Inheritance

Note: This was a homily I gave on the weekend of May 25th, 2014. If you would like to readings for the day that I used you can find them here. While not necessary they are a good aid for what follows.

“Be prepared to give an account of the hope in in you … with gentleness and reverence” (1 Pet 3:15-16a). I've recently been able to visit the school where I grew up and the school from my internship. In going to these classrooms the kids eventually open up to me with various questions. Things from as simple as “Why do you wear all black?” and “Why do you wear a collar?” to questions as deep and penetrating as “Why did Jesus have to die for us?” and “Why did Jesus have to come when he did?” It reminds me all the more, especially as I grow older: “Be prepared to give an account of the hope in you.” Our hope is in Jesus Christ, through whom all things were created. How do we come to know the source and reason for our hope? By keeping his commandments, Jesus says, and in keeping them close to our hearts we will also grow in love of Him.

Still others may ask us, “Why do you believe in Jesus? Why do you waste your time on Sunday? Why don't you choose for yourself what's right and what's wrong?” While not necessarily the case, these questions will come from those who neither believe in Jesus not know Him. Nevertheless these are all questions that we need to answer for ourselves.

Jesus, however, has not left us as orphans. He has given us an Advocate, the Holy Spirit. This is the same Spirit who spoke through the prophets and the holy Apostles, the Spirit who is “the giver of life.” Jesus promises us the same Spirit. How then does He send this Spirit? It is no mistake that in our first reading from the Acts of the Apostles (cf. Acts 8:5-17) those who came to believe in Christ received the Holy Spirit from Peter and John. Phillip brought the word of Christ to Samaria—a land to the north—and those who heard came to believe. Yet they sent for Peter and John who were in Jerusalem, in the south, to visit them. They prayed for the Holy Spirit to visit them and they accomplished this task by the laying on of hands.

While not necessarily the route Peter and John took, it's important to recall the animosity between Samaria and Jerusalem dating back many centuries (at that time) and that the notion of both those of Jewish and Samaritan descent would be united was quite unusual.

What does this teach us? It teaches us that we receive the Spirit through the Church, and not just the church we all are in today, though indeed we receive it here. We receive the Spirit, rather, though the Church of our fathers, the community of believers from ancient times to the present day in union with one another. Phillip, though he was an Apostle himself, sought Peter and John to confirm the faith of the Samarians so that the believers in both the south and the north would be one through the same prayer and the same Spirit.

But perhaps some will ask, “Doesn't our faith alone make us one? Why do we need the Church?” I answer to them that just as we could not exist without our mother our faith could not exist without our mother, the Church. Just as we have received life as a gift we must also give our lives as a gift. In the same way we have received our faith as a gift, given to us through those who believe. Parents might understand this analogy best, but all of us are sons and daughters so I believe we can all relate to this fact: we receive our traits from our parents and as we grow older we resemble the features of our parents. Moreover we also find that, deep down, our children inherit our mannerisms, our attitudes, and our dispositions. If this is true then it is indeed also true that our faith is the same. In living Jesus' commandments we transform ourselves and we inherit His traits, His dispositions, and imitate Him more closely. And when we as adults do this we give this to our children so they might also resemble Christ a little bit more each day. Our hope, then, is that by inheriting these things they may also inherit His very image as sons and daughters of God.

Through all this we discover this truth: faith is not a private possession but a gift that is handed down from generation to generation. The Church aids us in handing down this faith through her sacraments, her prayers, and by her members (us included) who safeguard this precious gift and offer it to everyone.

We will all return to our own lives, our own problems, and our own homes in a very short while. But we are one in Christ's Body, the Church. The Spirit will come to us when we pray as one, united to the whole Body of Christ. Jesus, truly, will not leave us as orphans. He has given us a home this very day.

Good for its own Sake?

I'm not sure why this came to my mind I was praying Daytime prayer and this line struck me:

Come children and hear
me that I may teach you fear of the Lord.
Who is he who longs for life
and many days, to enjoy prosperity?

Then keep your tongue from evil
and your lips from speaking deceit.
Turn aside from evil and do good
seek and strive after peace.

The Lord turns his face against the wicked
to destroy their remembrance from the earth.
The Lord turn his eyes to the just
and his ears to their appeal. (Ps 34: 12-18, Breviary)

I was struck because I recall a number of conversations I have concerning goodness. Whether it's on the topic of gay marriage, ethical living, a good life, and so forth I get comments ranging from "I don't know if you noticed, but people are very happy without God" (literal comment) and the more understandable "You don't need to believe in God to be a good person."

I'll let it slide that I already believe they're good by virtue of their being created and existing. Those who live according to justice, mercy, and charity are even better for they show their faith by their works. The psalm says, after all, "turn aside from evil and do good." The psalmist has spoken that in order for a long life and prosperity one must do the good. The Bible never shies away from telling us to do good. Note that many days is a long life. The psalmist, however, tells us whoever longs for life itself--the first in the list of life--must do good. Length and prosperity are secondary to life itself which is precisely a life spent doing the good.

It's no wonder that atheists and non-believers of many sorts are happy when they do good. That's the very essence, if you will, to life itself.

The difference here is that the whole of this phrase begins with fear of the Lord. Scriptures say that it is the beginning of wisdom. Fear can take on many forms too. Some fear punishment and do good out of fear. Others do good out of recognition of what is good, loving it because it is life-giving. Some believe that those who believe in God only do the former and those who don't believe only do the latter!

This is the section of Psalm 34 that brought me around to this reflection:

If men who believe in God sin they are doing what is wicked and deprive themselves of life. This is also a choice, but they choose sins because they are advantageous, opportune, or pleasurable despite the risks and (at times) the costs. We who sin do what seems good (or even evil) at the cost of what is truly good. How does the non-believer also not succumb to such temptation of doing what isn't good in favor of his own good? The answer is that he succumbs like all the rest of us; he is not special and we are not special either.

If one were to take the mention of God out of the phrase above it would seem like a normal thing to say: the one who desires a long and happy life should do good and avoid evil. Yet those who truly know themselves know how often their will rebels against their reason--desire trumps reason far too many times.

This is why Sirach says "The knowledge of wickedness is not wisdom, nor is there prudence in the council of sinners. ... there are those with little understanding who fear God, and those of great intelligence who violate the law" (Sir 19:18, 20).

Knowing the good is also not a love of the good and one who says he will simply love the good for its own sake knows in his heart if he speaks the truth or if he is a liar. "There is a shrewdness keen but dishonest, which by duplicity wins a judgment" (19:21).

Some, atheist and Christian, are more disciplined than me but few men will always love the good. Those who believe in God make an appeal to Christ for the helplessness of our dilemma but I do not know what appeal an atheist can make other than that of his own will. We have a tendency in general to glorify the will. The will is important in choosing the good but we are sorely mistaken if we think knowing what is good will make us choose it.

The Psalmist rightly recognizes this. He says that all of wisdom and a good life must come from a fear of the Lord, that is (1) a recognition of His supreme goodness, (2) a recognition that He will, in the end, enforce that Law, namely that goodness and righteousness will endure and wickedness and injustice fall away, and (3) it is He who calls us to do what is good.

