(The Forerunners of Christ with Saints and Martyrs by Fra Angelico, Public Domain, U.S.A.)
If the “saints” here on earth can prayerfully intercede on our behalf (see Romans 1:9; 1 Tim. 2: 1-3), how much more so can the glorified Saints in Heaven who stand before the the throne of God (see Rev. 5: 8-9)!
The New Testament verse from Hebrews, set forth above, confirms the following four points:
1). We on earth
2). are surrounded
3). by a great cloud of witnesses
4). who are in Heaven.
Under the heading, “A Cloud of Witnesses,” Section 2683 of the Catechism of the Catholic Church says the following:
2683 The witnesses who have preceded us into the kingdom, especially those whom the Church recognizes as saints, share in the living tradition of prayer by the example of their lives, the transmission of their writings, and their prayer today. They contemplate God, praise him and constantly care for those whom they have left on earth. When they entered into the joy of their Master, they were “put in charge of many things.” Their intercession is their most exalted service to God’s plan. We can and should ask them to intercede for us and for the whole world.
The Ignatius Catholic Study Bible states:
“Images of the faithful departed [in Hebrews 12:1] cheering us on hints at the communion and intercession of the saints. It shows that the Church in heaven is neither cut off from nor disinterested in the pilgrim Church on earth but is actively solictious of her salvation.”
As we run the race of salvation (the metaphor used in Hebrews 12:1) it is comforting to know that there are a “huge” multitude of saints in Heaven who are “intensely interested” in us persevering to the end! “We can and should ask them to intercede for us and for the whole world” (CCC 2683).
“All the good we do,” says a great spiritual writer, “Jesus Christ does in us.” Accordingly, “we may say that [Jesus] has done, in a manner, all the good works of the Saints….” Thus, “when we keep the feast of some Saint, we keep the feast of Jesus Christ, who is the author of all the sanctity of the Saints” (Father L. Lallemant, The Spiritual Doctine, p.262).
Another great spiritual writer, Father Weiss, tells us that in “His Merciful Providence God sent each saint to remind the world of its duties and to save it from its corrupt life. The saints…are selected as instruments of salvation by the compassionate Doctor of the nations [Jesus].” For “those who receive the saints, they are a great means of salvation. A people will never fall hopelessly into corruption as long as they have a single saint” (The Mystical Evolution, Vol. II, p. 373).
The great Father Olier adds:”In a certain sense the Feast of All Saints seems to me to be greater than that of Easter or the Ascension because this mystery perfects our Lord. But Jesus as Head is not perfect except in union with all His members, who are the Saints. This Feast is very glorious…for all the excellence of the perfection of the saints is nothing more than an emanation of His Spirit poured forth on them” (Id at 501).
Tom Mulcahy, M.A.
P.S. Even a number of Protestant commentaries, in commenting on this verse from Hebrews, establish that, at a minimum, the Saints in Heaven are very interested in what is happening on earth.
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(Saint Paul Writing His Epistles by Valentin de Boulogne, Public Domain, U.S.A.)
Here is the text in question from 1 Corinthians 3:10-15.
By the grace God has given me, I laid a foundation as a wise builder, and someone else is building on it. But each one should build with care. For no one can lay any foundation other than the one already laid, which is Jesus Christ. If anyone builds on this foundation using gold, silver, costly stones, wood, hay or straw, their work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each person’s work. If what has been built survives, the builder will receive a reward. If it is burned up, the builder will suffer loss but yet will be saved—even though only as one escaping through the flames. (NIV)
Now I know this text can be difficult to figure out, but it really isn’t that complicated. Let’s imagine you were contracted to build a house. If you have built your house out of high quality materials like gold, silver and costly stones, a fire will not burn it down. But if you built your house out of inferior materials like wood, hay or straw, the house is going to burn down when tested by fire. Now, what about your spiritual house? Are the good works you’ve performed during your life in order to build your spiritual edifice – are these works going to withstand the fiery scrutiny on judgment day? Or have low quality and shabby materials marred the appearance of your spiritual edifice?
