Monastery of the Holy Cross

Articles under Scripture

Mary Magdalene, Model for Monks

Mary Magdalene, whose feast day we celebrated yesterday, might not seem like a model for contemplative monks. When we look at the liturgy of her feast, however, we discover many relevant themes. After all, she was the person chosen by God to see Christ first after His Resurrection. Saint Gregory the Great pointed out that she received this privilege because she did not give up seeking Christ, whereas the Apostles, upon seeing the empty tomb, went away. She persevered in her quest.

What was the source of her resolution? Surely, the Church tells us, it was because of her great love and devotion to Jesus. Her life at this point was completely focused on Him. As Jesus had purified her of seven demons, her heart was further purified by her love and devotion. Blessed are the pure of heart! For they shall see God. This Beatitude summarizes the monastic life. After the pattern of Mary Magdalene, the monk seeks purification by repentance, and by constant prayer and devotion to God. Even when God seems distant, the monk perseveres. His hope is to encounter the risen Christ, and then, after the pattern of Mary Magdalene, to announce to the world, “He is truly risen!” with the conviction of one who has truly seen Him.

Homily: Improving the Soil of the Heart

About twenty-five years ago, our community, looking to expand our property, purchased a lot just south of the monastery, upon which sat an old house. The house, alas, was not salvageable, for reasons that would take too long to explain. In any case, the decision was made to have the house demolished and to convert the lot into a garden.

If only removing a house were as easy as picking it up and dropping it somewhere else. In fact, demolition, as you can imagine, is an untidy business. Making the conversion to a garden took many years, as we continually, gradually removed all the broken concrete, glass, pieces of metal and the like. Today, we have a pretty well-functioning garden with decent soil and generally good yields, especially in chard, green beans, and berries.

The lesson here is that soil can be improved, which is good news for us as Christians.

That’s because Jesus today tells us that our hearts are like soil, some of it rich, some of it poor. What grows in our hearts is not literally weeds and wheat, but their spiritual counterparts, the Word of God and the habits of mind that are contrary to the flowering of God’s Word. Our Lord gives us several helpful images for understanding the work that we need to do if God’s Word is to take root in our hearts and bear abundant fruit.

The first obstacle to the Word taking root is a lack of understanding. This is likened to seed that falls on a footpath, where lots of people trample upon it. It’s important to connect this image with Jesus’s explanation. He says that the seed that falls on the path is akin to the Word falling upon a heart that fails to understand it, so the Word fails to take root.

So understanding is an important thing to seek. It’s not enough to hear the Word. Sometimes we need to take the time to puzzle over it, even to listen to homilies about it.

What Jesus implies here, however, is that the lack of understanding does not come from a lack of intellectual capacity. The point of the footpath is that the seed doesn’t ever settle into the soil because it’s being trampled upon by many people walking by. Surely this must be related to distraction in our minds and hearts, a failure to distinguish between what is truly important and what simply attracts our attention at the moment.

And we have a lot to distract us. We have access to more information than any previous generation. More than that, by means of tools like the internet, it is information clamoring for our attention. We now even have terms like “The Attention Economy” or “Attention Capitalism.” In a paper last year, Georgetown law professor Rai Hasen Massoud warned that, “The attention economy erodes core democratic values, undermining the cognitive autonomy, reflective reasoning, and informed citizenship necessary for healthy democratic societies.”

I’m less interested in the connection with democracy, and more concerned about the idea that all of these entities trying to capture our attention erode reflective reasoning, which seems to be the good soil that we are trying to cultivate. We can’t allow ourselves to fall into a situation where God’s Word is just one more voice clamoring for our attention. We need to take time deliberately, as you are at this moment, to sit with God’s Word and assimilate ourselves to it.

But more of that when we get to the good soil. We still have two examples of poor soil to examine. The second example is the seed that falls on rocky ground. This is the person who does understand the Word, at least in a superficial way. The roots don’t go very deep. Gardeners will know that the weeds that have little root are a cinch to pull up, whereas the ones that have deep roots can be almost impossible to eradicate. God’s Word will drive roots deeper and deeper into our hearts to the extent that we shape our actions in conformity with it.

We will need to go beyond having a grasp of the principles of revelation. The goal is consciously to take on God’s values and desire what He desires, as Jesus always did. Then God’s Word will be very difficult to uproot in us.