(3) is so very important. Goodness as an idea is a concept, one to be apprehended and used. But God is a person and so goodness itself is a personal relationship--it is something experienced and grown. No one apprehends a person by simply knowing him but by being in a relationship, a loving one, with the other. Sin is betrayal. In fact it's labeled as infidelity in marriage.

Those who say they will do good for its own sake may do good for the sake of someone else (society, human beings in need, loved ones) but I do not think the phrase is accurate: "I do good for its own sake." No, they do good for the sake of something else.

It's still good, but it's not a relationship with good, merely knowledge. And the Christian who sins acts against both person and knowledge, something far worse.

An idea can be forgotten and remembered, but little changes.
A person may hurt another but there is great power in reconciliation. There's a great growth of love in forgiveness.

The Problem with the New Evangelization

God bless the effort of the New Evangelization. It encapsulates, I think, what many of us faithful Catholics have desired to see (more) publicly for years. Even in my youth I always wondered how so many faithful Catholics relied on their opinion as opposed to integrating the words of the Church, words I found as very beautiful. This is, of course, a reflection in my adult years on my youth. Here's what it may look like:

"Mom, we learned at school today ..."
She replies, "That's great, honey!"
"What do you think?"
"That's good, I just think a little bit differently."
"Why?"
She then proceeds to explain that her experience or ideas tell her that things are different.

It teaches kids that personal experience trumps teaching--an ironic parenting technique. Kids grow up and learn many good things but then there's the real world. Sex is a reality, contraception is a safe reality, etc., etc. They grow up, they use what they've been taught that's useful and the rest is their best judgment.

"And the beat goes on...."

There's always room for experience in life. Experience teaches us and forms us. Experience, however, and our experiences, are not principles of action. Experience tests the limits of principle. They help us gather data in order to form principles or see patterns at work.

If one says, "In my experience no one ever listens to you if you use the Bible" is an experience stated as if it were a principle. One who says, however, "With Protestants I've found Scripture is effective but with atheists and agnostics reasoning and philosophy are more profitable." This is experience that indicates a certain prudence. Prudence is a virtue and a sort of principle (Always act prudently) and experience helps us see what that looks like.

I. Witness

This digression aside, I am happy Catholics are coming out in droves to defend the Church, to be public with their faith, to yearn for clarity and understanding, to confront evil in society, to desire God through prayer, to (gasp!) read Scripture, and to dedicate their intellects for the search of a truth greater than all of us as opposed to opinions which are less than themselves. This is a good thing. Lord, give success to the work of our hands!

My concern, however, is that we progress like soldiers to a battlefield as opposed to progressing like lemmings toward a cliff.

What do I mean? The word for witness is "martyr." Being a witness to the faith is being a visible sign of Christ's saving love to the world. Witness is public, it's living in such a manner that what you believe is evident from your life. In many cases this is a powerful tool for conversion: one learns in the most concrete way, that is by example, that the faith is livable and it can make you happy (regardless of your state in life). This is evangelization in its simplest form, right? I'm not inclined to think so.

In my view witness attracts and evangelization holds onto. No amount of well-crafted, balanced words will make someone Christian. Only God can produce that sort of effect in our lives and only He can penetrate our stony and prideful hearts. Witnessing to the faith reveals God to the world. It shows those who look on, those who are doubtful, that God is active in the world and personally in our lives. Recall from the Gospel of Mark that Jesus is declared the Son of God by a man only when He dies on the cross.

"Jesus gave a loud cry and breathed his last. The veil of the sanctuary was torn in two from top to bottom. When the centurion who stood facing him saw how he breathed his last he said, “Truly this man was the Son of God!" (Mk 15:37-39)

Truly Jesus Christ was the perfect witness, the perfect martyr. The cross symbolizes many things: sacrifice, love, and rejection. It symbolizes much more. The cross stands as a strange image. It draws people to it, whether by disgust or hatred for it, for sorrow of it, or admiration of it. That's the life we're called to lead: a life that is a witness to the cross. "But may I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world" (Gal 6:14).

II. Evangelization 

Evangelization, however is different. Perhaps an image will illustrate what words cannot. Christian life is a fire. Witness is the light of that fire but evangelization is the warmth. We are drawn to a fire by its light yet we are compelled to stay by its warmth.

Evangelization contains with in it catechesis, apologetics, preaching, among other things. Various people have certain gifts given to them by the Spirit: some are able to teach and defend the faith while others are able to effectively convey the Gospel message. The USCCB has defined for us the goal of the New Evangelization:

In a special way, the New Evangelization is focused on 're-proposing' the Gospel to those who have experienced a crisis of faith. ... Pope Benedict XVI called for the re-proposing of the Gospel "to those regions awaiting the first evangelization and to those regions where the roots of Christianity are deep but who have experienced a serious crisis of faith due to secularization."

So many of us label our work, our millions of blog posts, and our efforts as "evangelization." This is simply not the case. There is always room for us to relay an experience of strength-in-crisis given to us graciously by Christ. There is room for us to lament insufficient theology, culture, or some offense, but it is not evangelization.

If we are to truly evangelize this culture we cannot simply propose a perspective or practice apologetics (i.e., defend the faith from attacks). We must proclaim the Gospel, that is proclaim the positive claims and truths of revelation, Scripture, and Tradition. If you want to evangelize you must study these things (studying history, science, philosophy, popular culture, etc. doesn't hurt either).


We would all do well to remember that "the wisdom of what a person says is in direct proportion to his progress in learning the holy scriptures--and I am not speaking of intensive reading or memorization, but real understanding and investigation of their meaning" (Augustine, On Christian Teaching, IV.para 7).

Likewise, "Eloquent speakers give pleasure, wise ones salvation" (Idem.)

Nothing will inflame our hearts quite like the Word. 
Not just in reading and memorizing, but penetrating, praying, and understanding.

Evangelization requires prayer, study, and reflection. It also demands a certain training in rhetorical arts, such as clarity of conveyance, force of images, and knowledge of what will speak to the listener.

So many of us, myself included, feel that we further the cause of evangelization by saying nice words about our experiences of grace and prayer. But this only serves as a light in the darkness. Without a serious commitment to Scripture we give a light without warmth.

The New Evangelization is, as many have pointed out, not new in its message. Rather, the "newness" of it all is perhaps best described as a new 'zeal' for the labor so badly needed.

So those who are attempting to try something new my recommendation would be: look to Scripture, look to prayer, and that beauty which is ever ancient, ever new. Thereafter look to Tradition, the Fathers, and the Church. In all this, being an active member of the Church is all the more important: support your local church, your priest, and make yourself a public witness there for our charge is to not only draw new souls to Christ but strengthen those whose spirit fails within them.

Continue to shine the light of Christ to the world by your witness and do not cover it with anything. But in order that they might say, Were not our hearts burning within us while he spoke to us? (cf. Lk 24:32) it is necessary that we begin with Moses and all the prophets, interpreting them what refers to Him in all the Scriptures (24:27).

We can do this in many ways. How you decide to do so is your task. Do not draw anyone to the light but leave them cold.

Our love will keep others close but those who struggle are not looking for us and we are not anyone's fulfillment. Rather we are like John the Baptist, a voice crying out in a world that denies truth and embraces the self.

