A Reminder: We MUST Change

It happened again: I was reading through a gospel passage I'd been through a hundred times before, and the Holy Spirit emphasized two words - just two words!- that completely set my mind going in a new direction. First, the passage: "Jesus said to them in reply, 'Those who are healthy do not need a physician, but the sick do. I have not come to call the righteous to repentance but sinners.'” 

For my entire life I've read that passage and taken tremendous consolation, and rightfully so, in knowing that Jesus came to call a sinner like me, "I have not come to call the righteous to repentance but sinners." But this morning, what jumped out at me were the two words my mind hadn't seemed to register, "I have not come to call the righteous to repentance, but sinners." It's something we all know from various other places in the New Testament, but it's also right here in one of the great announcements of mercy.

Yes, God loves us, even in our sin; but He loves us too much to let us stay there! And the sad truth is that we'd often be more than happy to remain in the mud. But that's not the life of heaven. We're called to union with a Being whose beauty, purity, and greatness are beyond all our powers of comprehension. And for that very reason we must, "Strive for peace with all men, and for the holiness without which no one will see the Lord" (Heb 12:14). God takes this incredibly seriously. Because He love us as His children, He disciplines us. Scripture tells us, "For the moment all discipline seems painful rather than pleasant; later it yields the peaceful fruit of righteousness to those who have been trained by it.Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed" (Heb 12:11-13). Take in that image: God is pushing us forward, toward heaven; if we dig in our heals, the force is such that our limbs will be dislocated!

And what happens if we continually fight Him, if we refuse to be changed by the action of His grace? Jesus, in his loving mercy, was terribly blunt: "I am the true vine, and my Father is the vinedresser. Every branch of mine that bears no fruit, he takes away, and every branch that does bear fruit he prunes, that it may bear more fruit. You are already made clean by the word which I have spoken to you. Abide in me, and I in you. As the branch cannot bear fruit by itself, unless it abides in the vine, neither can you, unless you abide in me" (Jn 15:1-4). Jesus comes to us sinners and calls us to "repent" - to literally (in Greek) turn around and begin walking with Him in the opposite direction. We don't earn this call, this mercy; it is all grace. But it is not cheap; and there is this terrible, prevalent distortion that grace is.

Deitrich Bonhoeffer, the great German pastor and theologian who did so much to oppose the Nazi regime wrote:

Cheap grace is the deadly enemy of our Church. The essence of grace, we [wrongly] suppose, is that the account has been paid in advance; and, because it has been paid, everything can be had for nothing….Cheap grace means grace as a doctrine, a principle, a system. It means forgiveness of sins proclaimed as a general truth…. [It] means the justification of sin without the justification of the sinner. Grace alone does everything they say, and so everything can remain as it was before… Well, then, let the Christian live like the rest of the world, let him model himself on the world’s standards in every sphere of life, and not presumptuously aspire to live a different life under grace from his old life under sin….

Cheap grace is the grace we bestow on ourselves. Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession…. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate.

Costly grace, [on the other hand], is the treasure hidden in the field; for the sake of it a man’ will gladly go and self all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble, it is the call of Jesus Christ at which the disciple leaves his nets and follows him… It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin, and grace because it justifies the sinner. Above all, it is costly because it cost God the life of his Son: “ye were bought at a price,” and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon his Son too dear a price to pay for our life, but delivered him up for us. (The Cost of Discipleship, p.45-48)

So today the Holy Spirit reminded me - and I dare say wishes to remind you - of Jesus's beautiful, merciful, sober words: "I have not come to call the righteous to repentance, but sinners." That's me, that's you - but, thanks be to God, it doesn't have to be for all eternity. Lent is the perfect time for the Spirit to remind us.

Redemptive Suffering & the Early Church

In Part 1 of this series we looked at the Epistle of James’s revolutionary teaching on the value of suffering upon our souls, and in Part 2 we saw how St. Paul expands upon this insight to show how our sufferings also benefit the souls of others. In this final article we want to explore these apostolic insights were faithfully communicated to the next generation of Christians.

Ignatius, the Bishop of Antioch, Syria, wrote of suffering and martyrdom during his transport to Rome, on his way to die in the Colosseum (AD 110). Many of Ignatius’s statements echo Paul’s teaching on suffering. In Ignatius’s Epistle to the Ephesians he wrote, “My spirit is in sacrificial service for the cross, which is a scandal to unbelievers [1 Cor 1:18]”; and he told the Magnesians, “If we do not willingly embrace dying for his passion, neither is his life in us [Rom 8:17].”[1] When Ignatius wrote to the Christians in Rome, he asked that they not attempt to intervene on his behalf: “Permit me to be an imitator of the sufferings of my God. If anyone possesses [Christ] in himself, let him consider what I want and let him suffer with me.” Like Paul, he saw his life being poured out as a “libation,” a drink offering (Phil 2:17; 2 Tim 4:6). He linked his martyrdom to the offering of Christ, re-presented to the Father in the Church’s Eucharist: “Permit me to be food for the beasts, through them I will reach God. I am the wheat of God and I compete through beasts’ teeth to be found the pure bread of Christ.”

