• Our Blogger

    Fr. Joseph Jenkins

  • The blog header depicts an important and yet mis-understood New Testament scene, Jesus flogging the money-changers out of the temple. I selected it because the faith that gives us consolation can also make us very uncomfortable. Both Divine Mercy and Divine Justice meet in Jesus. Priests are ministers of reconciliation, but never at the cost of truth. In or out of season, we must be courageous in preaching and living out the Gospel of Life. The title of my blog is a play on words, not Flogger Priest but Blogger Priest.

  • Archives

  • Categories

  • Recent Posts

  • Recent Comments

    Stacie on Ask a Priest
    Raymond J Mattes Jr on In the News: Women Priest…
    Raymond J Mattes Jr on In the News: Women Priest…
    MM on Ask a Priest
    ignasius fabio on Ask a Priest

A Reflection on the Lord’s Prayer

157079977383306002 (1)

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.

 

The Mission of Making Converts

moslemconvert

The RCIA team and this Muslim family in Bethesda has done that which would earn them rebuke and imprisonment in many non-Christian countries: making possible their conversion to Catholicism this Easter. Given religious intolerance elsewhere, even the Pope told the Christians of Morocco that their mission was NOT to make converts. Speaking for myself… God bless this family for having the courage to cooperate with the Holy Spirit in coming to the true faith! And God bless those Catholics who have walked with them on this journey of faith!

The family above also comes from a non-Christian nation. What will happen to them should they return?

All the first believers were Jews. If they had not converted their own then there would be no Church. The early Christians were persecuted by a pagan Rome that worshipped multiple deities and the emperor. We do not stand outside the doors of Hindu or Buddhist temples, Islamic mosques or Jewish synagogues tearing down the faith of others through proselytization. But much of the non-Christian world has criminalized any evangelization and/or conversion. The mission of proclaiming the Good News is a systemic element of Catholic faith.

We may remember that the whole fight with the Obama administration was on this topic of religious liberty… that the Church has a mission beyond the walls and doors of her places of worship. Given the oppressive yoke of either Communism or Islam, many of the Orthodox churches of the East (unlike Western Catholicism) opted to emphasize ritual and liturgy over any missionary outreach or social gospel. How can the Church be a genuine “yeast” in any society where we are hesitant to share the full message and person of Jesus with others… the one and only Savior and Lord? Is the preservation of harmony in society worth the price of people’s immortal souls? The truth must be proclaimed… to our own and the fallen away, to non-believers and to those who belong to religions where truth and error are mixed.

Part of the problem we face as Americans is that we are too insular, interested in Hollywood or feminism or gay marriage or other local concerns while ignorant to the crises faced by believers throughout the larger world.

Given personal integrity, each of us is called to pursue the truth as he or she sees it. Silence does not always promote truth or equate immediately to faithfulness. The witness of Christ is not a passive or disinterested docility but an aggressive and countercultural pursuit for the truth and for justice. Catholicism is a global faith and we need to open our eyes to the plight of believers everywhere.

Granted his singular position, the Pope speaks not for himself but for Christ and the world-church. This makes anything he says important for reflection and guidance. We show respect to him personally and render religious assent to what he teaches all the while knowing that the charism of infallibility does not apply to every practical decision or policy. Cardinals Burke, Mueller, Sarah and Zen and others have rightfully offered their concerns about this papacy, all the while doing so in fidelity to Petrine authority and Church teaching. While we are not part of the Magisterium, I would suggest this is a pattern for “thinking” and “caring” believers.

A Scandal that Calls for a New Reformation

153508226949038595

“Christ himself, the model of priests, taught first by the example of his deeds and then by his words: Jesus began to do and then to teach. Likewise, a priest who neglects his own sanctification can never be the salt of the earth; what is corrupt and contaminated is utterly incapable of preserving from corruption; where sanctity is lacking, there corruption will inevitably find its way.”

– St. Pius X

We are taught as Catholics that the Church is holy because Christ is holy.  This is what gives truth value to the second mark of the Church mentioned every time we recite the Creed at Sunday Mass.  The Church is holy and it is by means of the teachings of faith and the sacraments that we can be made holy by grace.  This is what we believe and yet has there ever been a time when it was so very hard to believe? The Church is also composed of sinners; indeed, we are all sinners needing a Savior.  But when it comes to our priests and bishops, we like to imagine that they have a direct line to heaven.  They make little money, forsake a spouse and family and are at the immediate beck-and-call of their flocks.  The lesson that Jesus gives his apostles with the Holy Thursday foot washing is that the greater they would become, the more they would have to humiliate themselves as the servants of all.

