Crystals, Exorcisms, and New Age

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Last week I wrote an article, “More on Fortune Telling and Reiki in the Bible”, as a direct follow-up to comments I made about fortune telling and Reiki in my homily on the 3rd Sunday in Ordinary Time.

Today I would like to expand out on related topics. I will begin by citing what the Catechism of the Catholic Church says about superstition in paragraph 2111, “Superstition is the deviation of religious freedom and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g. when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand, is to fall into superstition.”

I added the emphasis at the end because I see a concern in the way people look at the sacraments and sacramentals. For example, Baptism certainly makes one a child of God but it is not a magic potion that guarantees salvation. We should have no doubt that God offers grace to the one being baptized. Baptism points us to eternal life. Yet, I wonder about those who have their child baptized but we never see again in church. Do they see the waters of Baptism as a magic potion that guarantees one a place in Heaven no matter what? Baptism does indeed open a place in Heaven for us. But we must live out our lives in a way that flows from the grace we receive in Baptism. Our interior disposition must seek God in all things.

Likewise, the use of sacramentals might miss the interior disposition that one is called to have. Sacramentals are different than Sacraments.

(https://www.usccb.org/sites/default/files/flipbooks/catechism/418/)

Examples of sacramentals include rosaries, scapulars, and making the Sign of the Cross. I hear of people who wear a scapular as if it was a guarantee to salvation. The simple wearing of a scapular does not guarantee salvation. It is the interior disposition of faith that one has when they choose to wear the scapular that gives their life to God who saves them.

Now, I would like to expand this discussion of superstition to outside acceptable Catholic practices. As I mentioned in my previous article, “More on Fortune Telling and Reiki in the Bible”, there are people who turn to practices like Reiki seeking healing and/or relax from physical illnesses. Paragraph 2117 of the Catechism of the Catholic Church states that we must not turn to “occult powers” even for the sake of physical healing. Likewise, the same paragraph says “Wearing charms is also reprehensible.”

Here I would like to briefly discuss crystals. As I do so, I want to begin by saying that I don’t really know much about crystals. What I do know is that they are not in keeping with our Catholic faith. In his article, “Can Catholics use or wearing crystals for healing” (Aleteia website, 9/10/19, article available online at https://aleteia.org/2019/09/10/can-catholics-use-or-wear-crystals-for-healing/), Philip Kosloski writes, “First of all, in the medical and scientific community, crystals have not been found to possess any concrete healing properties.”

He does speak of the “placebo effect.” The mind is our powerful thing. If we think something will work, we convince ourselves it does. This might account for reports of healing associated with crystals. The atheist might say that prayers are not effective, that any healing attributed to prayers is merely a placebo effect. The thing is that there is proof of healing from prayer. We call them miracles. Yes, miracles still happen. Every time a person is canonized a saint, a proven miracle from the saint’s intercession is required. Those miracles are seriously investigated to make sure they are miracles.

Is there harm in using crystals? There can be real spiritual harm. This may come in because of a belief in crystals relies on the idea that there is “a “spiritual connection” between crystals and the “energy field” that surrounds a person” (Kosloski). Crystals are also “use to invoke spiritual powers outside of God” (Kosloski). Once again, we are dabbling with powers that we do not understand. Harm may come from those powers or harm can come in leading us away from true faith in God.

Kosloski points us to a Vatican document, “Jesus Christ, The Bearer of the Water of Life” where the Catholic Church rejects crystals. I would like to offer that document’s definition of pantheism from its “select glossary”, “the belief that everything is God, or, sometimes, that everything is in God and God is in everything (panentheism). Every element of the universe is divine, and the divinity is equally present in everything. There is no space in this view for God as a distinct being in the sense of classical theism.” This document from the Vatican centers on questions regarding “New Age Spirituality.” I might be talking about that in my next blog article along with “mindfulness.” I mention it here as I think pantheism might at least relate to the “spirituality” involved in crystals, Reiki, and the like.

I have spoken in this series of articles of “dabbling with powers we don’t understand.” Those “powers” include demons. Are we absolutely powerless against demons? No, well actually on our own we cannot defeat demons. However, we don’t have to defeat demons on our own. Who do we know who has driven out demons? Jesus Christ. Jesus drove out many demons. We call the driven out of demons “exorcisms.” The United States Conference of Catholic Bishops (USCCB) offers a document called “Exorcism” on its website at https://www.usccb.org/prayer-and-worship/sacraments-and-sacramentals/sacramentals-blessings/exorcism. There, the USCCB classifies exorcisms under the “category of sacramentals.”

Not only did Jesus perform exorcisms, He give his disciples the power to the same.

The USCCB divides exorcisms into two kinds. Simple exorcisms include those used for preparing for Baptism and RCIA. The USCCB also refers to prayers of exorcisms that can be used by lay people. This type of exorcism is not the exorcisms you see in movies. Those would be “major exorcisms” and can only be done by a priest approved by the local bishop to expel demons.

Simple exorcisms ask God to free us from evil. Major exorcisms are very serious and require “a thorough examination including medical, psychological, and psychiatric testing ” (USCCB, “Exorcisms”).

Unlike Sacraments, which are only offered to baptized Catholics, as a sacramental, it is possible for those in RCIA, as well as for both non-Catholic Christians, and even non-Christian believers “provided they have the proper disposition – meaning, they are sincere in their desire to be free of demonic influence” (USCCB, “Exorcisms”. cf. canon 1170 of the Code of Canon Law).

