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A Reflection on the Lord’s Prayer

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Having celebrated this morning the memorial Mass for St. Francis of Assisi, I am inspired by the votive Gospel reading (Matthew 11:25-30) to reflect upon the Our Father. This may seem a bit odd as the reading was not about the Lord’s Prayer, per se, but rather a different albeit neglected oration with similar attributes. Jesus announces, “I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike. Yes, Father, such has been your gracious will.” This much, any of us as believers could recite. However, unlike the Our Father, this was Jesus’ personal prayer. There was no request to teach the gathering how to pray. The Lord’s Prayer is given to us as one that reflects the human condition of weakness and sinfulness. Like us, Jesus will be tempted in his humanity; unlike us, he will surrender himself into the hands of the evil one so that we might be delivered. The prayer here speaks of his unique identity as the divine Son of God: “All things have been handed over to me by my Father. No one knows who the Son is except the Father, and who the Father is except the Son and anyone to whom the Son wishes to reveal him.”

Note that it begins much as does the Lord’s Prayer as an oration of praise addressed to the Father. Heaven is also mentioned although here it is clear that he has lordship over both heaven and earth. We are given a quick glimpse of our Lord’s relationship as “the Son” to the Father. This is not figurative language or pure analogy. It is expressive of his very identity. (Note that at his baptism in the Jordan the identity of Christ as the beloved only Son of God is revealed; when it comes to our baptism, our identity is changed— we become adopted sons and daughters to the Father.) We are summoned as “children” to trust God in our communication with him and in the life of faith. Ours is not a detached or malicious deity. He loves us and wants the best for us, which is union with him. Suffering and death come into the world through sin. While the dark mysteries are not immediately brushed aside, we have in Christ one who is in solidarity with us. Indeed, by enduring the price of sin, he redeems us. A distinction must be made between the active and passive will of God. The Father did not send his Son into the world because he directly willed for him to be tortured and murdered. That would image God as monstrous. The reason or motivation for his coming is made clear in the reading: “Yes, Father, such has been your gracious will.” The mission of Christ is to be faithful to his Father’s will— to do whatever it takes to fulfill the divine saving plan. Both here and in the Our Father, the providence of God is accentuated, “thy will be done.” The reading continues: “All things have been handed over to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son wishes to reveal him.” We know that his situation is not entirely comparable to our relationship with the Father because we are purely human and Jesus is the second person of the Holy Trinity. He is God made man. Nevertheless, he gives us something of his relationship as our own.

Interestingly, this prayer in Matthew appears in the Gospel again tomorrow (Saturday, the 26th Week of the Year, Cycle 1) albeit from Luke 10:17-24. Prior to the prayer, the text states: “At that very moment he rejoiced in the Holy Spirit . . .” This is an important lesson for us as the great Christian revelation is that of the Trinity. Jesus reveals to us the face of God. He patterns for us how we are to pray to the Father, through the Son and by the Holy Spirit. Our Lord prays in the Spirit. Saturday’s text from Luke also precedes the prayer of Jesus with the return of the seventy-two disciples sent out by the Lord. We are told they come back rejoicing and say, “Lord, even the demons are subject to us because of your name.” Jesus responds, “I have observed Satan fall like lightning from the sky.” A link can be drawn between this and the ending words of the Our Father where we pray “deliver us from (the) evil (one).” Ours is a jealous God. He will not share us. If we belong to him then the devil can have no part of us!

More than any other prayer, the oration that is held in common by all Christians is the Lord’s Prayer or the Our Father. While there are a few variant English translations, we all recognize it and it is a staple in our liturgies. It is the one prayer that we have memorized. Until recent times, most Catholics could also recite the Our Father in Latin, something which the Vatican still promotes so that visitors to Rome from around the globe can recite this prayer in unison. Note that the prayer for peace and its sign is placed immediately after the Lord’s Prayer in the Mass. This is no accident as both the ritual and the prayer from the lips of Christ immediately signifies the unity of the believing community in Christ. We should exhibit caution that while it is memorized, we should never say it mindlessly or mechanically. We would not want to lose sight of the treasury of prayer types that make up the whole. It has been called the perfect prayer. Our Lord gives it to us as both as a prayer to be said and as a formula for other prayers. These are words that we must make our own if it is to be a true dialogue with God. It is the one prayer that is essential to a person’s daily prayer and spiritual life as a Christian.

During the Sermon on the Mount, our Lord introduces the Our Father. “In praying, do not babble like the pagans, who think that they will be heard because of their many words. Do not be like them. Your Father knows what you need before you ask him” (Matthew 6:7-8). Why did the ancient pagans babble with many needless words? First, they were speaking to a false deity. As such they were really talking to themselves, trying to convince themselves, despite their frustration that someone was listening. Nevertheless, there was no response— no intervention— just a painful silence. Second, some of the pagans believed that if they could stumble upon the true name of God then all their wishes would be granted. They literally babbled long strings of nonsense words for this purpose. This was no genuine speaking in tongues, but a one-sided and deliberate effort at magic or sorcery so as to manipulate the deity. It was not intelligent conversation just fruitless gibberish. Nothing came from it. Third, some sought to pamper God just as they did people of power or high station or wealth. They were moved not by a desire as creatures to give praise to the Creator; no, this was simply an effort to ingratiate themselves so as to court favor. Such people were often very weak and fearful in character. The more anxious they became the more they talked and talked and talked. Fourth, the pagan priests in particular would often shout and repeat their petitions— almost as if their deity were deaf or had to be convinced to respond. This stood in stark conflict with the intimate union that Jesus shared with us by giving “his” Father to us as “our” Father and suggesting a back room, hidden away, as the best place to privately pray.

Note that those who know each other often need few words. I have known long-term spouses that can communicate to each other with a look or a nod. God knows us better than we know ourselves. He knows what we want. More importantly, he knows what we need. He hears all prayer, even that which is said in a whisper while we are alone. We do not have to make a big show about prayer and faith. The main thing is that it remains real. The Lord’s Prayer helps us to render true prayer.