Catholicism insists that both bishops and priests should remain celibate— placing the love of the Mystical Body or the Church ahead of all other loves.  At a time when most churches compromise on the moral teachings of Christ; the Catholic faith remains resolute about purity prior to marriage, about the permanence of marriage, about marriage as only a relationship between a man and a woman, about the nature of the marital act as open to the generation of children, and about the sanctity of human life.  The loftier the moral message, the further the messenger might fall when he is exposed as duplicitous.

Our priests witness the marriages of couples in love, consecrating unions with the favor of God and of his Church.  They baptize babies, transforming them from mere creatures of God into adopted sons and daughters of our heavenly Father.  They absolve penitents from their sins, literally stealing the damned from the devil. At Mass they celebrate the sacrifice of Calvary so that we might offer ourselves with Jesus, the Lamb of God, as an acceptable oblation to the Father.  They give us Holy Communion, rations from that promised shore to which we travel as spiritual pilgrims.  Along with bishops, they offer confirmation, completing our baptisms so that we might be enriched by the gifts of the Spirit and made living temples of God.  They anoint the sick, perpetuating the ministry of Jesus in bringing healing to the hurting among us.  They bury the dead, preaching a message of hope that in Jesus love is stronger than death and victorious over the grave.  The priest is at the center of everything Catholic.  That is what makes the current scandal especially devastating.  The faithful are rightly disappointed and upset. Our shepherds are facing a crisis in holiness.

Contagious Scandal & the Loss of Reputation

Any one priest signifies every priest.  This collective appreciation has made the present crisis a damning one.  When the laity look at their priests, they immediately wonder, “Could he be one of those priests?” While regarding only a few, these dark revelations of sin and crime are sufficient in damaging overall trust.

Men presumed as truthful revealed as duplicitous liars.

These are the same men appointed as preachers of the Gospel.  The priest and pastor is the chief catechist of every parish and is entrusted with the faith formation of his people.  What becomes of the message or the Good News when the messenger becomes a witness of bad or scandalous news?  What becomes of his credibility when the mouthpiece of God not only stumbles in his witness but is unveiled as an agent of the devil’s anti-gospel? How can such a man speak to us about the truth when he has failed to put on the mind of Christ?

Men presumed as merciful exposed as sources for sin.

These are the men chosen to give flesh to the Divine Mercy in the ministry of the church.  Who would want to go to confession to such rogues?  Many might think that their sins pale in comparison to such reprobates.  While the efficacy of the sacraments is assured; it is understandable that the faithful would feel stained or polluted by association with these men.  Is it all just empty words and gestures? Compounding the problem, they sometimes substitute malice for mercy and draw others as accomplices into their lives of sin.  How can such men draw us into the love of God when they do not have the heart of Christ?

Men presumed as healers caught as sadistic destroyers.

Jesus condemned the pharisees for placing unnecessary burdens upon good people.  As an antidote he delivered the freedom and healing that belongs to the children of God.  Priests were called to mend souls and to give hope, not to breach their victims from the family of God or to give them cause for despair.  The miscreants in the news destroyed innocence and purposely misdirected the faith trajectory of people’s lives.  They placed their own sexual gratification over sacred promises and the good of persons.  How could they live with themselves, exchanging the joy of right relationship with God for a cruel transitory delight toward others?  Even if there were a failure to love, did they not fear God?

Men presumed as pure are brought to light as defiled.

Priests are commissioned as eschatological signs of Christ’s kingdom.  This is a basic premise behind the promise or vow of celibacy.  Celibacy is not the same as chastity or virginity.  Rather, it is a wondrous way of loving others.  We are corporeal-spiritual composites, creatures of spirit and flesh.  The purity of the body is supposed to immediately signify the virtuous nature of the soul, the existential resolution as one who loves the Lord so tremendously that it spills over in concern for the neighbor.  As opposed to the pattern of the rich man going away sad because of his many possessions, it is the follower of Jesus who seeks to abandon earthly satisfaction so as to be rich in Christ.  What happened to this singleness of purpose in these men?  How is it that they could be satisfied with the carnal man when they were pledged to something greater, the one who lives in the Spirit?

