effort becoming more and more divisive and partisan, and more and more expensive (remember when it was supposed to be budget neutral?), states are fighting back to protect their citizens from this economic trainwreck-in-the-making as best they can.  Read this New York Times article to see how Virginia is leading the way.

So why is this appearing on a blog dedicated to the spiritual life?  Well, simply, because I believe that we are being lied to.  We are (were) being told it will cost nothing, when in reality it will add to the mounting debt that is literally going to enslave our children and grandchildren to foreigners who do not live near them or care about them.  We are being told it will not damage the private sector, but "rein it in."  In reality, it will destroy the insurance industry that has served most of us reasonably well for decades, leaving only government programs to help us - DMV-style and at massive expense.  Further government involvement in private life will further replace family and community bonds of charity, and seemingly absolve those who neglect the need of their family and neighbors.  Lastly, and perhaps most deviously, I believe that the American people is being deliberated manipulated emotionally to make this government expansion possible - they are playing to our real hard feelings about people we've known who've needed treatment and - many times for reasons not actually related to lack of coverage - been unable to get it.  They are offering us a health-panacea.  For materialists, who believe there is nothing beyond this life, health is the highest good, and a panacea is the key to happiness.  They are essentially promising, in so many words, heaven - or a piece of it - on earth.  They are doing so without reference to Christ, our only real hope of real salvation.  The government is proposing itself as a provider, as a caretaker, as a father.  It is setting itself up increasingly over and against Christ.  That's not good.

We need to pray very hard for our country.  We Christians need to lead the way in depoliticizing this issue so that we can look for creative ways to extend our society's immense resources to those who go without basic needs met - ways that will not further empower a massive, inefficient, power-hungry government bureaucracy - ways that will actually address the real problems of real people.

Is Lenten Sacrifice just a Catholic New Year's Resolution?

It’s likely that in the past couple weeks, you’ve heard this question one too many times: “So, what are you doing for Lent?” Or how about this one: “What are you giving up for Lent?” We associate Lent with giving something up—maybe candy, foul language, the TV or computer—or doing something extra—I’ll be nicer to my brother, give money to the poor, or pray more. These things are what we call sacrifices. Lent is a time of sacrifice more than any other season of our Church year. We see in today’s gospel that Jesus goes out into the desert, where it’s hot, there aren’t many comforts, there’s little water, and he doesn’t eat for 40 days. In other words, Jesus himself made great sacrifices during his 40 days in the desert. For us, who desire to be like Christ, to follow in his footsteps, sacrifice will be part of our Lenten journey.

Sacrifice comes from Latin, and means “made holy/sacred.” In essence, a sacrifice is a gift given by us to God. You may have never thought that your sacrifice of giving up chocolate is a gift for God, but it is either a gift for God or it isn’t much use at all. St. Augustine says that whatever good act we do—he uses the example of showing mercy to another—if it is not done for God’s sake, is not a sacrifice. This should make us think. Is the reason why I’m making the sacrifice I am making this Lent a gift for God or is it principally for my own sake? For instance, am I giving up some sort of food so I can get in better shape or because I know that denying myself that food is difficult and I do it for the love of God? Our Lenten sacrifices are no mere New Year’s Resolutions, which have the final goal of self-improvement; rather, they are gifts given to God manifesting and increasing our love for him.

Why do we have to sacrifice at all, though? Where did this idea of giving something up or doing something extra as gift to God come from? First of all, God created us and we are his creatures. The fundamental relationship of us belonging to God and receiving everything from him demands that we sacrifice. As an analogy, we don’t give Mom a gift on Mother’s Day because she’s been particularly good to us this year or because she prepared some pretty good meals. We give her a gift because of that relationship of mother and child, of having received life from her.

There is an additional reason we sacrifice to God evidenced in today’s first reading. After the Jews entered the Promised Land, Moses instructed them to offer the first fruits of their harvest every year in sacrifice to God. The reason they were to do so is given in the reading: God chose Abraham and made his descendents into the great nation of Israel. When they were in slavery in Egypt, God saw their oppression, freed them from their slavery, and brought them through the desert to the Promised Land. In other words, they were to sacrifice to God because of his freely given love for Israel and his powerful actions in saving them. To continue with our analogy, we have an additional reason to give our mothers a gift on Mother’s Day. Not only because of that fundamental relationship of mother and child, but because she loves us. She showed us that love through waking up in the middle of the night when we were crying, feeding us, teaching us to read, and in so many other ways. In a similar way, the Israelites had more incentive to offer gifts to God, because he showed his great love for them through saving them.

As Catholics, we have an even greater reason to sacrifice, to give gifts, to God. And this reason far surpasses any analogy we could make to the love of the mother for her child. As Christians we know that God became one of us. The One who created us became one of us. We see in today’s gospel that he even allowed himself to go through temptation and suffering, all for our sake. Finally, he suffered and died at our hands, he being more innocent and good than all of us put together. My brothers and sisters, Christ’s life was a sacrifice to God. As God he couldn’t give gifts to himself, but as a man, he could give gifts to his Father on our behalf. And the gift he gave, more valuable than anything else, was his own life out of love for us. This is the supreme reason we have for sacrificing as Christians. God didn’t just create us and love us—as if those weren’t reason enough—but in the ridiculousness of his love, he became one of us. This is why we sacrifice to God, especially during Lent: not to perfect ourselves so we can have the glory, but out of love for him.

