Can I Get a Witness?

Sunday after the Ascension
    In the name of the Father, and of the Son, and of the Holy Spirit.  While the official version of the Bible for Catholics is the Nova Vulgata, the New Vulgate, which is Latin, the Gospels themselves were written in Greek.  I took one year of Biblical Greek in Major Seminary, which has helped me with clues as to the meanings of words.  While I can’t really read Greek, certain words still stick out.  Today’s Gospel is a great example.  The Latin, which we heard, talks about testimonium, which in English we translate as “witness.”  But in the Greek, our Lord says that the Apostles (to whom He is speaking in the Upper Room) 𝜇𝛼𝜌𝜏𝜐𝜌𝜀𝜄𝜏𝜀.  Now, some of you are joking that this is Greek to you (in fact, it’s Greek to everyone; it’s Greek).  But that word is connected to the Greek word, whence we get the English word “martyr.”  To be a witness, in Greek, was to be a martyr.  We now associate martyr with the shedding of blood, but the original meaning simply connected to telling the truth as a witness.
    But Christ does not only call the Apostles to be martyrs.  He calls us, all of us, to be martyrs.  Certainly, most of the Apostles, with the exception of St. John the Apostle and Evangelist, did shed their blood it witness to the truth of Jesus Christ and His Gospel.  But dying for the faith was the consequence of their earlier martyrdom, their earlier witness by the spreading of the Gospel by word and by deed.  And God calls us, too, to witness to the Gospel, whether it means the red martyrdom of shedding our blood, or the white martyrdom of dying to our own wills to live for God and bring others into the truth that Christ revealed.  
    We cannot, however, live (or die) as martyrs on our own power.  We need the Holy Spirit to strengthen us to witness to our faith in the Lord.  Without the Holy Spirit, weakness could easily take over, and we could walk away from Christ rather than stay strong in the face of adversity.  And Christ clearly says we will experience adversity.  He tells His Apostles that others will kick them out of synagogues, and even will kill them.  And those who kill them will think they are doing God’s will.  We take for granted that Catholicism separated from Judaism.  But at this point, at the Last Supper in the Upper Room, the Apostles knew nothing other than Judaism, and did not realize fully that Christ would call them to be the foundation of His Church, His new assembly (the Greek word is 𝜀𝜅𝜅𝜆𝜀𝜎𝜄𝛼), the fulfillment of what God had promised the Chosen People.  

    So do we pray to the Holy Spirit?  I’m not only talking about these nine days between the Ascension of the Lord and Pentecost, the first novena which the Apostles and Blessed Mother and other disciples prayed.  But outside these days, do we ask for the strength, wisdom, and other gifts of the Holy Spirit?  There was a heresy in the Church in the fourth century called the pneumatomachianism.  Pneumatomachians did not believe that the Holy Spirit is truly God.  This teaching was condemned by the First Ecumenical Council of Constantinople in AD 381.  But are we closet pneumatomachians?  
    How often do we pray to the Holy Spirit?  Do we treat Him as God, or simply an extra add on that we don’t really need?  Each Sunday we profess in the Creed that the Holy Spirit is the Lord and Giver of Life (Dominum et Vivificantem).  Those are divine titles, as “Lord” is the acceptable way for the Jews to say God rather than saying His sacred Name, revealed to Moses in the tetragrammaton.  We profess that with the Father and the Son the Holy Spirit is adored and glorified (Qui cum Patre et Filio simul adoratur et conglorificatur).  But I think that sometimes we fear reaching out to the Holy Spirit.  We see charismatics, both those in and outside the visible Church, and we become uneasy, because we’re not used to speaking in tongues, or having words of prophecy, or raising our hands when we pray.  And while the Holy Spirit can still move people to speak in tongues, or reveal prophetic words, or even have us raise our hands in prayer at time, those are special gifts which are meant to build up the body of Christ, not the usual gifts that the Holy Spirit always gives: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord; love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.
    We do need the Holy Spirit to help us to explain to others the truths of our faith, especially in ways that will convince them, which can vary from person to person.  And just because someone knows the truth, does not mean that they will accept it.  The Holy Spirit helps us go beyond head knowledge to having people accept in their heart as well that Jesus is Lord and that His life leads to happiness and heaven.  The Holy Spirit gives us the courage or fortitude not to cheat our boss or our employees, to use words that befit our Christian dignity, and to love others as Christ loves us, to the best of our ability.  Those are the ways that we live as martyrs, as witnesses.
    You don’t have to know Greek to be a martyr.  You don’t even have to shed your blood to be a martyr.  To be a martyr is to be a witness, and it is a vocation for all those who follow Christ.  But martyrdom, of the red or white variety, is only possible with the strength of the Holy Spirit, given to us in Baptism, and strengthened through Confirmation.  Make it your goal, not only this week, but especially this week, to ask for the help of the Holy Spirit, so that you can be a martyr, a witness, to Christ.  Who with the Father and the Holy Spirit lives and reigns for ever and ever.  Amen.  