Certain anti-Catholic critics will use our Lord’s spurning of the babbling prayers of the pagans to attack upon our recitation of the rosary. But such an argument collapses as there is definite content to the rosary, i.e. the mysteries of faith. Others, particularly the “once saved, always saved” apologists will argue against persistence in prayer. This latter view crumbles because we are urged to pray always. Note the story about the mistreated widow in Luke 18 who prevails against an unjust judge because of her persistence in wanting justice. Jesus commends her to his listeners. If she can find justice from a bad judge, just imagine how well our petitions will fare given that the divine judge is all good and loving. Our Lord tells his listeners not to lose heart when they pray and that it is a “necessity for them to pray always without becoming weary” (Luke 18:1). Patience and persistence is really more for our sake than for God’s. While the Christian will humbly acknowledge divine providence, our petition prayers ideally express what we really want, the desires of our hearts. This speaks immediately to our relationship with the Lord. Is Christ our true treasure? Do our hearts belong to him? What do we really want? God knows what we really need. It has been said that God answers all prayer. A catechist friend teaches, “Sometimes the answer is yes, sometimes no and sometimes not now.” I would add that often the asking itself is the true answer as it breeds a sense of dependence upon the divine. When the answer does come it is often a gift unexpected but what we really need.

I think part of the answer for which we are looking is hidden in the Catholic mystery of purgatory. We are taught that this purification rightfully begins in this world. Often we pursue penance and various mortifications. But we are also purified and transformed in our daily life of prayer. The response of God and his timing brings us to a continual conversion or changing by grace. This is also expressed in the Our Father, to put on Christ, to have the will of the Father. Any questioning experiences a reversal. Those least enlightened and transformed will ask, “Why doesn’t God give me right now what I want?” The person who has walked with the Lord for a while will ask, “Why is it that I am still restless and fail to want what God wants in my life?”

Christianity is not sorcery and the Our Father is not a magical incantation. Christianity is the end to magic and superstition. The words of the Lord’s Prayer are precious but they also constitute a formula to assist us in putting together our own personal words when we pray. Further, prayer is a back-and-forth operation. We talk to God and then we pause and find quiet in ourselves to listen for God’s whispering to our souls. This is not self-deception. It is something wondrous and real. The conversation with God must be authentic if it be constitutive of a worthwhile and personal relationship in faith. Remember that Catholic-Christianity is not a book religion or one of philosophy and rules. At its very heart, Christianity is a personal and communal relationship with a person, with the saving Lord. It is Jesus who draws us into the mystery of the Trinity. He is our mediator to the Father. Remember, our orations are made to the Father, through the Son and by the Holy Spirit.

How are we to pray?

“Our Father in heaven, hallowed be your name, your kingdom come, your will be done, on earth as in heaven. Give us today our daily bread; and forgive us our debts, as we forgive our debtors; and do not subject us to the final test, but deliver us from the evil one” (Matthew 6:7-13).

1. To Whom is Our Prayer Addressed?

As mentioned before, we address the Father as a people who have been brought into a more intimate relationship with God. We are not merely creatures appealing to the Creator but adopted sons and daughters to our heavenly Father, kin to Christ and children of our Queen Mother Mary. We are invited into the family of God. The Holy Spirit makes possible this saving faith. Otherwise, neither believing nor prayer would be possible. While we are naturally wired for God as demonstrated by all the efforts at sacrifice and worship toward a deity around the world and throughout human history; the God of the Jews is revealed as a loving Father. He is the Abba or “papa.” We are his little children. It is this God who surrenders his only Son so that we might be saved from our sins. Jesus is conceived by the Holy Spirit. He works his miracles by the Holy Spirit. He raises himself from the dead by his own power, the Holy Spirit. The Spirit of God is extended to us in faith and baptism. We become temples of the Holy Spirit— a people regenerated or “born again.”

Our posture as we approach the Father in prayer is not comparable to the oppression humanity endured as the devil’s property. Redeemed or bought at great price, we are no longer slaves but sons and daughters.

“For those who are led by the Spirit of God are children of God. For you did not receive a spirit of slavery to fall back into fear, but you received a spirit of adoption, through which we cry, ‘Abba, Father!’ The Spirit itself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him” (Romans 8:14-17).

Note that we address God by denoting that he is in heaven. Heaven is by definition where God is. One might even say that God is heaven. Those who would live in heaven must live in God. The Trinity will be our eternal home.

“As proof that you are children, God sent the spirit of his Son into our hearts, crying out, ‘Abba, Father!’ So you are no longer a slave but a child, and if a child then also an heir, through God” (Galatians 4:6-7).

We are literally heirs to the kingdom of heaven. It is in Christ and by grace that we will be divinized— members of the family of God.

2. Summoned to Give Glory to God with the Angelic Hosts.

The angels of God always keep their sights upon God and give him eternal glory. We are invited into this chorus of praise. Our rejoicing comes with the acknowledgment of God’s holiness, “. . . hallowed be thy name!” At Mass we have the Sanctus where we cry, “Holy, Holy, Holy.” Holiness is more than a description of God or a divine attribute. One might regard it as a name. Indeed, the Trinity is intimated by the Sanctus, the triune holy God; he is three co-equal divine persons in one God or divine nature. What is holiness? It signifies something of the divine otherness. When possessed by men they are transformed into the likeness of Christ. Saints are not self-made and it is so much more than being good. Foremost, a saint is a sinner that has been forgiven. God extends something of his own mystery and plants himself into the souls of men. We become temples of the Holy Spirit and new Christs for a world that still needs to encounter Jesus.

The pattern when praying is always to begin with praise. It conveys the basic posture of the creature to the Creator and the Son to the Father. Other forms of prayer will eventually pass away. Giving glory and praise to God is not only foundational to the spiritual life but to the order of creation. The sung praises of the heavenly hosts is the symphony or music of all rightly disposed creation. If there is a discordant note or break in the harmony, such is reserved for the devil and his indentured pawns. Those who keep faith with Christ have every reason for their “sure and certain” hope. The righteous man or woman (not self-righteous) knows joy even before crossing the threshold from this world into the next. He or she already carries something of eternal life.