We now understand why we make sacrifices, but what is it exactly that God wants us to sacrifice? Does God want an extra Our Father prayed or does he like us giving up some food better? The answer is that God finds any sacrifice of ours pleasing, provided what lies behind it is a spirit of interior sacrifice. We can go through a whole Lent and never fail to break our Lenten resolution, but if we aren’t changed, if our hearts aren’t converted, if we don’t have a spirit of inner sacrifice, than it wasn’t a successful Lent. More than anything we give up or do extra, God wants ourselves. That’s the only gift that will satisfy him. The Old Testament describes God as a jealous god. That doesn’t mean he’s envious of our new bike or fancy car; jealousy in Biblical language means that God desires us, and he will do everything possible—except violate our freedom—to win us to himself. Just as Jesus’ whole life was a sacrifice to the Father, a gift to the Father, so our whole lives should be a gift. My brothers and sisters, it’s good for us to make these exterior sacrifices during Lent, but they should always coincide with an interior spirit of sacrifice; that is, a desire to give ourselves to God. In one of the Eucharistic Prayers at Mass, the priest prays “make us an everlasting gift to you.” It’s one of the most beautiful prayers of the whole Mass and should be a motivating factor for us this Lent and throughout our lives really.

Usually, I open with a story, but today I close with one. The example of this person illustrates in a way much better than I can explain what true sacrifice is. (Plus, this story has to do with the Olympics, so I thought it’d be appropriate.)
In 1998, Kirstin Holum competed as a speed skater for the U.S. at the Winter Olympics. She was only 17 years old, but she finished sixth in the grueling 3,000 meter competition. Long distance speed skating is a sport, like marathon running, that requires aerobic endurance that only comes with age and training. In other words, this 17-year-old was predicted to one day be a star in the sport. These Olympic Games were supposed to be the time for her to shine—at 29 years old, she would just have been entering the prime of her career. Instead, after the ’98 Olympics she hung up her skates and followed a stronger calling, one from God. Now known as Sister Catherine, she joined a Franciscan order, and has never looked back. Kirstin walked away from would-be fame, maybe a gold medal, accolades, and honors to give her life to God as sister. Her exterior sacrifice of turning down fame was only a sign of her interior sacrifice of desiring to give her life to God. “Make us an everlasting gift to you.”

Proverbs That Might Be True, pt. 6

Ignorance of the Scriptures is ignorance of Christ.

St. Jerome

An Unlikely Alliance to Overthrow the West: More Signs of the Times

CNSNews.com has two pieces that struck me.

The first piece reports on comments made by Harry Knox, who serves on President Barack Obama’s Advisory Council on Faith-Based and Neighborhood Partnerships. In the National Prayer Hour during which the accompanying video is recorded, Knox calls evil (in this case, the distribution of contraception) good, and good (Pope Benedict XVI) evil (for opposing the distribution of those sinful little population control devices) (Isaiah 5:20).  Notably, this event is the American Prayer Hour, not intended to call upon God Almight for his help with some issue or another, but to affirm on their own "inclusive values" and to call on Uganda to stop being mean by doing things like outlawing sodomy.  The Pope's reason - aside from the religious - for disapproving of the use of contraception to fight the spread of HIV is that is just doesn't work.  Even though Pope Benedict XVI has, on this issue, the backing of findings of

researchers at notoriously flim-flam, conservative institutions like Harvard, Knox reasserts his claim that the Pope and the Church are hurting poor people in the name of Jesus.  Knox, unlike the Church, cares very much for (heterosexual and juvenile) HIV patients in Africa and Asia.  He does all sorts of things to help them, like run orphanages for HIV-infected children, has cooperated with all sorts of federal programs to prevent the spread of AIDS at home and abroad, has been conducting vigorous propaganda campaigns in Africa against risky behavior, and provide about 25% of the world's AIDS patients with their primary care.

Oh, wait.  My mistake.  It's the Catholic Church that does those things for AIDS patients.

The second piece reports on a Dutch legislator being prosecuted for "discrimination and incitement to hatred" for claiming that the Koran has been linked to extremist violence.  I know what you're thinking: what an outlandish claim.  I know.  Aside from the backwardness of prohibiting free speech, the Dutch prosecutor doesn't seem to think that the actual truth of the statements made should be relevant to their prosecution.  The whole bit makes me think of the final book in C. S. Lewis' The Chronicles of Narnia, in which some treacherous Narnians sell their people out to a foreign, despotic people from southern deserts, in the hope of personal gain.  The Dutch legislator being prosecuted has asked to call for his defense Mohammed Bouyeri, a "Dutchman" of Moroccan extraction convicted of shooting and stabbing to death Theo Van Gogh for making a documentary that claimed unpleasant things about Islam.  Bouyeri stuck a note to van Gogh's chest using the knife with which he murdered the filmmaker.  In the note, he also threatened to murder Dutch legislator Ayaan Hirsi Ali, a nationalized Somali woman who uses her new Dutch nationality and legislative voice to campaign against the abuse of women in peaceful Islamic countries like Iran and her native Somalia.  Surprisingly, the Dutch prosecutor and judges in the case is nervous about calling Bouyeri to the stand.