Men presumed as holy are divulged as devils.

We are all called to be saints.  That is our fundamental purpose in life.  Christ as the new Adam comes into the world to restore an innocence that was lost by sin.  The priest is charged as an instrument of the Lord to dispense the divine mysteries in making this objective possible.  His ministrations allow us to enter in the saving paschal mystery.  Here is where the sins of these men become a kind of blasphemy against all that is holy and good.  Instead of realizing their role as sharers in Christ’s priesthood and extending his saving works, they look to the wimpish failure of the first Adam; indeed, worse than this, they play the role of the serpent.  Do they not see how they have been thoroughly soiled as slaves to the devil?  Have they stopped believing entirely?

We are told that a priest, even in mortal sin, can validly administer the sacraments.  This is one of the great absurdities of faith and yet one necessary to insure the efficacy of the sacraments in the life of God’s people.  Of course, while a bad priest might do some good, his bad character often sours the milk and corrupts or tears down what is built up.  This dissimulation probably constitutes a special wound in the Sacred Heart of Jesus.  Our Lord is pained by the priest who is a cheat or hypocrite, even as he is supposed to be “another Christ” at the altar.

It remains a conundrum that a priest might take his people to the very gates of heaven but himself be unable to enter.  While we might think that the graces of priesthood would make it easier for him to go to heaven; certain authorities have argued that it makes the prospect of hell more pressing and dangerous.  Why?  The more one is given, the more for which one will be held accountable.  The priest knows better and cannot claim ignorance.  Everything needed for salvation is immediately available.  That makes any neglect inexcusable.  Further, because he has been configured to Christ by his ordination, the devil targets him for every temptation and assault.  At his altar, at his desk, in his car and in his bed he is always in the midst of a fierce battle with the prince demon of perdition.  Priests who forget this will immediately stumble.  The senses are especially targeted.  The scandals of late all appeal to the flesh and sexuality.  The sins committed are virtually unimaginable.  Minds are clouded.  Hearts are hardened.  The devil will take any crack he can find to pierce the priest’s soul— smoking, drunkenness, gluttony, sloth, anger, jealousy, whatever.  The devil may have failed in his temptation of Christ; but starting with his apostles and coming down through history to his priests and bishops of today, he has found men who sometimes falter and even become his property.  Judas may not be the only bishop-priest in hell.

It is a terrible business when the weak link of faith is the shepherd. The weapons to hurt souls and to attack the Church then come from the very hands of the priest— hands that were consecrated for the chalice and the host.  We as Catholics become our own worst enemies.  It is at such times that we must remember that our faith is placed ultimately not in men but in God.  We should also recall the saints, for theirs is the true legacy of the Church.  Instead of running away, it becomes all the more imperative for God’s people to keep the faith and to demand fidelity and holiness of their priests.  All sins might be forgiven, but the sins against innocence must not be forgotten.  A reform of the Church will mean that some higher churchmen will have to step down, certain priests will have to be removed from ministry and others will have to embrace a heroic apostolate of penance and sanctity.  This is not a time for window dressing but of a true moral reform, to deal both with a hostile secular modernity and a rigid clericalism that makes careerism and a fear of scandal into higher imperatives than protecting God’s flock from the robber and the wolf.

If we enter into the light (not afraid of what will be unmasked) and not in the darkness (where the roaches of sin hide), then we will truly walk with Christ.  As opposed to the clamoring enemies of the Church who see the current scandal as the death knell for Catholicism, maybe it is an unavoidable summons to “grow up” and to become a more effective and genuine witness for Christ in the modern world?  Divine providence is most unfathomable when God draws something of the good from the misdirected evil of men.