Exorcisms must be taken seriously. They are not just fun and games. Combating evil is a very serious matter. The USCCB’s document, “Exorcism” classifies prayers associated with exorcism into two types of formulas. “The deprecative formulas are exorcistic prayers, addressed to God, which request the liberation of the afflicted person. The imperative formulas are addressed directly to the inhabiting demonic spirit, commanding it to depart in the name of Jesus Christ” (my emphasis). Who else can defeat demons?

Well, once again I find what I have generated more words than I expected. I pray that all I have written is what the Holy Spirit has called me to write. I intended to begin discussing the Vatican document, “Jesus Christ, The Bearer of the Water of Life” and New Age spirituality in this article but it will have to wait.

I pray that these articles are helping you understand what is and isn’t in keeping with our Catholic faith and that these matters must be taken seriously.

Peace,

Fr. Jeff

Living What Jesus Teaches

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Our first reading from Sirach speaks of the choice we have. It is our choice whether to follow God’s commandments or not. God gives us free will to make our choice. However, we must realize our choices have consequences.

If we choose to keep the commandments, “if you trust in God, you too shall live.” What does trusting God have to do with keeping the commandments? It means we trust God gives us commandments that are good for us. We might like to choose something else but we trust that God is guiding us to the better choice through the commandments.

If we choose not to follow the commandments, then we face the consequences. Sin comes with its own punishment in this world. For example, the sin of adultery can result in a broken marriage. Sin also brings punishment for eternity. If we sin and do not repent, we will spend eternity in Hell, forever separated from God.

We face choices throughout our lives. “Before man are life and death, good and evil, whichever he chooses shall be given him.” We do well to trust in God’s commandments and to ask him that He guide us through the Holy Spirit and our guardian angel to “observe his decrees.”

We pray, “Instruct me, O LORD, in the way of your statute, that I may exactly observe them. Give me discernment, that I may observe your law and keep it with all my heart.” Jesus offers us instruction in his Sermon on the Mount to help us observe the commandments. He breaks open the commandments, teaching us what it means to keep the commandments not just externally but in our hearts.

God’s wisdom can be mysterious and seem hidden but He offers it to those who ask for it. It is a sign of maturity to ask the Lord for his Truth. God’s Truth does not change. Here Jesus says, “I have come not to abolish the law but to fulfill.”

It may be hard to keep the commandments but it is worth it. It leads us to eternal life in Heaven.

Jesus takes the 5th Commandment, “You shall not kill“, and teaches what the real problem is in our hearts, anger. If we desire to kill, are we angry with the person we wish to kill? Do we want to get rid of them so we can live our life that way we want? Do we allow ourselves to become slaves to our desire. We must let go of the anger. “Therefore, if you bring your gift to the altar, and there call that your brother has anything against you, leave your gift there at the altar, go first and be reconciled with your brother.” Let go of the anger.

Jesus then takes the 6th Commandment, “You shall not commit adultery” and tells that to even look at another person with lust is adultery. This might seem impossible. Who doesn’t see another person and be attracted to them? Attraction is one thing. Lust is another. I see nothing wrong in looking at another person and seeing beauty if it respects them as a person, as a child of God. It is quite another thing to look at them as object for our physical pleasure. The difference is lust. One should also ask how quickly we let go of the thought. Do you let go of the thought right away when you see the other person or do you allow yourself to dwell on it, enjoying the pleasure the thought gives you? Let go of the thought. Let go of the lust.

Jesus then speaks of what causes us to sin. We must let go of the cause. But what causes our sin? Does our eye cause us to sin? No, the eye does not cause us to sin. In the sin of lust, we may use our eyes as we look at the other person but the eye does not cause the sin. It is the lust and desire for physical pleasure that causes to sin.

What about our hand? Does our hand ever cause to sin? If we steal, we probably use our hands in the act of stealing but our hand does not cause us to steal. If we cheat in a card game, we may use our hands to stack the deck but our hands do not cause the sin. The sin is caused by our desire to win (pride) and/or our desire to win (steal – dishonestly winning the pot).

Jesus also tells us that the man who divorces his wife, “causes her to commit adultery.” How does divorce cause the woman to sin? Remember in Jesus’ days on earth, woman had little status. The woman have been forced to remarry to have a man to take of her. However, unless the marriage was unlawful, remarrying is a sin. Are there ways that your own sin causes others to sin? It can affect how you spend eternity.

Jesus speaks of keeping oaths. If you “Let your ‘yes’ mean ‘yes,’ and your ‘No’ mean ‘No,'” then people will know they can count on your word without the need for an oath.

Remember, “if you trust in God, you tool shall live,” live forever in Heaven.

Peace,

Fr. Jeff

Video of Part II in Series “The Greatest Gift: The Eucharist”

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Last night, I continued my series, The Greatest Gift: The Eucharist“, with Part II. I just uploaded the video recording of the webinar and the slides to my website at http://www.renewaloffaith.org/greatestgiftpart2 .

If you view the video in the next few days, you can complete an online evaluation at https://docs.google.com/forms/d/e/1FAIpQLScQl633KfTsMk6F4nPTLK-UGDTxCLZsKewD5_jIeKVj1e-sgw/viewform?usp=sf_link

The link to register for Part III on March 9th will be forthcoming. As I mention at the end of the video, our Zoom accounts are changing. You don’t need to change anything. Please be patient and I will have the link available soon.

I encourage you to share this with anyone you think would enjoy watching the video.

Peace,

Fr. Jeff

More on Fortune Telling and Reiki in the Bible

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Two weeks ago, in my homily for the 3rd Sunday in Ordinary Time, Year C, I spoke about the relevancy of the Bible today. It was the Sunday of the Word of God and I used Deuteronomy 18:10-12a as an example of a passage in the Bible that may be forgotten but has relevancy today. I spoke then of how some people see things like Ouija boards and fortune tellers as fun and games.

