“And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why do you persecute Me?” Why not in Jerusalem? why not in Damascus? That there might be no opening for different persons to relate the occurrence in different ways, but that he alone should be the authentic narrator, he that went for this purpose. In fact, he says this [both in his oration on the stairs], and when pleading before Agrippa. “Fell to the earth“: for excess of light is wont to shock, because the eyes have their measure: it is said also that excess of sound makes people deaf and stunned (as in a fit). But him it only blinded, and extinguished his passion by fear, so that he should hear what was spoken. “Saul, Saul,” says He, “why do you persecute me?” And He tells him nothing: does not say, Believe, nor anything whatever of the kind: but expostulates with him, all but saying, What wrong, great or small, have you suffered from Me, that you do these things? “And he said, Who are You Lord?” thus in the first place confessing himself His servant. “And the Lord said, I am Jesus, whom you persecute.” think not your warring is with men. And they which were with him heard the voice of Paul, but saw no person to whom he answered—”for (the Lord) suffered them to be hearers of what was less important. Had they heard the other Voice, they would not have believed; but perceiving Paul answering (some person), they marvelled. “But arise, and go into the city, and it shall be told you what you must do.” Observe, how He does not immediately add all, but first softens his mind. In the same way He called the disciples also a second time. “It shall be told you,” etc.: He gives him good hopes, and (intimates) that he shall recover his sight also. “And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus” — Homily 19
There is much consternation out there over several issues that have come to the fore, seemingly simultaneously.
As I look through these events I continually ask myself – what do we as Catholics believe, what is our foundation, and why does any of this worldly stuff matter to us.
Of course our foundation – our rock – is Jesus Christ, true God, true man, the second person in the Holy Trinity. Acknowledging that, everything else becomes rather secondary. Politics – bleh. The media – huh? Sports celebrities, talking heads, pundits, actors – who they?
If that is our faith, and I am certain it is, I propose a new tactic in dealing with the idiosyncrasies of the worldly, the worldly that surround, and may indeed, outnumber us. That tactic is prayer and silence.
I will start with a few recent hot button issues.
ESPN controversy
It appears that some commentator as ESPN wishes to have intercourse with Jesus. A person by the name of Dana Jacobson went off on an anti-Christian tirade at a recent ESPN function honoring ESPN Radio personalities Mike Greenberg and Mike Golic. The vulgar speech has raised the ire of various defense and anti-defamation leagues. All the callings on the carpet, chest beating, call for apologies, and subsequent apologies do not really amount to too much. If a professional person can do something of this caliber – without thinking twice before speaking – well I am sorry for her.
Rather than react, I propose that we pray, and bear these insults in Holy silence. That tongue biting we do is our penance for the times we ourselves have spoken callously of others. In addition it is the kind of sacrifice – the kind of silence – that brings results.
Clergy bless abortion clinic
In my neck of the woods — LifeSite News reports: Pro-Abortion Clergy Bless New York Abortion Business as “Sacred Ground”
…a group of pro-abortion clergy in Schenectady held a ceremony at a local abortion business to bless it and call it “sacred ground.” Religious officials who are pro-life call the ceremony sacrilegious by blessing a place that kills the life God creates.
Rev. Larry Phillips of Schenectady’s Emmanuel-Friedens Church dedicated the ground, according to a report in the Albany Times Union.
…
Another minister prayed for safety for the abortion business and a local rabbi blew a shofar to dedicate the building as an honorable place in the community.
My gut reaction is that this is horrible. A good dressing down of the Rev. Phillips and the others involved? Outrage? Scathing criticism? Rather, prayer and Holy silence.
Jews, and Muslims, and Hindus, oh my
The Western Confucian (thanks to the Young Fogey for the link) discusses the rage of the Hebrews. Good points in the quid-pro-quo sense. This, along with events like the Episcopal Bishop of Los Angeles’ apology to the Hindus (thanks again Fogey) are issues best left to God – and beyond the value of discussion.