Now there are two things that can happen to you if you’re inside a burning house: you can either perish in the fire or escape outside to safety! In the latter instance, where you escape, the fire proves to be remedial or purifying. Your shoddy workmanship is consumed, but yet you escape and live. In the context of judgment, this image of a saving or purifying fire sounds a lot like Purgatory! And in the passage in question from 1 Corinthians 3, Saint Paul speaks of such a situation where the shoddy workmanship is burned up and yet the “the builder will suffer loss but yet will be saved—even though only as one escaping through the flames” (1 Corinthians 3:15).
The Ignatius Catholic Study Bible explains 1 Corinthians 3:15 in this manner:
“Some Christian workers, whose efforts are shabby and imperfect, will pass through God’s fiery judgment like a man who barely escapes a burning building with his life. This prelude to salvation will involve painful spiritual consequences, which, though severe, will spare them eternal damnation….Catholic tradition interprets Paul’s teaching in the light of Purgatory…a final stage of purification for those who are destined to heaven but depart from this life still burdened with venial sins or with an unpaid debt of temporal punishment incurred from past sins (i.e., mortal sins already forgiven but imperfectly repented of). Passing through fire is thus a spiritual process where souls are purged of residual selfishness and refined in God’s love (CCC 1030-32).” (Pages 288-89)
Here is the beautiful and profound way in which Pope Benedict explains in his encyclical, Spe Salvi, how 1 Corinthians 3 illuminates the Church’s teaching on Purgatory:
“Paul begins by saying that Christian life is built upon a common foundation: Jesus Christ. This foundation endures. If we have stood firm on this foundation and built our life upon it, we know that it cannot be taken away from us even in death. Then Paul continues: “Now if any one builds on the foundation with gold, silver, precious stones, wood, hay, straw—each man’s work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. If the work which any man has built on the foundation survives, he will receive a reward. If any man’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire” (1 Cor 3:12-15). In this text, it is in any case evident that our salvation can take different forms, that some of what is built may be burned down, that in order to be saved we personally have to pass through “fire” so as to become fully open to receiving God and able to take our place at the table of the eternal marriage-feast.
47. Some recent theologians are of the opinion that the fire which both burns and saves is Christ himself, the Judge and Saviour. The encounter with him is the decisive act of judgement. Before his gaze all falsehood melts away. This encounter with him, as it burns us, transforms and frees us, allowing us to become truly ourselves. All that we build during our lives can prove to be mere straw, pure bluster, and it collapses. Yet in the pain of this encounter, when the impurity and sickness of our lives become evident to us, there lies salvation. His gaze, the touch of his heart heals us through an undeniably painful transformation “as through fire”. But it is a blessed pain, in which the holy power of his love sears through us like a flame, enabling us to become totally ourselves and thus totally of God. In this way the inter-relation between justice and grace also becomes clear: the way we live our lives is not immaterial, but our defilement does not stain us for ever if we have at least continued to reach out towards Christ, towards truth and towards love. Indeed, it has already been burned away through Christ’s Passion. At the moment of judgement we experience and we absorb the overwhelming power of his love over all the evil in the world and in ourselves. The pain of love becomes our salvation and our joy. It is clear that we cannot calculate the “duration” of this transforming burning in terms of the chronological measurements of this world. The transforming “moment” of this encounter eludes earthly time-reckoning—it is the heart’s time, it is the time of “passage” to communion with God in the Body of Christ. The judgement of God is hope, both because it is justice and because it is grace. If it were merely grace, making all earthly things cease to matter, God would still owe us an answer to the question about justice—the crucial question that we ask of history and of God. If it were merely justice, in the end it could bring only fear to us all. The incarnation of God in Christ has so closely linked the two together—judgement and grace—that justice is firmly established: we all work out our salvation “with fear and trembling” (Phil 2:12). Nevertheless grace allows us all to hope, and to go trustfully to meet the Judge whom we know as our “advocate”, or parakletos (cf. 1 Jn 2:1).” (nos. 46-47, Purgatory specifically mentioned in no. 45 )
