Doing All Things Well

Eleventh Sunday after Pentecost
    In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.  As a perfectionist, I would likely love to hear people say about me: “He has done all things well.”  Generally speaking, I think I try to do all things well.  
    Of course, as far as I know, I haven’t been able to make the deaf hear and the mute speak, which is why the crowds praised the Lord.  But did the Lord doing things well because of the physical miracle that He worked?  Or could we see something deeper in the reality that He did things well?
    At the end of the day, what the Lord did well entailed following God’s will.  Yes, this happened in the macro scale, of proclaiming the Gospel and going towards the offering of His life for our salvation.  St. Paul references this in the epistle as he gives the heart of the kerygma.  The Apostle reminds us that Christ died for our sins, was buried, rose on the third day, and then appeared to the Apostles and many disciples, and lastly to St. Paul himself.
    But it also happened in the day-to-day moments, like the one in the Gospel today with the healing.  The first thing to note is that Christ was not in Jewish territory.  He was in the Decapolis, which was pagan territory.  Yes, He was passing through, but the will of God led Him to foreign lands, not just Jewish territory.  And this pagan land the crowds brought Him the deaf and mute man, no doubt having heard about some of the wonders that Christ had done.
    Following God’s will also included being very earthy.  It wasn’t as if the Savior simply said, as He did other times, “I do will it,” and then heal the malady.  In accord with the will of God Christ puts His fingers into the man’s ears, spits, touches the man’s tongue, groans, and says “Ephpheta,” which means “be opened.”  If you had to go me putting my fingers in your ears, spitting, and touching your tongue for Extreme Unction, it probably would be even rarer than it is used today.  But that’s what God wanted our Lord to do (and, to be clear, I don’t do that for Extreme Unction).  Beyond the actual touch, it concerned the day-to-day aspects of life, not a sanitized ideal of life that doesn’t connect to the world in which we live.
    So for us, doing all things well means simply following God’s will, not just in the overarching themes of our lives, but in the day-to-day realities of our lives.  On the one hand, we should be seeking God’s will for our major decisions.  Does God want me to be a priest, a religious sister, or married?  Does God want me to study for this diocese or that, or should I join this religious order or the other one, or should I marry this person or that one?  How do I make a gift of my life to the Lord who has given me everything?
    On the other hand, God’s will often manifests itself in quotidian ways.  Does God want me to stay up late the night before Mass and spend that time with friends?  How will that affect my ability to pray and concentrate during Mass?  Which way do I take for my drive to work?  How do I greet the first co-worker I see?  When my child asks to play after I get home from work and am exhausted, can I give what little I have left, or would it be better to take a little break so that I don’t snap out of fatigue?  

    Those are all ways that we can open ourselves to God’s will and do things well.  And that’s the way we become a saint.  I think we can often feel like being a saint happen simply by choosing the right vocation, or by doing something great for God.  But what did St. Thérèse, the Little Flower, teach us?  What makes a difference is not so much doing great things, but doing little things with great love.  When we make even our small choices based upon a great love for doing what God wants, we do things well, and allow God to perfect us by His grace.  Certainly, we still need to make sure that we are seeking God’s will through prayer and counsel as we discern to what vocation God calls us.  But it can be so easy to write God off in those smaller moments of the day, and He wants to be involved in our life in those ways, too.
    So this week, think of ways that you can open yourself to the will of God.  Do you pray each day that God make His will clear to you?  When you pray the Our Father, perhaps really slow down at the phrase, “Thy will be done.”  We can, like Christ, do things well when we allow God to work through us, even when it doesn’t come naturally to us or we’re put in situations that seem a bit foreign.  May others see the grace of God at work in our lives, and observe that we have done all things well.  In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.   