I am concluding that the powers that be hate Jesus Christ, the Catholic Church, and the West they built up so much that any enemy of His will suffice as an ally.  It does not matter to them what lies they tell or whom they invite to come be their new caliph.  This whole democracy thing is passe, anyway, right?  Time to progress to something better.

Cana and God's All-Powerful Word

The good news is that I was on a five day silent retreat this past week and so I have had plenty of time to meditate and pray on today’s readings. The bad news is that I wasn’t allowed to talk for five days (so maybe I’ll make up for that now). During this silent retreat, I of course had no connection to the outside world; no internet, no cell phone or newspaper. When I met with my spiritual director on Tuesday, he told me that there had been a huge earthquake in Haiti and that thousands upon thousands had died and everything was in ruins. I was completely taken aback, and I have to admit that my first thoughts were along the lines of, “God, couldn’t you have prevented this?” I’m sure all of us had similar thoughts go through our heads. In times like these, we’re tempted to think of God’s powerlessness. We’re tempted to think he doesn’t care or can’t help us. This is Satan’s temptation, to have us think that God is powerless against evil.

It may not be because of what happened in Haiti. It may because of financial ruin, the death of a loved one, seeing a loved one suffer, or a sin we can’t seem to conquer. For many different reasons, I’m sure that all of us have had the temptation at one time or another to think that God doesn’t care, that he isn’t here with us in our suffering, or that he’s powerless against evil. Because it’s so easy to fall into that temptation, it’s such a great thing that we have the Mass. At Mass we profess our faith together: “We believe in one God, the Father, the almighty.” We proclaim God’s mighty works in Scripture, the living Word of God. It is at Mass that we are brought back truly and spiritually to the crucifixion: the moment when it seemed evil had triumphed, but in reality God had won his most powerful, decisive, everlasting, and glorious victory. With all of this in mind, the message of today’s readings is God’s Word is all-powerful.

Imagine sitting in a ramshackle church in Haiti right now; you may have lost family, friends, or all your possessions. Now imagine how you would hear this line from the first reading that could have easily gone in one of our ears and out the other: “No more shall men call you forsaken or your land desolate.” Just think how resonating those words are for Haitians who may have dug their way into church this morning, who truly feel forsaken and whose land is clearly desolate. The prophet Isaiah wrote these words as the Israelites were in exile in Babylon. The Israelites had been torn from their land, the promised land which Yahweh had given them. In their time of great suffering, what does God promise them? He says, “For Zion’s sake I will not be silent, for Jerusalem’s sake I will not be quiet.” God will speak, and simply by speaking they will be saved. Later the reading says, “You shall be called by a new name pronounced by the mouth of the Lord.” For the Israelites, God’s Word was all-powerful. Just by his speaking, their fortunes would change. They would go from being called “forsaken” to being called “my delight.” Their land would go from being called “desolate” to being called “espoused.” In the midst of great suffering for the Israelites, Isaiah declares that just by God’s almighty word, Israel would gain freedom and be restored to its land. If you’ve ever gone to the sacrament of reconciliation, burdened and broken by sin and heard those words of the priest, “I absolve you from your sins in the name of the Father and of the Son and of the Holy Spirit,” you know as the Israelites did that God’s word is all powerful. The ruins of our soul are restored to beauty.

The Gospel also testifies to the fact that God’s word is all-powerful. We might be tempted to think that Christ changing water into wine was a simple act of kindness to an embarrassed groom. Certainly, it was a kind act, but it was more than that. It was a powerful act. Notice that one of the last lines of the Gospel reads, “Thus did he reveal his glory.” I don’t associate glory simply with kind gestures, but with powerful, miraculous actions.

Notice how Jesus performs the miracle of changing ordinary water into the best of all wines. He simply commands, “Fill the jars with water.” He does it through the power of his word. It takes nothing more; no praying over the water or blessing it; he doesn’t need to touch the water or do anything else. By those simple words a great miracle takes place. This reminds us of a later miracle when Jesus offers to go to the centurion’s house to heal his servant. The centurion responds with incredible faith and humility. He knows the Lord doesn’t have to come to his house to heal his servant. He has no need of praying over his servant, touching him or even seeing him to heal him, so the centurion says, “Lord, only say the word and my servant shall be healed.” We take the centurion’s line and apply it to ourselves before every Holy Communion: “Lord only say the word (your all-powerful word), and I shall be healed.”

Jesus changing the water into wine through his simple instruction also reminds us of what will take place later in this Mass. The priest, who during the consecration is really acting in the person of Christ, will say those sacred words, “This is my body,” then, “This is the cup of my blood.” Just by repeating Jesus’ words, the greatest miracle in heaven and on earth takes place: the bread and wine become Jesus’ body, blood, soul, and divinity. Instead of water being turned into wine, wine is turned into Jesus. Rather than prolonging a marriage reception, Jesus allows us to participate in the heavenly wedding feast of God. Instead of supplying wine which will provide drink for a couple hours or days, we receive the food and drink that provides our nourishment for eternal life. This all happens through God’s word. God’s word is truly all-powerful.

We are tempted to think because of certain sufferings of our own or of others, that God is powerless against evil. Nothing is further from the truth. This same God who created the world through his word, who changed water into wine through his word, and who changes bread and wine into Christ’s body and blood through that same word, will change our mourning into dancing, our suffering into joy.