The Mass gives us the Gloria, a wonderful expression of praise which ushers forth a real sense of the Church in pilgrimage giving praise in unison with the Church in heavenly glory:

Glory to God in the highest,
and on earth peace to people of good will.
We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory,
Lord God, heavenly King,
O God, almighty Father.
Lord Jesus Christ, Only Begotten Son,
Lord God, Lamb of God, Son of the Father,
you take away the sins of the world, have mercy on us;
you take away the sins of the world, receive our prayer;
you are seated at the right hand of the Father, have mercy on us.
For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father. Amen.

It is a peculiar but authentic side-effect in the spiritual life that when the creature (the lesser) gives glory to the Creator (the greater) that something of the divine shines back upon the one rendering praise. We laud God as holy and thus make ourselves into recipients of his holiness. That which is praised, is shared or reflected back. We can only be saints because we participate in the holiness or divine otherness that is God. The one human person that supremely participates in this holiness is the Virgin Mary. She is preserved from sin and made holy because the All Holy One enters the world through her. She becomes an exemplar for God’s other children as to how we can be transformed by grace. Note the humble posture of Mary in Scripture. The pattern of praise that Jesus sets for us is realized in his first disciple. The Church echoes her daily in the Magnificat when reciting the Liturgy of the Hours: “My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior for he has looked with favor on his lowly servant.”

3. It is in Giving that We Receive.

The liturgy, our prayers and even the life of charity consist of elements of giving and receiving. “Thy kingdom come, thy will be done, on earth as it is in heaven.” The pattern is clear. The kingdom breaks into the world through the person of Christ. Then we respond by taking up our crosses and following him. The obedience of those on earth should mirror the fidelity found in heaven. The back-and-forth and the many prayer types in the Our Father also find witness in the great prayer of worship, the Mass. We encounter the Lord in his Word and we respond with praise and alleluia. The Gospel is proclaimed and we respond with affirming the Creed and petitions. God has given us the grain of the field and the grapes of the vine. We take them and make them into bread and wine. Next, we offer them to God that they might become the body and blood of Christ. Given to us again, we offer the Lord to the Father as the one acceptable sacrifice. He gives it back once more for Holy Communion. We take what we have been given and then give it to others as a people sent on mission. We cooperate with God but the initiative remains with God. We would have nothing to offer— we would be nothing— apart from the movement of God and his gifts to us. While we are called to obedience and to be sentinels of the kingdom, the kingdom of God breaks into the world according to his providence and not by human labor and whim.

This reception requires reflecting upon what the Lord says and does for us. Otherwise, we would be hard-pressed to know his will in our lives. Many people think they are good but, separated from the Lord they do not know how to be good. A son or daughter might advocate euthanasia for a parent suffering pain. A husband might urge contraception to his wife because of pressing financial worries. A friend might suggest to another teen an abortion because of unplanned pregnancy. They might all think they are doing right; however, they are easily led astray when separated from the Church and the content of the Good News (the Gospel of Life).  Formation in the faith, along with prayer and reflection, give us divine guideposts as to how we should live and act.  Otherwise, genuine love is replaced by a terrible and false compassion.

We must all be alert to the danger of devaluing prayer from a dialogue to a soliloquy. Are we communicating with God and allowing him to speak to us? Are we talking to ourselves and simply mimicking God with what we want to hear? While obedience plays an important part in Catholic discipleship, we are not mindless robots or soulless ants. The hands of the soul must be outstretched to receive what the living Word would give us. Indeed, the true disciple hungers for the truth that God wants us to receive and to know. Disposition and appropriation are vital. We must be ready for what God wants us to have. We must make what God offers our own, before any selfish desires or human fears. The pain at the end of a person’s life might be the means of a final purification so as to see God. The self-donation of spouses in the marital act may give their union it’s most precious gift and preserve their union. The unborn child regarded as an inconvenience or an accident may prove to be the person who most loves us in return and makes a positive difference in what would otherwise be a lonely life filled with regret. We have to know God’s will, even in the face of sin, and then trust God’s will in a childlike manner.

Christians should regularly open the Scriptures. It is God’s inspired Word. When we read or hear the Word of God there is a human-divine encounter. Every meeting with God changes us— if we are open— if we want to be in right relationship with God. Catholics should also know their catechism and look up all the attached Scripture passages. There is also utility in following the daily readings of the Mass as well as looking at the prayers. We are people called to both a personal and a corporate faith. We pray alone, among a few friends or family and with the community of faith at the Lord’s Supper (the Mass). The Mass is a participation in the marriage banquet of heaven. Christ is the groom and the Lamb of God. The Church is his bride. Christ instituted the Church so that we would have each other and to insure that his truths and sacraments would not be lost in the passage of time. The kingdom of God breaks into the world, first through the person of Christ and now through the Church, his mystical body.

4. Supplication Emerges from Our Dependence upon God

“Give us this day, our daily bread.” The first prayer that we learn as children is one that comes naturally— intercession and petition. A child asks his mother for a cookie. We make a request of God for a favor. We pray for ourselves and for others. There are some who reduce all prayer to petition. This phenomenon was manifested after the 9-11 terrorist attacks. There was a short while when millions seemed to return to religion. They had lost control. They were desperate and afraid. A year later many of them had fallen away again. Their faith was shallow. They could ask God for things; but, they were ill-equipped spiritually to give. Where was the praise? Where was the thanksgiving? Too often when it comes to “gimme” prayers, there is a lack of balance or focus. If the person does not get what he or she wants, then the person gets angry and stops praying. They are quick to tell God his business but slow to listen.