The Virtuous Life and the Fruits of the Spirit

Fourteenth Sunday after Pentecost

    In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.  I am a rule follower.  It’s part of my personality.  Yes, I may bend a few rules here and there, but generally, if there’s a rule, I follow it.  It’s like one of my favorite Dwight Schrute quotes from the TV show “The Office”: “Whenever I’m about to do something, I think, ‘Would an idiot do that?’  And if they would, I do not do that thing.”  So when St. Paul tells us not to be immoral, impure, licentious, idolatrous, get involved in sorcery, hatred, rivalry, jealousy, fury, selfishness, envy, drunkenness, and orgies, I just say, “Ok, don’t do those things.  There must be some good reason why St. Paul would say not to get involved in those things.” 
    But others need more explanation than I usually require from a Church authority.  Others might ask why not do those things?  They sound fun and pleasurable.  Why shouldn’t I do what feels good?  And the question itself is not bad.  God doesn’t just tell us to do or not do something like a despot.  If He warns against an action, there’s a good reason.  And if He asks us to do something, it’s for our growth in holiness.
    St. Paul alludes to some of those reasons toward the end of the epistle.  He describes the fruits of the spirit: love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control.  Those attributes are proper to God, and are outgrowths of being like God in our human nature.  When we practice those fruits, we show forth how God is working in our life.
    But there’s also a kind of perfection of the human person that is taking place when we practice those fruits of the spirit.  At least for our better self, we would rather be around loving people, joyful people, peaceful people, kind people, etc.  Being around a person who has no self-control is tiring and confusing.  You never know what he is going to do or she is going to say.  The conversation can change from one point to another on the turn of a dime.  There is no consistency or follow-through with a person who simply follows his or her passions whenever they arise. 
    Aristotle, even unaided by the light of grace, wrote in his Nichomachean Ethics that true happiness comes from being who we are.  As a pagan, he saw humans merely as a rational animal.  But even as a pagan, he knew that our happiness relied on us living in a rational way, not living according to our passions.  And so he set out virtues, excellences of choosing to do what was most reasonable, rather than being deficient in a proper passion, or an excess of that passion that went beyond reason.  For example, Aristotle talks about how the virtue of courage helps us to face what is difficult or what brings us the passion of fear, like a soldier fighting to protect his country.  Yes, there is fear of injury or death, but the virtuous soldier does not give in to that passion, but fights in the face of the prospect of getting wounded or dying in battle.  The deficiency of courage is cowardice, where one does not stand and fight when one should.  The excess of courage is rashness, where one does not appreciate appropriate danger that one has no possibility of vanquishing, and foolishly fights when a tactical retreat is more appropriate. 
    The list of the fruits of the spirit is really a list of virtues which are aided by grace.  Take, for example, joy.  Joy helps us to find happiness in celebratory moments or moments that draw us closer to heaven.  This fruit of the spirit takes practice, to train us not to be sad any time something difficult comes our way that we do not enjoy.  It takes asking the Holy Spirit to help us to be happy and to realize that we belong to Christ, and so nothing can shake us from His loving embrace.  It does not mean that we cannot be sad, like at a funeral, but it allows us to know that Christ died for our salvation, and the deceased person’s earthly trials are done, and hopefully they are at least in Purgatory or even in heaven, and will be united with God for ever. 
    But we cannot have those fruits of the spirit if we follow our passions.  As our Lord said in the Gospel, we cannot serve two masters.  If we make our passions our master, they will enslave us.  There are so many people enslaved to lustful passions, and those people tend not to be as loving as they could be, as joyful as they could be, etc.  But, when we make Christ our Master, He shows us how to choose the good, which frees us to be the most human we can be, as He created us to be. 
    Even on earth, people who always give in to their passions tend to be the most miserable.  If you always take what you want, regardless of whether or not it belongs to you, you can easily wind up in jail for stealing.  If you always give in to your anger, it usually comes out physically and you can get in trouble with the law for assault or violent crimes, and end up in jail.  While jail is not as tough as it used to be, it’s not a fun place.  It is the opposite of the freedom which every human desires.
    And beyond earth, to the life that comes after death, if we always give in to our passions, if we willingly put ourselves into the shackles of sin, then our eternal destiny will not be a surprise, but neither will it be pleasant.  On the other hand, if we live according to grace and virtue, becoming more and more friends of God by what we do and what we say, then our eternal destiny will not be a surprise, but it will be eternal bliss in the fullness of the friendship with God that we sought on earth. 
    God gives us commands and He reveals perfections, not simply as a fiat, but according to our perfection as human beings.  Whether we more easily just follow what God says because He says it, or if we seek to understand why God says and the reasons behind it, God calls us to true freedom in Him, to be examples of the fruits of the spirit to those we meet, and draw them into friendship with our Triune God: Father, Son, and Holy Spirit.  Amen.  