It's Over - But Really, It's Just Beginning

Well, folks, it's over. Christmastide, that is. Now we are back in the day-in day-out of ordinary Christian living marked governed by the ordinary ordinances of Ordinary Time. And it's no coincidence that this period begins today with the Solemnity of the Baptism of the Lord. Isn't it baptism that begins all of our lives in the Lord?

Here is the first reading from today's Mass (Is 42:1-4, 6-7):

Thus says the LORD:
Here is my servant whom I uphold,
my chosen one with whom I am pleased,
upon whom I have put my spirit;
he shall bring forth justice to the nations,
not crying out, not shouting,
not making his voice heard in the street.
a bruised reed he shall not break,
and a smoldering wick he shall not quench,
until he establishes justice on the earth;
the coastlands will wait for his teaching.

I, the LORD, have called you for the victory of justice,
I have grasped you by the hand;
I formed you, and set you
as a covenant of the people,
a light for the nations,
to open the eyes of the blind,
to bring out prisoners from confinement,
and from the dungeon, those who live in darkness.

So many messages for the Christian life:

"Here is my servant whom I uphold": God upholds us, as a Church and each of us individually.  We can rely upon Him.  He does that not upon our own meritorious character, but because of our intimate union with His Son: the "chosen one" with whom he is actually "well pleased."  In the beginning, all of creation was "very good," (Gen 1:31) but sin damaged all of creation very badly.  Now, in Christ, we can be a new creation (2 Cor 5:17) that is again pleasing to God the Father (Heb 13:20-21).

The Christian follows Christ in bringing forth "justice to the nations," but he does not do it with riots, rebellions, crying out, or "shouting... in the street."  Instead, the Christian brings uprightness to the nations without breaking even anything as fragile as "a bruised reed."  The ways of the world are not the ways of a Christian, who is always on guard to be delicate, delicate with souls, lest he "quench" the "smoldering wick" of someone's embryonic faith.  He persists in his pursuit until the very edges of the world, the "coastlands" hear his teaching - because they are eager for it.

The LORD, the great I-AM, calls us "for the victory of justice."  He grasps us by the hand as a father takes his little boy, his little girl, and leads them step by step.  The distance seems far to us only because we are small, but our Father is very great, and he will grow us, form us into Christian men and women.  We will serve as a living covenant, a living sign of the commitment of God to His creatures and of those as of yet unruly creatures to their God.  The very way we live our lives - uprightly, doing what is right whatever it cost us, merciful to the weak and the poor - will make us a "light for the nations."  Our life in Christ will "open the eyes of the blind" so that they too can come to know His immense love for them.  People who are "prisoners" to the "confinement" and "darkness" of sinful ways of life - irresponsible borrowing and spending, excessive eating and drinking, shallow and broken relationships, promiscuity, lies, wrecked families, dependency on glamorous false solutions to life's problems - these people will see Christ in the conduct of our lives, and they will come to follow Him and be saved.

Or not.

The difference could very well be in how effectively we set our egos out of the way and let Him work in us.  We will do this setting-aside by taking up our cross daily (Lk 9:23) and following Him, even if it is to a place we would rather not go (Jn 21:18).  In this daily voluntary setting-aside of our desires when we cannot legitimately set aside our sufferings, we will know joy.  Joy is not ecstasy.  Daily ecstasy would be too much to bear for us right now anyway.  Joy is knowledge of the of the acting of God, of the providence of God, kingdom of God, in our daily lives.  It does not make the suffering go away, but it makes everything fit into a big picture, and makes even our sufferings sufferable.  Ordinary Time is the time to practice this daily joy in the midst of daily suffering for the daily sanctification of the world.

Ordinary Time doesn't sound so ho-hum now, does it?

What Child Is This?

Stones Crying Out

One of my favorite lines from the Scriptures is found in the Gospel of St. Luke, who recounts an interaction between Jesus and some Pharisees. Jesus processes into Jerusalem fresh from raising Lazarus (Jn 11), both followed and preceded by thousands of excited admirers (Jn 12:17; Mk 11:9), who are cheering "Hosanna," which means something like "God save..." or "Long live...", as in, "Long live the King!" The word hosanna is actually related to the proper name Yeshua, Jesus' name in his mother tongue. Trust me on this one. Now, as people are cheering, "God save the one who comes in the Name of the Lord," a reference to the messiah, the pharisees become perturbed (Mt 21:15; Jn 12:19). The Pharisees ask Jesus to tell the crowds to stop calling him King (Lk 19:39).

Here's what Jesus says to answer them:  I tell you, if these were silent, the very stones would cry out, (Lk 19:40).  That's it.  That's one of my favorite lines.  Think about it - even the paving stones under their feet are yearn, bursting forth with the news that God has come to his people, that God has returned to holy Jerusalem, that God is going to reclaim his holy people.  Even the stones!

This idea doesn't originate with Jesus though, except inasmuch as he is God and everything originates with him.  Read the first few verses of Psalm 19:

To the choirmaster. A Psalm of David.
The heavens are telling the glory of God;
   and the firmament proclaims his handiwork.
Day to day pours forth speech,
    and night to night declares knowledge.
There is no speech, nor are there words;
   their voice is not heard;

Yet their voice goes out through all the earth,
    and their words to the end of the world.
    In them he has set a tent for the sun,
Which comes forth like a bridegroom leaving his chamber,
    and like a strong man runs its course with joy... (Ps 19:1-5).