This also does require regular work. Routine can be a potential enemy here: we have to find ways each day to choose what God wants because God wants it, and not simply because it is painless or convenient for us at the moment.

Now on to the third example, the seed sown among thorns. Our Lord again has a specific idea in mind: that the thorns, the problematic thoughts growing up alongside the Word of God, are thoughts about worldly anxiety and the lure of riches. In the limited time we have, let’s focus on worldly anxiety. This is the temptation that Jesus teaches us to combat by saying “Give us this day our daily bread,” in the Lord’s Prayer.

God has given us all work to do to provide for ourselves and others, but He ultimately is the one who provides for us, who makes the work fruitful. Anxiety about procuring what we need can lead us to a place, where, rather than pray and listen to God’s Word, we need to get just one more thing done. I’ll pray and worry about my interior when I get everything in order, when I have all of my work done, and that work is determined not by God’s gracious generosity, but by my fear of failing to provide for myself. Work is good, but it is intended to be subordinate, in some way, to our relationship with God, who can easily provide what we need, and knows better than we do what we truly do need.

And so we arrive at the good soil. Let us notice that a thirtyfold yield in the ancient world was considered true abundance. And though a hundredfold yield was not impossible, it was spectacular. This is the kind of good that Jesus promises to those who truly take the time to interiorize His message, the message of love, forgiveness, and eternal life that Jesus came to earth to bring.

So let’s take a little extra time this week and see whether we can’t make some improvement in the soil of our hearts.

Homily for the Nativity of John the Baptist

Typically, we celebrate the feast days of the saints on the date of their death, their entrance into their heavenly reward. However, there are three people whose birth we celebrate. And, as it happens, we can see these three persons above the altar: Our Lord Jesus Christ, Blessed Mary, the Mother of God, and John the Baptist.

Clearly, John is an important man in the Church’s understanding of salvation history, though I think that we often overlook him. Yet Jesus Himself testified that, of those born of woman, no one was greater than John the Baptist.

So what is it about this man that is so important, and what does his feast day mean to us?

To understand this, we need to understand what is important about the prophets, for John was a prophet, indeed the greatest and last of the prophets. In popular understanding, a prophet predicts the future. This isn’t entirely wrong, but it’s a partial understanding.

The prophets do point to the future, but more specifically, to a future intervention by God—which is to say, toward God’s judgment. In the icons above the altar, we see Christ returning as king and judge, and see that John is pointing to Him. And this awareness of a coming judgment has immediate implications for the present.

When we call to mind that God will judge us—our culture, the rich and the poor, the great and small—our consciences are engaged. We have to ask ourselves: what does God make of my life? Am I prepared to receive God, or are there choices I’m making, duties I’m avoiding, that will make me want to avoid God? Is my culture one that celebrates God or rejects Him, and to what extent am I compromised by that culture?

We see, early in the gospels, John the Baptist pricking consciences. People come to him and ask, “What do I need to do to be prepared to welcome God?” In John’s gospel, we see that Saint Andrew, the brother of Saint Peter, was first a disciple of John the Baptist. When the Son of God appeared, John pointed to Him and said, “Behold the Lamb of God,” and Andrew left John to follow Jesus. Throughout the book of Acts, we see the apostles going out from Jerusalem and frequently encountering groups of people who were disciples of John, who were waiting to receive the news of the gospel and the baptism of fire and the Holy Spirit.

One last point about John is that he embodies the Beatitudes. He was poor in spirit inasmuch as he always points away from himself toward Jesus, the Son of God. Again, in the fourth gospel, he says that Jesus must increase and he, John, must decrease. He hungered and thirsted for justice, and was persecuted to the point of death for the sake of righteousness.

John the Baptist was also meek. He came from a family of priests, and in his day, the priests were often politically very well-connected. But he left the privileges of the priesthood aside to go and live as a poor man in the desert, praying and watching for God. And by these renunciations, his heart became pure, and he was given the grace of seeing God. That is to say, John was the one who witnessed the Holy Spirit descend upon Jesus at His baptism.

So we see that the Church’s celebration of John’s greatness is no mistake.