Independent of that, I wrote an article recently here, “We Need to Look Into Our Hearts”, on how superficial we can be. I wrote this article two days after my homily mentioned above. At that time I did not see a connection between the two but as I begin to write today’s article, I see a connection. If we live superficial lives, things don’t matter as much. Things like Ouija boards and fortune telling might seem like just fun and games. However, they are not just fun and games.

God knows this. He also knows that we always understand this. That’s why God tells us, “Let there not be found among you anyone who causes their son or daughter to pass through the fire, or practices divination, or is a soothsayer, augur, or sorcerer, or who casts spells, consults ghosts and spirits, or seeks oracles from the dead. Anyone who does such things is an abomination to the Lord, and because of such abominations the Lord, your God, is dispossessing them before you” (Deuteronomy 18:10-12a). He knows these things are not good for us. He loves us. That’s why He tells us not to do them.

Deuteronomy 18:10-12a is not the only passage in the Bible that speaks against these practices. We think of King David as the first great King of Israel. We must remember there was King Saul before him. Saul had faith but he gave into his weaknesses at times. As a man of faith, in 1 Samuel 3c, he “had driven mediums and diviners out of the land.” He did this because he knew God prohibited this things. Yet, Saul was weak. In 1 Samuel 28:6, Saul consulted the Lord for help but when he did not get an immediate answer, against his own prohibition, Saul consulted a medium (read the whole chapter 1 Samuel 28 for the whole story). Going against the prohibition of Deuteronomy 18:10-12a, Saul requested a medium to conjure up the spirit of Samuel who had been a great prophet. The second half of 1 Samuel 28 speaks of Saul’s doom for this. (For other passages against such practices see Leviticus 19:31, Leviticus 20:6, and Leviticus 20:27).

The Catechism of the Catholic Church speaks of “Divination and magic” in paragraphs 2115-2117 as part of its instruction on the First Commandment. In paragraph 2115 it speaks of how, at times, God chooses to reveal the future through prophets. However, consulting fortune tellers comes from an “unhealthy curiosity” about the future. We need to trust the future to the Lord.

Paragraph 2116 speaks of “conjuring up the dead or other practices falsely supposed to unveil the future” as well as consulting horoscopes and other related practices. It says, “They contradict the honor, respect, and loving fear that we to God alone.”

Paragraph 2117 speaks of “attempts to tame occult powers.” This is what mediums do. This is what a Ouija board is designed for. We are consulting powers that we do not understand and cannot control.

We might feel we have good reason and intent in our actions. For example, one may see Reiki as an attempt for healing from physical and/or emotional pain. The person’s intent for healing is good but the ends do not justify the means.

In researching Catholic understanding of Reiki, I found an article by Laura Locke, “The Dangers of Reiki”, (Catholic Answers, 11/1/2012, online at https://www.catholic.com/magazine/print-edition/the-dangers-of-reiki). It tells the story of Beth Anderson (fictitious name – real person) who experienced significant health challenges in college. Unfortunately, she was directed to Reiki by a Catholic nun. From Reiki sessions she begin “to experience deep relaxation” which, in turn, helped her to pray and bring her pain to God. It seems good but it was over time that she would come to see the problems with Reiki.

It is not simply a technique for relaxation, meditation, or physical healing. It is not just a technique in that a power is “transferred to the student by a Reiki master (see Locke’s article). Locke quotes another author, William Rand who is a Reiki practitioner, who writes, “The Reiki energies will begin flowing automatically. Reiki has its own intelligence and knows exactly where to go and what to do.” The fact that Reiki is described as having “its own intelligence” speaks volumes to us. It clearly is more than just a technique for relaxation and/or physical healing. One who uses Reiki is dabbling with forces that we do not understand.

Throughout her use of Reiki, Beth Anderson saw a Catholic priest for spiritual direction (let us pray that this priest and nun have come to see the problems with Reiki). Over time, even as the Reiki “helped”, she began to realize it might not be a good practice and that she had filtered out the parts of Reiki that more clearly went against her faith. She realized she had gone down a slippery slope that went against her faith. She abandoned her practice of Reiki.

In 2009, recognizing the problems of Reiki the United States Conference of Catholic Bishops (USCCB) wrote “Guidelines For Evaluating Reiki as an Alternative Therapy.” They wrote not to condemn or judge Reiki. They wrote with pastoral care for those who did not see the contradiction of Reiki with our faith. They wrote out of their responsibility to address the ignorance many have about Reiki (USCCB, Guidelines, 6).

It’s the same reason I write this article. I am not an expert in divination, fortune telling, or Reiki. I write to help point readers to what our Catholic faith says about such practices.

In their document on Reiki, the USCCB writes “The Church recognizes two kinds of healing: healing by divine grace and healing that utilizes the powers of nature” (1). The first is the work of God in miracles and grace. The second, using the powers of nature” is medical healing that health care workers provide through their God given gifts.

The USCCB identifies Reiki as having its origin in 19th century Japan as they write, “According to Reiki teaching, illness is caused by some kind of disruption or imbalance in one’s “life energy” (2). It involves the “flow of Reiki, the “universal life energy,” from the Reiki practitioner to the patient” (2). I don’t know about you, but the phrase “universal life energy” raises major flags for me. How is this in line with our faith given to us by God?

Reiki practitioners say that Reiki is not a religion of its own yet they use the terms “god” or “goddess” at times while others, perhaps to soften the conflict between Reiki and Christianity, say this universal life energy is directed by god as a higher intelligence (USCCB, 3).