  

Rather, the Law of the Lord is their joy (Ps 1:2a) and O God, you are my God--for you I long! For you my body yearns; for you my soul thirsts, like a parched land, lifeless, and without water (Ps 63:2). Give them this. Do not show them that it exists, but say to them as John did, "Behold the Lamb of God" and do it in such a way that those who listen hear what you say and follow Jesus (Jn 1:36-37). Only then will our joy be complete (3:29-30).

The Voice of God

Sometimes when I reflect on Scripture I only consider the words before me. I examine their origin, their context, their meaning, and their hidden meanings. In no way do I discourage this as there is a great deal of wisdom and fruit that comes from these things.

Other times I consider myself, the individual who hears these words. I, a student who is in the midst of this semester, who is experiencing beautiful fall weather, and who contemplates a life in service to God and others, hear the words of Scripture in a way unique to myself.

Some live in tropical climates, others live in frigid lands, some live in places at war, while others still live in prosperity. His voice reaches all the ends of the earth. It's incredible to think that I, in this place, with this or that disposition, and at this time, am hearing God's word as He intended me to hear it.

The Gospel is not just the words that are written but the words that are heard. "I am not ashamed of the gospel: it is the power of God for salvation to everyone who has faith" (Rom 1:16). "Stephen, full of grace and power, did great wonders and signs among the people. ... [His detractors] could not withstand the wisdom and the Spirit with which he spoke" (Acts 6:8, 10). A word, spoken in the Spirit and heard in the Spirit, produces in us a profound effect. We rightly reverence those words deemed necessary on revelation, but do we not also reverence those in whom we witness the Spirit? For we should reverence God wherever He is, not only on the page but among us and in the world too.

Likewise, God speaks one message, but we hear it in many ways. All the same, God asks us to respond in the same way: with love, all while praising His glorious name. Jesus emerges from the desert saying, "Repent! and believe in the gospel!" One voice demanding one response.

This one response happens in many ways. The one who suffers from lust must respond with chastity while the one suffering from pride must respond with humility. The one who despairs must respond with hope and the one who is angry must respond with patience. Often I find that all of us suffer from numerous things: pride, lust, despair, and anger. The cross seems to heavy to bear, and the response seems as if it would strain our voice.

At this time it would seem necessary to first take an inventory of our sins, our emotions, and our thoughts. It is not enough to say "I am tempted so I must be chaste." Rather, upon reviewing ourselves we say, "I am unchaste when I give into my anger." One may pluck the fruit of sin only to have it regrow. Finding the root is the surer means of conquering sin. The root, if deep, requires great effort and persistence to pull. That you are pulling at that root is a cause for thanksgiving. "Hermas, stop saying all these prayers for your sins. Ask also for righteousness, so that you may take part of it to your family" (Shepherd of Hermas, 9:6). Praying for forgiveness, while good, also makes us focus on ourselves. Praying for righteousness and strength allows us to share it with others.

Listen to His voice. When you decide where His voice is or isn't you have already hardened your heart. Did not King David find God's voice in the dissenting servant of his enemies house? Zeru'iah said to him, "Why should this dead dog curse my lord the king? Let me go over and take off his head." David replied, "What have I to do with you, you sons of Zeru'iah? If he is cursing because the Lord has said to him, 'Curse David,' who then shall say, 'Why have you done so?" (2 Sam 16:9, 10) (cf. 2 Sam 16).

So too must it be with us. Do not say, "The Lord is only with this man" or "The Lord in only in Scripture" for you are then a liar and a deceiver. Do not say, "The Lord only speaks good things to me" for many of God's servants were treated severely before they were glorified. Furthermore do not say, "I should have never been born," for "before I formed you in the womb I knew you" (Jer 1:5) and "all the hairs of your head are numbered" (Mt 10:30).

God is speaking to every one but He is also speaking to you in the manner He sees fit. "My son, if you receive my words and treasure up my commandments with you, making your ear attentive to wisdom and inclining your heart to understanding ... then you will understand righteousness and justice and equity, every good path; for wisdom will come into your heart, and knowledge will be pleasant to your soul" (Prv 2:2, 9-10).

The Experience of Translating

Foreign languages, I realize, are not for everyone. Many can go throughout their whole lives content to read Scripture in their native language. I certainly don't blame them for doing so. Translating Scripture can be like portaging through a swamp—a mire of depth, interpretation, and meaning. That being said, the ability to translate things such as Scripture offers valuable insight into the meaning and difficulty of the text that we take for granted. 

When the language is not our own (e.g., Latin or Greek) it forces one to scrutinize the grammar and the vocabulary and it forces one to reflect on the meaning of the text. Below, I'd like to share not only the experience of translating but also show how anyone, even those who just read English, can get more out of parables and texts that they thought were boring or easy.

I've been doing both ancient and koine [Biblical] Greek for some time. In no way would I consider myself a master of that language. For me, a master would look like some of my professors who can just look at the text, identify it, read it as if it were English, explain it, and teach it. Can I get there in 10 years? 30? I don't know. As it stands, I remain a beginner after almost 7 years. Learning the basics of a language and grammar are different than playing with the language, seeing how the language is used by various authors, and learning from context how certain words should be translated.

In order to translate well, in my opinion, the translator must do a few things: first, he must translate such that he puts the author in his [the translator's] own words, i.e., “Do I understand what I said, and do I understand what he said?” Secondly, the translator must write in such a way that his audience understands, both the author and the author in his transplanted language.

When I translate my goal is not never assume an idea is in the text—it tends to be more fun and accurate when what you expect out of the text is in now way what the text looks like. The words should be allowed to speak for themselves first, especially in Scripture. When the text is before us, however, we inevitably ask ourselves “What does this say?” and “Does it mean what I think it means?”

When interpreting and translating one might say, 'Jesus saved us from our sins and by his blood we are redeemed. Any work I do cannot aid me in my salvation. He died once for all, so when Paul talks about faith he must mean “you are saved by faith.” Moreover he means that we are saved by “faith alone.”'

No other way to look at it, right?

More complicated versions of this way of thinking can produce even more interesting thoughts and reasons for translating something this way or that. Catholics, Protestants, classicists, etc. can all enter in with some very grand ideas about how various phrases are supposed to look.

In the quote I offer below you can see how the same passage may be taken to mean something completely different. I've underlined sections where there is some significant difference, and made bold specific terms.

An example from Ephesians 1:3-6

King James Version

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

New International Version

Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will— to the praise of his glorious grace, which he has freely given us in the One he loves.

My Translation

Blessed be the God and Father of our Lord Jesus Christ, who blesses us in every spiritual blessing in the heavens in Christ, just as He chose us in Him from the beginning of creation to be holy and blameless before Him in Love, setting us apart for sonship through Jesus Christ in Him, according to His benevolent will, in praise of His glorious kindness which He freely bestowed on us in Him whom He loved.

Now I'll admit that even I made some mistakes along the way, and these other two translations corrected me. I had written the last phrase “whom He loved” originally as “in love” because I had simply forgotten to translate the participle. This little experience then caused me to reflect: the translators of other Bibles, typically, know their grammar and are careful. How, then, could such drastic differences emerge in translation?

The only key to understand such phenomena is “tradition,” both in the common and sacred sense.