That leaves the question of what it all means for us. By our baptisms, we are called to become prophetic people. Like John, our mission is to point away from ourselves toward Christ. By a holy life in imitation of John, we bear witness to the fact that God will come to judge, and by this witness, to call those around us to be prepared.

To do this effectively, we may need to find ways to separate ourselves from the perks and conveniences that our culture offers us, since these conveniences often entangle us that culture’s overall mindset, which is largely oblivious of God and the things of God.

By gathering here today, we have taken a good first step: setting aside time to celebrate the gift of God that we have in John’s example, and to prepare ourselves to see and receive the Son of God in the Holy Eucharist.

The World, the Flesh, and the Devil: The Third Precaution Against the Devil

The third precaution is to rejoice in others’ progress as if it were our own, preferring their advancement to our own. John says that we should do so especially with regard to those who are least attractive to us. In one sense, this is a corollary of the dominical teaching to love our enemies, which is the real test of charity. If there is someone we work with or otherwise encounter on a regular basis whom we find disagreeable, we may profit from doing some extra work at prayer. We can pray for this person’s well-being, perhaps his or her conversion, and take the time to think about what gifts he or she brings, even if these gifts are not immediately accessible because of some brokenness or ignorance.

This doesn’t mean lying about others’ shortcomings. It means being honest about what it’s going to take to love that person in his or her reality, rather than loving what we wish he or she would be if only our superior insight would be heeded. In my experience, this is more readily done when we know how profoundly God loves us despite our own failings, remembering that we have not earned our friendship with God. While we were God’s enemies, His Son died for us.

This brings me to an important conclusion: the necessity of meditation on the life and actions of Jesus Christ. We will notice, for example, that He did not help everyone He found. He often asked what the person needed before He helped, even though He would have known what that person needed. He could be very patient with sinners but also quite forthright with those who assumed their own righteousness or spiritual competence. He acted with authority where it was called for and, as a human being, submitted even to unjust authority. He sought out our salvation rather than His own safety and, by His humility and obedience, rescued us from death. We should ask Him frequently to fill us with His Holy Spirit, that we may know the difference between true goodness and its counterfeit. To be Him be power and glory forever. Amen.

(Here is the Introduction to the whole series. Here are The First Precaution Against the World and The Second and Third Precautions Against the World. Here are Part 1 of the Introduction to Precautions Against the Flesh and Part 2 of the Introduction to Precautions Against the Flesh. Here are The First, Second and Third Precautions Against the Flesh. Here is The Introduction to Precautions Against the Devil. Here is The First Precaution Against the Devil and The Second Precaution Against the Devil.)

Homily for Corpus Christi

What goes into preparing the food that we eat?

Ten years ago, a man named Andy George decided to try and find out by making a chicken sandwich completely from scratch. This meant growing, harvesting and grinding wheat, slaughtering a chicken, collecting salt water to extract salt, growing and pickling cucumbers, pressing sunflower seeds to extract the oil to make mayonnaise, and, last but not least, milking a cow and making his own butter and cheese.

This process took a mere six months and cost Mr. George $1500.00. Even worse than the cost: the sandwich didn’t taste all that good, at least according to his less-than-amused family members, who shared it.

And of course, there still was quite a bit of work that predated Andy George’s foray into deep agriculture. He didn’t have to domesticate a cow or a chicken. He used an electric fan to winnow his grain and an electric blender to grind it.

What all of this says is that we are very dependent on a whole series of systems in order to eat well. In fact, it’s a kind of miracle that we can go to the store at all and buy bread, deli chicken slices, pickles and onions, mayonnaise, and cheese.

Every meal is a faint glimpse of human unity and cooperation, and unconscious yearning of men and women for a common, shared life.

By calling it a miracle, I mean to imply that behind it all is a mysterious God Who has made the human race in such a way that we can cooperate and provide for one another, with systems too complex for anyone to fully understand…except God Himself.

Every meal is a sign of God’s bountiful love. But since everything happens so routinely, we can easily miss out on the wonder of it all.

It is a good practice to take a moment before we eat to ask God to bless all the persons whose work made the meal possible: from the farmers to the cheese and bread factories, meat processing plants or butchers, truck drivers and grocers.