Other proponents of Reiki “attempt to approach Reiki as a natural means of healing” (USCCB, 3) but no evidence of this has been found (USCCB, 4).

The USCCB writes, “Some people have attempted to identify Reiki with the divine healing known to Christians. They are mistaken. The radical difference can be immediately seen in the fact that for the Reiki practitioner the healing power is at human disposal” (USCCB, 4). In Christianity, we pray for healing from God. However, we leave it in God’s hands if and how to do the healing. Reiki goes beyond this trust we place in God.

Now retired Archbishop Wuerl was a member of the USCCB committee that produced this document. In May 2011 he wrote an article “Reiki Poses Theological Problems” in Ethics & Medics: A Commentary of the National Catholic Bioethics Center on Health Care and the Life Sciences (May 2011, Volume 36, number 5, accessed online 2/7/23 through the USCCB at https://www.usccb.org/resources/Reiki–Cardinal%20Wuerl%20article%20in%20Ethics%20Medics%20May%202011_0.pdf).

Archbishop Wuerl writes better than I can on how Reiki understands the healing to be under the “control of the Reiki practitioner” (1). He later goes onto speak of how Reiki might be appealing to those who identify as spiritual but not religious. He describes it as “supra-religious” (3).

I hope this has helped you understand why God prohibits fortune telling and the conjuring of spirits. Please read the articles that I have provided for more complete explanations. If you have general questions, I welcome your comments using the “comment” link that follows this article. I am not an expert but I do want to help you understand.

Peace,

Fr. Jeff

5th Sunday in Ordinary Time, Year A – Homily

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5th Sunday in Ordinary Time, Year A
Isaiah 58:7-10
Psalm 112:4-5, 6-7, 8-9 (4a)
1 Corinthians 2:1-5
February 5, 2023

Last week we heard the beginning of Jesus’ Sermon on the Mount from Matthew’s gospel.  We will continue to hear from Jesus’ Sermon each Sunday until we begin Lent.

Our passage today begins with Jesus saying to his disciples, this includes us, “You are the salt of the earth.  But if salt loses its taste, with what can it be seasoned?  It is no longer good for anything.” 

Salt is used for two purposes.  It can be used to preserve food.  That was very important in Jesus’ day when there were no refrigerators.  It made salt valuable.  Salt is also used to season food, to make it taste better.  If salt loses its taste, it loses this purpose. 

As disciples of Christ, we are to do our part to make the world a better place.  In doing so, we are “the salt of the earth.”  We do this by bringing the light of Christ to the world. 

In the Rite of Baptism, after a person is baptized, a candle is light for them from the Paschal Candle.  The flame of the Paschal Candle is the Light of Christ.  The baptismal candle is then presented to the person with the words, “Receive the Light of Christ.”

The Light of Christ is precious in a world with much darkness.  The Light of Christ enables us to see through the darkness to what Christ offers us.

It is not a light to be kept hidden.  We must shine the light brightly to others.  One does not “light a lamp and then put it under a bushel basket.”  That would defeat its purpose of giving light.

Receiving the Light of Christ, we must share it with steadfast hearts.  How do we do this?

Isaiah presents ways to do this:

  • “Share your bread with the hungry.”
  • “Shelter the oppressed and the homeless”
  • “Clothe the naked”

When one is hungry, life can seem dark.  To give them light, give them food.  When one is homeless, life can seem dark.  Give them a place to stay with light.  When one’s clothing is worn, one’s own self-image can be dark.  In doing so, you bring light to their life.  To give them light, give them clothing.

“Do not turn your back” on others for it may put them into darkness.  Rather, help them as you are able.  Your help will be a light for them.  If you cannot help them, don’t ignore them, leaving them in darkness.  Give them light by pointing them to someone who can help.

To be a beacon of light to others, we must remove from our own midst that which is darkness, “oppression, false accusation and malicious speech.”  Then we can see the light. 

When the darkness comes from sin, bring it to Jesus.  Then, Jesus, who is the light of the world, will remove your sin so that you may see the light.

We might feel lacking in our ability to help others.  Sometimes we think it is for someone greater than us to help.  No one of us can help everyone alone and we are not supposed to. 

We just need to let God work through us.

Part of bringing the Light of Christ to others is sharing God’s Word with them.

I suspect many people probably think St. Paul must have been a wonderful preacher.  However, Paul himself says, “I did not come with sublimity of words” and that he did not offer “persuasive words of wisdom.”

Instead, Paul came to the Corinthians “in weakness and fear and much trembling.”  He did not seek to speak with eloquent words.  Paul simply sought to share what he knew about Jesus Christ.

To do so, he allowed God to speak through him “with a demonstration of Spirit and power” so that their faith “rest not on human wisdom but on the power of God.” 

We need to learn more about God and what his teaches.  However, when you speak to others, speak not first from your mind but from your heart.  Let others see Christ in you, not for your own glory but so that God our Father may be glorified.

The Need for Depth

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Last week I wrote about how our lives can be superficial (“We Need to Look Into Our Hearts”). Today I would like to talk about how being superficial relates to problems in the world today.

It starts with the question that if we are superficial, without depth, do we have a sense of right and wrong. If we don’t look at things with depth, are we opening the door to relativism? Relativism says there is no set truth. (There is truth. It comes from God. John’s Gospel speaks of truth 22 times. Ex. John 8:32 – “and you will know the truth, and the truth will set you free“) Relativism says you can believe whatever you want, with the possible limit of “as long as you don’t hurt anyone.” It seems to mean that those who live only superficial lives would easily migrate into relativism.