[26] Second Sunday of Lent

151976741619345650 (1)

Readings:  Gen. 22:1-2, 9a, 10-13, 15-18 / Ps. 116 / Romans 8:31b-34 / Mk. 9:2-10

An important traditional demarcation of the ancient Jews from their pagan neighbors was the repugnance they felt toward human sacrifice.  Rather, they offered the grains of the field or animals like goats, sheep, bulls and birds.  However, more recent archeological evidence shows that the early Jews did at one time offer the oblation of human beings.  The remnant texts that point to such behavior are the testing of Abraham and the story of Jephthah’s daughter. The story of Jephthah’s daughter can be found in Judges 11:29-40.  Like our passage today, it is deeply disturbing.  The Hebrew general pledges that the first who steps out the door of his home, he will sacrifice. He immediately laments his pledge because out steps his young daughter. She requests a short time to mourn her virginity and then we are told he did as he promised. Unlike the story of Abraham and Isaac, it appears that God does not stay his hand. The young girl had courage and her father kept his promise to God; but as Christians, we are aware that some promises should not be made. The child mourns that she will never know the joys of being a wife and mother. It is a poignant and terrible story.

Just as the story of Abraham and Isaac prefigures God’s surrender of his Son; the story of Jephthah’s daughter is connected to the Virgin Mary.  Mary gives herself to perpetual virginity and undergoes a vicarious martyrdom in witnessing the passion and death of her Son. Jephthah was a great Jewish general. He was successful against tremendous odds. He was victorious not because of his oath, but in spite of it. As St. John Chrysostom would tell us, his repugnant act would move the Jews to renounce all such blood-oaths from that time forward. Regarded as a testing of Abraham’s faith, a messenger from heaven intervenes and God directly prohibits the sacrifice of Isaac.  This would plainly show that God does not delight in such sacrifices.

Abraham certainly did not comprehend the command to sacrifice Isaac.  It seemed to violate providence, itself.  The patriarch was elderly and his son was the child of promise from which he was supposed to generate many descendants.  He did not understand but he remained faithful.  It is that element and not the shocking act that we should fully reflect upon.  God stays the hand of Abraham but he would not spare his own Son, the child promised from the dawn of creation.  Our heavenly Father did not directly will that his Son should be tortured and murdered; but he did desire faithfulness.  Jesus is faithful to his mission unto the Cross.  Abraham substitutes the oblation of a ram.  When God spared us (signified by Isaac), Jesus substitutes himself for us as the divine Lamb of God.  The sacrifice is no longer a ram caught in the briars but a Savior crowned with thorns.

The sacrifice of human beings by the pagans would be regarded by the early Christian community as a feeding the bloodlust of demons. We might think that we are morally better and enlightened, but over a million unborn children are aborted in the United States annually.  Many ministers regard this as a return of the demonic sacrifices of old.  Are we feeding demons the blood of our children?

The responsorial speaks to our conviction as believers during the season of Lent: “O LORD, I am your servant; I am your servant, the son of your handmaid; you have loosed my bonds. To you will I offer sacrifice of thanksgiving, and I will call upon the name of the LORD.” Catholics readily make the connection between Christ as the suffering servant and Mary who declares herself as “the handmaid of the Lord.”  Jesus offers his life that we might be released from the bonds of Satan.  Our Lord will pay the price of his life to set us free.  Mother and Son will meet on Calvary.  The sacrifice of Jesus will do what all prior oblations failed to do— make true and lasting atonement for sin.

The second reading reiterates today’s theme:  “If God is for us, who can be against us? He who did not spare his own Son but handed him over for us all, how will he not also give us everything else along with him?”  Paul is speaking about the gift of hope that comes with faith.  The victory over sin and death has already been won.

The Gospel reading gives us the scene of the Transfiguration.  Our Lord is dressed in dazzling white and beside him stands Elijah and Moses.  This signifies that Jesus is the fulfillment of the LAW and the PROPHETS.  The transformation in Jesus might be interpreted as a sign of things to come, notably the resurrection.  Lest it should be misunderstood, Jesus tells his three apostles not to speak about what they have seen until “the Son of Man had risen from the dead.”  We are told that they questioned what was meant by “rising from the dead.”  The apostles really could not get their heads around our Lord’s prophesies about his passion and death.

There is an important but sometimes overlooked element to the reading that we today should take to heart.  The heavenly Father’s voice beckons from the cloud, “This is my beloved Son. Listen to him.”  Jesus is the ultimate term for salvation.  It is his sacrifice that is saving.  Given that he buys us back with his own life, we belong to him.  If that be the case, then it must be realized with faith and an abiding obedience.