Jean Corbon, who is said to have shadow-written the fourth part of the Catechism of the Catholic Church, which deals with prayer, wrote a book called The Wellspring of Worship.  I highly recommend it for anyone who wants to understand what is the heart of liturgy.  By "liturgy" I am not indicating any migration to an Eastern Rite.  Still less am I getting hippified and refusing to use the word "Mass," which is the correct English-language word designation for what we Catholics are required to attend on Sundays and other obligatory holy days.  Liturgy is a broader term whose translation is often botched as "work of the people."  The Greek term, and its Latin loan word, both meant "public work," which is different.  Works of the people include things like potluck dinners, spontaneous singalongs, and quilting bees.  There are obviously people in the Church who want the Holy Sacrifice to fall into this category and so continue to promote this incorrect translation.  A "public work" is different.  In ancient Greece or Rome, liturgia would have described such things as arenas like the Colosseum, a new sewer system, or a nice fountain.  Modern things like the Washington Monument, Fed-Ex Field, or your local public school serve as modern equivalents.  Then as now, the state built such things, and so did very wealthy, private benefactors.  They were gifts to the people, and very often built by the people, and in those senses were "public works"; but they most certainly were not the brainstorms of people on the street, or for that matter, people in the pew.  So it is with the Mass.  The Mass is a gift to the people and not from the people.  It originates in Jesus Christ's sacrifice of the cross because we need it, and not because he needs it.  And the Mass is one instance of liturgy.

The Church has been entrusted with at least six other liturgies: one for each sacrament.  The different liturgical churches within the Catholic Church each have their own liturgy, their own way of carrying out the seven sacraments.  Liturgy is a sort of scripted, cyclical ritual given by God in order to orient us toward God.  It is liturgy in this sense that Corbon examines in his book.  I will attempt to summarize his central thesis in a single sentence: God has created all of creation to share in his joyous, loving glory, which pulsates throughout creation, drawing all creation back toward God; and God has designed creation specifically to bring as many people as possible back to himself.  He might say that all creation is a sort of living, breathing, God-worshiping organism.  we humans enter into the reorientation of self toward God that is worship by entering into the liturgy that is the universe, particularly the sacramental life of the Church, which Jesus has instituted for that purpose. (OK, I cheated by using a semicolon. It's a big book, with lots of points to make...)

I wish I could paraphrase Corbon better, but I haven't got my copy of his book handy.  I gave it away in a moment of blind affection.  Ah, well.  It's on my Amazon wishlist.  Lol.  I mention all of this now because I came across the YouTube video below on the Anchoress's blog.  If what I wrote above seems kind of abstract, watch the six minute beauty below.  Heck, even if you got what I wrote above, which given my penchant for Ryanese strikes me as a bit unlikely, watch the video.





Do you see what I mean now? EVERYTHING: my car wreck a week or so ago that taught me a little obedience to the divine will, the snow that swamped DC this past weekend and made us rest and stay at home, baptisms and transubstantiations, animals in the zoo, sunny days on mountaintop meadows, all of it... it was all created by God because he loves us and wants to teach us to love Him in return. As we learn to enter into it, to discern his will, act charitably and as good stewards, respond with gratitude, we do in fact draw closer to him. Everything is meant to build this reality into us, and especially the sacraments are meant to do so in a way that nothing else can. Jesus, the Gracious God Made Flesh, became flesh precisely so that grace can operate in fleshly things. He would not have heaven and earth, the spiritual and the material, separated forever. In his nativity, God becomes a native of planet earth so that we can become strangers and exiles here, with a new citizenship in heaven.

It's just amazing what he did that day two thousand years ago in Bethlehem. Creation is still reeling with the ripples of God diving into his own creation, to change us from the inside, to teach us to praise his Father in every circumstance.

Hosanna!  Blessed is he who comes in the Name of the LORD.  Hosanna!

Does This Bother You?

Some "civil rights" groups have decided that it is important to get out the vote, and by correlation, to make sure as many (minority) people as possible are counted in the upcoming 2010 census.  Below, see one poster developed with the intention of deployment in Hispanic Evangelical churches.  The poster below, of course, is the English text; the both the English and Spanish versions are available here.

This poster should strike sincere Christians as problematic for a few purposes.  I will list off a few:

1. The poster is itself fairly clearly blasphemous, using the Holy Names of Jesus and Mary for merely secular, political purposes... that is, in vain; this sin is very serious; the quotation of scripture (Mt 1:18, "This is how Jesus was born,") for such purposes strikes me as a violation of the Second Commandment in a similar vein;

2. The secular-minded groups are very cynically using the churches for their purposes;

3. The "Christian" churches accepting solicitations to display these posters will apparently not mind either the blasphemy or being used, perhaps because of complicity in the motivations of the secular-minded groups;

4. The posters and the groups behind them neglect to mention the cultural-political background of the events in the early life of the Holy Family, in which the Caesar's census was very clearly a bad thing - a tool of oppression;

5. It is arguably a violation of the legitimate separation of Church and State to employ churches in purely political work, although because the Census office is not actually involved with the poster, I am not sure that it is... this requires some mulling over.

USA Today has a reasonably balanced news story about the ad campaign.  To register your shock and outrage, you might go to the feedback page on CivilRights.org's website.  In my gut I feel there are more reasons to object strongly to this sacrilegious propaganda, but I cannot think further now, because I am still sputtering.  Thanks to Mr. Dave Tenney for pointing this out to me.