Ignatius’s sacrifice consisted of more than the act of martyrdom. It had already begun in the mistreatment he suffered at the hands of his Roman captors (Rom 5:1). Kenneth Howell, in his masterful translation and commentary on Ignatius’s epistles, highlights the bishop’s use of antipsuchon, or “substitute soul.”[2] Appropriating Paul’s words to the Colossians, Ignatius knew that his suffering benefitted more souls than just his own. He told the Smyrneans: “My spirit and my bonds are your substitute soul”; and their bishop Polycarp, “I and my bonds that you love are your substitute soul in every way.” To the Trallians he wrote, “My spirit makes you pure not only now but also when I attain to God.” He expounded upon Paul’s theology of the mystical body in his letter to the Philadelphians, “My brothers, I am being completely poured out for love of you and with exceeding joy I try to make you secure. It is really not I but Jesus Christ who does so. In him, as a prisoner I am all the more afraid because I am still incomplete. However, your prayer will make me complete for God so that I may obtain a share in the lot where I received mercy.” Ignatius made it clear that it was Christ who accomplished all of this in his body. Union with Christ would make the Philadelphians’ prayer for Ignatius efficacious and his perseverance in suffering meritorious for them.

The early Church knew that God’s providence extended to every area of their lives. The Didache, or The Teaching of the Twelve Apostles (c. AD 100), directed readers to “accept as blessings the casualties that befall you, assured that nothing happens without God.”^[3] Cyprian of Carthage (d. 258) taught that God made use of calamity to correct the erring; but he also recognized some sufferings as no more than the consequence of life in a fallen world: “[W]e are all, good and evil, contained in one household. Whatever happens within the house we suffer with equal fate, until, when the end of the temporal life shall be attained, we shall be distributed among the homes either of eternal death or immortality.” It is our union with Christ that injects meaning and purpose into these common sufferings.

The Church’s meditation upon suffering has continued down through the centuries. In the thirteenth century, for instance, St. Anthony of Padua sagely remarked, “God sends us afflictions for various reasons: First, to increase our merit; second, to preserve in us the grace of God; third, to punish us for our sins; and fourth, to show forth his glory and his other attributes.” In our own time, Pope St. John Paul II reflected deeply upon the subject in his apostolic letter Savifici Doloris, or On the Christian Meaning of Human Suffering. John Paul was intimately acquainted with suffering. His mother died when he was only eight years old, and his father and brother before he turned twenty-one. He lived decades of his life under Nazi and Soviet occupation. He survived an assassin’s bullet and endured the debilitating effects of Parkinson’s disease. John Paul descended into some of the darkest experiential places known to man, only to discover that he was not alone; the Crucified was there, awaiting him:

Christ does not explain in the abstract the reason for suffering, but before all else he says: “Follow me! Come! Take part through your suffering in this work of saving the world, a salvation achieved through my suffering! Through my cross.” Gradually, as the individual takes up his cross, spiritually uniting himself to the cross of Christ, the salvific meaning of suffering is revealed before him. He does not discover this meaning at his own human level, but at the level of the sufferings of Christ. At the same time, however, from this level of Christ the salvific meaning of suffering descends to man’s level and becomes, in a sense, the individual’s personal response. It is then that man finds in his suffering interior peace and even spiritual joy.^[4]

This is the wisdom of the Cross (1 Cor 1:23–24)—the rich fruit borne of the Epistle of James’s admonition to “count it all joy, my brethren, when you meet various trials” (1:2). The Church of the twenty-first century needs to re-appropriate this wisdom. Praise be to God, who gives generously to all who ask (James 1:5).

This article was adapted from James: Jewish Roots: Catholic Fruits (Angelico Press, 2021).

 

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[1] Kenneth Howell, Ignatius of Antioch and Polycarp of Smyrna: A New Translation and Theological Commentary (Zanesville, OH: CHResources, 2009); all subsequent quotations from the epistles of Ignatius were taken from this source.

[2] Kenneth Howell, Ignatius of Antioch, 14.

[3] Johannes Quasten, ed., The Didache, The Epistle of Barnabus, the Epistles and the Martyrdom of St. Polycarp, the Fragments of Papias, the Epistle to Diognetus, Ancient Christian Writers, trans. James A. Kleist (New York: Paulist Press, 1948).

[4] John Paul II, Savifici Doloris, 26.

St. Paul in the Garden of Gethsamene

In an earlier post I looked at the Epistle of James’ revolutionary teaching on the value of suffering. In this article we want to build upon those insights, seeing how closely St. Paul’s “thorn in the flesh” paralleled the Lord Jesus’s experience in Gethsemane (2 Cor 12:7-10). Take a moment to unpack this with me, because it ties directly into our own experiences of suffering.