Historically, it is quite clear that the early Christians believed in a state of purification after death. We know, for example, that the Christians living in the catacombs in Rome inscribed prayers for the dead on the walls. In addition, prayers for the dead are contained in some of the earliest Christian writings. Another key proof text in scripture is 2 Maccabees 12:46, which states: “It is therefore a holy and wholesome thought to pray for the dead that they may be loosed from their sins.” Obviously, we would not pray for the dead if they were already in heaven. Every Catholic Mass offered throughout the world includes prayers for the living and the dead, and there is an extraordinary list of Catholic saints who have experienced private revelations of purgatory, the most recent of which include Saint Padre Pio and Saint Faustina Kowalska (the saint of the Divine Mercy revelations). Finally, is there not in our hearts a God-given instinct to pray for the souls of the dead? In Letters to Malcolm C.S. Lewis makes mention of this instinct to pray for the dead:
“Of course I pray for the dead. The action is so spontaneous, so all but inevitable, that only the most compulsive theological case against it would deter me. And I hardly know how the rest of my prayers would survive if those for the dead were forbidden. At our age, the majority of those we love best are dead. What sort of intercourse with God could I have if what I love best were unmentionable to him? I believe in Purgatory.”
In addition to these reasons which demonstrate the reasonableness of the Church’s teaching on Purgatory, Catholics need to be aware of the strong support found in Paul’s First Letter to the Corinthians (Chapter Three) for Purgatory and its purifying fires.
Tom Mulcahy, M.A.
References: Pope Benedict XVI, Encyclical Spe Salvi; Ignatius Catholic Study Bible; Dr. Scott Hahn audio, “Purgatory: Holy Fire”; and Catholicism and Fundamentalism by Karl Keating.
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This note focuses on the importance of good works in the life of a Christian.
“There is no faith without good works” says Dietrich Bonhoeffer, the great Lutheran theologian who died in a German concentration camp; and so he is right since the scriptures tell us in no uncertain terms (in language as plain as the nose on your face) that “faith without works is dead” (James 2:20).
The great debate in the early Church was whether Christians were obligated to keep the Mosaic law, those ceremonial and ritual requirements that St. Paul referred to as the “works of the law.” In the Council of Jerusalem described in Acts 15 the apostles, with Peter taking the lead, declared that Christians were not obligated to observe the Mosaic law “because we are saved through the grace of our Lord Jesus Christ” (Acts l5:11). It is for this reason that St. Paul declared in Romans (at 3:28) that we are justified by faith apart from the works of the law, i.e., justified by faith apart from observing the`Mosaic law.
Some Christians have confused the phrase “works of the law,” which refers to the legal requirements of the Mosaic law, with the term “good works,” as if to say that we are justified by faith apart from good works, even though we have been assured that faith without works is dead. But when Christians talk about good works, they are talking about acts of love which proceed from the Holy Spirit. Without these acts of love, which more specifically are acts of charity, i.e., acts of selfless love, faith is dead. Paul agrees wholeheartedly with James that faith without works is dead, for he states at l Cor.13:2 that if I have faith without charity (love) then I am nothing. And at Galatians 5:6 the apostle Paul tells us that we are justified by a “faith which worketh by love” (KJV). Jesus’ Parable of the Final Judgment at Matthew 25 emphasizes in dramatic terms the critical importance of good works (see CCC 544), pertaining specifically to how love of the Lord is shown through our treatment of those who need our help.
St. John also tells us that faith without charity is dead: “He that loveth not, abideth in death” (1 John 3:14). And: “He that abideth in charity abideth in God, and God in him” (1 John 4:16). The new law which Christians are required to keep is not the works of the law contained in the Mosaic code, but rather the law of love. Thus, as Paul states, “Serve one another, rather, in acts of love, since the whole of the law is summarized in a single command: Love your neighbor as yourself” (Galatians 5:13-15). And: “Anyone who does not look after his own relations … has rejected the faith and is worse than an unbeliever” (1 Tim. 5:8).