While prayers of petition might be the most elementary and readily distorted; God indeed wants his children to turn to him. However, we must do so with a profound humility and acceptance of God’s will. The Lord’s Prayer has us pray for our daily bread, that which sustains our life. Yes, this first may be the food for our bellies but it is so much more as well. We are also fed from the table of the Word and from that of the Eucharist. Jesus teaches, “It is written: ‘One does not live by bread alone, but by every word that comes forth from the mouth of God’” (Matthew 4:4). Given how Jesus does not run away from his mission; we must also pray for strength and courage. This was lacking when Peter denied knowing Jesus and the apostles were in the locked upper room hiding. The risen Lord would appear to them and along the beach to heal Peter. We cannot escape the Lord and we should face the challenges that come to us with a witness that celebrates Christ’s victory over sin and death. Whatever this world takes away from us, we know that Christ can give back many times over.

The Bidding Prayers or General Intercessions at Mass constitute a wonderful model for petition prayers. We pray for many needs: the Church, our country and the larger world, for the oppressed or those facing injustice, for the suffering or the sick, and for those who have died as well as for those who mourn them. A number of us regularly pray for an increase of vocations as well as for good and holy priests. Given the tragedy of abortion, most faithful Catholics pray daily for the unborn child, the right to life and that parents will have hearts welcoming toward their children. We can pray about anything— safety, health, solvency, security, belonging, love, etc. A mark of our Christianity is our willingness to pray on behalf of those who hate and seek to hurt us. This is a great measure to the authenticity of our faith and our willingness to imitate Jesus.

Having said all this, such supplications should not be reduced to crass and ineffective magic or superstition. The believer trusts that God knows best. It is not like rubbing Aladdin’s lamp and wishing for a million dollars in small bills. I would also doubt that an angel will come down from heaven with the winning lottery numbers. My credulity is also strained by those who pray during sporting events. While it is okay to pray for a fair match and the safety of players, I am doubtful that God would intervene so that the Redskins football team would beat the Cowboys, even if the devil does have a contract with the athletes from Texas. Countries might pray for victory and for peace during times of upheaval and war; however, I think God is more on the side of justice over oppression. Historically both sides often pray to the same God. I am reminded of the unofficial truce of 1914 during World War One. The leadership of the warring countries refused a papal petition for a hiatus in violence. Nevertheless, the soldiers in the trenches declared their own unofficial Christmas truce. It was said that one could hear the hymn Silent Night simultaneously being sung in the different languages of the combatants. Many visited the enemy camps. Food and drink was shared. The dead were exchanged. Small gifts were given. The peace did not last very long but it was a teaching moment about human brotherhood that still haunts us in a divided world.

Watching the news on television or reading about tragedies in the newspapers often leaves us unmoved. This should not be the case. We have access to news unlike any generation before us. This should become an occasion for prayer, not voyeurism seeking the sensational. We may not personally know the victims of violence or natural disasters but they are still people like us. They need to be remembered in our prayers to God. When possible we can add our donations to those prayers to assist people in a material way, too.

The worse the people, the more we should feel compelled to pray for them. Who knows, a believer may find out when he meets the Lord at judgment that his were the solitary prayers for some poor soul who had no one to care enough to remember him to God. Many will rightfully pray for victims, but how many of us pray for the victimizers? The most they usually receive is the venom of curses elicited from hatred. Over time many poor souls are forgotten. We should pray for those who need jobs and for those who sell themselves and are exploited to make ends meet or to care for children and those who need them. We should pray for those living on the street and eating out of dumpsters; we should also pray for the callous who walk around them each day uncaring. Many have made bad decisions and are locked into destructive behaviors and addiction. We can lend a helping hand and keep them in our hearts and their needs upon our lips. Such prayer can be effective. It is also transformative for the person who is praying and interceding for others. Do we invite others to know Christ as we do? Do we ask them to pray with us? Have we ever asked a friend or neighbor to join us at Sunday Mass? Prayers of supplication are a demonstration of compassion.

5. The Proclamation of the Gospel Begins with the Cry to Repent and to Believe.

“Forgive us our trespasses as we forgive those who trespass against us, and lead us not into temptation but deliver us from evil.” Our Lord came into the world to make possible the forgiveness of sins. Here is the root of my vocation as a priest.  Every priest is a minister of reconciliation ordained to extend the saving work of Christ. Repentance makes the ground fertile for faith. We have to let go of what a fallen world offers if our hands are to be free to accept the gift of Christ. (Years ago I remember reading a book by a Pentecostal minister who explained this clause of the Our Father as a bargaining with God: if you forgave others then God would give you mercy in return.) No, there is no such deal.  It does not work that way. We have nothing with which to bargain with God. He holds all the cards. The Lord’s Prayer is not offering us a deal as might be imagined between gangsters; no, rather the prayer is pointing to imitation and how this furthers our new creation in Christ. If we forgive as Christ forgives then we are imitating the Lord. If we love and forgive like Christ then the Father will see something of his Son in us and give us a share in his Son’s reward. The reference to temptation is an acknowledgment of human weakness. It is okay to ask God to avoid certain challenges which might be too much for us. Of course, when empowered by grace, people are often surprised by how much they can endure as a disciple. The deliverance from evil or from the evil one is indicative of the whole meaning of Christ’s redemptive Cross. Original sin made us the devil’s property. Christ redeems us and makes us free.

We want our personal sins forgiven or remitted. We also want true liberation or the lease broken from the house that sin built— the various injustices, sources of hatred and manipulation— indeed, any and all of the framework of sin that would bring us back into demonic bondage. Christ reached out to those who were oppressed, hated, scapegoated, and cast aside. He let them know that they were important and loved. He also healed the sick, forgave sins, exorcised demons and raised the dead. These were the acts by which he gave us a powerful example of counteracting the presence of sin or evil among us. When facing the effects of evil, we all need deliverance prayer and heartfelt contrition. Our sins placed Christ on his Cross. He died for each of us by name. He said from the Cross, “Father, forgive them, they know not what they do” (Luke 23:34). The war is over and Christ is the victor. But the devil is spiteful. He fights his small skirmishes for individual souls. We must still battle powers and principalities. Between this world and the next saints will certainly be made perfect but on the way saints are sinners who know they have been forgiven.