In Gethsemane we see Jesus as we’ve never seen him before. He collapsed to the ground and cried through tears, “Abba, Father, all things are possible to you; remove this chalice from me; yet not what I will, but what you will” (Mark 14:35–36; Heb. 5:7). Mark’s Gospel tells us that Jesus repeated this prayer three separate times. “Sorrow” pushed him to the point of death (Mark 14:34). Jesus had stepped into the place of sinners, taking, as it were, the weight of our sins upon his shoulders. He witnessed every betrayal, slander, rape, and murder from history’s dawn until its end and offered the Father all the sorrow and contrition that mankind should feel, but does not. He offered the Father the love of which those sins robbed Him. An angel was sent, not to whisk Jesus away but strengthen him so that his body and soul could endure more than humanly possible. The Son learned what it was to put one foot in front of the other in painful obedience; and his Passion redeemed us. The Epistle to the Hebrews goes so far as to say that Jesus was “made perfect” by this obedient acceptance of suffering (Heb 5:8-9). It was the means by which his humanity was “perfected” (teleioō  in Greek, “completed,” or “brought to fullness”); the “indestructible life” of the Resurrection was reached by way of the Cross (Heb 7:16).

Now look at Paul’s account of his “thorn in the flesh.” Although Paul does not spell out the difficulty, a number of commentators suggest a chronic physical ailment. Whatever its nature it must have been a source of great pain for Paul to have characterized it as “a messenger of satan meant to buffet me and keep me from becoming puffed up” (2 Cor. 12:7). Paul petitioned the Lord to remove the thorn – not once, but three separate times. And like Jesus’ three petitions, Paul’s were not met with a cessation of pain but an infusion of strength – and not from an angel, but Jesus himself. The Lord spoke to him, “My grace is sufficient for you, for my power is made perfect in weakness.” This revelation led Paul to say, “I will all the more gladly boast of my weaknesses, that the power of Christ may rest upon me. For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities; for when I am weak, then I am strong” (2 Cor 12:9-10).

Saint Paul reveals another element of the mystery: Not only can suffering be redemptive for us personally, but the grace we receive at such moments spills over to other members of Christ’s mystical body. Many Christians are unacquainted with this belief, but it is grounded in Scripture and Tradition. From prison Paul wrote the Colossians, “Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the Church” (Col. 1:24). First, let us be clear that Paul was not placing a limit on the redemptive scope of Christ’s Passion. Paul held Jesus’s sacrifice to be absolutely sufficient. Christ, and he alone, has redeemed us from the guilt of our sins and united us to the Father. Second, we have also seen Paul’s conviction that we must suffer with Christ if we are to be raised with him (Rom 8:16–17) and that it is in times of suffering that Christ imparts additional grace to the soul and advances us toward final justification (2 Cor 12:9; Phil 3:10–12; Acts 14:22).

These two truths harmonize to explain how Paul’s sufferings could benefit the Colossians: Christ’s obedience in suffering paid the eternal debt of sin and won redemption for the human race. United to him, the sufferings of his Church are a divinely ordained means for appropriating the grace of redemption. Grace descends not just upon the individual bearing his or her suffering, but upon other Christians. That is what Paul communicated, in a shorthand way, when he told the Colossians that he rejoiced in the sufferings he underwent for their sake. This is but another facet of Paul’s well-known teaching that Christ and the Church form one mystical person, wherein each member enriches the others (1 Cor 12:12–27; Eph 4:11–16).

Jesus is the redeemer, and baptism unites us to him. He lives in us, and we live in him. This makes it possible for our sufferings to be drawn into his and offered to the Father. It is a mystery analogous to that of the Eucharist: Christ presents us to the Father, “This is my Body, this is my Blood.” If Christ’s obedience while suffering the Passion merited the redemption of our race, then his suffering in us—the trustful surrender to the Father that he produces in our souls—can merit the application of redemptive graces to our brothers and sisters. The Redeemer makes the sufferings of his members redemptive. This teaching in no way denies Christ’s position as the sole mediator between God and man. As members of his body, we Christians intercede from “within” him (1 Tim 2:1–5). The thought that we play a role in others’ salvation may seem scandalous to some, but it is thoroughly biblical. Did not God make the world’s salvation dependent upon the preaching of the apostles? They extended Christ’s teaching ministry beyond the borders of Israel: “we are ambassadors for Christ, God making his appeal through us” (2 Cor 5:20; cf. Rom 10:14; 1 Tim 4:16; Jude 22–23). If the Church can participate in this aspect of Christ’s redeeming work, then why not his work of suffering?

Christ unites our earthly sufferings to his and transmutes them into spiritual sacrifices. The Father accepts such sacrifices and reciprocates with unmatched generosity: “[give, and it will be given to you; good measure, pressed down, shaken together and running over, will be put into your lap” (Lk 6:38). All of this explains why Paul could rejoice in his experience of Gethsamene: it was a priestly offering, supernaturally valuable, and beneficial for his brothers and sisters.

This article was adapted from James: Jewish Roots: Catholic Fruits (Angelico Press, 2021).

What Can James Teach Us About Suffering? (Part 1)

Martyrdom of James the Just

James places redemptive suffering, this revolutionary element of the gospel, right at the beginning of his epistle. “Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (1:2-4).