We have been created in Christ Jesus for good works (Ephesians 2:10) . We will be judged, according to Rev. 20:13, each one according to their works. Our good works evidence the presence of the Holy Spirit living within us, transforming us more and more into the image of Christ.
Jesus says: “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing (John 15:5). It is Jesus Christ who produces good works in us. These works evidence the fact that our faith in Jesus is alive and that God is working in our lives. Otherwise, our faith is dead. “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my father in heaven” (Matt. 7:21.).
“Ye see then how that by works a man is justified, and not by faith only” (James 2:24 KJV).
Tom Mulcahy, M.A.
Primary Reference: Various Scott Hahn Scripture Studies on tape; see also topical essay in the Ignatius Catholic Study Bible entitled, “The Works of the Law” at Galatians 3, p.335.
Note: The key is to do our good works out of love for God (as sons, rather than as employees seeking to earn a wage). The question is not whether we have done enough good works, but rather what more can we do. The model for justification in the scriptures is divine sonship, whereby we cry out, “Abba. Father” in the POWER of the Holy Spirit indwelling us. It is an “inward process”. The “model is growth in relationship with God”. The more we love God, the more we will be willing to give ourselves to him.
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“In 1909 Father Francis Keller took a long trip to Gillette, Wyoming. He had sent a letter to the Catholic settlers there telling them he would celebrate Sunday Mass with them. Many settlers hadn’t seen a priest in years.
After Mass, a man said to Father Keller, ‘Your train doesn’t leave until late tonight. After you’ve made your rounds, let’s take a horseback ride into the hills. They’re beautiful this time of the year.”
Later the two men rode into the hills. After an hour they saw a woman waving in the distance. As they rode up and she saw Father Keller’s collar, a remarkable expression came over her face. She said, ‘Father, my brother is dying.’
Her brother was inside a tent. He was about thirty-five years old and extremely thin. Father Keller heard the man’s confession and anointed him. In those days every priest in the West carried a tiny capsule of holy oil for just such an emergency. As soon as the priest finished, the young man closed his eyes in deep peace. He was dead.
Later the woman said to Father Keller, ‘Nobody told me that you were in Gillette today. But all his life my brother has prayed that a priest would be present at his death. This morning we prayed one last time for this grace.’
That incredible story recalls the words of the poet Alfred Lord Tennyson, ‘More things are wrought through prayer than the world dreams of ‘ (From: Challenge: A Daily Meditation Program Based on The Spiritual Exercises of Saint Ignatius, by Father Mark Link, S.J. (RCL), p.210).”
A PROFOUND REFLECTION ON THE RELATIONSHIP BETWEEN PROVIDENCE AND PRAYER:
The great Dominican and 20th century theologian, Fr. Reginald Garrigou-Lagrange, states the following in his book Providence:
“Prayer is not in opposition to the designs of Providence and does not seek to alter them, but actually co-operates in the divine governance, for when we pray we begin to wish in time what God wills for us from all eternity.
When we pray, it may seem that the divine will submits to our own, whereas in reality it is our will that is uplifted and made to harmonize with the divine will. All prayer, so the Fathers say, is an uplifting of the soul to God, whether it; be prayer of petition, of adoration, of praise, or of thanksgiving, or the prayer of reparation which makes honorable amends.
One who prays properly, with humility, confidence, and perseverance, asking for the things necessary for salvation, does undoubtedly cooperate in the divine governance. Instead of one, there are now two who desire these things.It is God of course who converted the sinner for whom we have so long been praying; nevertheless we have been God’s partners in the conversion. It is God who gave to the soul in tribulation that light and strength for which we have so long with our co-operation and as the result of our intercession.
The consequences of this principle are numerous. First, the more prayer is in conformity with the divine intentions, the more closely does it co-operate in the divine governance. That there may be ever more of this conformity in our prayer, let us every day say the Our Father slowly and with great attention; let us meditate upon it, with love accompanying our faith. This loving meditation will become contemplation, which will ensure for us the hallowing and glorifying of God’s name both in ourselves and in those about us, the coming of His kingdom and the fulfillment of His will here on earth as in heaven. It will obtain for us also the forgiveness of our sins and deliverance from evil, as well as our sanctification and salvation.