When I translate which dictionary do I use? Oxford's Liddell and Scott or Walter Bauer's Lexicon—typically time period would tell me when, most of the time. Am I using the 1^st, 2^nd, or 3^rd edition? Am I using something else? We as intermediate translators are subject to the texts we use, much like many students of many disciplines are at the mercy of the Encyclopedia they happen to trust.

What do you mean encyclopedias and dictionaries can contain errors or prejudice?

Then there's the matter of who taught you how to translate. Was he a strict grammarian or was he interested in making a readable translation? In all these things, “predestined,” as used by these two translations on Ephesians, is not evident from the text itself, but rather it is an interpretation on the text.

The Greek, in many cases, is a simple phrase or a mixture of concrete images that, over the course of time, became proper and specific terms. How does one determine what these simple terms mean? The truth is that it can only come out of a tradition that lives the faith, struggles with the content of revelation, and then tries their best to pass it on to the next along with all their wisdom and experience.

The tricky part becomes “Which tradition do I follow?” For many Protestants, this doesn't enter their theological reasoning, let alone their historical one (though, sadly, this is true for far too many Catholics). Tradition requires as much investigation and scrutiny as Scripture does.

Tradition is seen by some as only a “man-made” thing and never a thing concerning God. For man, God comes to replace human ingenuity, human thought, and human actions. God either “covers up” our humanity or “puts it aside.”

The Catholic Church teaches from her sacred Tradition that God has always been interested and involved in mankind, existing in human history, never more strongly than when He sent His only Son to live among us. God, for us, “lifts up our humanity” and transforms it by grace, thus restoring our human nature to be as God intended.

The act of translating, and sometimes disagreeing on what the passage means, is not human folly. One word may carry with it a variety of meanings. One phrase may carry with it a variety of effects. Those who are attentive to God's will and who are humble will still hear the same passage differently. Is this wrong, a fault of the listener, or a fault of the text? God gives to each of us what we need. “Give us this day our daily bread” (Mt 6:11). For one his bread is a consolation and for the other a reproof.

The Word of God is not only text, but a voice that permeates all dispositions, lives, cultures, and ages. Translating allows the words to speak more clearly, or less so, depending on what God intends. Indeed “you have hidden these things from the wise and understanding and revealed them to infants” (Mt 11:25).

The first principle of reading or translating Scripture, friends, is humility at the greatness that stands before you. Never be content to read Scripture once or understand it in only one way. “I sought wisdom openly in my prayer … I inclined my ear a little and received her, and I found for myself much instruction. … My heart was stirred to seek her, therefore I have gained a good possession. The Lord gave me a tongue as my reward, and I will praise Him with it” (Sir 51:13, 16, 21-22).

Obedience Restores Creation

Adam and Eve

“In the beginning God created heavens and the earth. … God said, “Let there be light”; and there was light” (Gen 1:1, 3). God spoke and it was made. There was no resistance, no struggle. All of creation was obedient to His word.

“Let us make man in our image, after our likeness; … So God created man in his own image, in the image of God he created them. Male and female he created them” (1:26, 27). Man is created in the image of God—man is a reflection of the divine image. Man, like all things, came to be without struggle. His intelligence reflected divine intelligence, his power the divine power, and his love divine love.

Man sinned; he did not obey God. He saw what was forbidden him as “a delight to the eyes” (3:6). The woman took the fruit without struggle, the man did too. “You cannot serve God and mammon” (Mt 6:24b). They obeyed desire without resistance. Both man and woman transgressed God's will—the first struggle in creation. While man was given Eden so he might “till it and keep it” (2:15), his labor was without resistance. The first struggle was disobedience.

God then questioned, “Who told you that you were naked? Have you eaten of the tree which I commanded you not to eat?” (3:11). Man struggled further. He blamed the woman. She blamed the serpent. There was no acceptance of guilt, no self-accusations, no obedience. But God did not destroy when He punished them. They remained intact. God did not deform them—they remained a reflection of His image.

Man, however, would now reflect his disobedience in his life as well. His work would now reflect the struggle of disobedience. The soil would resist his will. Even his own body would resist his will. Work that was once necessary now became necessary and difficult. This was to teach man what sin is by analogy—the resistance of the world to us is a reflection of our resistance to God.

God did not destroy man: an act of love. God promised us a savior and salvation from disobedience: a second act of love. Thirdly, God clothed man and woman. He did not send them out in shame, but clothed them. Nakedness became shameful to them, since sin is a source of shame. They carried with them the guilt of their sin, but they were not exposed to shame by God. They were allowed to toil in confidence that their hard work would produce fruit and they were to enjoy the fruit of their labor without being exposed to shame. “Above all hold unfailingly to your love for one another, since love covers a multitude of sins” (1 Pet 4:8).

God showed how one's love for another covers the sin of another. God promised that love not only protects one from shame but restores creation to its original state. “Neither do I condemn you; go, and do not sin again” (Jn 8:11). Love compels one to forgive, it restores the other, and it demands reciprocity—obedience—to be complete. God has given us this. To love is to obey. To obey is to carry out God's work. To carry out God's work is to share in the fruit of that work, now and forever. We have hope in all of these things through Jesus Christ.

Jesus and Mary

How? Jesus' life began by the simple “yes” of a virgin. God sent His angel to her, bearing His Word. Her “yes” was perfect obedience. There was no struggle—creation as it originally was. Christ came into this world through the cooperation of a woman with God. “Do two walk together, unless the have made an appointment? … Surely God does nothing without revealing his secret to his servants the prophets” (Amos 3:3, 7). “Behold I am the handmaid of the Lord; let it be to me according to your word” (Lk 1:38). Mary is the servant, the God-bearer, and the obedient one. She is the new Eve because through Eve, “mother of all living” (Gen 3:20), disobedience entered creation. Through the new Eve obedience brought forth the savior. She became by her obedience to His will the “mother of all living” in the Spirit. God sought a humble woman to walk with Him, to bear the fruit of trust, love, and obedience and share in the glory of His Son's mission.

Her "yes" brought us the savior. It brought her joy and great suffering. It won her an incomparable crown since only Christ mother could suffer with her son in a unique way.

Why should the savior, God, be born of a woman? Through Jesus God came to share in humanity, through Mary man came to share in divinity through Christ. God effected the change, but He sought out man to share in His work.

Man was created in the image of God. Jesus is the perfect image of the Father. Jesus humbled Himself to be obedient to the Father. He took on flesh—He obeyed His flesh and His flesh obeyed His will.

Christ brought about salvation through obedience, and His obedience was to live as creation was meant to be. Unlike Adam, Jesus was born into a world mired in sin and death. He became like us in all things but sin. His servants, however, protected him, raised him, loved him, and worked with him. His servants Mary, Joseph, John the Baptist, Zechariah, Elizabeth, Simeon, and Anna. His Apostles too worked alongside Him, instruments of His will yet also willing participants in His saving work.

It is Jesus who saves us, because Jesus is the God-man. Jesus showed us simultaneously the wages of sin and the path to salvation.

Creation was brought about without struggle. Jesus was like “a sheep led to slaughter … he opens not his mouth” (Is 53:7). Did creation talk back to its Creator? Yet here the Word did not talk back to men, motivated by anger, pride, envy, and fear—attendants of sin—but was obedient to their will. Christ so subjected himself to the will of sinful men that he accepted death, death on a cross.