As I look at some other examples of how being superficial feeds into the problems in our world today, I acknowledge that some may seem like a bigger leap than others. I’m not saying that being superficial is the cause of all the problems but it is a contributing factor and/or can allow us to start down a slippery slope to the problems in the world today.

For instance, you might be aware of someone who doesn’t seem to care about others. They don’t care who they hurt if it helps them gain power, prestige, or material wealth. They may even look at other people at a means to their end. Here, they do not look at the person they are interacting with. They see only a “body” they can use for their gain. They look at the other person in only a superficial way.

Let’s think about shootings. How often do we hear about mass shootings? What about other shootings? It seems like there are more and more shootings. I see this not far from where I serve now. From 2007-2010, I served on the southside of Elmira. I don’t remember there being violent crimes on the southside then. Now, just 13 years later, there are more and more shootings. I would say the same is true in Rochester, NY and a number of other places. Sometimes the shootings are gang-related. Sometimes they are the result of a conflict. Sometimes they are “just for kicks.”

What do these shootings have to do with whether we are superficial or look at things with depth? It involves how we look at other people. Do we see a person? If we see a person with dignity and rights, if we have a quarrel with them, shouldn’t we find another way of resolving the conflict than shooting them? If we see them as persons, we won’t shoot them just because they belong to a different gang. If we see others as persons, won’t that stop shootings that are “just for kicks”? If we look at others with depth, we see that life has values and we will put real effort into resolving conflicts. We will treat them with dignity (In Part I of my series, Treating Life with Dignity and Love, I speak of the origin of the dignity that each and every person has.)

Our sexual behavior can also say a lot about whether we look at other people superficially or with depth. Chastity is not just a matter of no sex outside marriage. Chastity involves how we look at the other person. One can be unchaste with a spouse if a sexual act is only about the physical pleasure (cf. my article “Chastity and Sexuality” and other blog articles on “sexuality”). If our sexual acts are only about the physical pleasure, we are clearly being superficial. A proper understanding of sex sees it as an expression of a deep love between a husband and a wife who have committed themselves to each other in marriage.

To see sex as done for physical pleasure only objectives everyone involved. It objectives the other(s) as only a means to your physical pleasure. That physical pleasure is only superficial, fleeting and gone in a moment. In engaging in sex for physical pleasure, you also objective yourself. You are looking only to fulfill a superficial desire for physical pleasure. When a sexual act involves love and commitment, you see much deeper. You see a soul, not a means to an end (means = other person as an object, end = pleasure). How do you want people to see you?

When you find yourself interacting with another person, look beyond the moment. See them as God sees them. 1 Samuel 16:1-13 tells the story of God’s selection of David to be king. How does God pick David? In 1 Samuel 16:7, we read “But the Lord said to Samuel: Do not judge from his appearance or from his lofty stature, because I have rejected him. God does not see as a mortal, who sees the appearance. The Lord looks into the heart.”

Peace,

Fr. Jeff

Being the Person That God Calls Us to Be

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Our readings today begin with the prophet Zephaniah calling us to “Seek the LORD.” God did not create us and walk away. God wants to be part of our lives everyday. We are called to humble ourselves to follow him.

When we humble ourselves, we realize that God’s ways are better than our ways. From this, we observe “his law” and seek God’s justice.

Unfortunately, as in the past, many people today choose to follow their own way instead of God’s. This is sad but we are not without hope. God has always made sure that there is a “remnant of Israel” left. We may be fewer in number but we can always come together and “take refuge in the name of the LORD.”

It is the Lord who “keeps faith forever.” We pray for God to keep the faith alive within us. Faith is a gift that God offers to the “humble and lowly.” The Lord will raise up those who bow down.

This passage from Zephaniah was written between 640 and 609 B.C. but it is a message for all time. Our second reading today offers Paul’s writing to the Corinthians on the type of person that God works through.

If one is building a human army, one looks for the wise, powerful, and the noble. God chooses otherwise (see 1 Samuel 16:7). He does not pick those who are “wise by human standards” or the “powerful” or the “noble.” Instead, God chooses “the foolish of the world to shame the wise…the weak of the world to shame the strong…”the lowly and despised…who count for nothing.” Why? So that we might know that our salvation comes not from humans but from God.

Today’s gospel begins Jesus’ Sermon on the Mount that spans three chapters in Matthew’s Gospel. Throughout the sermon Jesus teaches us what it means to follow God’s Commandments. However, as Jesus starts this sermon, He begins not with a list of do’s and don’ts. He begins by discussing the way we are called to be. He begins with the Beatitudes to show us that what He teaches are not just rules but a way of life (See my presentation Are They Rules Or a Way of Life).

The first Beatitude, “Blessed are the poor in spirit, for theirs is the kingdom of heaven,” calls us to be humble as those who are in “poor in spirit.” In humbling ourselves, we open ourselves to the Kingdom of Heaven. The third Beatitude, “Blessed are the meek, for they will inherit the land,” echoes the first.

In the second Beatitude, “Blessed are they who mourn, for they will be comforted,” Jesus assures that when we mourn the loss of a loved one, because we love, we are comforted by God’s love and what Jesus offers to us in his death and resurrection, eternal life.

If we humble ourselves because we seek God, we “hunger and thirst for righteousness.” Jesus promises us in the fourth Beatitude that those “who hunger and thirst for righteousness…will be satisfied.” We will find satisfaction not in worldly things but in God’s love.

The fifth Beatitude calls us to be merciful. In the Lord’s Prayer we pray “forgive us our trespasses as we forgive those who trespass against us.” Mercy includes forgiveness but it goes further. We are called to perform Corporal and Spiritual Works of Mercy” (see my presentation The Journey to Jesus: Acts of Mercy).