Like the books of Psalms, Proverbs, and Sirach, James reminds us that difficulties have always been part believers’ lives. In speaking of “various trials” that test our faith, he speaks of not just religious persecution but sickness, crime, loneliness, poverty – whatever tests our faith in God’s love, goodness, and justice. What is revolutionary in James’ statement, however, is the idea that Christians should look upon trials with intense joy. The Greek text helps us understand his rationale: “Joy” is charan, from the root word charis, or “grace.” Our trials are occasions for joy precisely because God’s grace is at work to bring us successfully through the period of testing and perfect the image of Christ in our souls. When James says that the testing of our faith produces “steadfastness,” or “endurance,” he uses the Greek term hypomonēn. Etymologically, it points to “remaining under” a heavy load. This load is Christ’s Cross that, like the Master, we must carry (Mt 16:24) if we are to become “perfect and complete, lacking in nothing” (Jas 1:4).

We Christians are not masochists. We don’t embrace suffering as an end in itself. Rather, through it, we embrace our crucified Lord so as to arrive with him at the glory of the Resurrection. James continues, “Blessed is the man who endures trial, for when he has stood the test he will receive the crown of life which God has promised to those who love him” (1:12). When we persist in faith in the Father’s love for us, committing our lives into his hands despite the pain we endure, it is then that we most resemble the Lord Jesus – and that is what makes our suffering redemptive for us personally.

You see, when an Israelite was ordained to the priesthood, his hands were anointed with oil. In the Greek translation of the OT, teleioō was used in place of the Hebrew idiom, “fill up the hands” (Ex 29:29, 35; Lev 8:33; 16:32; 21:10; Num. 3:3). With this in mind, Hebrews 5:8-9 takes on added significance, “[Jesus] learned obedience through what he suffered; and being made perfect [teleioō ] he became the source of eternal salvation to all who obey him, being designated by God a high priest according to the order of Melchizedek” (Heb 5:8-10). Jesus was consecrated to the priesthood via obedience in the midst of suffering! Hebrews applies the same term, teleioō, to the spirits of the just in heaven (Heb 12:24) – the same spirits the Book of Revelation shows participating in Christ’s priestly intercession before the Father’s throne (Rev 5:8; Heb 7:25).

As members of his Mystical Body, the Church participates in Christ’s self-offering to the Father. For those of us still on earth, Christ unites our earthly sufferings to his and transmogrifies them into spiritual sacrifices. Further, we recognize that the Father accepts such sacrifices and reciprocates with unmatched generosity; “[G]ive, and it will be given to you; good measure, pressed down, shaken together and running over, will be put into your lap” (Lk 6:38). We receive abundant grace and take on the image of our Crucified Lord – the very goal of discipleship.

I would further suggest that the manner in which we endure our trials – committing ourselves, via the movement of grace, into the Father’s hands with our eyes fixed on the resurrection – is an important way that our faith is manifested in works. James tells us that it was Abraham’s response to testing that brought his faith to completion (2:22). Abraham placed his son upon the wood of sacrifice – in effect, joining himself to the Cross – with faith that God could raise the dead (Heb 11:19). We embrace the Cross in the same conviction! Therefore, as James says, “Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (1:2-4).

In Part 2 of this article, we’ll look at how Paul builds upon James’ insight, rejoicing not just in the value suffering had upon his own soul, but the benefit Paul’s sufferings had upon the souls of others. 

"Why Are You Terrified?"

Jesus and the Apostles were out at sea. Jesus was catching up on some well-deserved sleep when a violent storm hit, so violent that the boat began taking on water. Jesus kept right on sleeping - until the Apostles woke him, screaming, "Don't you care that we are perishing?" Jesus rose, "rebuked" the wind and sea and then spun to face the Apostles, "Why were you terrified?  Do you not yet have faith?" (Mark 4:40).

After having been with Him, after seeing Him heal and cast out devils, after hearing His proclamation of the Father's great love for them, Jesus was shocked by the Apostles' abject terror. They had yet to look at the world through His eyes and to understand that nothing outside of them had the power to snatch them from the Father's hand - not even death. They would not understand until Jesus had been raised and the Spirit poured out on Pentecost.

In the light of Christ's Resurrection, the Apostles finally saw the world as it was: under the Lord's dominion. Nothing is outside His power. Yes, men can commit gross evils, but only because God allows them to exercise their freewills. And, the divine power can turn evil back upon itself with a simple command. The rulers of this world crucified the Lord Jesus; but the Father raised Him and Christ now sits enthroned at His right hand, ready to judge the living and the dead (Acts 2:23-24, 36). That is reality.

Our culture is disintegrating. Our brothers and sisters in the Middle East and Africa are persecuted and killed, and some form of persecution seems to loom on the horizon for us (in addition to that already occurring in academia and the court of public opinion). But I hear the Lord say, "Why are you terrified?"; and I remember the reality to which Jesus witnessed to before Pilate, and Peter and John before the Sanhedrin:

[Pilate said,] "Do you not know that I have power to release you, and power to crucify you?” Jesus answered him, “You would have no power over me unless it had been given you from above” (John 19:10-11). 

[The Sanhedrin] called them in again and commanded them not to speak or teach at all in the name of Jesus. But Peter and John replied, “Which is right in God’s eyes: to listen to you, or to him? You be the judges! As for us, we cannot help speaking about what we have seen and heard” (Acts 4:18-20).