 

Tension Between Homosexuality & Christianity

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The traditional Christian view is that homosexual acts are grievously sinful.  This was expressed recently by Vice President Pence and it precipitated an immediate response from the mayor of South Bend, Indiana, Pete Buttigieg.  Making an assessment of his own same-sex “marriage” to Chasten Glezman, he states:  “Being married to Chasten has made me a better human being because it has made me more compassionate, more understanding, more self-aware and more decent. My marriage to Chasten has made me a better man. And yes, Mr. Vice President (Pence), it has moved me closer to God.”

What should be the response of a traditional Christian who is well aware that the revelation of God in Scripture and in creation, itself, stipulates that homosexuality is a grievous sin and that it can cost us a share in Christ’s kingdom?  Some churchmen contend that the Church herself can overrule the testimony from the Bible; however, the Pope and Magisterium may interpret Scripture and Tradition but do not have the authority to revoke or reverse revealed doctrines.

Some authorities claim that the harsh stand against homosexuality in the Bible reflects not the mind of God but the bigotry of men. If this be entirely the case then the whole question of biblical inerrancy is called into question. What is or is not inspired by God then becomes dubious.

Some authorities assert that there are certain teachings and practices in the Bible and in the life of the Church where we see a development over time in our understanding, as with the institution of slavery.  While this is true, critics would quickly add that such development must be organic or natural (as when various biblical themes interplay against each other) and cannot be forced. Those who would promote a radical anti-patriarchal feminism have sought to fabricate a new divine archetype.   There is a return to the goddess or the Lord (in some cases) is viewed less as a man and more as an androgynous human. Could the God proposed by Buttigieg be of this sort— a deity fashioned precisely for homosexuals?  The problem in both cases is the forfeiture of what is real and the substitution of human fancy.  While there are subjective elements to our discipleship, Catholic Christianity demands attention for what is objectively real.  This is a necessary symptom of our belief in the incarnation and resurrection.  Either Jesus is God made man or we are still in our sins.  Only God has the power to save us.  Either Jesus rose from the dead or we are the greatest of fools who will be soon forgotten in our graves.  None of this can be left to empty myth or to a sentimental feeling or to a drunken hallucination.  Either the story of salvation is true or we are lost and the Gospel is a lie.

If he has not fashioned a new god, could it be that Buttigieg is ignorant of his deity’s demands?  Could he be in psychological denial as to what the Judeo-Christian faith and its deity demand?  Could he have bought into the notion that biblical moral teachings are somewhat capricious and that all that matters is that we try to be “kind” or “compassionate” or “nice”?  Some politicians think that they can legislate morality at will to satisfy their current agenda.  Unless one has the gift of reading souls, no one can truly know whether Buttigieg is closer to God or not.  This is despite the fact that those of us who believe in an objective order would insist that homosexual acts constitute the matter of mortal sin.  How can one be close to God if one has severed his personal and communal relationship with Christ through sin?  Sin is a declaration of the person to God and to his fellow men— he is saying not merely that he hates God but that he is indifferent to him and toward anything he commands.

I cannot say I have heard much rhetoric of an alternative deity as I have from the camp of radical feminists.  This group hates men and raises abortion to the level of an infernal sacrament.  It is for this reason that many Christians view abortion as the return to the practice of human sacrifice.  The innocents are being devoured by demons (masquerading as deities).

When we see rallies for militant homosexuals, they are also often associated with the new atheism and its tendency toward sacrilege and the vulgar or profane.  Homosexuals have a widespread tendency toward promiscuity and multiple partners.  The Christians among them seem to yearn for a particular friendship.  Many have noted that while of the same gender, men and women alike in these same-sex bonds seem to mimic heterosexual polarities:  one is more manly or dominant and the other is more feminine or passive.  Most Christians who struggle with homosexuality tend to stay clear of much of the more blatant and overt shenanigans.  They are not cross dressers and the notion of spitting the sacred host into the face of priests (as was done to the late John Cardinal O’Connor is repugnant to them). They tend to steer away from public expressions of intimacy.  They deplore violence and emotionally are easily hurt.  They love the Church but often feel that the Church does not want them. They struggle with the judgment that they are welcome but only as long as they remain chaste and celibate.  While it might sound like a stereotype, they are attracted to ritual and sacred music.  They delight in liturgies that are aesthetically beautiful and which raise hearts to heaven.  As a group they are attracted to churches with set ceremonials and find comfort in familiarity.

Catholicism cannot affirm disordered homosexual acts as akin to the marital act between a man and woman.  The Church does not have the authority to ratify as good or neutral what is deemed by both divine positive law and natural law as wrong and sinful.  As with our COURAGE program, we can assist them to live out a chaste celibate love.  We can partner with them in prayer and service.  They should not define themselves principally by the same-sex attraction with which they struggle.  They may not be called to marriage but they are called to holiness.  They should not engage in homosexual acts but they are called to love and to have friendships.  There is a place for them in the Church.  It is best that homosexuals not enter the priesthood; however, priests can rightly model for them lives of celibate service.  God will give his children the gifts and the strength they need to be good and holy.

What can we affirm?  First, we should accept as genuine the religious sense that they have.   They should seek to remain in a state of grace so as to make the most of faith study, prayer and the sacraments.  Second, love needs to be expressed and our parishes have many initiatives where they can participate.  They have generous and selfless hearts.  Third, the church would be the first to promote friendship or brotherhood or sisterhood.  Love does not have to be sexual.  The sacrifice of Jesus shows us the true depths of a love and passion that eclipses all other loves, including the passionate intimacy of spouses.  The covenant of lovers points toward that greater covenant that is merited by the blood of the Cross.       