The sixth Beatitude calls us to be “clean of heart” because only the clean of heart can enter Heaven and “see God.” To be clean of heart, we must be without sin. Have you sinned? Do not worry! God is merciful and forgiving. Go to the Sacrament of Reconciliation to confess your sins and God will make you “clean of heart.”

The seventh and eighth Beatitude might be more surprising. Jesus tells us that those “who are persecuted,” that those who are insulted and persecuted, are blessed. We may not feel “blessed” when we are persecuted and insulated because in human terms these are bad things. We must look at the second part of both of these Beatitudes. It is when we are persecuted “for the sake of righteousness” and because we follow Jesus that we are blessed.

To be “blessed” is not about human happiness. To be “blessed” is to receive God’s Grace. We become aware of the grace when we strive to follow the Lord. We cannot succeed in righteousness on our own. We don’t have to. Open yourselves to God and He will bless you with what you need to be his child. Do it not for a “reward.” Do it out of love for God. Love your neighbor as God loves you.

Peace,

Fr. Jeff

We Need to Look Into Our Hearts

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Are we living lives that are superficial? Do we have relationships that have depth to them or do we keep everyone at a distance, even those we “communicate” with a lot?

What do I mean by superficial?

When we greet someone we might often ask “How are you?”. Most of the time the answer is something like “ok” or “good”. Do we expect anything more? With most people, probably not. “How are you?” has simply become a polite way of greeting people. It seems to show some concern for the person. How genuine is that concern? Ask yourself two questions.

First, if the person said they were having a bad day, what would you do? Would you want to run away to avoid further conversation? Would you ask what’s going on with a genuine listening ear? Would you offer to pray for them?

Now, the second question is “are there people you want a genuine answer to “how are you doing”? Who in your life do you care about? One may have 250 “friends” on Facebook but do you know who any of them are? How many genuine friends do you have?

Have we hardened our hearts in a superficial world?

How else might we be superficial?

When we are conversing with other people, do we avoid the difficult topics like politics and religion? Now, we are not going to talk politics and religion with everyone. In some settings, it won’t be appropriate. But is there anyone you discuss religion, politics, or another difficult subject with? Or do you avoid any topic that might rock the boat? There are times we should avoid such topics. For instance, the funeral of a loved one is not the time to bring up how someone you see at the funeral has hurt you in the past. It is a time to keep the peace. On the other hand, if we never discuss difficult topics, are we being sincere in our hearts? Remember what Jesus said, “Do you think that I have come to establish peace on the earth? No, I tell you, but rather division” (Luke 12:51, cf. my homily 20th Sunday in Ordinary Time, Year C).

Another way we might be superficial is how we look at the news. Assuming we even look at the news, do we merely skim the headlines and think we know enough or do we read the stories with an open heart? Despite my previous articles on the importance of watching the news, I have to admit, I find myself becoming more of a headline skimming. Why? Sometimes it seems like it is always the same old stuff and it is not good news. For example, how many shootings have you heard about in the last week? Yes, the news can be depressing. The fact that bad news depresses us actually shows we care, that we are not just a superficial people. How many times in the gospels do we hear that Jesus was “moved with pity“? We may not want to get involved but maybe that is exactly what God wants us to do.

Now, turning to another way of asking ourselves if we are nothing more than superficial, how do you communicate with others? How many times a day do you text someone? How many times a day do you actually talk face to face with people? Do you prefer to text? Why? Are you avoiding something? Texting can be a good way to communicate if we are not avoiding something and engage in the “conversation.” When you text, are you conversing with one or two people in a group text or are you texting several people in separate conversations at the same time? If the latter, are you really paying attention to anyone? I know some of you reading this don’t do a lot of texting but I hope you still get the point.

I have some friends that I carry on text conversations with. Sometimes it gives me a chance to really think about my response. It can also be convenient when conversing with two people who are not in the same room. Just make sure you engaging in the conversation. Texting can also be a great way to touch base as long as we do more than just touch base at times.

There is nothing like a one on one conversation when we need to feel supported. Sometimes texting is the best we can do in the initial moment because of other things going on. That is understandable.

Do you use lots of abbreviations or emojicons? Some of these can be appropriate and universally understood. However, others can be misunderstood. Does “LOL” mean “laughing out loud” or does it mean “lots of love”? A smiley face or sad face emojicon might be readily understood but there are some that I have no idea what they mean and I don’t care to. It’s not that hard to type “I’m sorry for what is happening to you.”

So, where am I going with this? I have a blog to talk about how we live out our faith, not how we text.

What is your prayer life like? Is it superficial? When you pray are you just reciting prayers you have memorized or are you thinking about the words and what they mean (For an example, see my article “Charles de Foucauld’s Prayer of Abandonment”). This does not mean that every time we recite a prayer that we need to dissect every word. What we need to do is pray from the heart, not the lips. Likewise, when we ask God for help, are we just giving him a list of things to fix or are do we engage with God in a conversation, taking time to listen to what He wants to say to us (see my series of presentations on prayer – Giving Our Hearts to God: What It Means to Pray).

What about our presence at Mass? Are we paying attention? Do we appreciate what is going on? We stand, we kneel, we bow, we genuflect. How many times have you thought about why we do these things. They have meaning (see my series – Uncovering the Treasures of the Mass). It is not simply a matter of external actions. Do we practice what we preach?

There are times of dryness or great turmoil in our lives that reciting memorized prayers or carrying out the external gestures at Mass are the best we have to offer. When that happens, keep doing it. God is paying attention. God is with you. Give it all to God.

Our world may be superficial in many ways. We don’t have to be that way. “Therefore, you shall love the Lord, your God, with your whole heart, and with your whole being, and with your whole strength” (Deuteronomy 6:5).