We follow Jesus, Who had power to lay down His life and take it up again (John 10:18), and Who has promised to raise us up, too (John 6:40). What do men and women who have been promised a resurrection from the dead have to fear?  I hate to insert Star Wars into such a serious post, but Obi Wan Kenobi's words to Vader at their final duel capture this truth perfectly: "If you strike me down, I shall become more powerful than you can possibly imagine."What can possibly terrify a Christian? Nothing, except allowing ourselves to be robbed of that transformation and eternal treasure. We must continue praying for the grace to persevere and not give into a fear of pain. We must pray, so that

...we do not lose heart. Though our outer nature is wasting away, our inner nature is being renewed every day. For this slight momentary affliction is preparing for us an eternal weight of glory beyond all comparison, because we look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the things that are unseen are eternal (2 Cor. 4:16-18)

This reality should fill us with a deep, authentic joy. Thank You, Lord. 

Book Review: "The Mystery of Suffering" by Hubert Van Zeller, O.S.B.

This is a tough review for me to write... because it is impossible to do justice to what is clearly a modern classic. Accepting the fact that God allows suffering into our lives - and means to make use of it to perfect us - is what separates "real" Christianity, lived Christianity, from the false gospel so prevalent in American culture. I have been meditating upon this subject for several years; and yet, as I leaf back through this book, I seem to have highlighted at least one or two sentences per page (and there are over a hundred pages).

Dom Hubert Van Zeller, the Benedictine monk, author, and sculptor, departed this life in 1984; but he bequeathed many valuable treasures to the Church militant before doing so. His The Mystery of Suffering is a frank, profound, and sympathetic discussion of the most difficult reality we human beings face. Van Zeller writes in such a way, though, that you read his words and think, "Of course." Let me give an example:

"The truth is that in this matter of religion, and more especially in this matter of the perfect service of God which is here envisaged, the really important things come to us disguised. The more important, the more disguised. Obvious examples would be the ways in which our Lord comes to us disguised as an ordinary baby, as a prisoner hanging on a cross, as a piece of bread. So it is hardly to be expected that the cross, which is such an essential part of religion, and of perfect service, should proclaim its nature with a neatly printed label...The quality of hiddenness is certainly present in the matter of suffering." (p. 16-17)

What can you say after that, except "Amen"?

Van Zeller's approach is balanced. Our goal is love - to love God in the midst of both suffering and enjoyment. (One of the happy surprises I experienced while reading this book was an increase in my thanks to God for life's "simple" things.) Van Zeller reminds us that suffering can be a corrective punishment, but that it is usually just part and parcel of our living in a fallen world. What changed with the coming of Christ, however, was that we have the opportunity to unite each discomfort to the sufferings of Christ crucified and thus, to invest them with meaning and value. (By entrusting ourselves, with Christ, to the Father, we simultaneously grow in supernatural faith, hope, and charity, and increase our likeness to Christ.)

I need to read this book several more times. There is truth here - so great and so at odds with this fallen world and the patterns of thought we all share, that I will need to return to it again and again to better acclimate myself to Reality. I appreciated the foreword supplied by Al Kresta. He first read the book while suffering through the loss of a leg to flesh-eating bacteria, and, as a result, is able to offer real world testimony to the power of Van Zeller's insights.

Allow me to close with one more quotation:

"Our darkness may be as nothing compared to the saints - just as theirs was nothing when compared with that endured by Christ when he cried from the Cross, 'My God, my God, why have you forsaken me?' (Mt 27:46) - but the chances are we shall be floundering about and unable to see our way through to the other side. Darkness cannot be fought: hitting out at darkness gets you no results. Nor can darkness be argued into light: you cannot think your way toward God in suffering. The only thing that helps is prayer." (p.15)

The Mystery of Suffering (Ave Maria Press, 2015)

God's Timing - It Can't Be Beat

It was a busy weekend.  My mother came home from the hospital Friday afternoon after having a total knee replacement Monday.  Needless to say, she was in a great deal of pain.  The weekend before her surgery my brother and I dismantled her bed frame (her bed sat super high), so that she would be able to make her way on and off her mattress and box springs easier.  We also moved a chair in her room so that she would be able to navigate with her walker.

Now all that moving and rearranging before her surgery, and a day and a half of helping her get in and out of bed; and it wasn't until Saturday night - with the air conditioner on the fritz - that I stepped on something.  I was moving a pillow, so I had to go back a minute later to examine what it was.  When I bent down I could barely believe my eyes - mom's wedding ring that she had lost a month before!

I remember coming to her house the afternoon after she realized it was missing.  She, my dad, and sister had combed the house

searching for it.  Had it come off her hand when she met a friend for lunch?  Could it be in the car?  "Shane, what Saint do I ask to pray for me?  Is it St. Anthony?  I think I remember people publishing 'thank you's' to St. Anthony in the paper."  I told her that she was right, St. Anthony of Padua was the guy she should ask to pray.  I printed off a novena prayer to St. Anthony and left it with her.  It also inspired me to go home and read the biography of St. Anthony I had acquired a month before at a book fair.  (What an amazing Saint to learn about!)  Mom and I asked St. Anthony to join us in praying for the rings return ... but a month came and went without the Lord granting our request.  And honestly, that was fine.  I have come to believe that when God says, "No," or "Not yet," He always does so out of love for us.