From this it follows that our prayer will be the purer and more efficacious when we pray in Christ’s name and offer to God, in compensation for the imperfections of our own love and adoration, those acts of love and adoration that spring from His holy soul.
A Christian who says the Our Father day by day with gradually increasing fervor, who says it from the bottom of his heart, for others as well as for himself, undoubtedly cooperates very much in the divine governance. He co-operates far more than the scientists who have discovered the laws governing the stars in their courses or the great physicians who have found cures for some terrible diseases. The prayer of St. Francis, St. Dominic, or, to come nearer to our own times, St. Teresa of the Child Jesus, had an influence certainly not less powerful than that of a Newton or a Pasteur. One who really prays as the saints have prayed, co-operates in the saving not only of bodies but of souls. Every soul, through its higher faculties, opens upon the infinite, and is, as it were, a universe gravitating toward God.
Close attention to these intimate relations between prayer and providence will show that prayer is undoubtedly a more potent force than either wealth or science. No doubt science accomplishes marvelous things; but it is acquired by human means, and its effects are confined within human limits. Prayer, indeed, is a supernatural energy with an efficacy coming from God and the infinite merits of Christ, and from actual grace that leads us on to pray. It is a spiritual energy more potent than all the forces of nature together. It can obtain for us what God alone can bestow, the grace of contrition and of perfect charity, the grace also of eternal life, the very end and purpose of the divine governance, the final manifestation of its goodness.
At a time when so many perils threaten the whole world, we need more to reflect on the necessity and sublimity of true prayer, especially when it is united with the prayer of our Lord and of our Lady. The present widespread disorder must by contrast stimulate us constantly to reflect that we are subject not only to the often unreasoning, imprudent government of men, but also to God’s infinitely wise governance. God never permits evil except in view of some greater good. He wills that we co-operate in this good by a prayer that becomes daily more sincere, more humble, more profound, more confident, more persevering, by a prayer united with action, in order that each succeeding day shall see more perfectly realized in us and in those about us that petition of the Our Father: ‘Thy will be done on earth as it is in heaven.’ At a time when [evil forces in the world are] putting forth every effort against God, it behooves us to repeat it again and again with ever deepening sincerity, in action as well as in word, so that as time goes on God’s reign may supersede the reign of greed and pride.
Thus in a concrete, practical way we shall at once see that God permits these present evils only because He has some higher purpose in view, which it will be granted us to see, if not in this world, at any rate after our death” (Providence, pages 210-212, TAN).
Tom Mulcahy (see my personal reflection in the postscript)
P.S. Faith involves trusting in God’s providential care for our lives, while taking positive action to do God’s will. It is a wonderful thought to know that we have always existed or had a “pre-existence” in God’s eternal knowledge. “He has loved us with an everlasting love.” God has willed for us to exist! And God is Infinite Wisdom.
At the moment of death everything that we shall be for all eternity hangs in the balance. This is the moment that will settle everything. We shudder at the thought of losing God. All our life has been but a preparation for this one final moment. God has even shed His own blood to draw us near to Him. Oh what unthinkable ruin, says Faber, if we are not saved.
We need to pray for the grace of a holy death (that is, to die in a state of sanctifying grace). We need to pray for the grace to receive the last sacrament, and to confess our sins and receive Viaticum (Holy Communion given to a dying person). These are things we should pray for on a regular basis.
Father Faber (from whom I have derived the above considerations) points out in detail that the Blessed Virgin Mary has a special office or jurisdiction to help us die a good and holy death. We must have an immense confidence in her intercession. Saint Joseph is the Patron Saint of the dying, and it thus follows that we should pray to him frequently for the grace to die a happy death (that is, to die in a state of grace). Jesus shed His blood to save us from eternal loss. The Precious Blood comes to us through the sacraments. Immense regard and devotion to the sacraments, as Faber points out, is certainly a tell-tale sign that we are advancing towards Heaven. It is not a good thing to be indifferent towards the sacraments.
