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Sunday Scriptures: Thessalonian Idle

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In this Sunday’s Second Reading (33rd Sunday in Ordinary Time), we heard Saint Paul address the Thessalonians:

Brothers and sisters:
You know how one must imitate us.
For we did not act in a disorderly way among you,
nor did we eat food received free from anyone.
On the contrary, in toil and drudgery, night and day
we worked, so as not to burden any of you.
Not that we do not have the right.
Rather, we wanted to present ourselves as a model for you,
so that you might imitate us.
In fact, when we were with you,
we instructed you that if anyone was unwilling to work,
neither should that one eat.
We hear that some are conducting themselves among you in a
disorderly way,
by not keeping busy but minding the business of others.
Such people we instruct and urge in the Lord Jesus Christ to work quietly
and to eat their own food.

– 2 Thessalonians 3:7-12

Saint Paul is extremely forceful and commanding in his instructions to the Thessalonians here – and, by extension, to us. He speaks to both wrongdoers and the congregation as a whole with power: “We command and exhort you…in the name of our Lord Jesus Christ”. This is the strongest language Paul could have used. And what does Paul command? That certain people in the congregation stop being “disorderly” (which is sometimes translated as “idle”).

It’s not necessarily the case that these people were idle in the sense of being inert or slothful – “couch potatoes”, as it were. In fact, it appears they were quite “busy” in their own way – but not in a good way. They were being what Paul calls “busybodies”. That is, they were spending a lot of time and effort “meddling in the affairs of others” – literally, “minding other people’s business”. The so-called “work” that they were doing was not at all productive or helpful for the community. Rather, it was downright disorderly and harmful.

One is reminded of a maxim from Saint Josemaria Escriva:

You are untiring in your activity. But you fail to put order into it, so you do not have as much effect as you should. It reminds me of something I heard once from a very authoritative source. I happened to praise a subordinate in front of his superior. I said, “How hard he works!” “You ought to say”, I was told, “ ‘How much he rushes around!’”

You are untiring in your activity, but it is all fruitless…How much you rush around!

– Furrow, 506

Mere “busyness” can actually be a hidden form of laziness and love of comfort, not to mention disorderliness. Sure, a person can be running around, doing a whole bunch of “stuff” – but they are not the things the person ought to be doing.

There is also the very real temptation of being a “busybody” in another sense – that of being a gossip. This has always been a temptation whenever and wherever people live together, but it is a constant temptation in parish life – for both clergy and laity. As disciples of Jesus Christ, we simply must stop speaking about others behind their backs.

Saint Paul set the Church a powerful example in this regard, by doing hard, constructive, and productive work (in his case, as a tentmaker). He provided for his own needs, and even those of others, so that he was not dependent on anyone else (cf. 1 Thess. 4:11-12). Although, as an apostle, Paul could have received his living from the congregation, he chose not to. He did this so that he could provide a model for how his disciples should live in the world as Christians.

Saint Paul shows that work well done for God’s glory in any honest profession is the “hinge” of our sanctification in the world. We can sanctify our work, we can sanctify ourselves through our work, and we can also sanctify others through our work.

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Sunday Scriptures: A Forged Letter and a Mysterious Villain

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“Sunday Scriptures” is a series of posts explaining the Sunday Mass readings – helpful for those preparing to worship, or preparing a homily!

In this Sunday’s Second Reading we hear:

We ask you, brothers and sisters, with regard to the coming of our Lord Jesus Christ
and our assembling with him, not to be shaken out of your minds suddenly, or to be alarmed either by a “spirit,” or by an oral statement, or by a letter allegedly from us to the effect that the day of the Lord is at hand.

–  2 Thessalonians 2:1-2

Paul wrote this because some people in the first-century Thessalonian church were absolutely obsessed with the Second Coming of Jesus – so much so that they had even quit their jobs! They expected Jesus’ imminent return to earth, with the final judgment to ensue (this is what “the day of the Lord” means in the Bible).

This had the effect of greatly upsetting other members of the congregation, who were, as Paul writes, both “shaken” and “alarmed”. To top it all off, the false teachers were claiming they were inspired by a “spirit” about these things. Some even claimed that Paul himself had taught this – hence the reference to an alleged “statement” from Paul. They even went so far as to forge a letter from Paul to this effect!

Paul goes on in the letter to set things straight about what must occur before the Second Coming. First, the mysterious “man of lawlessness” must be revealed – a figure identified with the Antichrist (2 Thess 2:3-12; for much more on this see CCC 668-79).