Then Saturday night he gave my family a very graphic demonstration of how true this is.  I say this because the ring wasn't found when my brother and I took the bed apart and stripped all of the bedding a week before.  No, it wasn't found until my mother was lying in her bedroom, in the worst pain of her life!  When she slipped the ring back onto her finger she howled with joy - the most joyful she had been all week. That was the moment God wanted that ring returned to her; it was just lying there on the floor, at the corner of the bed, waiting for me to step on it!  How did it get there?  Where did it fall from?  Not a clue.  What I do know is that God's timing is absolutely perfect ... and that St. Anthony is quite a prayer partner.

The Die is Cast ...

Watching the news these past few days, and thinking back over the past year of headlines, I feel a tremendous sadness.  We head farther and farther away from God, with many openly thumbing their noses at Him in internet comboxes.  I think my sadness is that of Jesus as He approached His beloved city:

"Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate. I tell you, you will not see me again until you say, 'Blessed is he who comes in the name of the Lord.'" (Luke 13:34-35)

He saw the choices she had made, could read the ones she was about to, and knew how it would end.  And yet, He continued to speak out - and He charged the Apostles to continue speaking out after His Resurrection.  In the end, you and I will not be judged on how successful our efforts were; but upon our faithfulness to the call.  And the only way I can see of remaining joyful is to keep our eyes fixed firmly on the Prize that has been promised, knowing that in the midst of the Trinity all the trials and persecutions we suffered in life will melt immediately away.  More than that, God will look upon our endurance of them as beautiful expressions of our love.

"Redemptive Suffering" in Christianity's Earliest Writings

Being sick this past week has given me additional time to re-read Ignatius of Antioch's seven epistles (c.110 A.D.).  They are easy to locate online (free of charge). I have really profited from Dr. Kenneth Howell's new translation and commentary, Ignatius of Antioch & Polycarp of Smyrna.  One of the elements I have found most intriguing in his analysis of Ignatius's epistles is the presence of what later theology terms redemptive suffering.  

By "redemptive suffering," I mean the belief that the sufferings God allows into our lives, when accepted and lived with trust in His love for us, participate in the sufferings of the Crucified; and the grace we receive to participate in Jesus' sufferings are of benefit not just to us, but the entire Body of Christ.  In the past I shared my conviction that this belief is found in the writings of St. Paul and witnessed to both in our Eucharistic belief and our Blessed Mother's earthly life.  

Dr. Howell helps us follow this thread from Paul through the Church's earliest days.  Chapter two of his book is devoted to Ignatius's theology of martyrdom.  I have read two other translations of Ignatius's epistles, but no one before Dr. Howell pointed out the literal translation of Ignatius's Greek term, antipsuchon - "substitute soul."  To put it in context, here is Ignatius's usage in his epistles to the Smyrneans and Polycarp, respectively:  "My spirit and my bonds are your substitute soul"; "I and my bonds that you love are your substitute soul in every way."  Listen to Dr. Howell's commentary here, "[Ignaitus's] sharing in the passion of Christ serves to advance the spiritual welfare of those to whom he writes since he is their 'substitute soul' (antipuschon).  Since in his mind Ignatius's martyrdom began while still in chains, he is conscious that it is for more than his own salvation" (p.13-14).

I should also note how Ignatius witnessed to a "give-and-take" within the Communion of Saints, with all grace flowing from Christ Jesus, "Now pray for me as I need the love [emanating] from you in the mercy of God to make me worthy of the lot which I am set to obtain.  Pray that I may not be found unapproved."  And this truth extends beyond earth into the life of heaven, "My spirit makes you pure not only now but also when I attain to God" (Epistle to Polycarp).  

St. Ignatius of Antioch, participant in the sufferings of Christ on behalf of the Church (Col.1:24), pray for us!

A Palm Sunday Parallel

It is a snowy Palm Sunday, and I just finished re-reading the Martyrdom of Polycarp (written c.155 A.D.).  After the Acts of the Apostles' recounting of the martyrdom of Stephen, MoP is the earliest Christian writing focused on the martyrdom of an individual.  Polycarp was an amazing figure by all accounts - instructed and ordained bishop of Smyrna by the Apostle John, he spent over half his life in ordained service to the Church; and he finished strong.  

When told that his life would be spared if he but swear by Caesar and curse Christ, he responded, "Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?  ... You threaten me with fire which burns for an hour, and after a little is extinguished, but you are ignorant of the fire of the coming judgment and of eternal punishment, reserved for the ungodly. Why do you hesitate? Bring forth what you will."

Polycarp's courage at that moment was a participation in Jesus' own when facing the Cross - and God did not want the Church or the world to miss that truth:  the magistrate who had Polycarp hunted and taken into custody bore the name Herod, and he had Polycarp led into the city on a donkey - like Jesus entering Jerusalem on Palm Sunday.