His means of death was a sort of obedience, as he was dependent on everything else but himself. He hung there, helpless.

Man through sin distorted creation, as sin is opposed to God. Jesus placed the yoke of sin upon himself. He seemed as if he were less than any man because “his appearance was so marred, beyond human semblance” (Is 52: 14). Yet through the Father he was exalted and lifted up (52:13).

He suffered humiliation, torment, ridicule, pain, and death which are all the wages of sin. He did this and died. Sin forces all men into slavery. But Jesus “partook of [our] nature, that through death he might destroy him who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong bondage” (Heb 2:14-15).

He showed us that sin has the power to enslave us but not the power to destroy. God, sending His graces upon us, stretches out His hand to meet ours. We reach out and the gift is ours. We withhold our hand and we do not accept the gift.

If God did not destroy man because of his disobedience, imagine how He glorifies us through our obedience. His son, obedient to death was raised and glorified. He promises the same to us.

We are in the midst of a struggle. Those who seek life struggle against sin and are hated by the sinful. Those who hate God are already among those who appear living but are dead. Those who pursue sin seek destruction, yet even that will not be fully given to them.

To lose one's life is to gain it—this is obedience. Obedience means to be as God intends you to be. It requires sacrifice and it requires love.

“Be sober, be watchful. Your adversary the devil prowls like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same experience of suffering is required of your brotherhood throughout the world” (1 Pet 5:8-9).

Christ has given us the Church, men who are “over you in the Lord” (1 Thes 5:13) to be a living voice of correction, a way of life, the inspiration of Scripture, the guidance of sacred Tradition, and the Spirit in every age to aid our discernment.

Denying any one of them outright is not from God, but disobedience and sin resisting God's will. God is merciful, and he bids us to show mercy. God has given us creation in order to worship Him. In denying what has been given to us, our fathers and mothers in history included, is to walk the wayward path. Those who desire control of themselves, disdaining correction, will be given over “to their stubborn hearts” (Ps 81:12). “The Lord preserves the simple” (Ps 116:6).

It's Easy to Blame Someone Else

I am not necessarily a disciplined person. When I set out to do one task I get distracted by the thought of 100 others. I worry about time management, am at times anxious about the future, and at other times prefer to do what I want instead of doing what I need to do.


Recently in the news Heisman trophy winner Johnny Manziel apologized for missing a meeting. He eventually was asked to leave a football camp he was asked to help at. He claims that his alarm didn't go off while others were wondering if the 20 year old was out drinking or something else. Whatever the truth may be his comments were more revealing. He was a young man thrust into the spotlight because of his abilities and seemingly annoyed that such a big fuss was being made over what seems like a small event to him (there were, of course, other events surrounding this).

He commented that he's "just 20 years old" and that he's "going to live his life to the fullest." He said he apologized to one of his coaches for, basically, 'everyone else making a big deal about it.'

I never got the sense the apology was entirely sincere or self-referential. He wasn't particularly sorry about missing the meeting. He was more sorry everyone had to notice.

He said what he said was because of outside pressure. This came to mind because today I wondered about how I say "I'm sorry" when I make a mistake. Do I blame my circumstances? How busy I am? Do I say, "I'll just make mistakes"?



In spiritual direction I've talked about how I'm trying to listen to my conscience more. Rather, I find that I can hear it compelling me to this or that and yet, all the same, I choose to ignore it because "I'm busy" or some other excuse.

Over the past few months, maybe even a year, there have been periods in my life where I don't feel God's presence, or I get bogged down with worries about the future. These worries keep me from prayer. I would go to spiritual direction or try and figure things out and it would seem nothing was working.

I began to question. I said, "I probably need a new spiritual director," or "If only I had more time," and other times, "If only I didn't let myself get more distracted."

All of these were fancy ways of rationalizing to myself why I didn't pray. I realized that perhaps God isn't far from me because He'll let me sort myself out. Perhaps He's farther away because I'm not going to Him.


It's very simple, really. It's just difficult to execute because in the process we have to accuse ourselves.

I notice often that there are times when I'm going about the tedium of my day and right in the middle of my heart there's a voice that says, "You should pray." Many times it forces me to stop right there. On days where I am stronger, more courageous, I respond. I stop idling and pray--and often times I come across something profitable and useful. Other times I shake my head and continue about as normal--I was too busy, no doubt.


I think the same is true for all of us:

"I don't get anything out of the mass."
"I have too much going on."
"I just pray differently, you know?"
"It doesn't fulfill me."
"I could be doing something else."


When our heart tells us it's time to do something we should, naturally, reflect on it. Plenty of people act on impulse and do stupid or wicked things.  We can feel compelled to eat, to go out and drink, to have sex, to sleep, or any other sort of bodily pleasure. People follow them to relax. Many people follow them to escape. Yet the impulse to prayer is one that's harder to explain away.

Prayer costs nothing and forces us to look at ourselves deeply. What do we really want? What do we really need? Are we who we ought to be?

All of us have a conscience, inspired by grace, to lead us to God. When we come to recognize what's right that's one battle. Doing it, on the other hand, that's the war.

Pray for me, and pray for all of us, that we listen to the voice of God constantly speaking to the deepest corners of our heart. Pray even more that we act upon those words.

Where the Spirit Leads

If they hated me they will hate you. If they kept my word they will also keep yours. This is a cause for hope as well as a word of caution. Christ tells us that those who hated Christ will continue to hate him in you. But there are also those whose hearts are ready to receive Him and yet they wait for you to come to them. Then when you do come to them Christ will be there for that person as well.

The Acts of the Apostles relates this notion to us. Paul and Timothy desired to go to a number of places but they could not on account of the Holy Spirit. It wasn't until a dream told Paul that Macedonia needed him that he was allowed to continue. When we mold our ministry and evangelization according to our wishes it's likely that we won't reach our goal. When we listen to the Spirit and go where it leads us we will be doing God's work in a greater capacity.

Discerning God's call can be difficult, but one manner of discerning His will is seeing what is available to us. Paul never took extraneous means to preach God's word. When he was traveling to communities already established he uplifted his brethren in those communities. When he came to a place in need of Christ's message he proclaimed it. And when he was thrown in prison he preached the Word in prison. Part of doing what God intends for us doesn't require any great plans on our part, it comes from bringing Him with you wherever you go. If you are a mother have Christ with you. If you pray for others, place them before His altar. If you labor during the day, keep His precepts with you.

In this way Christ will be alongside you and in living this way you will come to know the Spirit's will. As you grow in Him the Spirit will lead you to where you need to go. Do not abandon where you are in hopes of doing more. If the Spirit desires more he will bring more to you. Realize that 'no slave is greater than his master.' Christ was obedient to the will of the Father, doing His will one place at a time. With that same trust and obedience, let us do the same.

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This is a reflection I gave today (5/4/2013). The readings may be found here. Please comment. If you've like what you've read, please +1 it, as it helps me! ~M

The Early Church I-3: Being Called Catholic

Before you read this, have you read sections 1 and 2?

They may be found here:
Section 1: Prologue and History
Section 2: Organization of the Early Church
Section 4: The Origins of the Pope in Rome, Lessons

(Part II is now out! Since this is part I, I'll just link to II-1. If you're interested and enjoy this series, please see the next parts.)

Part I-3: Why “Catholic”?