The Israelites, after they left Egypt, suffered a bit from the myopia that often afflicts us when it comes to eating. Egypt was one of the most sophisticated civilizations of the day, and this meant that they could provide a variety of foods for delectable consumption. The Israelites forgot that much of this luxury was produced on the backs of foreign slaves. We all have selective memories sometimes.

The bigger problem was their inability to trust that if God were to lead them forth, that He would know how to provide nourishment for them. He did this through the miracle of the manna, the bread that came down from heaven.

And Moses tells us that this sign was about more than making regular provision for the people. It was a visible reminder that we depend on God for everything. We live by God’s Word.

This is the same Word through Whom all things were made, and the same Word that became flesh to walk among us. The Greek term for Word is logos, and like the Hebrew word for Word, davar, it has a much broader meaning than simply “word”. Our English term “logic” derives from logos, so that when we say that through the word of God all things were made, we are saying that God’s creatures participate in a king of logic, a rationale, a purpose.

This is why things like food distribution can work in spite of the complexities being beyond human comprehension. All things are governed by God’s Word.

God oversees and underwrites our lives. I’ve already said that the fact that we are able to eat each day because of the manifold activities given by God for men and women to carry out is a kind of miracle. This is the case for the sustenance of our natural life. What we celebrate today is the sustenance of our supernatural life. The life given to us in baptism is now nourished and grows by the gift of the Holy Eucharist.

No longer do we discern God’s Word through the insights we get into the complex interaction of God’s creatures. Rather the Word comes to us very directly, Body, Blood, Soul, and Divinity under the appearance of bread and wine. We discern His presence by faith rather than by deduction.

It has long interested me that the elements consecrated at the Eucharist are not “natural” in the sense of being directly taken from the fields or vineyards. They are the product of human artifice, just like our everyday food. Someone harvests the grain, someone grinds it, someone adds water and bakes it until it becomes bread, a symbol of the entire human cooperative project. And then God receives and blesses this offering. Our project is no longer human only, but all of our natural human projects have now been taken up into the divine project of salvation, the reclamation of humanity from sin and dispersion.

Many grains and many grapes go into the production of the bread and wine that become the Body and Blood of the Only-Begotten Son of God. He is bringing unity out of our diversity, showing what true unity and cooperation are, and not only unity with our fellow men and women, but unity and cooperation with God Himself.

And today, we will take this message out quite literally to the world, maybe just a small portion of our neighborhood, but the symbolism is that of a grand cosmic vision. As we process with Jesus, we are a sign of His desire to gather all peoples into one. We will be a silent invitation to everyone we meet to return to God, to discover in Jesus Christ the answer to our deepest longings for life and love.

The one who feeds on me, says the Lord, will have life because of me.

Homily for the Fifth Sunday of Easter

Every human being that ever lived was created for eternity with the God of infinite love. This is part of the Good News that Christians need to share with the world. And that’s because without the Gospel, this infinite longing that we have is easily converted into infinite suffering. Why is this? Because we seek to satisfy this longing with finite things. These can bring us a certain amount of joy, temporary satisfaction and comfort, but soon we begin longing again. As finite creatures ourselves, we cannot obtain the infinite on our own. As Cistercian Father Michael Casey has put it, seeking transcendence sounds great until you realize that it leaves you perpetually out of your own depth.

There are several common secular solutions to this human dilemma, our desire for transcendence and our utter inability to achieve it. There is the tragic option, to recognize the longing as real, and our intimations of transcendence are real. This is the Stoic or philosophical solution. The Stoic purifies his mind and heart and may even rejoice at the beauty of truth. But he knows that eventually it all comes to an end and he must surrender himself to death. His is a life without hope.

To such persons, Jesus says, “I am the Way. Be baptized into my Body, and I will carry you to heaven, to the eternal dwelling with My Father. For there are indeed many dwelling places there, and there is one for you. You cannot reach it on your own, but I have been sent by the Father to be the bridge, the Mediator. No one can come to the Father except through Me, and here I am, and I offer myself to you in the Bread of eternal salvation.”

This is the Way of Hope.

There is a second solution, that of transhumanism, as we call it today. Transhumanists want to use human intelligence and creativity to crack the code of human morality, to rewrite our genetics to reverse aging, to live forever in this world with no need of God. There is something desperate about this approach, and oddly, something anti-human, since to be human simply is to be a finite creature. Nor will it truly address the desire for transcendence, for the transhumanist will only extend biological life, remaining very much a human being, and therefore mortal, prone to accidents and the like.