  • What sacrifices have you made in your life to realize your discipleship?
  • Do you appreciate that every Mass is a re-presentation of the oblation of Calvary?
  • Have you placed limits on your faith and what you would do in response to God’s calling?
  • How have you died for Christ and others, brushing aside selfishness?
  • Do you listen and obey God’s Son or have you substituted other authorities?
  • Do you put a premium upon human life, both in and out of the womb?

The Dimensions & Appearance of Heaven

151128465186663

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).

 

Art, Poetry & Song in Heaven?

151123474510859 (1)

The question about art, music and poetry in heaven is more complicated than we might initially acknowledge.  These three efforts at creativity can either be directed to the bottom feeders or they can target the heights of inspiration and hope.  There is a vast difference between pornography and the human forms that speak of God’s creation and salvation history in the Sistine Chapel.  There is no comparison between a vulgar rap song that espouses violence and sexism to a sweet solo of Ave Maria or a full chorus and orchestra giving us Faure’s Requiem or Handel’s Messiah.  There is an infinite distance between simple rhymes for children or off-color limericks for dirty old men and Milton’s Paradise Lost, Dante’s The Divine Comedy or Thompson’s The Hound of Heaven.

Believe it or not, I have heard arguments for music in hell.  Indeed, certain authorities intimate that the devil or Lucifer had a certain charge over music in heaven.  If so, this explains something of the terrible depth of his fall from grace.  It might be discordant, but the arts can both reveal and conceal.  I suspect that in hell they do the latter.  A fumbling king might imagine he has real greatness if only the trumpets blow and the fanfare is exalted enough.  Art can give us a counterfeit beauty, as a mask to cover the ugliness around us.  An intricate and moving poem can give a sense of mystery and importance, even to the mundane or hollow.

By contrast, what could an artist in heaven possibly paint that could better express the transcendent than the God and heaven that surrounds him.  His picture would be a poor copy.  The only true artist in heaven is God.  He has painted a masterpiece with the blood of the Lamb.  We are all a part of his great work and yet when one steps back from the depiction of all our faces, only one face is seen, the face of Jesus, God’s Son.

We speak of the Eucharist as a foretaste from the heavenly banquet.  I suspect that the best and most solemn hymns also grant us a tiny sampling from the heavenly choir.  There is something in the soul that vaguely remembers music from before the fall.  A note here, a piece of melody there, and suddenly we are conveyed to another plateau of existence. The celestial choir eternally sings the praises of God.  While on earth music can raise our hearts and voices to God; in heaven, we are already there— music can only express this abiding presence and the truth that we are made for God and must give him the glory.  Singing God’s praises in heaven might be like breathing on earth.

As for poetry, the greatest works seek to crack open the mysteries of God— to apprehend a fleeting truth.  Poetry and music are kindred threads.  The mystery they target is realized in heaven, but when it comes to the kingdom it has swallowed us up— filled us— transformed us.  God is the poet in heaven and we have become his poem.  All poetry in heaven is love poetry.  God takes the initiative because he loved us first.  We are called to the marriage banquet of the Lamb.

“My lover speaks and says to me, ‘Arise, my friend, my beautiful one, and come! For see, the winter is past, the rains are over and gone. The flowers appear on the earth, the time of pruning the vines has come, and the song of the turtledove is heard in our land. The fig tree puts forth its figs, and the vines, in bloom, give forth fragrance. Arise, my friend, my beautiful one, and come! My dove in the clefts of the rock, in the secret recesses of the cliff, Let me see your face, let me hear your voice, For your voice is sweet, and your face is lovely’” (Song of Songs 2:10-14).

Are the Saints Dressed with More than a Smile?

151114333672358

Children used to be the only ones to ask the question, “Do the saints in heaven wear clothes?”  However, adults are increasingly asking me the same question.  Dr. Kreeft refers to visions from private revelation:  “They say that it is hard to classify the blessed as either clothed or naked. If clothed, it is as if the clothing were a part of the body, an organic growth, rather than an accidental, foreign covering: it reveals rather than conceals, and it is natural and necessary rather than artificial and accidental. If naked, it is shameless and not arousing erotic desires.”