Paul also teaches believers how to live in the meantime. Specifically, they should heed Paul’s advice in his earlier letter to them (known as 1 Thessalonians). He warns them to stop being freeloaders, spending all their time gossiping, and tells them to get to work (see 2 Thess 3:6-14). Paul himself had set them a great example while he was with them. Rather than accepting money from the congregation for his apostolic endeavours (though he had every right to), he diligently worked “night and day” at his outside job (tentmaking) to provide for his own needs and those of others (2 Thess 3:8). In so doing Paul gives witness that one of the best ways to prepare for the afterlife is not to idly speculate about it, but to work diligently and live virtuously in this world.

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Sunday Scriptures: The Pharisee and the Tax Collector

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“Sunday Scriptures” is a series of posts explaining the Sunday Mass readings – helpful for those preparing to worship, or preparing a homily!

In this Sunday’s Gospel reading, we hear Jesus’ famous parable about the Pharisee and the tax collector:

Jesus addressed this parable to those who were convinced of their own righteousness and despised everyone else. “Two people went up to the temple area to pray; one was a Pharisee and the other was a tax collector. The Pharisee took up his position and spoke this prayer to himself, ‘O God, I thank you that I am not like the rest of humanity — greedy, dishonest, adulterous — or even like this tax collector. I fast twice a week, and I pay tithes on my whole income.’ But the tax collector stood off at a distance and would not even raise his eyes to heaven, but beat his breast and prayed, ‘O God, be merciful to me a sinner.’ I tell you, the latter went home justified, not the former; for whoever exalts himself will be humbled, and the one who humbles himself will be exalted.”

– Luke 18:9-14

The mistake of the Pharisee is not found in his avoidance of sin or in his religious observances, like fasting and tithing. In fact, this is all quite laudatory. His real problem lies in his exalted view of himself. He does not discern his own sinfulness or need of God’s forgiveness. The tax collector, on the other hand, does realize that he is a sinner who stands in need of God’s forgiveness – and moreover, that he does not deserve that mercy.

The Pharisee does not realize that, far from being acceptable to God, he is actually an idolater! What the Pharisee is doing, ultimately, is arrogating one of God’s prerogatives unto himself (this is in fact what the devil does, as scholar Charles Talbert points out) – in this case, the prerogative of judgment. The Pharisee, who says, in essence – “I am not a thief” – is actually stealing something from God.

Now, while it is true that we must judge objective actions as being sinful or not, one can never judge a person’s intentions (what their motives may have been) or ultimate destiny (whether they will end up in either Heaven or Hell) before God.

What the Pharisee did not realize was that the tax collector not only a) knew he was a sinner; but b) had already inwardly repented and asked for God’s mercy. Ironically, the hated tax collector, despised by the Pharisee, is accepted by God. The Pharisee, conversely, demonstrates an attitude that God despises. The self-congratulating Pharisee was not aware of his own sin and thus didn’t feel the need to repent. Not having asked God for forgiveness, he therefore wasn’t forgiven! It was actually the tax collector who “went home justified before God”.

Christians should take note of Jesus’ words by practicing personal humility before God and others, and avoiding haughtiness.

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Ancient Evidence for Jesus: Pliny the Younger

Pliny the YoungerPliny the Younger is another valuable historical source for information on Jesus and the early Church. Pliny was the governor of the Roman province of Bithynia, located in Asia Minor. In the year 112 AD, he wrote to the Emperor Trajan, asking how he should deal with those in his region who have been accused of being Christians.

In the letter, Pliny describes the practices of these “criminals”:

“They were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god, and bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up; after which it was their custom to separate, and then reassemble to partake of food–but food of an ordinary and innocent kind.”

From this passage, we can ascertain a number of facts about the early Church in Asia Minor:

1.Christians met on a “certain fixed day, before it was light”. This is undoubtedly a reference to Sunday worship.

2. The also “sang…a hymn to Christ, as to a God”. This worship involved worship of Jesus Christ. This is early, extrabiblical evidence of Christian belief in the Deity of Christ. In other words, the Divinity of Jesus is not a later “creation” of the Church. Who knows? Perhaps the hymn they were singing is the one St Paul quotes in Philippians 2:5-11.

3. Catholic Christianity, then as now, required adherence to the teaching of the Church on both faith (what to believe) and morality (how to live). We see the latter in Pliny’s description of the 2nd-century believers: they “bound themselves by a solemn oath, not to any wicked deeds, but never to commit any fraud, theft or adultery, never to falsify their word, nor deny a trust when they should be called upon to deliver it up”.