There is something of a mystery when we speak of the God who has revealed himself and the God we know.  The saving acts of God take place in history but the presence of God is not locked in the past. As Catholics, we would make a case for the Christian deity or the Trinity.  We would insist that God is real and one; that he is the author of all things; that he cares about us; that he has inserted himself into human history; that he has shown his face to us; that he has redeemed us from the folly of sin and death; and that he has established a community of faith to proclaim the truth and to perpetuate his saving work in Christ.  We argue from faith, philosophy and even science that God objectively exists apart from whatever many might subjectively believe or not believe.  While Christians would seek to live in peace with others, we would not personally tolerate or regard as also real the various opposing notions of deities or the negation of atheism.  Tension often arises because belief is not easily captured between church walls but tends to saturate the society in which one lives, influencing human values and how people would express them.

Many early Christians became martyrs in the pagan Roman Empire because they refused to worship mythical deities or the emperors.  These deities were interpreted by the ancient Church fathers as false gods or worse as demons in disguise. When we read the later pagan authors, they blamed the fall of the empire upon the rise of Christianity and how it had reinvented or replaced the deities they previously followed.  Their arguments were somewhat pragmatic because even during its heyday, many Romans went through the prescribed motions but really placed no faith in the false deities and their “soap opera” lives.  But the acceptance of Christianity had a profound impact upon the values of Rome.  There was a definite moral shift.  Today, many are again recreating our understanding of a deity while growing numbers are complaining that the whole notion of a God has served its purpose and should now be discarded.  As before, many say they believe but in truth there is nothing about their behavior that would convict them as Christ’s disciples.

Within the context of Christianity, many would say that revisionists have no right to reinvent God and to modify or to reverse his moral teachings.  Leaning toward the subjective, they would counter the argument by a preponderance of questions.

For further reading…

National Catholic Register
Pete Buttigieg is Wrong — God Still Forbids All Homosexual Acts

[152] Thirty-first Sunday in Ordinary Time

November 4, 2018

Deuteronomy 6:2-6 / Psalm 18 / Hebrews 7:23-28 / Mark 12:28b-34

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Moses exhorts that honor and obedience to God brings forth the blessings of long life and prosperity upon his people.  Indeed, if they expect the LORD to keep his promises for a land of their own then they must reciprocate with their own fidelity.  This illustrates a profound message about justice— God rewards faithfulness, punishes disobedience and protects his own who love him.  This appreciation is the glue that preserves the identity of the Jews as God’s chosen people, from the time that they were a family and tribe through their transition as a nation and then a religion.  Indeed, it may be argued that such an appreciation is the seed, first for the ordering of the Jewish community and later for the emergence of Christianity and a Judeo-Christian civilization.  Such a community, ordered around both divine truth and justice, is now in the wane as it is increasingly replaced by a secular culture that makes man and not God the measure of all things.  The Church today is ever more an isolated sign of contradiction in this modern world.  As such, power, money and politics manipulate the larger community even as its pawns endlessly belabor about invented rights and fraudulent freedoms.  It must be said that a general chaos reigns (everyone doing their own thing) and the error of subjective truth (disorientation around a false foundation) wrongly countermands what is objectively true.

The responsorial carries forward the theme of our dependence upon God.  Note that the psalmist calls the LORD his rock.  Many of the ancient pagan believers literally were idolaters.  While their statues over time came to represent false deities, initially the idols of metal or stone or wood were worshipped in themselves.  Certain anthropologists argue that next to the worship of celestial elements like the sun and moon, many early people actually worshipped rocks.  These rocks were eventually carved into various shapes.  Any visitor to the Holy Land will know that it is a place littered with rocks.  That is why stoning became a routine manner of enacting capital punishment.  The rocks took on an importance because they could be used in defense, hunting and building.  They were particularly effective in fighting, either against other people or in killing animals for food.  Indeed, heavy rocks were also used in crushing grain in the process of making life-giving bread.  Contrasted to the idolaters, the Hebrew people were called to follow an invisible God.  While he was the Creator, he could not be identified with his creation.  God’s people strenuously fought against the use of idols but it may be that they borrowed something of the language of their pagan neighbors.  Calling the LORD their rock, they were asserting that he was both their firm foundation and that he had sufficient power to protect his own.

Illustrated in both our first reading and the Gospel, the backbone to all the commandments is their relationship with the living God.  This is why idolatry was regarded as the vilest sin:  “Hear, O Israel! The LORD is our God, the LORD alone! Therefore, you shall love the LORD, your God, with all your heart, and with all your soul, and with all your strength.”  While we appreciate our saving faith in Jesus as the Son of God, this command retains its binding force for Jews and Christians, alike.  All sin or rebellion signifies a turning away from this truth— placing either persons or things before our allegiance to God.  Adherence to this command changes everything.  A failure to embrace this truth corrupts discipleship as a matter of external show or exhibition.  It is this love of God that should fuel all human charity.  It is the unseen element by which all souls will be judged.  St. Paul as the Pharisee-turned-Christian knew this truth well.  He wrote the Corinthians: “If I speak in human and angelic tongues but do not have love, I am a resounding gong or a clashing cymbal. And if I have the gift of prophecy and comprehend all mysteries and all knowledge; if I have all faith so as to move mountains but do not have love, I am nothing. If I give away everything I own, and if I hand my body over so that I may boast but do not have love, I gain nothing” (1 Corinthians 13:1-3).  The fidelity of men is not like the actions of pre-programmed ants.  God wants our hearts.  He wants us to prize him as our treasure before all else.  He is a jealous God and does not want to share us— it is all or nothing!

Jesus adds as a corollary of the great commandment toward the Lord one that includes the neighbor:  “You shall love your neighbor as yourself.” The scribe that comes to him affirms the answer and Jesus tells him, “You are not far from the kingdom of God.” If we were to imagine this love as water in a cup it would be brimming over.  It cannot be contained.  That is why such a love of God must spill upon our brothers and sisters.