We must now place ourselves at this pivotal point in history. The last of the Apostles has died, the Church is flowering in various pockets around the Empire, and many men and women of different cultures heard of Christ and are coming to Him and His Church. The men who were given authority by the Apostles are in their first, second, or third generation depending on the area. Persecutions came in periodic and violent waves which aim to strike fear into those who hold to the teachings of the Church. Priests and bishops are targeted to scatter the flock.

One can not understand the importance of the use of name “catholic” unless he also understand the primacy of Peter and the papacy. The papacy is perhaps one of the greatest stumbling block among Christians—how could one man claim to be above all others? —what so important about what Rome thinks? —why should my local concerns be any concern of the Pope? Many other questions, doubts, and derision are hurled in Rome's direction. While I couldn't possibly quell every single difficulty, I can present to you how the bishop of Rome was regarded by the early Church.

Whoever wishes to study their faith or grow in it would do well to study St. Peter.

We have already seen that the bishop to the early Christian (for the most part) was a sign of authority. While we have only seen a few authors in this matter, it is important to note that the institution of bishop, priest, and deacon has persisted for nearly our whole history. Bishops could not necessarily use force or a standing army to enact their will at this time. They relied on the consent of their people to their ministry, which many gave them. Bishops, we will recall, were men selected by the people and tested by the previous leaders to be men of virtue and the Spirit. Bishops were not respected merely for their office but because they were worthy of respect.

In the Acts of the Apostles some communities had argued whether or not Gentiles must become follow the Mosaic covenant before they enter into a covenant with Christ in baptism. Paul and Barnabas, well respected as they were, could not resolve the matter (cf. Acts 15:2). They decided that they would go to Jerusalem to the Apostles and presbyters there. The disagreement continued, and “after much debate, Peter got up and [addressed them]” (15:7). Peter pronounced definitively the action the counsel should take. James bolstered this decision by assent and the rest of those gathered agreed to the new proposal. They claimed that “it is the decision of the holy Spirit and of us not to place on you any burden beyond [what is required]” (15:28).

This passage establishes a number of things in our history and should be reviewed carefully. We notice that a problem was presented to the early Church and from there, when it could not be resolved locally, it was brought to the universal Church—that is to say, its focal point was the gathering of the Apostles. In this gathering a great deal of debate took place, but it was Peter who spoke first—a biblical sign of importance when among a group. When Peter spoke all fell silent, which itself is a sign of assent with what had been spoken. All those present acted in harmony with Peter and the Church then sent each bishop and his priests to their local communities to deliver the decision to all member of the faith.

Learned men of faith, the Apostles and presbyters, gathered together to discuss a policy and rule that would be shared among all churches.

It should be said briefly that Peter is essential to this discussion, for some may ask “why is Peter so important?” There are two passages that establish his importance, and both passages are Christ speaking to Peter. The first is when Christ foretells Peter's denial. Christ confides in him that he and the Apostles would be scattered. Christ prayed personally for Peter's faith that it would not fail. Christ says that “once you have turned back, you must strengthen your brothers” (Lk 22:32). Peter turned away, but as Christ foretold he turned back. Peter, likewise, strengthened his brothers by his example. He was the first to speak for all at Pentecost, and in the post-resurrection narratives, whenever a group and Peter are gathered Peter usually speaks first and often for the group. The second is clearly the most famous, and should be taken in conjunction with all Peter does in Acts along with the Apostles. Christ first blesses Peter and then says “You are Peter, and upon this rock I will build my Church” (Mt 16:18). The authors of Scripture had a preference for Peter because Christ had a special mission and preference for Peter. His primacy was evident in Scripture and it was evident by early Christian authors.

Among these early authors an interesting pattern confronts us. When Peter is mentioned, usually Paul is not far behind. Both were considered to be the greatest disciples because each one spoke with power and authority. Both traveled extensively and both were martyred for the faith after enduring many trials. Both performed miracles, raised someone from the dead, and performed many great works. Ignatius of Antioch says “Not like Peter and Paul do I issue orders to you. They were Apostles, I am a convict; they were free[.]” (Letter to the Romans, sec. 4). Ignatius in another letter, however, says “[Christ] came to Peter and Peter's companions [i.e., the Apostles]” (Letter to the Smyrneans, sec. 3). 

Paul, a great and mighty Apostle in his own right, realized he was not a member of the Twelve. He knew that the Holy Spirit was with him and he acted rightly. All the same, for his own assurance and as an example to all the faithful, he “went up in accord with a revelation, and [he] presented to them [the leaders in Jerusalem] the gospel [he] preached to the Gentiles—but privately to those of repute—so that I might not be running, or have run, in vain” (Gal 2:2).

Paul's judgment was correct, and he even rebuked Peter's conduct, yet he still sought him and the other Apostles in Jerusalem to confirm that his actions were in accord with the whole Church. Paul, in his greatness, submitted himself to the council of the whole Church. As I have just recounted, that council in Jerusalem is where Paul and the Apostles discussed and gave each other council and where Peter had pronounced the final decision by all as binding.

The first time that Catholic is ever mentioned in the history of our Church as a unique title is in conjunction with the office of bishop. We have seen that the office of bishop was one of authority—this is made known by Paul in his various letters. While presbyters, or priests, were present to give counsel to the bishop and Apostles, it was the Apostles who held the final say. As we have seen tradition was also tied up with the bishop. Catholic is united to the office of bishop just as Tradition is.

I have gone over Peter in order to convey a truth of the Catholic Church, namely that when many are gathered in council there must be one who is able to speak definitively and with authority about matters important to all. When all were gathered into one place, such as the council of Jerusalem, it was Peter who spoke with authority. This was true before the Holy Spirit came upon them (cf. Acts 1:15ff) and after (Acts 2: 14-47, esp. vv. 38-41).

When the Apostles, most notably Paul and those whom he wrote to, were in their own territories and churches they were the local authority. This is seen most simply in Paul's letter to Philemon, who is a “co-worker” of Paul (i.e., a bishop) and is addressed to the “church at your house.” Paul pleads with him to act accordingly, but Philemon is the authority in his local church (See also Acts 14:23).

This is where “catholic” enters the scene. It was first used by Ignatius of Antioch around 105-108 AD. As I mentioned above, the bishop was crucial to the life and unity of as well as those whom he appointed to the tasks of that local area. St. Ignatius writes definitively: “ You must all follow the lead of the bishop, [just] as Jesus Christ followed that of the Father; follow the presbytery as you would the Apostles; … Let no one do anything touching the Church, apart from the bishop. Let that celebration of the Eucharist be considered valid which is held under the bishop or anyone to whom he has committed it. Where the bishop appears, there let the people be, just as where Jesus Christ is, there is the Catholic Church. It is not permitted without authorization from the bishop either to baptize or to hold agape [i.e., Eucharist]; but whatever he approves is pleasing to God" (Letter to the Smyrneans, sec. 8).