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Dear Brothers and Sisters,
I’m writing to share with you a few thoughts as a follow up to Ralph Martin’s excellent and courageous letter, Dear Troubled Catholics, regarding the current crisis in the Church.
Ralph wrote that this current crisis, precipitated by the revelation of Cardinal McCarrick’s moral failures and the failure of leadership in the Church to prevent his rise to prominence, could be a “tipping point” for the Church. He sees in it a possibility for genuine repentance and change for the Church.
I perceive in this crisis—both here in the United States and around the world—an opportunity, given us by our Lord. I believe we are experiencing the discipline of the Lord; it is a severe mercy, a judgment upon the Church that is meant to lead to deep, thorough repentance, healing, and reformation. It’s an opportunity that demands a response from all of us, beginning with the leadership of the Church. If we cooperate with Jesus, with obedient and repentant hearts and total honesty and transparency in the fear of the Lord, Jesus will lead us out of this terrible crisis. If we fail to respond to this time of purification, I believe the Church in America will be severely weakened, the decline we’re witnessing in the Church will escalate, and the flock will scatter.
While on mission in Uganda in 2016, the Lord spoke to me about what we are now living through. Our team from Renewal Ministries was leading a week-long retreat for about 350 priests and bishops from five east-African countries. One morning during daily Mass, right after Communion, I sensed the Lord telling me to get out my journal and to write down the following: “The days ahead will be marked by growing chaos and confusion. I am coming to purify my Church. I am about to bring down the idols that hold my people in bondage; I will expose the hypocrisy of the mighty and the strong, both in the Church and in the world.”
Watching the mighty fall in the past few years—Harvey Weinstein, Bill Cosby, Bill O’Reilly, Matt Lauer, Al Franken, and now former Cardinal McCarrick (now Archbishop McCarrick) and other cardinals and bishops—has been sobering. These revelations are meant to lead all of us to repentance and to instill in us a healthy fear of the Lord. The Captain of the Armies of Heaven, Jesus, the Lord, is purifying His Church and exposing the emptiness and hypocrisy of the world. Scripture tells us that the Lord disciplines those whom He loves.
It’s important for us to understand Jesus’ intent. He doesn’t come to humiliate or destroy; He comes to save. St. Peter tells us that judgment begins with the house of God. Jesus is purifying His Church for the sake of the salvation of the world. The Church is the hope of the world, the sacrament of salvation, the light of the world. When the Church is trapped in sin, her light goes dim and her salt goes flat.
Today, the Church is infected with deep strongholds of sin that are crippling her life and witness. In the period leading up to the Dallas Charter in 2002, Jesus began to expose the horrific corruption of homosexual sins of pedophilia and ephebophilia (sexual attraction to pubescent boys) among the clergy, and the cover up by some of the hierarchy of these crimes. Eighty-one percent of the victims were adolescent males.
Steps were taken at the time to respond to the crisis with the Dallas Charter and the “zero tolerance” policy instituted throughout the Church in the United States. The Charter was a start, but lacked complete honesty and transparency. The efforts by the bishops left the dishonest impression that the primary problem the Church was facing in this crisis was pedophilia and not ephebophilia. This allowed them to deflect attention from the fact that active homosexuality among the clergy was the primary source of the problem.
What’s clear from the revelations about Archbishop McCarrick is that the repentance in 2002 did not go deep enough. There was a cover up, a strategic decision to hide the bigger problem of active homosexuality among the clergy, including some of the hierarchy.
What we are seeing is the means to which Jesus will go to purify His Church. The wound of sin in this area is deeper than most of our brothers in the hierarchy are willing to acknowledge or to confront. But the Lord will not relent.
In the letter to the Church in Ephesus in the Book of Revelation, Jesus tells the leaders of the Church the following:
“I have this against you, that you abandoned the love you had at first. Remember then from what you have fallen, repent and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent” (Rv 2:4-5).