Peace,

Fr. Jeff

3rd Sunday in Ordinary Time, Year A – Homily

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3rd Sunday in Ordinary Time, Year A
Isaiah 8:23-9:3
Psalm 27:1, 4, 13-14 (1a)
1 Corinthians 1:10-13, 17
January 22, 2023

Each Sunday we gather to celebrate Mass.  We begin with the procession followed by the Sign of the Cross, a greeting, Penitential Rite, Gloria, and a prayer.  We end with a blessing before we recess out.   

In between there are two main parts to the Mass, the Liturgy of the Word and the Liturgy of the Eucharist.  We are in the midst of a three year Eucharistic revival so we have been talking more about the Eucharist.  Some of you have attended my series of presentations on the Eucharist (www.renewaloffaith.org/greatestgift). 

Today I would like to focus on the readings we hear in the Liturgy of the Word.  Of course, the readings we hear at Mass come from the Bible.  The Bible offers us God’s Word.  At the center of the Word are the Gospels as they are Jesus’ own words.  Recognizing the primacy of the gospels, the Book of the Gospels is carried in during the opening procession.

While the gospels containing Jesus’ words and actions have primacy, the Old Testament is not eliminated.  In fact, gospel passages like today’s point us to passages in the Old Testament. Today we hear that Jesus’ move to Capernaum fulfills “what had been said through Isaiah the prophet.”  We hear that passage in our first reading.

The New Testament fulfills the Old and the Old Testament prefigures the New.  To fully understand one, we need the other.  It is all part of God’s Word.  Jesus comes not to abolish the law but to fulfill it (Matthew 5:17).  Jesus’ teaching helps us understand what God had taught from the beginning.

John the Baptist fulfills what was said of one who would prepare the way of the Lord in his call to repentance.  Jesus picks up where John the Baptist left off, continuing the call to repent.

Psalm 27 says, “I believe that I shall see the bounty of the LORD in the land of the living.”

In this world, we can see God in the things He has created.  Think of a time you have seen the beauty of God in nature.

Perhaps there are moments in your life that you saw God in the way things turned out in a difficult situation.

Of course, we see Jesus in the Eucharist.

God reveals his presence in his Word.  In Isaiah we read, “The people who walked in darkness have seen a great light.”  God brought light to the Israelites in slavery in Egypt.  God brought light to the Israelites in exile in Babylon.  There are numerous stories of God rescuing his people in the Bible. 

Isaiah tells us that God smashed “the yoke that burdened them.”  They were burdened by their sins because of which they were defeated by their enemies but God would set them free.  God sets us free from our sins by the sacrifice of Jesus on the Cross. 

We must never forget what God has done for us. 

Jesus called Peter, Andrew, James, and John to follow him and they all did immediately.  Hearing of the great things God has done for his people in the Bible, we too answer his call to be his disciples.

A few years ago, Pope Francis declared that this Third Sunday of Ordinary Time always be celebrated as the Sunday of the Word of God to remind us of the importance of God’s Word.

It is a living word.  There are some people who think the Bible is outdated.  I don’t know why they think that.  It is not outdated.  The world is different but God’s Word is a living word.  It is still relevant today.

For instance, there is much division in the world today.  In our second reading today, Paul tells us that God intends for there to be no divisions among us, that we “be united in the same mind and in the same purpose.”  It is God’s Will we should be united it.  God does not intend divisions within Christianity but that is what we see.  We must remember that we “belong to Christ.”  It is his will we seek.

We need to see things as God sees them (1 Samuel 16:7).  For instance, some people think a Ouija board is just fun and games.  Some people will visit fortune tellers.  Some people will seek channeling of spirits or to control a “universal life energy” in things like Reiki.  God has something to say about such things.  Where do we find it?  In the Bible of cross! 

In this case, we find it in Deuteronomy 18:10-12a, “Let there not be found among you anyone who causes their son or daughter to pass through the fire or practices divination, or is a soothsayer, augur, or sorcerer, or who casts spells, consults ghosts and spirits, or seeks oracles from the dead.  Anyone who does such things is an abomination to the Lord.”

The Bible is God’s Word.  We need to read it with the guidance of our Church and the Holy Spirit. 

St. Francis De Sales on the Battle Against Temptation

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This is the tenth and final article in my series based on my reading of the Introduction to the Devout Life by St. Francis De Sales. Written 400 years ago, it is available in various translations. I am reading the 2015 version published by Ignatius Press (San Francisco) and the Augustine Institute (Greenwood Village, CO) The first article was “What Does It Mean to be Devout?” followed by “Purification in the Devout Life.” The third article was “The Devout Life – Prayer.”. The fourth article was “St. Francis De Sales on Virtues.” The fifth article was “More on the Virtues From St. Francis De Sales.” The sixth article was “St. Francis De Sales on Friendship, Fasting, and Modesty.“ The seventh article was “St. Francis De Sales on How Words Matter.” The eighth article was “St. Francis De Sales on Recreation.“ The ninth article was “St Francis De Sales on Marriage and Widows.”

St. Francis De Sales began his Introduction to the Devout Life with a discussion of purification and confessing our sins in the Sacrament of Reconciliation (see my first two articles in this series – “What Does It Mean to be Devout?” followed by “Purification in the Devout Life). In this final article we reflect on what St. Francis De Sales discusses in Part IV, battling temptation.