“Catholic” is tied up with many things: the Eucharist, what we believe about Jesus Christ, various doctrines, but the term is used most directly with living in concord with one another and living in concord with the bishop. In many cases, being Catholic is most difficult because we have to trust in a humanity that is lead by the Spirit. This does not mean humanity will never err, but it does mean that we trust in the special grace given to the Apostles by Christ and in turn those Apostles to their successors. Christ entrusted His Church, both His bride and His Body, to human beings. Humanity while weak and limited is that same humanity Christ died for. Christ entrusted His mission to all who are baptized, but he entrusted the care of His Church to those shepherds that He Himself had chosen. The shepherds were the bishops, for the name itself means “guardian” and “overseer.”

Finally, we shall see how this culminated in the establishment of Peter in Rome.

The Early Church I-1: History and Morality

(This is the first part of a presentation given on 4/23/2013. This is the extended version. The shorter, presentation version will be the last piece posted after some time for revision.)

See part I-2 here: Organization of the Early Church. 
See part I-3 here: Why "Catholic"?

See part I-4: The Origins of the Pope in Rome, Lessons

(Part II is now out! Since this is part I, I'll just link to II-1. If you're interested and enjoy this series, please see the next parts.)

Prologue

The early Church for many Christians is something that receives little attention. Many see the early Church as a people who were persecuted by the Roman empire and eventually rose to prominence after Christianity was legalized in 313 AD. While these persecutions were very real and Christianity really did triumph, the early Church has a rich history while at the same time a very human history. This is not a bad thing, however, for the mission of the Church is the interaction with sinful humanity in hopes of redeeming it. The Church, the Body of Christ, is both human and divine—a great mystery, and one worth entering. 

Throughout our Catholic history there are been great saints and great sinners, both sorts have been at the highest office in our Church. This should not give us reason to believe that the Church is purely man-made, however, but it rather speaks to the whole history and situation of Israel that came before us. God saw fit to use both good and wicked men to effect His designs, both enemies and anointed leaders (e.g., both good: 2 Kings 22:10-13, 18-20; Ruth 3: 13-17. And the bad: Isaiah 10:5-13; 1 Kings 11). Good men and women drew others to God by their example and obedience to both Jesus and Church. Wicked men and women served as an example that drove people away from vice and led to God by different paths. When power becomes addictive men will abuse power. As a result, those who love the Lord will strive to live heroic humility. Great sinners inspire saints to be even greater.

May we all grow to love the Church in a greater capacity for she is the bride of Christ. Christ's promise has been held since he proclaimed it: the powers of hell have not prevailed against the Church. Even in the midst of corruption and sin she has been protected and safeguarded. Pray that one day we might all be one.

Part I: History

I.A Jew and Gentile

The Catholic Church began in Jerusalem (cf. Acts 1:8, 12) which was a part of the Roman Empire. The Apostles, filled with the Spirit at Pentecost then proceeded to preach the name of Jesus to everyone. Their word spread very quickly and they put a fire in a great number of people from Jews to Gentiles. How Christianity spread was unique to both the Jews and the Gentiles.

For the Jews who came to believe, they followed the prophets and the law of Moses faithfully. They recognized that Jesus was the “suffering servant” as proclaimed by Isaiah nearly 700 years before (Is 42 – 43:12). Similarly, the words and actions of Christ were prefigured in many other utterances by the prophets. These Jews joined the Apostles as followers of Christ. The Jews had the benefit of a rich symbolism, culture, understanding of God, and history of their people to aid their understanding and faith. The Gospel of Matthew is the first precisely because it is meant to bridge the history of Israel with the advent of Christ who is a continuation of that history. This is why Paul said salvation came to all who believed, but “for Jew first, then Greek [i.e., Gentile]” (Rom 1:16). The Jews who accepted Christ could accept Him more fully at this time.

Simeon, a sage of Israel, receives the Messiah whom he has long waited for. Many of the greatest first-generation bishops were Jewish-born and expounded beautifully on Scripture when explaining Christ to both Jew and Gentile.

How the Gentiles (that is, everyone else) were converted was a different story. Many did not believe that the Hebrew Scriptures were inspired, nor were they aware of the history of Israel or salvation. This was not a disadvantage, however, because Christians were now to carry on the mission Israel had been given, to be “a light to the Gentiles” (Is 49:6b, Acts 14:47). In order to convince the Gentiles it must be done with deeds. In this manner, the early Christians could not rely on words, but rather the very life they led (or bled) would be the proof behind their words. It echoed James who said “I will demonstrate my faith to you from my works” (James 2:18). Likewise, Peter had told his followers to “always be ready to give an explanation who asks you for a reason for your hope” (1 Pet 3:15). This attitude, showing Christ to the world by our deeds, inspired Ignatius of Antioch when he said, “Whenever Christianity is hated by the world, what counts is not the power of persuasion, but greatness” (Letter to the Romans 3:3).

The Romans at this time had enjoyed a great period of peace and prosperity. As they gathered more gods to their pantheon, which was their practice when they conquered a people or territory, their religion became more convoluted.

The culture, likewise, was one of leisure and experimentation. Since a large portion of the manual labor in the Empire was done by slaves many Romans occupied their times with education and entertainment. Many opted for entertainment in the form of blood sports, drinking, and gambling. As time progressed many began to grow weary of the of local religious practices and sought out exotic practices and cults. For the Roman citizen, then, religion was either an exercise of bland mechanism or dangerous extremism. A large number of Roman men and women believed in gods out of tradition or compulsion. To others still it was just folklore.

Many of these Romans, however, were tired of the indulgent, apathetic, and impulsive culture that surrounded them. Educated and noble Romans sought out “schools” which were philosophical communities that proposed a particular way of life. Some such schools were the Stoics, the Epicureans, and the Neo-Platonists. While each had their merits and preached moderation, self-control, and intellectual contemplation none of them were particular concerned with the spiritual. The “spiritual” for them was intellectual and personal. If there were gods, they didn't care about humanity. The gods enjoyed higher things and if they truly were gods they would find pleasure in temporal, human affairs. Many of these schools of thought were concerned with ascending humanity or accepting the human condition with a sort of defeated-resignation.

I.B: Morality

When Christianity entered the scene it was something familiar yet entirely exotic. Christians proclaimed a man who was killed as a criminal-revolutionary as God. They claimed that there was one God, that He was a personal God who lowered Himself for the sake of His people. His son “took the form of a slave” (Phil 2:7) and gave his flesh to eat. While this sounded like the extremism that Romans were wary of many onlookers took note of the unusual moral strictness of these Christians. They fasted and denied their bodies overindulgence in pleasures, they prayed at regular intervals, they cared for those who were sick, they cared for widows, and they cared for all those who came to them. Justin Martyr, a 2^nd century saint, wrote that “Straightaway a flame was kindled in my soul; and a love of the prophets, and of those men who are friends of Christ, possessed me; and whilst revolving his words in my mind, I found this philosophy alone to be safe and profitable" (Dialogue with Trypho, sec. 8). What attracted Justin and men like him to Christianity was a Christian's perseverance in suffering and the joy they found, even in death.

Justin, like many other educated men of his day, were not looking for an amusing philosophy but for a way of life that led to happiness and allowed one to face trial with courage.

Christianity did not see humanity as wicked, but it also saw humanity as lacking—something experience makes readily apparent to us. They held that “In the beginning He made the human race with the power of thought and choosing the truth and acting rightly, so that all people are without excuse before God; for they have been born capable of exercising reason and intelligence" (1st Apology, sec. 28). While Christians believed in many strange and mysterious things they also conducted themselves in the world with reason, moderation, and order—something that would pique the interest of someone looking for order and meaning in their life.