Jesus warned the leaders of the Church that even though they had done many things right, they had lost their first love. He then gave them a three-step process to make things right: remember, repent, and act. They were to remember the place from which they had fallen, to repent, and then do the works they had done at first. In this crisis, this is a good guide for all of us, especially our leaders.
Jesus is calling our leaders to remember the purity and holiness to which they have been called, and to make a thorough examination of their lives before Him. They must then act decisively, with zeal and determination, to bring to light all that is hidden in darkness. They must remember that this severe mercy is an act of love that calls for total obedience to the Lord, knowing, “those whom I love I reprove and chasten; so be zealous and repent” (Rv 3:19).
Just as in Ephesus, so it will be with the Church in America, if we don’t respond wholeheartedly, with complete honesty. If the Church refuses to expose the truth, and in the fear of the Lord to cooperate with Him in this hour of purification, He will “come to you and remove your lampstand from its place.”
That is what I believe is at stake at this time for the Church in America. To “remove your lampstand” means, in the words of Victorinus of Petovium, to “disperse the congregation.” The Church in many parts of the United States is already in decline. If we as a Church do not cooperate fully with the Lord at this time of visitation, the decline will escalate dramatically.
Cooperation means that policies, good public relations, the advice of lawyers, and the like are not enough. Just looking to the future is not enough. Positive platitudes are not enough. What is needed is action to root out systemic habit patterns of sin, to expose strongholds of sin to the full light of day.
This kind of stronghold of sin will not go away. It will keep producing like a deadly virus in the body or like a festering wound that has only been tended to on the surface. The infection will keep spreading. To date, the words of Jeremiah are a fitting description of the response of the bishops to this serious problem: “They have treated the wound of my people carelessly” (Jer 6:14).
The bishops can no longer continue to treat this wound carelessly; it has to be cut out, to the root. That means having to confront the fear that holds them back. To address this problem head on and to take appropriate action will likely cause serious disruption in the Church for a time, and serious pushback from forces in and outside the Church. There is no easy way forward; it will require great courage.
There is a way out of this: follow Jesus, obey Him. He will give all of us what we need. It’s time to awaken the graces of our confirmation, fortitude that is “prepared to suffer injury and, if need be, death for the truth and for the realization of justice” (Josef Pieper). And a healthy fear of the Lord to overcome the fear of men that so often leads to inaction and weak, foolish responses in the face of serious sin. “The man who fears the Lord will not be fainthearted” (Sir 34:14).
We have nothing to fear if we put all our hope in Him. It’s not our job to secure all the potential consequences that may transpire from a radical response to Jesus at this time. Our job is to obey and to entrust everything to His mercy and love, and to the protection and intercession of Our Lady.
Source: This article, used with permission, is in the October 2018 Newsletter of Renewal Ministries available with full citations at renewalministries.net
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The Bible tells us that God has life in Himself (John 5:26). This statement is logically true inasmuch as nothing could exist unless there was an eternal source of Life to begin with. The human mind comprehends quite clearly that something cannot come from nothing. The Eternal source of everything else is God – who has life in Himself. The essential revelation of God in Jesus Christ is God’s desire to share His Eternal Life with his human creatures. Amazing, but true.
In the ancient literature of human civilization we hear a clear echo of the human heart’s desire for life everlasting in The Epic of Gilgamesh. Warren Carroll states: “The most striking characteristic of the Epic of Gilgamesh is its absolute honesty in facing the riddle of death.” For all his feats of heroism, Gilgamesh, the dragon-slayer, cannot slay death. After lamenting the death of his dear comrade-in-arms, Enkidu, Gilgamesh goes in search of eternal life in order to escape the “house of darkness.” When he finds the only man to have cheated death, Utnapishtim, he receives the grim news that Utnapishtim’s gift cannot be shared. “What shall I do,” says Gilgamesh to Utnapishtim, “Death is dwelling in my bedchamber…wherever I set my feet there is death.”