To these persons, Jesus says, “I am the Truth. Before my Incarnation, you desired to be like God, but because you did not know the truth about yourselves, you attempted to grasp at divinity by eating of the forbidden fruit. In my Body, see the Truth of humanity, that your nature is compatible with the divine. This Truth unlocks every other truth, explains the universe, even the invisible world of spirits. The Truth is that you are my most precious creature. If only you would trust in me, you would have more than you even know how to desire.”

This is Truth that is sought by Faith.

There is a third attempt to deal with the aspiration for transcendence. I will call this strategy the aesthetic. This one appealed to me when I was younger because I was a musician. Several times in performance, I had the sense of being lifted up into some different realm of experience. Time slowed down. Interestingly, after those performances, I discovered that my fellow musicians had a similar experience, expressed in similar ways. There was a sense that we lived for those experiences, an experience of tranquility amidst change, a sensation of harmony with not only the other musicians, but with the audience and with nature itself. It was a feeling of being unusually alive.

But inevitably, the music ended. We would pack up our instruments and go home, rejuvenated for a while. We could perform the same piece a few days later with no particular effect. The poet and the prophet see the beyond and report it to the rest of us. If only we had the strength and acuity to reach it!

To these Jesus says, “I am the Life. Receive Me and receive true life, a spring of water welling up to eternal life. You have seen traces of Me in all things beautiful in all things harmonious, but I have come to give you Myself, the Life that can never be taken away, that never grows weary or dull.”

This is the Life of Love.

Whatever causes us restlessness is a sign of our thirst for God. Let us then take to heart what Christ is teaching us today: to know Him as the Way, the Truth, and the Life. Jesus, in rising from the dead and ascending to the Father has opened up a Way for us to cross over to our true homeland. Not only that, but in sending us the Holy Spirit, He has opened the eyes of our minds and hearts to see the Truth of all things, a Truth that had been obscured by human sin. And this Spirit is also the Giver of Life, Who desires to be the spark and inspiration of all that we do, that the True Transcendent Life of Christ may shine through our words and actions and bring many others to the rest that only God can give.

Homily for Good Friday

We have no king but Caesar.

The Gospel of John is full of irony. Sometimes the irony is amusing; sometimes it’s profound; sometimes it’s depressing. One of the more depressing ironies is the cry of the chief priests when Pilate presents them with Jesus after finding Him not guilty. They say, “We have no king but Caesar.”

To grasp the depth of the irony, it is helpful to return to the Book of Judges and the First Book of Samuel, which form one narrative together, giving us the story of Israel a thousand years before Christ. The Book of Judges ends with this statement: “In those days there was no king in Israel; every man did what was right in his own eyes.”

This is not a celebration of political freedom.

The people of Israel had reeled from one crisis to another, with God regularly intervening to save her. At the opening of the First Book of Samuel, the dangerous Philistines are becoming powerful. The people of Israel are growing increasingly fearful of this new political threat, and they demand that God give them a king, a strongman to fight their wars for them. The prophet Samuel warns the people that they will lose their freedom were they to submit to a king. A king would levy burdensome taxes, conscript their sons, build up a huge government bureaucracy. Perennial human problems!

In spite of Samuel’s warnings, God Himself agrees to appoint a king, eventually settling on David. Samuel’s predictions, however, quickly come true. On the whole, the kings of Israel found it impossible to avoid compromising entanglements with the gods of other nations. Israel was never the most powerful nation, and the world powers of the time dominated them, even exiling them. After God brought them back from exile, they became client states of the Persians, Greeks, and then the Romans, which is the background situation for the life and death of Jesus, Son of David.

The kingship in Judea had been suppressed for five hundred years at this point. But there were prophecies about a return of the King, the anointed one, who would free God’s people from domination by the Gentiles. And just last Sunday, Jesus allowed Himself to be identified as this Messiah, by riding into Jerusalem, the capital city founded by David himself, on a donkey, according to a prophecy of Zechariah the prophet.

And in fact, this is the closing of the circle.

When God agreed to appoint a king, He told Samuel that the people “have rejected me from being king over them.” In Jesus, we not only have a legitimate descendant of David, and therefore a legitimate heir to the throne, but we have God Himself, ready to take up His rightful place as the King of the people whom He had, time and again, delivered from her enemies.