 

I recall reading a speculative fiction paperback years ago where the people destined for heaven found themselves embodied.  As they went up to heaven their bodies began to change— principally their sexual organs began to shrink and disappear— making them appear as small children but without sexual passion or interest.  Those who went to hell seemed to go through a reverse process and became more unruly and manipulated by their desires and sin.  I really do not think that is the prospect that awaits us after death.  If our Lord could even carry the wounds of his ordeal in his hands, feet and side; then I think it is more likely that we will continue to be who we are, albeit no longer subject to concupiscence or the need to propagate the species.  Indeed, the need for intimacy will no longer require the joining of bodies but will be satisfied with the beatific vision and union with God.  Our souls, if not immediately then at the final consummation, will be rejoined to our bodies glorified and made immortal.  Naked or clothed it will make no difference because there will be no shame, just as it was with Adam and Eve in the primordial garden before the fall.

We will be recognizable and yet different.  Imagine if no one were overweight or starving, weakened by age or handicapped, and no longer anxious about tomorrow or weary from the world’s betrayals and difficulties.  It is no wonder that the women at the tomb did not immediately recognize Jesus.  Remember, they had last seen his scourged and crucified body taken down from the Cross.  Now, suffering and death no longer has any part of him… this is the smiling Jesus… this is the Christ of joy!

There are several instances where the Bible describes the vestiture of heaven as white, indeed when it comes to the Transfiguration (indicative of Christ’s coming victory over sin and death and his resurrection), his clothes are whiter than any bleacher could make them— almost like light itself.  It would make sense that believers would suppose that those who follow our Lord would be similarly attired. “After six days Jesus took Peter, James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them; his face shone like the sun and his clothes became white as light. And behold, Moses and Elijah appeared to them, conversing with him” (Matthew 17:1-3).  Light and truth are interconnected themes.

Clothes are worn in the garden because of a sense of shame or inadequacy.  Clothes are still worn, not only for warmth and comfort, but also to project something about ourselves— an image that may not always be in conformity with the truth.  Some wear tight clothing for reasons of seduction.  Others wear loose or baggy clothing to disguise shape.  Still others wear clothes that inspire or impress others.  Note that the new Adam is virtually stripped when he undergoes his passion and the victory of the Cross.  I suspect any clothing that we may wear or appear to wear in the coming kingdom will not disguise but rather show precisely who we are and what we are about.

A parable is told about a king who gave a wedding banquet for his son.  After his initial guests made excuses so as not to attend, he sends out a general invitation.  “‘Go out, therefore, into the main roads and invite to the feast whomever you find.’ The servants went out into the streets and gathered all they found, bad and good alike, and the hall was filled with guests. But when the king came in to meet the guests he saw a man there not dressed in a wedding garment. He said to him, ‘My friend, how is it that you came in here without a wedding garment?’ But he was reduced to silence. Then the king said to his attendants, ‘Bind his hands and feet, and cast him into the darkness outside, where there will be wailing and grinding of teeth.’ Many are invited, but few are chosen” (Matthew 22:9-14). It is important for us to remember that the wedding garments were readily available and given at the door.  This one person entered the feast unconcerned about honoring the king’s son and lacking any gratitude for the invitation.  There is no answer he can make.  He does not belong.  He is thrown out.  Note that he is tied up.  Turning to Jesus, outside the feast there is only bondage and despair— there is only sin and hell.  The wedding garment, these gowns of white for the elect, signify honoring Christ and that we are participants in the wedding banquet of the Lamb.

Note that brides still often wear white dresses or gowns.  Those who attend the heavenly banquet are more than guests, they are members of the Church and the Church is the bride of Christ.  White is a precious sign of light, purity and marriage.  Groom and Bride wear white, indeed, the bride’s gown has been washed clean in the blood of the Lamb. “Then one of the elders spoke up and said to me, ‘Who are these wearing white robes, and where did they come from?’ I said to him, ‘My lord, you are the one who knows.’ He said to me, ‘These are the ones who have survived the time of great distress; they have washed their robes and made them white in the blood of the Lamb” (Revelation 7:13-14).

There is an old saying, clothes make the man.  If this is the case, then wearing Christ means embracing the new man.  We are not what we were before and yet, in a sense, we have become our true self— what God has wanted us to become from the very beginning. The saints of heaven will be spiritually clothed in Christ, in whom nothing is hidden and where truth reigns.  “Put on then, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience, bearing with one another and forgiving one another, if one has a grievance against another; as the Lord has forgiven you, so must you also do. And over all these put on love, that is, the bond of perfection” (Colossians 3:12-14).