In the PNCC we certainly pray for the conversion of all who do not believe in Christ or for that matter believe in God at all. That includes a pretty large chunk on the world. Our neighbors in the Hindu Temple – yep, them. The Jews at Chabad House in Colonie – yep. The Muslims in Albany – yes. The Mormons in Latham – them too. Unitarians, agnostics, atheists, and anyone else who does not believe in God as He revealed Himself – One and Trinitarian.
Better yet, on Holy Saturday, after the Third Exhortation we pray:
Lord God,
You are an immovable power
and an eternal Light.
Look graciously on this mystery,
which is Your whole Church,
and the vehicle of our salvation,
with unceasing direction and sufficient assistance.
May the whole world witness
that You raise up the humble,
and make old things new.
May all humanity come to know
that all things return to their pristine existence
through Jesus Christ, Your Son…
…and after the Fourth we pray:
Almighty Eternal God,
in Jesus Christ You showed us
the best example to follow.
Grant that all nations of the world
will unite in Him with love for You…
In these, and all the prayers of the Holy Church, we acknowledge God as He is – and we really do not think anyone else has a clue or insight that can beat God’s self revelation. They may well be on the road to salvation – and they are well within God’s merciful hands – something we in the PNCC acknowledge in our Confession of Faith:
I BELIEVE that all peoples as children of one Father, God, are equal in themselves; that privileges arising from differences in rank, from possession of immense riches or from differences of faith, sex and race, are a great wrong, for they are a violation of the rights of man which he possess by his nature and the dignity of his divine origin, and are a barrier to the purposeful development of man.
…and
I BELIEVE in immortality and everlasting happiness in eternity in union with God of all people, races and ages, because I believe in the Divine power of love, mercy and justice and for nothing else do I yearn, but that it may be to me according to my faith.
But still, we do not deny our faith, or refuse to offer them our prayers, our Holy silence, and our wish that they come to Christ – because doing so is Christian charity.
We truly do believe in God. We believe that He offers all that we need. As such the vices of the world cannot harm us. Our responses to provocations and the ways of the worldly must be borne of complete charity – which is love – and that love finds its fulfillment in our prayer, our sacrifice, and most particularly the ultimate prayer – the Holy Mass.
The fact is that prayer and Holy silence will actually accomplish more than our words, protests, and blogging will ever accomplish. They are proactive in the sense of calling down grace. They place us in the experience of the Divine interlude. It is the music of the place that is between heaven and earth. It is where we stand in the breech, bringing the world to God and God to the world. Couple our prayer and Holy silence with some fasting and works of charity – and most of all love toward these sad folks – folks who are angry, hate-filled, resentful, misguided, and ultimately apart from those whom they disparage – and we will be doing the work of God.
A family member recently noted that Christians pray for the faithful. She wondered why we do not pray for those without faith – because they need the prayers. She is right. Both the faithful and the faithless need prayer – in equal amounts. The faithful so that they remain true. The faithless so that they are brought to God’s self revelation in accordance with God’s timing and God’s grace.
If we love rather than react with rage it is not capitulation. Silence is not acquiescence. Prayer is not useless. We must remind ourselves – do not volunteer yourself onto someone else’s stage, and if you are dragged there – He will give you the words. We must act on the eternal stage and bear a witness to truth that is beyond time and place. Surely we are to speak the truth, but on our stage – and on the terms set down by the Heavenly Father.
Those who hate cannot be won by argument or voices raised in protest. Only the grace of God can change their hearts. For this we pray. Lord have mercy on us. Amen.