4. They celebrated the Eucharist. In all likelihood, that explains the reference to their “partaking of food – but food of an ordinary and innocent kind”. Why did Pliny stress that last point? It could well be a reference to the fact that Christians were thought to be cannibals, because it was said that they ate the flesh and drank the blood of a certain individual when they met for their sacred meals. Some in Pliny’s day even spread rumors that babies were sacrificed for this purpose. This is, of course, a colossal misunderstanding of the Eucharist. Early Catholics did (as we continue to do) eat the true flesh and drink the actual blood of Christ in the Eucharist, albeit in a sacramental, unbloody manner.

All of this corroborates what we know of the beliefs and practices of the Catholic Church, as presented in the New Testament.

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Ancient Evidence for Jesus: Flavius Josephus

Josephus

One of the greatest non-Christian historical references to Jesus was made by Josephus, the great Jewish historian. He lived in the first century (c. 37-100 AD), and was a contemporary of many members of the nascent Church.

There are two mentions of Jesus in Josephus’ great work entitled “Jewish Antiquities”. One refers to the condemnation of James, the relative of Jesus who became the Bishop of Jerusalem after Peter’s departure from the city: James was “the brother of Jesus, the so-called Christ”, according to Josephus (Ant. 20.9.1). Few question the authenticity of this passage.

Of course, there is the famous “Testimonium Flavianum” (so named because Josephus took on the Roman name of “Flavius”, being known as “Flavius Josephus):

“About this time there lived Jesus, a wise man, if indeed one ought to call him a man. For he . . . wrought surprising feats. . . . He was the Christ. When Pilate . . .condemned him to be crucified, those who had . . . come to love him did not give up their affection for him. On the third day he appeared . . . restored to life. . . . And the tribe of Christians . . . has . . . not disappeared” (Ant. 18.3.3).

Scholars believe that Josephus did write this passage, but that it was later edited by Christian interpolators, who added the phrases like “if indeed one ought to call him a man”, “He was the Christ”, and “On the third day he appeared…restored to life”. Josephus was not a believer in Jesus, and certainly would not have written those things.

However, the bulk of what he wrote can be trusted as authentic. This is made even more sure by the fact that an Arabic version of Josephus’ “Antiquities” has been discovered, where the passage in question is present, minus the interpolations.

Josephus corroborates much of what we know from the New Testament’s portrait of Jesus: that he claimed to be the Messiah, was a wise man who was thought to have performed “surprising feats” (miraculous deeds), and that his followers continued to be his disciples in a movement that continued despite his death.

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My TV interview about Pope Francis’ trip to Greece

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Cardinal Burke Responds to “Amoris Laetitia”

Cardinal Burke

Q. I am very confused about the apostolic exhortation, Amoris Laetitia (“The Joy of Love”) issued by Pope Francis. I’ve been reading a lot of articles online that say that the Pope is changing Church teaching on marriage. Is this true?

A. In a word, no. The Pope did not (and cannot) change Church teaching on faith (what we believe) and morals (how we live). In fact, Pope Francis makes it very clear in Amoris Laetitia (hereafter abbreviated as AL) that he is not speaking infallibly. Nor is the exhortation even to be regarded as an official document of the Magisterium (the teaching office of the Church). He is merely offering his own personal opinion and reflection on the work of the recent Synods of bishops on the family (AL 3).

In fact, AL upholds Church teaching on marriage, and condemns many societal evils, such as abortion, euthanasia, and “gender ideologies” that are cancers in the culture.

Q. Fair enough. But there are some who believe that the document calls for a change – not in the Church’s teaching, but in “pastoral practice” – specifically, that civilly divorced and remarried Catholics ought to be allowed to receive Holy Communion. Cardinal Raymond Burke, who was a participant in the Synods on the family, has written an article in response to this idea. What did he say?

A. The article, which is well worth reading, can be found on the website of the National Catholic Register. Cardinal Burke notes that one can never validly “divorce” Catholic teaching from its application in pastoral practice.

He writes, “I remember the discussion which surrounded the publication of the conversations between Blessed Pope Paul VI and Jean Guitton in 1967. The concern was the danger that the faithful would confuse the Pope’s personal reflections with official Church teaching. While the Roman Pontiff has personal reflections which are interesting and can be inspiring, the Church must be ever attentive to point out that their publication is a personal act and not an exercise of the Papal Magisterium. Otherwise, those who do not understand the distinction, or do not want to understand it, will present such reflections and even anecdotal remarks of the Pope as declarations of a change in the Church’s teaching, to the great confusion of the faithful. Such confusion is harmful to the faithful and weakens the witness of the Church as the Body of Christ in the world.”