The Word Became Flesh

This post is written with my anonymous agnostic poster in mind. The rest of you may listen in as well, and I am happy for the feedback you might provide.

Jesus is the Word of God - not mere words spoken by men - but the Word become a Man.

That's the point that Fr. Johnson and I lost you, right? You wrote:

Up until that, Father Johnson's points were fairly clear and encouraging. Then, however, out comes a statement which makes no sense. What exactly do you mean? How can a word transform into a person? I'd have an easier time of it if it was worded like 'God magically created a humanoid embodiment of His defining characteristics and called it Jesus'. At least then I know that there's an indescribable plot device involved.

OK, so first, let's look at what we mean by a word. A word is a bit of sound, but it's sound intentionally formed to convey a meaning. Now, as Christians, we believe that everything is for a purpose because God, when making everything, had a purpose in mind. Everything that's happened since has had a bit of that purpose. The purpose of words and of language is to convey meaning, but not just any meaning. They are meant to convey truth, that is, reality as sincerely understood in the mind. I might be mistaken, but yet speak truthfully, if I speak what I truly believe to be real, true. We can call this communication. We could also call it something similar in meaning: sharing. The purpose of me doing so is to take what is in my mind and put it, by means of my mouth, voice, and your ears, into your mind.

But if I deliberately speak not truth, but falsehood - saying not what is true, but merely what will get me what I want, then I deceive and twist. Now God does not speak falsehood. It would be contrary to his nature. That's a separate conversation that we can go into later, but now, suffice it to say that he cannot lie. He knows the universe because he made it and permeates it, exists outside of it and everywhere inside of it.

It is at this point that we enter into a mystery. A mystery is not, for a Christian, a whodunnit to be solved. Rather, it is the result of contact with the divine. God is so freaking big, infinite, that we can never understand him - except little bits here and there. It's like laying on your back and looking up at the clear blue sky - we can never see the whole thing at once, but only parts of it. Have you ever noticed that? It's because we're finite. So when we encounter God, it always leaves us feeling a sense of being small, but in a good way, or of him being big, but not in a bad way. Encountering him is like standing at the base of a Rocky Mountain and looking up at it.

So here is the mystery. God, who needs nothing and is complete in himself, decided to share himself, to communicate himself, with us who rely on him for our daily bread, our every breath, whether we realize it or not. Infinite him wanted to put something of himself into finite us. He does so first by speaking into the hearts and minds of the prophets. Now, he is a pure spirit, so even referring to him as he is selling him short. But in English, it is only worse. For other reasons, we tend to stick with he, but it's nothing we need to get stuck on right now. The point is that as a pure spirit, God doesn't communicate with soundwaves from a mouth, but by inserting thoughts and evoking feelings - "Heart speaks to heart," a very wise Englishman once wrote. We see something like this phenomenon between people who know each other very, very well. A simple glance across a crowded room is enough to let one spouse know the other's heart. They sometimes anticipate each other's thoughts while physically absent from each other. In ancient times, God spoke to the prophets in this way. The quality of their lives opened them up very deeply to receive whatever he might want to share with them, and he shared with them so that they could speak aloud to people whose ears worked, but whose hearts were harder. This belief is shared by Christians and Jews, and we call those ancients the prophets, because the Greek word means one who speaks on behalf.

Now, God employed the prophets to teach people his will, the way of life that he designed to bring them optimal happiness. And he taught them successively deeper lessons. They started simply, "There's one God, who saved you from slavery and will provide for your needs. That's me." The messages to the prophets became more intense, but never really got much more complex. He started adding hints of a deeper message though, but it was a hard one to believe. The message he started to add was, "And I love you."

That's the hard one. In a world broken by violence so badly that even families are broken by violence, it can be hard to believe that the Mind-Behind-Everything cares about a little individual old me, can't it. Atheists try to make it out like believing in God is some big leap of faith. But, my dear Agnostic Reader, you and I know that it's almost commonsense. God virtually screams at us, "HERE I AM!" everywhere in nature. The leap of faith isn't that Someone made all the stuff that couldn't have happened by accident or chance. The leap of faith is that Someone loves us.

So the Christian belief is that God made the leap of faith for us. In the most fabric-of-the-universe-shredding leap possible, he himself became a human being, just like the rest of us, so he could show us in terms that we'd understand that he loves us. When we say the "Word became flesh," or the "Word became man," we mean a lot of things. For now, it is enough to say that God took what he knows of himself, his own self-knowledge, and using the same infinite power that created the universe, made it into a man who was conceived in a woman, born as a baby, and grew up to be known as Jesus, a man of Nazareth.

This belief is lunatic and weird, and insane, and how it can be other than "God is all-powerful," I cannot understand. But it is exactly what Christians believe happened in a particular town in a particular country at a particular time and place. So this man, Jesus of Nazareth, was both fully a human being who bled if cut, had feelings, had to grow up, learn to tie his sandals, and all of it - and yet was also every bit as much God. He was God revealing himself, communicating himself, wording himself to us, if you will. He was God sharing himself with us.