Providence, then, is the care that God takes over existing things. And again: Providence is the will of God through which all existing things receive their fitting issue. But if Providence is God’s will, according to true reasoning all things that come into being through Providence must necessarily be both most fair and most excellent, and such that they cannot be surpassed. For the same person must of necessity be creator of and provider for what exists: for it is not meet nor fitting that the creator of what exists and the provider should be separate persons. For in that case they would both assuredly be deficient, the one in creating, the other in providing. God therefore is both Creator and Provider, and His creative and preserving and providing power is simply His good-will. For whatsoever the Lord pleased that did He in heaven and in earth, and no one resisted His will. He willed that all things should be and they were. He wills the universe to be framed and it is framed, and all that He wills comes to pass. — Book II, Chapter XXIX
God then made man without evil, upright, virtuous, free from pain and care, glorified with every virtue, adorned with all that is good, like a sort of second microcosm within the great world, another angel capable of worship, compound, surveying the visible creation and initiated into the mysteries of the realm of thought, king over the things of earth, but subject to a higher king, of the earth and of the heaven, temporal and eternal, belonging to the realm of sight and to the realm of thought, midway between greatness and lowliness, spirit and flesh: for he is spirit by grace, but flesh by overweening pride: spirit that he may abide and glorify his Benefactor, and flesh that he may suffer, and suffering may be admonished and disciplined when he prides himself in his greatness: here, that is, in the present life, his life is ordered as an animal’s, but elsewhere, that is, in the age to come, he is changed and—”to complete the mystery—”becomes deified by merely inclining himself towards God; becoming deified, in the way of participating in the divine glory and not in that of a change into the divine being.
But God made him by nature sinless, and endowed him with free will. By sinless, I mean not that sin could find no place in him (for that is the case with Deity alone), but that sin is the result of the free volition he enjoys rather than an integral part of his nature; that is to say, he has the power to continue and go forward in the path of goodness, by co-operating with the divine grace, and likewise to turn from good and take to wickedness, for God has conceded this by conferring freedom of will upon him. For there is no virtue in what is the result of mere force. — Book II, Chapter XII
That there is a God, then, is no matter of doubt to those who receive the Holy Scriptures, the Old Testament, I mean, and the New; nor indeed to most of the Greeks. For, as we said, the knowledge of the existence of God is implanted in us by nature. But since the wickedness of the Evil One has prevailed so mightily against man’s nature as even to drive some into denying the existence of God, that most foolish and woe-fulest pit of destruction (whose folly David, revealer of the Divine meaning, exposed when he said, The fool said in his heart, There is no God), so the disciples of the Lord and His Apostles, made wise by the Holy Spirit and working wonders in His power and grace, took them captive in the net of miracles and drew them up out of the depths of ignorance to the light of the knowledge of God. In like manner also their successors in grace and worth, both pastors and teachers, having received the enlightening grace of the Spirit, were wont, alike by the power of miracles and the word of grace, to enlighten those walking in darkness and to bring back the wanderers into the way. — Book I, Chapter III
God, however, did not leave us in absolute ignorance. For the knowledge of God’s existence has been implanted by Him in all by nature. This creation, too, and its maintenance, and its government, proclaim the majesty of the Divine nature. Moreover, by the Law and the Prophets in former times and afterwards by His Only-begotten Son, our Lord and God and Saviour Jesus Christ, He disclosed to us the knowledge of Himself as that was possible for us. All things, therefore, that have been delivered to us by Law and Prophets and Apostles and Evangelists we receive, and know, and honour, seeking for nothing beyond these. For God, being good, is the cause of all good, subject neither to envy nor to any passion. For envy is far removed from the Divine nature, which is both passionless and only good. As knowing all things, therefore, and providing for what is profitable for each, He revealed that which it was to our profit to know; but what we were unable to bear He kept secret. With these things let us be satisfied, and let us abide by them, not removing everlasting boundaries, nor overpassing the divine tradition. — Book I, Chapter I
For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. 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. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred. — Chapter V
O Thou who willingly dost give Thy flesh to me as food, Thou who art a Fire, consuming the unworthy, consume me not, O my Creator; but rather pass through all my body parts, into all my joints, my reins, my heart. Burn Thou the thorns of all my transgressions, cleanse my soul, and hallow Thou my thoughts. Make firm my knees, and my bones likewise; enlighten as one my five senses, establish me wholly in Thy fear; ever shelter me, and guard and keep me from every soul-corrupting deed and word, chasten me, purify me, and control me; adorn me, teach me, and enlighten me. Show me to be a tabernacle of Thy Spirit only, and in no wise the dwelling-place of sin, that from me, Thy habitation, through the entrance of Thy Communion, every evil deed and every passion may flee as from fire. As intercessors I bring to Thee all the saints, both the angelic leaders of the bodiless powers, Thy Fore-runner, and Thy wise Apostles; and besides these, Thine immaculate and chaste Mother; do Thou accept their prayers, my Christ, Who art compassionate, and make Thy servant to be a child of the light: For Thou alone, Good Lord, are the sanctification and splendor of our souls, and to Thee as God and Master, day by day, duly we all ascribe glory.