In chapter two of part IV, St. Francis De Sales offers an analogy of the bees who start out as “mere grubs” who can’t even fly yet. With time they grow and can fly. He then writes, “Now we are yet but as grubs in devotion, unable to fly at will, and attain the desired aim of Christian perfection; but if we begin to take shape through our desires and resolutions, our wings will gradually grow, and we hope one day to become spiritual bees, able to fly” (161). No matter where we are at in our efforts to live the devout life, temptation is present. How do we face temptation?

First, we must realize that just because we are tempted does not mean we have sinned. St. Francis De Sales speaks of how temptation comes to use in three steps. First, temptation is put before us. Then, is the evaluation of whether we find what the temptation offers “pleasing or displeasing to the soul” (161). Then, in the third step, we make a choice to consent to the temptation or to reject it.

St. Francis De Sales writes, “If we should undergo the temptation to every sin whatsoever during our whole life, that would not damage us in the sight of God’s majesty; provided we took no pleasure in it, and did not consent to it” (162). Temptation only becomes sin when we consent or find pleasure in thinking about the temptation. He continues, “But how long soever the temptation may persist, it cannot harm us so long as it is unwelcome to us” (162). God is pleased when we reject temptation. We don’t have to resist it alone. God will help us. God will give us strength to help us resist temptation. When we seek the devout life, God shows to us a better way than sin. God is referred to as our strength a dozen times in just the Book of Psalms alone. Trust in him.

When does temptation become sin? St. Francis De Sales writes, “When it is possible to avoid the pleasure arising out of temptation, it is always a sin to accept it, in proportion to the pleasure we take, and the amount of consent given” (166). First, I would like to note that he says “when it is possible to avoid…” If we are forced to commit an act of grave matter, it is not a sin because we have not consented (see the Catechism of the Catholic Church paragraph 1857). We must also realize that while we might choose not to engage in the sin temptating us, if we take pleasure in thinking about it “there is always a certain amount of sin, according to the degree to which we have lingered over it, and the kind of pleasure we have taken in it” (St. Francis De Sales, 167). Likewise, we must ask ourselves if we voluntarily exposed ourselves to the temptation. As we pray in an Act of Contrition, we must avoid whatever leads us to sin.

St. Francis De Sales writes, “do not fix your eyes of temptation, especially when it is strong, your courage may be shaken. Divert your mind with any right and healthy occupation, for if that takes possession and fills your thoughts, it will drive away temptation and evil imaginations” (168). When a tempting thought comes into our head, we must not give it too much attention. We need to immediately hand it over to God and direct our thoughts to some good. It is not always easy. When I find myself confronted with temptation, I say the Prayer to St. Michael and one Our Father to ask for strength from God and assistance from St. Michael who, through God’s strength, led the battle that cast out Satan from Heaven (see Revelation 12).

When we think about resisting temptation we might think of big temptations. St. Francis De Sales reminds us, “still there is perhaps more absolute profit to our souls in resisting little ones” (169). Why? Because there are more of them. He continues, “A man or a woman can easily keep from adultery, but it is less easy to abstain from all words and glances that are disloyal. While it is easy to keep from stealing another man’s goods, but often to difficult to resist coveting them…” (169). We must not take pleasure in thinking of tempting thoughts for as Jesus says, “But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart” (Matthew 5:28). I find these words of Jesus difficult. We see and hear things that tempt us. The question for us is to do we allow ourselves to dwell on such thoughts. Hand it over to God.

We must not dwell on tempting thoughts. St. Francis De Sales writes, “do no more than simply remove them, not fighting with them, or arguing, but simply doing that which is precisely contrary to their suggestions, and specially making act of the love of God” (170). When we actually sin, we do well to examine what led us to sin so that we can avoid it in the future. When temptation comes before us, we must not dwell on it. We must not think we can fight it ourselves. Hand it over to God. Too much thinking gives the temptation more time to wear us down.

I don’t know about you but I find myself troubled by what I see in the world, immorality, war, violence…and this makes me anxious. The anxiety keeps me from knowing God’s peace in my heart. In turn this makes it harder to resist temptations. St. Francis De Sales writes, “This unresting anxiety is the greatest evil that can happen to the soul, sin only excepted” (172). We cannot ignore what is going on in the world but when we find ourselves troubled by what goes on in the world, we ask for the grace to let go of it, simply asking God to guide us to do our part in the world. It is not the job of any single one of us to save the world. Jesus is the savior of the world, not me. We just need to do our part, allowing the Spirit to lead us (easier said than done). (For more on this see St. Francis De Sales, 174-175).

It can be especially difficult when we find ourselves in a dry time of prayer. We find it difficult to know what God asks of this. St. Francis De Sales writes of this dryness in chapter 14 of part IV (181-184). These are times that we need to rely on our trust in God remembering who He has helped us in the past. When you wonder if God cares, look at a Crucifix.

“No one has greater love than this, to lay down one’s life for one’s friends” (John 15:13)

God’s love for us is infinite. “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.  For God did not send his Son into the world to condemn the world, but that the world might be saved through him” (John 3:16-17).

Remember, “the Evil One seeks to use our troubles to our discouragement, so as turn us back to sensual pleasures, and to make us a weariness to ourselves and others, in order to injure true devotion” (St. Francis De Sales, 187).

This concludes my series reflecting on St. Francis De Sales’ Introduction to the Devout Life. I hope it has helped you in your efforts to live the devout life. Having just pointed us to Jesus’ love for us on the Cross, I would like to conclude with this slide of a quote from St. Mother Teresa that I concluded Part I of my current series, The Greatest Gift: The Eucharist“ with.

USCCB,  “The Mystery of the Eucharist in the Life of the Church.” 
Accessed online 12/10/22 at https://www.usccb.org/resources/mystery-eucharist-life-church-0

Peace,

Fr. Jeff