And he did it because he loves us. He wanted to show us how much he loves us. Everything that happened to him afterward flows from that.  Jesus of Nazareth lived and worked among particular people and built up a following of people who are in part intrigued by his interpretation of their moral laws, and in part eager to experience one of the wonders that he had been said to perform.  He did not let them down, either, but worked numerous miracles without ever seeming chiefly interested in them.  He began to intimate to his followers that he was God, or the Son of God, or one with God.  It must have been hard for them to tell exactly what he was driving at because they don't seem to have understood for some time.  His teachings became more radical and he directly challenged the religious leaders of his day because of their hypocrisy.  They conspired against him and had him executed.  But on the third day he rose from the dead, his body transformed and his mannerisms wholly different.  For a bit over a month he walked among them again, but never stayed with them for very long.  At this point, he seems to have been mainly interested in them knowing that it really was him, and that the one who had been slain had been raised.  Then, in a last supernatural feat, he was taken bodily to heaven, which is weird, because heaven is not at the moment a bodily place.  But taken he was.

Now we Christians believe that 2000 years later, he is still speaking to any who will listen.  He can do this because he is not dead, but is risen, because his human body is not rotting but is raised and transcends mere physicality.  He does this as he as spoke to the prophets, by provoking his message to arise in our hearts and minds.  If we are too busy racing around doing stuff, his message will only occur to us as some sort of irritating or unanswered twitch in the back of our mind, or some sort of unease in our heart, an unexamined stirring of our conscience.  But it will not get through to us very easily unless we take time out to attend to it.

Now, I don't believe that this is all mumbo-jumbo, because I have experienced it.  I believe that on a number of occasions God has given me clear instructions while I prayed, and has also consoled me by changing my heart in ways I could not do myself.  But I also know myself somewhat, and know that I am more than capable of making up mumbo-jumbo.  It is entirely possible for me to think, "Oh, God told me X," when in reality I merely have indigestion, a short temper, or a bad night's sleep.  It is important for me not to take too seriously the things I think that God has said until I arrive at some sort of verification that is more objective.

So, dear anonymous reader, I hope that this response addresses your concerns, even if - I am sure - it doesn't exactly clear them all up.  Keep seeking God.

Before You Welcome Jesus

We celebrate the Word of God coming into the the world made by God on Christmas Day. The Holy Family was turned away from the inn because there was no room. The inn of our hearts are often cluttered with sins that prevent the Christ Child from being born anew in our own hearts and lives. What better way to clear out the clutter and welcome in Christ, than by going to confession. If you haven't in a while, all the better to go now. Remember, we Catholics are required to confess to a priest at least once each year. Why not before Christmas?

Below is a brief video produced by a friend of mine on how to make a good confession.

Why the Immaculate Conception?

What does this dogma mean? Why did Pope Pius IX bother to proclaim this small point, surely unimportant for our salvation, and that while Europe was reeling in the aftermath of continent-wide insurrections and revolts? Didn't he have more important things to do?

The Dogma of the Immaculate Conception firstly reminds us of the Virgin's sinlessness. In doing so, the dogma indicates our great worth - the heights of which we are capable, supplied with grace.

Secondly, the dogma implicitly reminds us of our own sinfulness. The fact of her sinlessness is noteworthy enough precisely because of our sinfulness. Far from being irrelevant to the times, the timing for the dogma's proclamation couldn't have been better. The revolutions that rocked Europe in 1848, and whose effects lingered in men's minds for decades, were predicated on Enlightenment ideas. One of those ideas was articulated by Rousseau, among others; namely, the people are born as tabulae rasae, as blank slates. Only corrupt institutions corrupt people, and by changing the institutions, we can change the fundamental character of the people in them, and thus of society as a whole. That was one of the Enlightenment's major conceits about the nature of man. One hundred and fifty years before the Enlightened West lost all faith in that proposition, Pius IX shouted - "No! There is ONE fresh start for humanity, one clean slate! Humanity is fallen, and we cannot trust ourselves apart from God!" Not many people listened, and for the following 150 years, Enlightened leaders have continued bumbling around like bulls in a china shop, smashing hundreds of millions of human lives in countless social engineering programs to show us how infinitely malleable man is, trying to remake the world in their own image.

Jesus Christ, too, is remaking humanity in his own image. The differences are immense. Most importantly, Jesus Christ never quenches a smoldering wick or crushes a bruised reed. He does not impose his plan upon humanity, but rather invites us to join in his work. There are no gulags or inner-city ghettos in Jesus' way of doing things.

Christianity's central message is something like, "Human beings are sacred creatures fallen into sin and in need of a savior. Jesus Christ is the savior of humanity. If we do what he says and unite ourselves to him, we will grow in joy here and now, and hereafter as well." The Immaculate Conception speaks to that first sentence: it reminds us that we are sinners and do not need a new system, but a savior; it tells us that we are not junk to be crunched in the social machine by the worldshapers, but jewels in God's crown, worth the labors of the Almighty (or so he seems to have thought) to save us - each individual precious and beloved.

Jesus Stirs in Us

"It is Jesus who stirs in you the desire to do something great with your lives, the will to follow an ideal, the refusal to allow yourselves to be ground down by mediocrity, the courage to commit yourselves humbly and patiently to improving yourselves and society, making the world more human and more fraternal."

- JP II

The End Times?