Examining Our Year with the Fruits of the Spirit

 Last Sunday after Pentecost
    In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.  As we come to this last Sunday of the liturgical year, the last Sunday after Pentecost, it’s a great chance to take stock of the previous year.  Like many of us do daily examinations of conscience at the end of the day, this “evening” of the liturgical year affords us the opportunity to see how we grew in grace.
    We ask ourselves, did we allow ourselves to be filled with the knowledge of God’s will?  Did we please the Lord, and bear fruit in our spiritual lives?  Did we endure, were we patient?  Did we rejoice in the Lord and give thanks to the Father?  Was the trajectory of our lives showing more and more that Christ delivered us from the power of darkness and transferred us into His kingdom?  Did we forgive, as God had forgiven us?

    St. Paul mentions bearing fruit.  In another epistle, the Apostle lists the fruits of the Spirit that we should bear: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.  Those are great points of meditation for us as we examine the past year.  Am I more loving now than when I started Advent last year?  Do I show the joy of being a believer in the Lord?  Or, to use a phrase, if you’re happy and you know it, tell your face.  In my interactions with others, does my love manifest itself by waiting for others and putting up with their own shortcomings, just as God puts up with mine?  Do I seek Christ in others, and therefore treat others the same way I would treat Christ?  Do I seek the good, and not run to what is bad and troubling?  In my relationship with God and others, am I loyal, someone others can count on?  Or do I only turn to God when I need something, and not stay with Him when times are good?  When I correct others, do I act out of anger and vengeance, or do I see, the other’s conversion?  Do I give in to every passion that comes my way, or can I restrict the desires of my body and soul to make sure that they are in accord with God’s will.  This is what God asks of us as we, day by day, get closer to the end of time.
    We can spend a lot of time fretting about the end of the world.  Indeed, our Lord tells us that there will be many confusing reports, with false messiahs and false prophets arising.  But if we are persevering in following God, then the end is not scary, but rather the culmination of our response to God’s grace.  Notice, though, that I did not say, “if we are perfect in following God.”  I’m a perfectionist, and so I strive to do everything right.  But I don’t.  And I need to worry less when I mess-up, and just make sure that I learn from my bad choices, and seek to do better.  As long as I continue to strive to do God’s will, even when I miss the mark (which is what the Greek word 𝛼𝜇𝛼𝜌𝜏𝜄𝛼, which is the word for sin, literally means), as long as I keep striving to hit the bullseye, then God will have His victory.
    Another temptation, as we look back on this past year and examine how we responded to God’s grace, is to presume that, going forward, we simply need to try harder.  We certainly do always need to seek to be more open to God’s grace.  But the work is not, primarily, ours.  The work is primarily that of God.  Even in the epistle, St. Paul prays that we may “be filled.”  This is an example, in grammar, of what we called the Divine passive, which means that God is doing the act, even if not explicitly named.  Yes, we need to cooperate, but any good thing that we can do depends on God’s grace.  So it’s not simply that we do x or y, but that we, each day, open ourselves up to God’s grace more and more, and respond to that grace.  That’s how we make sure that we belong to Christ’s kingdom, through “whom we have redemption, the forgiveness of sins,” and who lives and reigns with the Father and the Holy Spirit, God for ever and ever.  Amen.

Two Sides of the Coin

 Fourteenth Sunday after Pentecost
    In the name of the Father, and of the Son, and of the Holy Spirit.  The cliché phrase is: there are two sides to every coin.  Some use this phrase to talk about how there are different points of view.  Others use the phrase as some Manichean view that good and evil are balanced.  The first is an important consideration.  The second is just wrong.  But I want to use this phrase as the two ways to approach growth in holiness and preparation for heaven.