May Thy holy Body, O Lord Jesus Christ our God, be unto me for life eternal, and thy precious Blood unto remission of my sins. May this Eucharist be unto me for joy, health, and gladness; and at Thy dread Second Coming make me, a sinner, worthy to stand at the right hand of Thy glory: through the intercessions of Thine all-immaculate Mother and of all Thy Saints.
Amen.
One day when he had gone forth because all the monks had assembled to him and asked to hear words from him, he spoke to them in the Egyptian tongue as follows: ‘The Scriptures are enough for instruction, but it is a good thing to encourage one another in the faith, and to stir up with words. Wherefore you, as children, carry that which you know to your father; and I as the elder share my knowledge and what experience has taught me with you. Let this especially be the common aim of all, neither to give way having once begun, nor to faint in trouble, nor to say: We have lived in the discipline a long time: but rather as though making a beginning daily let us increase our earnestness. For the whole life of man is very short, measured by the ages to come, wherefore all our time is nothing compared with eternal life. And in the world everything is sold at its price, and a man exchanges one equivalent for another; but the promise of eternal life is bought for a trifle. For it is written, “The days of our life in them are threescore years and ten, but if they are in strength, fourscore years, and what is more than these is labour and sorrow.” Whenever, therefore, we live full fourscore years, or even a hundred in the discipline, not for a hundred years only shall we reign, but instead of a hundred we shall reign for ever and ever. And though we fought on earth, we shall not receive our inheritance on earth, but we have the promises in heaven; and having put off the body which is corrupt, we shall receive it incorrupt.
Each of the deacons and sub-deacons shall serve the bishop. The bishop shall be told who are the sick, so that if it seems good to him, he may visit them. For the sick are greatly comforted that the high priest remembers them.
The faithful, as soon as they wake up and are risen, before beginning work, shall pray to God, and then go to their work. But if there is any instruction in the Word, they shall give this preference and go there to hear the Word of God for the strengthening of their souls. They shall be zealous to go to the church, where the Spirit flourishes.
The faithful shall be careful to partake of the eucharist before eating anything else. For if they eat with faith, even though some deadly poison is given to them, after this it will not be able to harm them.
All shall be careful so that no unbeliever tastes of the eucharist, nor a mouse or other animal, nor that any of it falls and is lost. For it is the Body of Christ, to be eaten by those who believe, and not to be scorned.
Having blessed the cup in the Name of God, you received it as the antitype of the Blood of Christ. Therefore do not spill from it, for some foreign spirit to lick it up because you despised it. You will become as one who scorns the Blood, the price with which you have been bought.
The deacons and elders shall meet daily at the place which the bishop appoints for them. The deacons especially should not fail to meet every day, except when illness prevents them. When all have assembled, they shall teach all those who are in the assembly. Then, after having prayed, each one shall go to the work assigned to him. — The Apostolic Tradition, 34 through 39.