Here's another post from the desk of Deacon Dave Wells... posted under my name while he learns to post on his own :)

The year is quickly coming to a close. Now, don’t run out and buy your noise makers, balloons, or champagne just yet, because the year I’m talking about is the liturgical year. The Church’s year begins with Advent and ends with the feast of Christ the King, which we celebrated this past Sunday. As we get towards the end of the year, the Sunday readings appropriately reflect the end times. They remind us that we are on a journey, that our ultimate goal is heaven, and that Christ will come again at the end of time.

In the second to last line in the whole Bible, in the Book of Revelation, Jesus promises, “Yes, I am coming soon.” The author of Revelation then responds, “Amen! Come, Lord Jesus!” Those should be our thoughts and words as well: “Amen, come Lord Jesus!”

A question that we might have is “What exactly is going to happen when he does come?” It’s important to follow the teaching of the Church here for two reasons. One reason is that the end hasn’t come yet, so this drives people to speculate, guess. I haven’t seen the movie, 2012, which came out this past weekend, but rest assured that the producers didn’t study Church teaching before producing it. I haven’t heard anything about the movie yet, but for as entertaining as it may be, it is probably fraught with errors. The second reason why we have to be careful is because what has been revealed to us about the end times is very symbolic. The language associated with the end times is called apocalyptic language. We see it today both in the first reading and in the Gospel. We don’t read apocalyptic language as we read Sports Illustrated or a science text book, but we realize it’s very symbolic language and we must interpret it in line with how the Church has always read it.

That being said, what do we know about the end times? Christ’s second coming will follow a period of great persecution for the Church. We see this in today’s first reading and Gospel. Many believers will have their faith shaken as the evil one futilely attempts a last gasp effort at defeating Christ’s Kingdom. Following this final trial, Christ will come again in glory at the end of time to judge the living and the dead. Christ says as much in today’s Gospel: “And then they will see the Son of Man coming in the clouds’ with great power and glory.” All of those who died before this time will receive their resurrected bodies, and those still living and those who have resurrected will either be punished for their sins by going body and soul into hell or rewarded for their faithfulness by going body and soul into heaven. This event won’t just affect us, but all of creation. We read in today’s Gospel, “the sun will be darkened, and the moon will not give its light, and the stars will be falling from the sky.” This language, which we don’t necessarily read literally, does show that the end times will be a cosmic event. Christ will bring about a new heavens and a new earth, as Scripture relates. The universe will be transformed in a way unimaginable to us. This is what the Church teaches about the end times, which we must be prepared for always. There will be great persecution of the Church, followed by Christ’s coming in glory to judge the living and the dead, who will receive their resurrected bodies at this point; and, finally, his second coming will be a cosmic event, affecting all of the created universe.

“Good” you may say but, “Why hasn’t Christ come back yet?” “What’s taking so long for him to come in glory?” we might ask. One response is found in St. Peter’s second letter, “with the Lord one day is like a thousand years and a thousand years like one day.” It has been two thousand years since Christ ascended into heaven. In the grand scheme of things, two thousand years are a blink of the eye in a universe that’s billions of years old; and even less than a blink of the eye when considered from God’s perspective from eternity.

To think about this question from another way, imagine if Christ returned in glory five years ago. The world would have ended five years ago. That means that some of my youngest nieces and nephews or your sons or daughters or grandchildren wouldn’t have been born and hence, they wouldn’t have existed, much less been saved by Christ. With each passing day, new members are added to the human race, and these are people that God has willed to exist from all eternity and to be with him for all eternity. God doesn’t benefit from the passage of time before he comes in glory, because he’s already perfect; rather, we benefit because more people are brought to salvation every day. The end times won’t come until all the people God desires to save—and he desires to save all of us—have lived on earth.

Connected with this previous point, I have a third answer to our question about why Christ seems to delay in returning. It’s really an act of mercy on God’s part that he hasn’t come yet. An analogy might be helpful to explain this. As a kid, I hated getting up for school. My mom had to yell at me to get up about six or seven times a morning. Finally, I’d tumble out of bed, and take my good ol’ time in getting ready. I recall with nightmarish memories my mom sometimes yelling, “The carpool’s here to pick you up! I hope you’re ready!” And, of course, I wasn’t ready—homework wasn’t done, or teeth weren’t brushed, or one shoe was nowhere to be found. But guess what? It was too late. I couldn’t do anything more, or stall more; it was simply time to go. When Jesus comes suddenly at the end of time, it’s time to go. As the Gospel says, “He will send out the angels and gather his elect from the four winds.” Each day that Christ doesn’t come gives us another chance to grow in holiness. We have another day to improve a little more, to be a little bit nicer, to love God a little more sincerely. After Christ comes, there isn’t any chance to improve or amend our ways. So each day that Christ delays his return is a chance to grow a little bit holier so that we might be all the more fulfilled and joyful in heaven.

In answer to the question, “Why hasn’t Christ returned yet?” because one day for God is like a thousand years and a thousand years like one day; he hasn’t come because all the people he desires to save have not been saved yet; and also, each day he doesn’t come is an act of mercy for us, because it gives us a chance to improve and love God more.

Christ has accomplished his mission. God became a man, died to save us, resurrected from the dead, and ascended into heaven. The only thing that remains is for him to come again in glory. Our attitude should not be one of fear as long as we stay close to the Church and truly love God. God loves us and desires our salvation. Our attitude should be like that of the author of Revelation, who said, “Amen, come Lord Jesus!”