That Tight-Lipped Jesus ...

So here is a stream-of-consciousness post for you.  Stay with me though, there is a point:

On the drive to work today I was praying the Rosary and meditating on the Lord's Resurrection.  I was thinking of the women at Jesus' tomb.  Nothing could have prepared them for the absolute shock of the empty tomb - and definitely not for their encounter with the Resurrected Jesus.  I was struck how you and I are often so completely in the dark about all of the good things that God is doing behind the scenes, completely surprised when they break out into the light.  God seems to work in silence; He doesn't make us privy to His plans - just shocks us with their awesomeness.

Wait, that's not quite right.  Hadn't Jesus told His disciples, over and over, that He would be rejected by the chief priests and elders and be raised on the third day?  Yes, He had; but they didn't understand.  Jesus had told them exactly what was going to happen.  His crucifixion shouldn't have come as a shock - and neither should His Resurrection!

And here is what Jesus says to you and me.  We should listen closely so that we're not caught off-guard:

“I have told you these things, so that in Me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (Jn.16:33).
  
Fore-warned is fore-armed.  We will suffer the Cross.  And if we stay united with Him, we will experience His Resurrection.

Shepherd in the Rearview Mirror

I have been reflecting upon the great people the Lord brought across my path early in life.  One of the most influential, to whom I return again and again in my mind, was Paul Masek.  He was an extraordinary mentor; if you read The God Who is Love, then you already know how he offered me encouragement and direction at critical junctures. 

I was reminded of Paul again at Mass this past Sunday, when the music leader performed a version of Psalm 23, "The Lord is my Shepherd." When I was starting high school things were pretty rough.  I had seriously committed my life to Jesus about a year before and was heading into high school with a reputation of being seriously over-religious.  (Translation: I read the Bible and was very excited to share what God was doing in my life.)  In 1987, even in a Catholic school, that put you on the outside of a lot of social groups. 

I had been introduced to Paul, a young, Catholic youth minister, about a month before freshman year; and we became fast friends.  When I shared my struggles at school with him he reminded me of the final line in Psalm 23, "Surely goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever" (23:6), and then he broke it open for me:  "The psalm says that goodness 'follows' us all the days of our lives - but have to turn around to see it.  Often times, in the moment, we cannot recognize the good that God is bringing about.  It's only after time passes and we look back, that we're able to see it."

And he was right.  God was deepening my commitment to Him by letting me experience resistance.  He helped me to understand, from the start, that committing yourself to following Jesus - what so many people imagine as "playing it safe" - is the most radical, revolutionary thing a human being can do.  Looking back I wouldn't trade those early days for anything.  God walked with me and held me incredibly close throughout.  And in the end, high school turned out to be a good experience - both spiritually and socially; but those are stories for another time.  "We know that in everything God works for good with those who love him, who are called according to his purpose" (Rom.8:28).  That is true for every one of us, even those who leave this world as martyrs.

Paul Masek is a guy worth getting to know.  I highly recommend checking out his blog, book, and the amazing retreat team he heads up, R.E.A.P. (of which yours truly was blessed to be an original member a couple of decades back!).

"He Must Increase; I Must Decrease"

Those were the words of John the Baptist when his disciples came to him concerned that Jesus had started to attract larger crowds than John.  It's such an awesome thing to say, "He must increase; I must decrease" (Jn.3:30) - so incredibly noble.  It sounds so spiritually "romantic" ... but then you yourself are called to live it, and all of the air goes out of the tires.  

Each of us is going to experience times, probably many times, in our efforts to serve God when all of our plans come to nought.  As best we can tell, our hearts are in the right place; and we are using our abilities as we believe the Lord wants, but our efforts do not appear to meet with success.  But when we look around at our brothers and sisters we see just the opposite - their efforts to tell others about the Lord Jesus and to be of help to others are flourishing.  We have to beware of the Enemy at moments like that; he would love nothing more than to encourage a spiritual jealousy in our hearts.

St. Paul encouraged the us to keep our heads on straight, guarding our thoughts with "the helmet of salvation, and the sword of the Spirit, which is the word of God" (Eph.6:17).  And what does the word tells us?

• “My son, when you come to serve the LORD, prepare yourself for trials. Be sincere of heart and steadfast, undisturbed in time of adversity.  Cling to him, forsake him not; thus will your future be great. Accept whatever befalls you, in crushing misfortune be patient; For in fire gold is tested, and worthy men in the crucible of humiliation. Trust God and he will help you; make straight your ways and hope in him.” (Sir.2:1-6) 

• Not to say that any of us find ourselves in this position, but when other Christian preachers were trying to outshine Paul in proclaiming Christ, his attitude was, "What does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice" (Phil.1:18)

• "The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." (Mt.20:28)

• "So you also, when you have done everything you were told to do, should say, 'We are unworthy servants; we have only done our duty." (Lk.17:10)

It's not our kingdom that we are building.  It is not our names that we wish to magnify.  The trials we face, the setbacks are not truly defeats; they create opportunities for us to persevere in loving the Lord, in expending ourselves for love of Him.  These are the moments when He grows our souls, transforms them to be more like His - poured out on the Cross for love of the Father ... and us.  Trials in our efforts to serve purify us.  They provide opportunity to overcome, to burn away, any residual desire we have to build our kingdoms, to make a name for ourselves, with the Fire of Love - the Holy Spirit who made saints of John the Baptist and Paul.