Not Made Up

Eleventh Sunday after Pentecost
    In the name of the Father, and of the Son, and of the Holy Spirit.  Amen.  As kids, but even as adults, we can make up rules.  Kids do it with games they create.  The games may not always make sense, and the rules often favor the person making up the game.  Sometimes they’re made up as the game progresses.  But even as adults we change rules, not often in games, but in relationships, in decisions we make and how we make them, in order to suit our whims and fancies.  Not all of this is vicious or devious, but sometimes just the result of more experience.  This is often the case with parents’ rules for their children.  The firstborn often has very strict rules, and is not allowed to do much, as the parents are still trying to figure out how to be parents and how to keep their eldest safe and responsible.  But, as more and more kids come, sometimes the rules soften a bit.  Sometimes the baby of the family gets away with things that the oldest child never could have done, this being attributed either to the favor of the youngest child, or because the parents are too tired to fight those battles with another child, so they acquiesce. 
    Many Catholics see the teachings of the faith as made up rules and regulations.  How often does the trope get repeated that this teaching or that Church law is simply the will of a bunch of old men with pointy hats.  But St. Paul reminds us of something important today: while there are rules that can change based upon later needs of generations, what is most precious to us and what is necessary is not made up by old men, but is handed down to us, starting from the Apostles, and then further expounded by their successors, the bishops. 

    St. Paul in today’s epistle outlines the basic kerygma of the faith: Christ died for our sins, was buried, and rose on the third day.  And everything basically flows from that basic teaching.  And that teaching is not ours, as if we own it.  It does not belong to the bishops or even the pope, as if they could change it.  Rather, they are the stewards of what came before, who, as our Lord says elsewhere, brings out the old and the new, as they guard what came before, and open up deeper mines in the treasure that is the deposit of faith.
    In communicating the faith, it’s important to start with those basic teachings (again, we call it the kergyma, which is just the Greek word for teaching).  When talking to our neighbors, they may not even be sure if God exists, so we should start there.  Whether using St. Thomas Aquinas’s five ways, or simply talking about how there is a desire on our heart for the infinite, which could not be there without an infinite being implanting that in our heart, we can start with the truths about God, who He is, and how He works.  This will lead us to how the Church teaches that God is not a monad, but a Trinity of Divine Persons, a Communion of Love.
    St. Paul, after talking about God (Christ), then says that He died for our sins.  Sin is pretty obvious.  G.K. Chesterton said that sin is one of the teachings of the Church that can be proved simply by observation.  Look around and you will see people missing the mark (the Greek word for sin, 𝛼𝜇𝛼𝜌𝜏𝜄𝛼, literally means to miss the mark).  We see people, and we even notice ourselves, making choices that we don’t really want to make, or that take us in a different direction than we want to travel in life.  And if God is life, and sin is choosing against God, then choosing sin is choosing death, more specifically, eternal death if it is grave and we do not repent.  That’s a pretty bad place to be, but God didn’t leave us in sin, He took upon Himself the punishment for sin (death), though He was sinless, so that we could have life.  He reconciled us to the Father, and gave us the possibility that we could choose God and not choose against God.  He accomplished this by His Resurrection, proving that sin and its consequence, death, had no power over Him, that He was more powerful than anything else.
    St. Paul then talks about how Christ appeared to Cephas (Peter) and the Eleven.  Then other disciples, and then Paul again reiterates Christ appearing to the Apostles, including to St. Paul himself eventually.  This is also, I would argue, the basis of the apostolic teaching: Christ continues His ministry through His Apostles (whom He chose to lead the Church) and through His disciples (all those who follow Him in the Church).  And His grace, through the Apostles and disciples, is not in vain; it is active and enlivens the Church.  But always in harmony with the basic teachings, and how the Magisterium, the fancy term for the pope and bishops exercising their teaching office, has developed those basic teachings.
    Our job is to share those teachings, and hold fast to what has been handed down to us in matters of faith and morals.  When we do that, we participate in our Lord opening the ears and mouths of the deaf and mute (but without having to spit on everyone with whom we share the Gospel).  All of those teachings are in Scripture, directly or indirectly; others are promulgated in Ecumenical Councils, from Nicaea I to Vatican II; others are in papal pronouncements on faith and morals; others are commonly taught by the popes and bishops.  But we do not change those teachings that touch on what has been revealed as part of the divine and Catholic faith: not the pope, not any bishop, not any priest, not any layperson.  If we were to do that, we would cut ourselves off from communion with the Mystical Body of Christ, the Church, and we would find ourselves on the outside looking in, rather than part of that communion of Trinitarian love that God desires for each of us. 
    Yes, some rules are created that flow from our belief, but can change based on the needs of certain generations and peoples.  But our teachings on faith and morals are not made up, like in a child’s game, just to favor those who are in power.  Our teachings on faith and morals is a bottomless treasure chest, helping us to find the happiness that God desires for us, but always in harmony with the earliest treasures God gave to us in His Truth.  May we all be equipped to understand those treasures of faith and morals, and share them with others, so that they, too, can come into a saving relationship with the Father, and the Son, and the Holy Spirit.  Amen.  