The courts order the removal of the Decalogue from the walls of courtrooms and from display on public grounds. (There was one notable exception when authorities said they would permit an edited listing that subtracted the commandments about God.)  The problem is, take God out of the equation and the commandments become mere suggestions.  We have faced similar problems in the public schools.  Efforts to teach virtues in public schools have collapsed because who is to say what is wrong if there is no divine command?  What are the consequences?  We can no longer even agree about questions of gender.  Despite obvious disordered elements, sexual orientation and behavior has become a free-for-all.  Children can celebrate the Wiccan and occult elements of Halloween but only the Easter Bunny and a sanitized Santa have survived the purging of Christ’s birth and resurrection.  Mother’s and Father’s Day has been removed from calendars or transformed so as not to offend those with no acknowledged male or female parents.  Instead of telling children to wait until marriage for sexual intimacy, school nurses pass out condoms and in some cases schedule abortions for the children under their care.  Nevertheless, they still cannot give those same children an aspirin for a headache.  Tired of teaching children to behave, many children are drugged for purported attention disorders (which they may or may not have).  When children are challenged for bad behavior their answers are quick and to the point.  “Who are you to tell me what to do?”

Note the first half of the traditional Act of Contrition:  “O my God, I am heartily sorry for having offended Thee, and I detest all my sins, because of Thy just punishments, but most of all because they offend Thee, my God, who art all good and deserving of all my love.”  The essential message from Moses to Christ was love; however, if love should be found wanting, then at least the fear of punishment would make possible contrition and help to insure proper behavior.  At a minimum, the fear of punishment (the loss of heaven and the fires of hell) protects the good from evil men and upholds a moral society.  However, today it could rightly be said that many people neither love God nor fear punishment.  It should not surprise us that this attitude has arisen at the same time as when atheism is claimed by a quarter of the U.S. population.  Worse than this, many who are believers live as if there were no God.  Separated from God, we do not know how to be good.

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As an aside to this homily theme, the second reading speaks about the priesthood of Christ.  Here we can also say something about the love of God and the fidelity we should show him.  While the priests of old could only serve until their deaths, Christ’s priesthood is eternal.  Indeed, his priestly service can save all who approach him for mediation.  While the Jewish priests daily offered a sacrifice that could not fully appease the dishonor of God caused by sin, the oblation of Jesus on Calvary makes true satisfaction and has lasting value.  Men ordained to the priesthood in the Church share in his one priesthood.  The Mass is a real and unbloody re-presentation of Calvary behind the sacred signs of bread and wine.  While ordained clergy stand at our altars, it is Jesus who celebrates every Mass.  Jesus is our high priest and our divine and innocent victim.  While our priests may offer the Mass daily, it is only because they live and minister in time.  The underlying truth is that every Mass participates in the onetime sacrifice of Jesus.  Jesus realizes the full meaning of the commandment of love.  Given his identity, he joins within himself the power of divine love with the fidelity that we are commanded to grant to the Father.  Jesus spreads his arms on the Cross as the offering of a love beyond measure.

  • Can you truly say that the priorities of your life illustrate fidelity to the two-fold commandment of love?
  • Can you really say that you love God while you hate your neighbor?
  • What competes with our intimacy and loyalty to the Lord?
  • What motivates our prayers and acts of charity?
  • Can people really love the Lord as they should if they fail to pray and to worship with the believing community of the Church?
  • Is it well appreciated that the priest is Christ and that the Mass is Calvary?
  • Can we really be good without God?
  • Are we moved more out of fear or love of God?

Church Scandal & the Devil

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Those who hate the Catholic Church are falling over themselves in blaming pedophile clergy for the abuse and scandals.  They absolutely refuse to acknowledge that the majority of cases are instances of homosexual pederasty.  These critics, that include major newspapers and other news outlets, are in collusion with churchmen who want to protect or hide “gay” priests in the Church and promote the growing acceptance of homosexuality in secular culture.  The devil as the great deceiver has not only corrupted some in the Church but many in our secular society.

When Pope Francis targeted Satan as the primary culprit of the crisis, many public officials, journalists and others roundly ridiculed him.  Article headers around the world heralded a distorted view of his remarks: “Pope Blames Satan Instead of Pedophile Priests!” A spiritual view was derided as a political deflection.  Given that many critics of the Church are also inimical to any and all religious affiliations, this should not surprise us— atheists neither believe in God nor a devil. Nevertheless, the devil is real and if it seems that he is spending an inordinate amount of time and energy attacking the Catholic Church the reason is that she is the house that Jesus built.  However, if he is present in the Church as an interloper, he is alive and well in modern society as a welcomed guest, or at least this is so in terms of his distorted values.  He wants to take ownership of the world and is willing to hide as the ghost in the machine.

Satan_Gustave_Dore_paradise_lost_the_devil_cast_out_of_heavenThe Pope warns us: “We should not think of the devil as a myth, a representation, a symbol, a figure of speech or an idea. This mistake would lead us to let down our guard, to grow careless and end up more vulnerable.” While other confessions broke away from Catholic unity, the legacy of the Catholic Church goes back to Jesus and the first bishop-priests, his apostles.  The devil hates the Church because she is the present-day realization of the incarnation in the world.  Christ is the head and his Church is his Mystical Body.  There is a profound unity.  Given that none are saved apart from Christ, the same can be said about the Church.  As the Mystical Body of our Lord, she is the great sacrament of encounter with Christ.  Even as the Church is composed of sinners and invites others by divine command, the Church remains holy because Christ is holy.  Our Lord’s redemptive work won the victory over sin and death.  However, the consequences must be unraveled throughout subsequent human history.  The devil has lost the war but he still seeks to steal individual souls.  Given the importance of the priesthood and the Eucharist as at the heart of the Church, the devil attacks where he can cause the most damage and scandal.  Just as he can numb the consciences of mothers about the tragic abortion of their children; he deadens the souls of renegade priests to their heinous acts against God’s children, making a sacrilege of their role at the altar and in the confessional.