Cardinal Burke goes on to say:

“Over more than 40 years of priestly life and ministry, during 21 of which I have served as a bishop, I have known numerous other couples in an irregular union for whom I or my brother priests have had pastoral care. Even though their suffering would be clear to any compassionate soul, I have seen ever more clearly over the years that the first sign of respect and love for them is to speak the truth to them with love. In that way, the Church’s teaching is not something which further wounds them but, in truth, frees them for the love of God and their neighbor.

“It may be helpful to illustrate one example of the need to interpret the text of Amoris Laetitia with the key of the magisterium. There is frequent reference in the document to the ‘ideal’ of marriage. Such a description of marriage can be misleading. It could lead the reader to think of marriage as an eternal idea to which, in the changing historical circumstances, man and woman more or less conform. But Christian marriage is not an idea; it is a sacrament which confers the grace upon a man and woman to live in faithful, permanent and procreative love of each other. Every Christian couple who validly marry receive, from the moment of their consent, the grace to live the love which they pledge to each other.

“Because we all suffer the effects of original sin and because the world in which we live advocates a completely different understanding of marriage, the married suffer temptations to betray the objective reality of their love. But Christ always gives the grace for them to remain faithful to that love until death. The only thing that can limit them in their faithful response is their failure to respond to the grace given them in the sacrament of Holy Matrimony. In other words, their struggle is not with some idea imposed upon them by the Church. Their struggle is with the forces which would lead them to betray the reality of Christ’s life within them.”

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Sunday Scriptures: John 21 & The Papacy

John 21

Q. This Sunday’s Gospel is taken from John 21. Does this chapter have any implications for the papacy?

A. Other texts, like Matthew 16, are often cited in this regard, but John 21 has one of the strongest proofs for the ongoing role of the office of Peter in the universal Church. Even non-Catholic scholars recognize this.

Q. Does the miraculous catch of fish in this chapter have anything to do with the Petrine office?

A. Fishing, of course, wasn’t just the former trade of the apostles; it represents their evangelistic mission of being “fishers of men”. The unbroken net conveys the unity of the one Catholic (universal) Church. Elsewhere, when Jesus provides a miraculous draught of fish, the nets begin to break from the strain; here, the nets are intact. Peter, dragging the net ashore, evokes his leadership in bringing the Church safely home to Christ, even to the shores of Heaven itself.

Interestingly, although the catch was so big that the disciples struggled to bring the nets aboard, almost sinking their boat, Peter now easily drags the net ashore all by himself. The Greek verb in the original text that is used to describe Peter’s dragging of the net is the same one used by Jesus in John 12:32. This is where Jesus says that, as he is lifted up from the earth, he will draw all people to himself.

Q. Why does the text mention specifically that 153 fish were caught?

A. By far, the most puzzling aspect of the passage is the reference to the 153 fish. First of all, this is an authentic eyewitness detail. On a secondary level, many commentators have proffered various theories to explain what this number might symbolize (John’s Gospel functions on “two levels” – there is often a secondary, “heavenly” meaning to earthly events). Most of these interpretations suggest the idea of the universality or completeness of the catch.

So, to sum up: we have Peter, alone, dragging the unbroken net of a universal catch to the shores of heaven. This is clearly a reference to his position as leader of the Church on earth.

When you add to all of this the threefold charge of Jesus to Peter (“Feed my Sheep”) that immediately follows, the picture is complete. Peter is singularly (in the original Greek text) given this responsibility to shepherd the universal Church. Keep in mind also that this event is recounted in the same Gospel in which Jesus describes himself as the “Good Shepherd” (John 10). Before his Ascension, Jesus here reaffirms Peter’s unique leadership position, passing the earthly reins of the Church to him.

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Q and A: Third Sunday of Lent

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Q. Today’s readings have a common theme: the absolute need to repent of sin, but also God’s abundant mercy for those who do. Would you agree?

A. That’s true. Psalm 103, the Responsorial Psalm from today’s readings, reminds us that “The Lord is kind and merciful”. One of the greatest mercies God provides for us is to “tell it like it is” – to explain reality to us, and warn us of the consequences of not repenting.

This is why St. Paul, in the second reading from 1 Corinthians 10, speaks about members of the Old Testament people of God who did not make it from Egypt to the promised land of Israel. Tragically, these people were “struck down” in the desert because they were not pleasing to the Lord. This was despite the fact that “all of them were baptized into Moses in the cloud and in the sea. All ate the same spiritual food, and all drank the same spiritual drink, for they drank from a spiritual rock that followed them, and the rock was the Christ.”