Why?

Third Sunday of Easter

    There’s this age that a child reaches, and it varies by child, where the child wants to know why.  And, for some children, that seems to be the main word that comes out of their mouth: why?  “It’s time to go to bed.”  “Why?”  “We’re going to see grandpa and grandma.”  “Why?”  “Eat your vegetables.”  “Why?” 
    Peter in our first reading, and Jesus in the Gospel are answering the question “why”, without a child asking it.  Peter talks to the Jews gathered in Jerusalem for Pentecost, and Jesus talks to the disciples on the road to Emmaus.  In both cases, there is confusion about who Jesus is, and why what happened happened.  Jesus, and Peter, following His example, open up how the Old Testament pointed to what happened to God’s Messiah and Son, Jesus.  The Passion, Death, and Resurrection weren’t simply accidents or forces stronger than Jesus to which He had to submit.  The Passion, Death, and Resurrection were all part of God’s plan from the beginning, culminating in new life for all those joined to Jesus and following Him.
    We call this treatment of the overarching theme of salvation history the kerygma, from the Greek word meaning proclamation or preaching.  It is the telling of how God has saved His people.  And it is a message that needs to be heard, not only among the unbaptized and those who do not know Christ, but even among the baptized, even among those who go to church every Sunday.
    Because it’s easy, especially for certain generations or personality types, to do what we’re told is right simply because we’re told it’s the right thing to do, or a person in authority tells us to do it.  But for others, they want to know why.  They want to know the deeper reality behind the rules, or else they will often leave due to their own lack of understanding.
    So do we know the story of salvation?  Could we explain it to someone?  I’m not talking about doing a doctoral dissertation on different aspects of the faith, but being able to explain, as St. Peter says, our reason for hope, and how God was working from creation to the Resurrection, Ascension, and Pentecost for the salvation of the world, and continues to work today?
    To understand salvation, we have to first believe that we needed to be saved.  And we have to know from what we needed to be saved.  This takes us back to Genesis.  God created Adam and Eve without sin.  They had everything the need, and enjoyed friendship with God.  But then they traded friendship with God for trying to be their own gods on their own terms, and sin entered the world.  A rupture was created between God and humanity, a rupture which we could not heal ourselves. 
    From that point on, every person needed a savior.  No matter how good a person could be (think Abraham, Moses, and David), they could never be “good enough” to earn heaven.  But God did not abandon His people.  He was helping them to learn how to be like God on His terms, not on their own.  God gave the law through Moses as an instructor, to help form virtues in each person, and to encourage them to say no to sin and yes to God.  But even though some approached following the entire law, no one did it perfectly, as God’s own people, the Israelites, would often wander away from His rule, because they thought they were doing fine on their own.  The prophets would call them back, but people generally ignored the prophets.  So God allowed the consequences of their sinful actions to fall upon them, which, more often than not, made the people realize that they had abandoned God, and returned to Him. 
    God’s preparation of His people culminated in sending His Son, Jesus, who would not just teach a new law, but would, because He is truly God and truly man, be able to repair the sin of Adam and Eve, and reconcile God back to Himself, and open heaven, a paradise even better than the Garden of Eden.  In God’s mysterious plan, our rejection of God the Son became part of the way that we were saved and that heaven was opened.  Jesus took upon Himself our punishment for sin (death), but conquered sin and death, which victory was proven in His Resurrection.  After the Resurrection Jesus, especially through His Church after He ascended into heaven, calls people to be joined to Him to receive the gift of eternal salvation by saying yes to God to the best of our ability each day.  Fr. John Riccardo, a priest of the Archdiocese of Detroit, summarizes the kerygma by putting it into 4 words: created; captured; rescued; response.  That’s it.  That’s the basic of salvation history. 
    We probably knew parts of it, if not all of it.  But now our challenge is not only to make sure that we do follow Christ throughout our life, but also that we help others to recognize the basics of salvation, because they need it, or need to be reminded of it.  And without knowing it, others, or maybe even we ourselves, are more at risk for walking away from the gift of salvation that Jesus offers us. 
    Being Catholic is not just about following the rules, but is about doing those things because of our relationship with Christ.  Others want to know: why should I have a relationship with Christ?  Can we now share with them the answer?