None of this mitigates the priest’s own culpability for his sins.  Similarly the bishops have an obligation to insure a priesthood that is sanctified by grace and devoted to a service realized in sacrificial love.  They must be new Christs.  We can accept nothing less as it would come from the evil one.  Bishops and priests are called as ministers of mercy or reconciliation.  It is in this regard that we should not dismiss Satan’s efforts to tempt and corrupt priests.  We are not Donatists and the powers of the priesthood are not dependent upon personal holiness.  However, bad priests do not readily invite others to repentance and holiness of life.  Our Lord abhors duplicity.  Compromise the truth and few will listen to our preaching and teaching.

When the devil targets priests, he uses their own loneliness and brokenness against them.  He sows weeds from the beginning in secret.  Things that needed to be said were not said.  Weaknesses were not acknowledged or treated.  Truth was the victim throughout— in the psychological evaluation, in the acceptance into seminary, in the regular reviews of candidates and even as they prostrated themselves before the altar. Men who were afraid thought they could hide their cowardice and defects within the priesthood even though our Lord had admonished his apostles not to be afraid. Men who were not committed to celibate love came forward with divided hearts to be ordained.  Men who were not humbled by a call of service knelt before the bishop with princely dreams instead.  Men who pledged obedience became infected by the poison of Milton’s Satan who cried, “Better to reign in Hell than to serve in Heaven.” Did any of the rogues possess a genuine conviction to answer a calling from God? If so, what was it that changed their trajectory?  While some of these men deceived themselves; others were given help.

Most priests are good men who seek to realize the holiness of God and the forgiveness of sins, in their lives and in the lives of those to whom they minister.  But it only takes a few bad men to hurt many.  It only takes a moment of passivity or weakness or silence to become complicit in their crimes.

Pope Francis has asked God’s people to pray the rosary every day in October so as to repel the satanic attacks and to exorcise the demonic presence from the Church.  Of course, we should always pray for good and holy priests.  Pope Francis tells us: “The Church must be saved from the attacks of the malignant one, the great accuser, and at the same time be made ever more aware of her guilt— her mistakes— with the abuses committed in the present and the past.”

The Pope has asked us to add to the rosary the traditional intercessory prayer to St. Michael:

“St. Michael the Archangel, defend us in battle. Be our defense against the wickedness and snares of the devil. May God rebuke him, we humbly pray, and do thou, O Prince of heavenly hosts, by the power of God, thrust into hell Satan, and all evil spirits, who prowl about the world seeking the ruin of souls.”

Is There a Pressing Need to Change the Our Father?

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The Greek verb is εἰσφέρω which is usually rendered as “lead into” or “bring in.” While I see no serious problem with the proposed revised translation, “do not let us fall into temptation,” I am at a loss to any pressing need for dismissal of the traditional rendering. The word “lead” acknowledges the mystery of divine providence and election. God writes his straight lines with our crooked ones. God never intends evil, but the fact that we live in a broken world means that we face many temptations and must take up our crosses to follow Jesus. We can ask that God might excuse or protect us from being brought before temptations that we might find too terrible to bear. But the Pope’s translation might be inferred as divine intervention or as an imposed moral restraint that would violate the person’s human will and freedom. I would suggest an in depth catechesis upon the Lord’s Prayer before any change in the traditional English rendering.

Given all the issues that face us, do we really want to open this can of worms?

Why is This Even a Question?

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But the late priest’s writings cannot be reconciled with Catholic teaching… so the warning should remain, right?

The Dimensions & Appearance of Heaven

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Where is heaven? How big is heaven? What does it look like? Many past believers imagined heaven in the sky, particularly since Jesus ascended and Mary was assumed into heaven.  There was also the biblical presumption that hell or hades was under the earth.  Artists have imagined heaven with cathedral like buildings, where the streets are paved with gold and everything is illumined with an interior light.  As for how big, we imagine a vastness further than the eye can see.  God would certainly insure enough space for all who would call it home.  While God and the angels as spirits take up no space or extension; Jesus and the Blessed Mother have glorified bodies, just as the saints will possess.  These bodies will have to reside somewhere.  We sometimes speak of a new heaven and a new earth. However, I doubt there will ever be a celestial surveyor who could determine the boundaries of heaven or measure the jurisdiction.  How big is it?  It is big enough.  I have often pondered the question in reference to our final end.  We will live within the Trinity.  Any way we turn, we will see God.

Physicists speak about the relativity of time and space.  It is my supposition that when it comes to heaven, this relativity is taken to another level entirely with a signification hinted in the sacraments.  When we speak of the Eucharist, we assert that Christ is present in his person and in his saving activity.  The entire paschal mystery (our Lord’s betrayal, scourging, crucifixion, resurrection and ascension) is made present in the liturgical action and in the consecrated species.  Just as a taste of heaven can be condensed to the sacrament, we might imagine heaven as a spiritual gravity well, where the providence of God is fully realized and we are offered a share in eternal life.  This new signification or meaning makes the question about size inconsequential.  All of creation and salvation history meets in this singularity of the kingdom.  One might argue that material creation mimics this situation with its initial singularity, the release of energy with the big bang, and then the unfolding of the universe. God sustains both his material and spiritual creation.

Angels are discussed as spiritual creatures without physical bodies.  Stories about full-bodied angels are interpreted as phantasms fashioned so as to relate to men.  Like God, they are perfect spirits that exist outside of time and space.  However, God can give them liberty to become involved with human affairs.  Similarly, God as a perfect spirit can reveal himself to us by entering the human family through the incarnation.  The angels and the souls of the dead know duration but are outside of time.  It has been conjectured that with glorified bodies, the clock might start ticking again as matter and time are partners to each other.  But, having said this we really do not know much about the spiritualized matter or immortality of glorified men and women (where souls and bodies are reconnected).  The risen Christ appears in locked rooms and to men on the road— then just as suddenly he disappears and shows up somewhere else.  What would the space or dimensions of heaven matter if we could all travel at the speed of thought?

 

Much of this reflection is speculation.  What do we know for sure?  We have the promise of Christ.

“In my Father’s house there are many dwelling places. If there were not, would I have told you that I am going to prepare a place for you? And if I go and prepare a place for you, I will come back again and take you to myself, so that where I am you also may be” (John 14:2-3).