    The one side of the coin, we’ll call this one tails, is the things that we shouldn’t do.  We might call it a via negativa.  St. Paul outlines these in his epistle to the Galatians today.  He is basically saying, “Don’t be immoral, impure, licentious, worship false gods, do sorcery, hate others, encourage rivalry, jealousy, or fury, be selfish, divide others, envy others, drink too much, etc.”  He’s telling us all the things we shouldn’t do.  And he makes clear the reason for what he warns us against: “those who do such things will not inherit the kingdom of God.”  So this is pretty serious stuff.  
    This via negativa is important, and is one valid way of approaching holiness.  We need to know the things that we shouldn’t do because they are contrary to God’s law, natural law, or legitimate human law.  Think about it like driving: you need to know that you can’t drive through an intersection at a red light or at a stop sign, or you can’t drive the wrong way down the road.  Such things will get you (and others) injured or maybe even killed.  It’s not like we just tell 16 year olds to drive safely, and then give them the keys to the car without letting them know there are things they should not do.  A world without the word no while driving is like driving in Flint sometimes, where some people just run red lights and stop signs or speed because they do whatever they feel like.
    Or, think about it with the image of food.  We teach children what to eat and what not to eat, not merely in a dietary sense (eat healthy foods, avoid junk food), but even in the sense of foods that might do you harm.  We don’t simply say, “Just make sure you’re eating the right types of food,” and then let a kid chomp down on some raw chicken, or let the child figure out that bread which looks like it’s growing green fur is not a good thing to eat.  We tell that person there are things which should not be eaten at all, and things which need to be cooked before we can eat them.  The no that we teach kids and young adults when it comes to food can end up saving their lives.  
    But let’s say that you’ve handled the negatives well.  You stop at red lights and you don’t eat moldy bread.  Still, you feel like there is more.  That’s because there is.  The other side of the coin, we’ll call it heads, is the positive things that we do.  St. Paul talks about these, too: “love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, self-control.”  You might say that you don’t struggle with sexual sins, or bouts of rage, or seeking to divide people, or worshiping false gods.  Good!  How are you at loving others, especially those who don’t treat you well?  Can you maintain peace and joy when things don’t go your way, and you cant’s understand the customer service agent on the other end of the phone?  How do you give to others, whether your time, talent, or treasure?  
    These things to which we say yes are important, too.  There is an ease to driving when we know how, beyond simply the “don’t do these things.”  It can become enjoyable, even relaxing, in the right context.  Or a good cook can go beyond not eating raw chicken or moldy bread.  He or she knows how to combine different flavors, how long to cook the meat to keep the flavor but avoid sickness, and how to provide not only sustenance, but enjoyment in dining.  This past Friday I buried a Polish woman who loved to cook traditional Polish foods.  As her child and grandchildren got older, they wanted to know how to make the food she did.  But the struggle was that the amount of spices she used were not measured by spoons or cups, but by shakes and pinches.  The dough was ready when it felt a certain way between her fingers.  She had moved beyond the restrictions of what not to do, to making those foods without much consideration because she knew how to in the core of her being.
    We priests can often preach about what not to do, and that’s important, especially for those who are young in the faith.  But as we mature in the faith, we also need to emphasize the things to do, the ways that we can say yes to God, not simply no to sin.  
    And this can even be seen in our Lord’s teaching on worrying.  He tells us not to worry about what we are to eat, drink, or wear.  God, He tells us, will take care of us.  The no, in this case, is no to worrying.  The yes in this case is to seeking the will of God.  But contained within those are other things to avoid and things to pursue.  Don’t buy a new toy, when you haven’t paid for your basic necessities according to your vocation.  Do pray to God when you want to make a big purchase.  Don’t become a penny-pincher whose only concern is material stability, where money or mammon becomes a false god.  Do trust in God with your life and security, and have confidence in giving to those who are in need.  Christ knew when to walk through fields of grain, and He knew when to go to Martha and Mary’s house for a good meal.  The Apostles kept a small money bag for their needs, but also trusted that God would somehow provide at the feeding of the 5,000.  
    Lastly, the negatives don’t go away because we are advancing in the positives.  Some things are always wrong, no matter how much we’re progressing in our relationship with God.  It’s not like we can say that we’ve progressed so far in kindness, that we can be as divisive as possible on occasion.  Or that we so love God that a few times of adultery won’t make a difference.  We need both no and yes in order to live holy lives.  
    Consider today where you are at in your relationship with God.  Do you still need to focus on what not to do?  Or can you focus on what to do and doing that better each day?  That probably depends on the area of your life, as you will have some where you simply focus on what not do, while in other areas you can grow more deeply in what to do.  And don’t try to do it by yourself.  All of this is made possibly only by the grace of the Holy Spirit, who with the Father and the Son live and reign for ever and ever.  Amen.