Q. How does this apply to Catholics today?

A. The same dangers and consequences of unrepentance face the modern-day people of God. Like the Israelites of the Exodus generation, Catholics can sometimes view their baptism as a sort of “lifetime membership card” for Heaven. They frequent the communion lines, but not the queue for the confessional. They “all eat the same spiritual food, and all drink the same spiritual drink – the Christ” in the Eucharist. But they run the same risk that the Israelites did – of being “struck down” in the journey through the wilderness of this life, and not making it to the true promised land of Heaven. The reason is that they feel no need to repent of their sin. Just being “Catholic in name only”, they feel, will be enough to get them “in”. But God is not mocked.

Q. How can we avoid this trap?

A. By sincere repentance, and producing the fruit of the Kingdom in their lives. God will always forgive the one who truly is sorry for their sin, and who desires to change. This is why Jesus reminds us that “God is no respecter of persons”. This means that he judges everyone by the same, objective standard. As Jesus said in today’s Gospel, speaking of people who had died tragically in his time, “unless you repent, you will all perish as they did”.

Jesus then tells a parable about a fruitless fig tree. The owner wants to cut it down, but the “gardener”, who represents Christ, pleads with him to give him more time to “fertilize” it. After one more year, if the tree is still fruitless, the owner can cut it down.

We are like those trees. Christ has given us all the “fertilizer” we need to grow and bear fruit that will last. The scriptures, the sacraments, the teaching of the Church, the community of faith – all the conditions necessary for growth. We never know how much time we have left before we face eternity. Let us not waste this Lent. Who knows? It may be the last one we ever have. Let us truly repent and produce the fruit of the Kingdom in our lives, that we may share in the joy of the resurrection harvest.

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Sunday Scriptures: The Epiphany of the Lord

Epiphany

Q. This Sunday, January 3, we celebrate the Epiphany of our Lord (although in many regions it is still celebrated on its traditional date of January 6). What does the Feast of the Epiphany really about?

A. The Catechism of the Catholic Church explains this in paragraph 528:

“The Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Savior of the world. The great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with his baptism in the Jordan and the wedding feast at Cana in Galilee. In the magi, representatives of the neighboring pagan religions, the Gospel sees the first-fruits of the nations, who welcome the good news of salvation through the Incarnation. The magi’s coming to Jerusalem in order to pay homage to the king of the Jews shows that they seek in Israel, in the messianic light of the star of David, the one who will be king of the nations. Their coming means that pagans can discover Jesus and worship him as Son of God and Savior of the world only by turning toward the Jews and receiving from them the messianic promise as contained in the Old Testament. The Epiphany shows that “the full number of the nations” now takes its “place in the family of the patriarchs,” and acquires Israelitica dignitas (are made “worthy of the heritage of Israel”).

Q. Why is Psalm 72 used as the Responsorial Psalm today?

A. Consider these passages from Psalm 72, which were really written about the “Son of David”, King Solomon, but can certainly be applied to King Jesus, the Son of David:

8 May he have dominion from sea to sea,
and from the River to the ends of the earth!
9 May his foes bow down before him,
and his enemies lick the dust!
10 May the kings of Tarshish and of the isles
render him tribute,
may the kings of Sheba and Seba bring gifts!
11 May all kings fall down before him,
all nations serve him!

12 For he delivers the needy when he calls,
the poor and him who has no helper.
13 He has pity on the weak and the needy,
and saves the lives of the needy.
14 From oppression and violence he redeems their souls;
and precious is their blood in his sight.

15 Long may he live,
may gold of Sheba be given to him!
May prayer be made for him continually,
and blessings invoked for him all the day!
16 May there be abundance of grain in the land;
on the tops of the mountains may it wave;
may its fruit be like Lebanon;
and may men blossom forth from the cities
like the grass of the field!
17 May his name endure for ever,
his fame continue as long as the sun!
May men bless themselves by him,
all nations call him blessed!

The similarities are obvious: just as “kings” render Solomon precious gifts, including “gold”, the magi bring Jesus gifts. Just as these Kings discovered Solomon enthroned along with the Queen Mother (the Gebirah), Bathsheba, the Magi discover Jesus enthroned with the Queen Mother of his Kingdom, Mary.

Note: Incidentally, the reason Canada is called “The Dominion of Canada” is because of verse 8: “May he have dominion from sea to sea, and from the River to the ends of the earth!” May that be the case indeed!

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