Come Holy Spirit, 

Love of the Father for the Son,

Love of the Son for the Father,

Soul of the Mystical Body,

Font of Life,

Fire of Love,

Sweet Anointing from Above.

Why I'm Not Down with "the Rapture"

In a nutshell, the rapture is a belief that says Jesus will instantaneously transport (rapture) believers from earth to Heaven just prior to the final antichrist’s rise to power.  Christians will not have to endure the horrible suffering of the final days (known as the Great Tribulation).  That is reserved for those left on earth, some of whom will finally recognize the signs of the times and come to a belief in Jesus prior to His return in glory.

Although proponents of the rapture appeal to Scripture (and I admit, I use to count myself among them), no one – and I mean no one - in the first eighteen hundred years of Christianity saw it there. The two key verses appealed to by its proponents are 1 Thessalonians 4:16-18 and Matthew 24:37-41. Allow me to address them each in turn.

I will start my quotation from 1 Thessalonians before, and end it after, the verses alleged to concern a rapture prior to the time of tribulation:

For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God. And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall be with the Lord. Therefore, comfort one another with these words. But as to the times and the seasons, brethren, you have no need to have anything written to you. For you yourselves know well that the day of the Lord will come like a thief in the night (1 Thess.4:15-5:2).

Note the words I have italicized. Paul is talking about the great Day of the Lord, the Day of Judgment. He is talking about the glorious, triumphant manifestation of Jesus and His Body when He returns in glory. Paul says nothing about the Church being raptured away so as to escape persecution. Instead, those translated directly from earthly existence to glory are those who are “alive,” who are “left.”

Read within its historical context, Paul is probably likening the Lord’s return to that of a victorious general. As the conqueror returned to Rome, he would stop outside the city, and wait for his family to be brought to him. Once his entourage was fully assembled they would enter the city together, amidst fanfare and celebration.[1]

Lets turn now to Matthew’s Gospel. After just employing apocalyptic imagery to describe the fall of Jerusalem, Jesus tells the Apostles:

But of the day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only. As were the days of Noah, so will be the coming of the Son of man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they did not know until the flood came and swept them all away, so will be the coming of the Son of man. Then two men will be in the field; one is taken and one is left. Two women will be grinding at the mill; one is taken, and one is left. Watch therefore, for you do not know on what day your Lord is coming. But know this, that if the householder had known in what part of the night the thief was coming, he would have watched and would not have let his house be broken into. Therefore you also must be ready; for the Son of man is coming at an hour you do not expect (Matt.24:36-44).

Like Thessalonians, we have that image of the Lord coming like a thief in the night. It was a common motif for talking about the Second Coming; that is what both of these passages are dealing with. In Thessalonians we saw the Lord sweeping up His beloved. Not so in this passage. Who is taken? In this passage it is the unrighteous! “As [in] the days of Noah,…the flood came and swept them all away.” Much to the chagrin of Tim Lahaye and Jerry Jenkins, in Jesus’ example it is the righteous who are “left behind.” Jesus gave a similar description earlier in Matthew:

The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all evildoers, and throw them into the furnace of fire, there men will weep and gnash their teeth. Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear…

So it will be at the close of the age. The angels will come out and separate the evil from the righteous and throw them into the furnace of fire; there men will weep and gnash their teeth (Matt.13:41-43,49-50).

This idea that the Church will not suffer the great tribulation is completely unbiblical, and at odds with historic Christianity. Jesus, the Master, suffered. Eleven of the twelve Apostles died as martyrs; there have been martyrs throughout Jewish and Christian history. To believe in a rapture of the Church, so as to save it from suffering, flies in the face of this.

So how did belief in the rapture begin? With a man named John Nelson Darby (1800-1882), a former Anglican priest and founder of the Plymouth Brethren.[2] The teaching made its way to the United States and was disseminated through the study notes of the incredibly popular Scofield Refernce Bible. Dallas Theological Seminary, Moody Bible Institute, and Talbot Seminary then incorporated it into the training of future pastors. Hal Lindsey, whom I have read for example, was a graduate of Dallas Theological Seminary. His first blockbuster, the 1970 The Late Great Planet Earth brought the idea to the masses.[1] As we have seen, however; this belief has no ground in Scripture and runs counter to almost two thousand years of Christian belief.

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[1] Thigpen, Paul, The Rapture Trap (West Chester, Pennsylvania: Ascension Press, 2001).

[2] There is conjecture that the rapture was seen in a vision by a fifteen year-old Scottish girl, Margaret McDonald, and that this private revelation then found its way into the teaching of Darby.

[3] See Currie, David,. The Rapture (Manchester New Hampshire: Sophia Institute Press, 2003), p.14-17.