One such example of this strange belief was the virtue of loving one's enemy. Ignatius of Antioch, a bishop of the 2^nd century, instructs others to “pray unceasingly for the rest of men, for they offer ground for hoping that they may be converted and win their way to God. Give them an opportunity therefore, at least by your conduct, of becoming your disciples. Meet their angry outbursts with your own gentleness, their boastfulness with your humility, … [and] their error with your constancy in the faith; beware of trying to match their example" (Letter to the Ephesians, sec. 10). A Christian not only expressed common, everyday virtues that were accepted. They practiced exemplary virtue in the face of injustice, ridicule, and death. This sort of courage, a well-regarded virtue for a Roman, could not come from one who was deluded but from someone who really did possess a sort of divine inspiration.

We have records of what early Christians were taught in the form of handbooks and catechisms. One of the earliest “handbooks” was the Didache, or “The Teachings of the Twelve Apostles.” A short excerpt of its teaching will suffice: “You shall not murder, you shall not commit adultery; you shall not corrupt children; you shall not be sexually immoral; you shall not steal; you shall not practice magic; you shall not engage in sorcery; you shall not abort a child or commit infanticide … You shall not hate any one; instead you shall reprove some, and pray for some, and some you shall love more than your own life” (Didache 2:2, 7).

Strengthening this sentiment Christians were further distinguished by living in such a manner that did not destroy a culture but transformed it. This has been a hallmark of Catholic history: maintain what is good and sacred in another culture but order it to God. We may see the wisdom of the Didache echoed in The Epistle to Diognetus, written in the mid-to-late 2^nd century, which recounts that the Christians “[inhabit] Greek as well as barbarian cities … and [follow] the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct … they marry, as do all others; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed” (cf. Ep. Diognetus 5:1-6)

Socially, the Roman world respected women if they were noble or wealthy, but typically they were considered as property (at least if they were inconvenient). Children were not respected in either Jewish or Gentile communities. In most philosophical and cultural traditions men were the pure embodiment of humanity while women, children, and slaves were weak derivations of humanity. Christians, however, claimed that “There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus” (Gal 3:28). With regard to husbands and wives St. Paul taught “Be subordinate to one another out of reverence for Christ. … So [also] husbands should love their wives as their own bodies. He who loves his wife loves himself” (Eph 5:21, 28).

This attracted a large number of women, both noble and common, to the Church. Children also followed because they were instructed as ones with equal dignity to their elders. Many children of this period were exposed to the elements and beasts if the father of a household did not want them. Christians routinely sought out the places where families would abandon their children and rescue them, raising them as their own. Justin Martyr also recounts, “We have been taught that to expose newly born infants is the work of wicked people; firstly because we see that almost all those exposed, not only the girls but also the boys, are growing up in prostitution" (1st Apology, sec. 27). So on top of preserving the lives of children, they also sought to protect them from predators and those who raised these children as sex slaves and sub-human objects. Slaves were accepted as brothers and sisters, whether they were freed or not. That Christians considered man, no matter who, dignified was one of the primary causes of Christianity's favorable reception.

With this foundation in place, namely the word of God coming to many, we will not see what the Church looked like in these circumstances—how was it formed and governed? What is “Tradition” as Catholics describe it, and in what manner do we say we are “universal”? We shall pick up these topics in Part II: Organization of the Church.

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This was a presentation given to a group of 40 parishioners as part of a adult-education series on the Early Church. The hope is to generate discussion but more so I hope to inspire others to learn about the zeal of our early faith, to be confident in the history of the Church, to proclaim her with intelligence and patience, and to teach our children and fellow adults the Truth of Christ by understanding the divinity and humanity of our Church.

Our Works, His Grace

 [For your benefit I've included the Gospel since it was my sole focus for this reflection. Please leave a comment or your reaction below!]

When it was evening, the disciples of Jesus went down to the sea, embarked in a boat, and went across the sea to Capernaum. It had already grown dark, and Jesus had not yet come to them. The sea was stirred up because a strong wind was blowing. When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they began to be afraid. But he said to them, “It is I. Do not be afraid.” They wanted to take him into the boat, but the boat immediately arrived at the shore to which they were heading. (Jn 6:16-21)

The Gospel writers were fond of relating 'on/by the water' scenes to their readers. Many significant events happen by the seashore: some of the Apostles are called, Jesus teaches great crowds, and he encounters the Apostles after the Resurrection.

In this instance—Jesus walking on water—it would appear as if nothing significant happens, at least nothing as instructive as Jesus' instruction and dialogue with Peter.

Our indication comes from what follows this scene, namely the 'bread of life' discourse in the sixth chapter of John. The account of Jesus appearing to the disciples walking on water is the prelude to one of His most important teachings.

Place your own spirit in this setting.

The theme of light, again, helps us understand how we should take these events to heart.

In the evening, the time light recedes from the sky, the Apostles set out to sea. The boat here is an instrument of man's labor and when rowing on the sea a man is entirely dependent upon his efforts to keep himself safe and guide his journey.

Darkness came and Jesus was not yet with them. They anticipated Jesus would be with them, but instead they were confronted with darkness. They could no longer rely on their senses and their sense of direction was reduced or even negated. These men, by their own efforts, sought God in the darkness but could not find Him straightaway. They, however, were not disheartened.

Then a storm stirred the waters, which indicates that their efforts would not only meet resistance but that at this moment they had no control over their own situation. Nevertheless they remained steadfast and labored in the storm. Life itself will have moments of darkness where we do not know where we are going and storms that leave us at the mercy of all around us.

After a time they saw Jesus walking on water: Jesus navigates the darkness easily and He is not at the mercy of what surrounds Him. Rather, He is in complete control. He approached their boat and at that moment they became afraid. They had encountered difficulties but never this strange and marvelous sight. Jesus tells them, “Do not be afraid” and they listened.

Rather than accept upon impulse something marvelous and strange they waited for the Lord's voice to assure them. After His reassurance, meaning they discerned clearly that He was the Lord, they desired that He enter their boat, that is to say their own efforts.

The moment they desired this the boat they were in landed at their destination. Here it does not say they “rowed to their destination” but rather they “immediately arrived.” It was still dark and the storm persisted but Jesus brought them safely to their destination.

Seek Him in all you do--it sounds easy, but it requires strength and perseverance. It also requires that we humble ourselves and submit to instruction and correction.

My brothers and sisters, our good works and labors will not bring us to our final destination, only Jesus can. Like the disciples in this boat, however, they persevered through darkness and storm anticipating Jesus. Jesus came to them, not the other way around. When they desired that He might with them their journey had ended.

There is no journey apart from seeking Christ. Though we are stuck at times in storm and darkness He approaches us in all serenity. Accept Him into your daily labors. Then all of your works, if not successful, will be complete. 

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 A reflection I gave today (4/13/2013). The readings I reflected on may be found here, but I provided the Gospel, my sole focus, in the work.

I decided to go the 'allegorical' route this time around while mixing in some moral/spiritual instruction. While I don't feel myself particularly qualified or worthy to offer such lofty advice, this is rather me sitting with this reading and allowing it to rest with me for a while. Hopefully you find something to reflect on yourself.