Father Garrigou-Lagrange states that:
The great spiritual writer, Father Lallemant, goes even further in associating Jesus with eternal life. He states:
Jesus himself says, “I am the way, the truth and the life” (John 14:6), and that “I am come that they might have life, and that they might have it more abundantly” (John 10:10). This eternal life is given to us initially in baptism (“the water I shall give will become in him a spring of water welling up to eternal life” – see John 4:15; 3:5; CCC 694), and is continually nourished in us through the Holy Eucharist (“Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day” – John 6:54).
“The term eternal life is a central theme found in the Gospel of John. The very purpose of John’s gospel was that ‘you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name’ (Jn 20:31; cf. 1 Jn 5:13), ‘life’ being synonymous with ‘eternal life’. Jesus says that, ‘this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent’ (John 17:3). Howard Marshall believes that ‘the most comprehensive term in John for what Jesus gives to people is life or eternal life, which is to be understood as sharing in the life of God [John 1:4]’ ” (from Theopedia).
Are you searching for eternal life? Stay very close to Jesus Christ in faith, hope and love, for he is the principle and source of what you are looking for.
“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16).
Tom Mulcahy
References: The discussion regarding the quest for eternal life in The Epic of Gilgamesh is derived from Chapter One of The Founding of Christendom by Warren H. Carroll. In The Spiritual Doctrine Father Lallemant says, in a discussion on Holy Communion, that “Everything in Him is a principle of eternal life for Himself and for men; everything in us is a principle of corruption and of death for ourselves and for others.” In The Three Ages of the Interior Life the great Father Garrigou-Lagrange writes:
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“Ever at our side is being lived a golden life. A princely Spirit is there who sees God and enjoys the bewildering splendors of His face, even there where he is, nearer than the limits of our outstretched arms. An unseen warfare is waging round our steps, but that beautiful Spirit lets not so much as the sound of it vex our ears. He fights for us and asks no thanks, but hides his silent victories, and continues to gaze upon God. His tenderness for us is above all words. His office will last beyond the grave, until at length it merges into a still sweeter tie of something like heavenly equality, when on the morning of the resurrection we pledge each other, in those first moments, to an endless blessed love. Till then we shall never know from how many dangers he has delivered us, nor how much of our salvation is actually due to him. Meanwhile he merits nothing by the solicitudes of his office. He is beyond the power of meriting, for he has attained the sight of God. His work is a work of love because his sweet presence at our side he knows to be a part of God’s eternal creative love towards our particular soul” (By: Father F.W. Faber).
The deep realization that ever by your side is being lived the powerful spiritual life of your Guardian Angel should be a source of great confidence and courage as you face the trials and hardships of day to day life. The Bible says in this context: “See that you do not despise one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven” (Matthew 12:18). “These words distinctly recognize the belief in guardian angels, entrusted each with a definite and special work. That guardianship is asserted in general terms in Psalm 34:7; Psalm 91:11, Hebrews 1:14 and elsewhere. What is added to the general fact here is that those who have the guardianship of the little ones assigned to them are among the most noble of the heavenly host, and are as the angels of the Presence, who, like Gabriel, stand before the face of God, and rejoice in the beatific vision; Luke 1:19,” (Ellicot’s Bible Commentary).
Practical conclusion: the incredible importance of devotion to our guardian angels. Two saints who practiced immense devotion to their guardian angels are: Saint Gemma Galgani and Saint Aloysius Gonzaga. Maintaining an ongoing devotion to our Guardian Angel is one way to practice the presence of God, i,e., to be recollected in God. Knowing that our Guardian Angel sees God in the beatific vision, face to face, so to speak, when we honor or pray to our Guardian Angel we are talking directly to some one – an angelic spirit – who is in the direct presence of God. God has given us many gifts – angels included. They do not detract from His glory but rather, like the Virgin Mary, are manifestations of it.
Angel of God, my Guardian dear, to whom His love commits me here, ever this day be at my side, to light and guard, to rule and guide. Amen.
Tom Mulcahy (On the Vigil of the Feast of the Holy Guardian Angels)
Image: The Guardian Angel by Pietro da Cortona,,1656 (Public Domain, U.S.A.)
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