Will they reject Him as king again?

The emotional background to this drama is fear. The chief priests fear the Romans. They also fear the mob and the consequences of a riot. Pilate is afraid of divine nemesis of some kind, which accounts for his reaction on hearing that Jesus claims to be the Son of God. He also fears the Emperor if things get out of hand. The disciples fear getting captured and punished by one authority or another, and so they run away.

When we are afraid, we are easily manipulated. This, by the way, is one reason the news is always negative. It serves a political purpose to keep large portions of the population anxious.

The choice that we all face at some point is here before Pilate, the authorities, and the mob. When we find ourselves anxious, will we choose God? Or will we demand a powerful man or ideology or movement to attack whatever is making us anxious? And what does it look like, exactly, to choose God?

Let’s admit that this can be a challenge. Because what God looks like on Good Friday is a condemned criminal humiliated by the powers of the world. Serving this God might not be quote-unquote “safe” in the normal sense of that term. But this is to limit ourselves to too narrow a field of vision. Jesus suggests this to Pilate when He says, “My kingdom is not of this world.”

Turning to God will not necessarily give us things that world deems desirable: fame, prosperity, power, comfort, safety. Still, trusting God will give us something much, much greater: victory over death itself. Fame, prosperity, and power will not deliver anyone from death, nor can any worldly power achieve it.

In conclusion, let’s close another circle.

For the chief priests to say, publicly, before Pilate, “We have no king but Caesar” is willingly to adopt the position of a slave—or at best a client serving the interests of a pagan power. My purpose here is not to assign blame, but to present frankly the temptation that we all face in this life.

I said that God will deliver us from death. What does this look like? Is this something that we wait around for, trying to build up credits with God in the time we have left? Where is this kingdom of God, and how do we get there to avoid slavery to the world?

Well, first of all, we have our Lord’s assurance that His kingdom is among us and within us. It is not far at all. On the Cross, He is showing us how to get there. He is opening the path through death to the Kingdom.

We follow, first of all, by being conformed to His death in baptism, by taking up our Crosses daily and following Him through death to life. This requires the eyes of faith, but it has palpable results. It gives us the freedom to live without fear, to accept whatever sufferings come our way, with peace and indeed joy, for they conform us to Christ and lead to His Kingdom.

As we celebrate the mysteries of Jesus’s Passion, Death, and Resurrection, let us ask God to open the eyes of our spirits to see anew the great love Jesus showed in becoming man for us and suffering for us. May it free us to let go of fear and find true joy in the Lord.

Homily for the Third Sunday of Lent

Human beings, like all animals, are creatures of desire. We desire food and drink, and we have this desire because we need nourishment to stay alive. And again, this makes us akin to other animals. While plants also need nourishment, they lack desire, properly understood, because they lack awareness of their need. Animals not only hunger but deliberately set off to find food.

In this area, what distinguishes us from other animals is that we can use our reason to determine how to satisfy our natural desires. We can even deliberately not eat, enduring hunger pains for some greater goal such as fasting or dieting. We can also use our intelligence to alter the food we get by cooking it, mixing ingredients, and so on, to produce something that tastes good.

We go even further, using meals to symbolize other desires. For example, we desire companionship and community. A decision to eat together is a decision to satisfy that higher desire. What the philosopher Aristotle discovered is that we have a tendency to rank our desires. He explained this at the beginning of his book on ethics.

When we see someone carrying out an action, and we ask him, “What are you doing?”, we expect that the reason he gives will point to a desire that he is attempting to satisfy.

“Why do you get up at 5:00 a.m.?”

“To get to work on time.”

Aristotle then points out that we can continue to ask, “Why?” to the answer.

“Why do you want to get to work on time?”

“Because I want to get paid and not laid off.”

“Why do you want money?”

And so on.

These chains of questions will always terminate at the one thing that Aristotle says we seek for its own sake, which is happiness. We don’t normally ask people, “Why do you desire happiness? What good is it?”

We all recognize this is a sufficient answer to any question about someone’s motive. If it makes you happy, go ahead!

Aristotle’s theory is pretty sound, but I also think that it requires some filling out. For example, he did not deal with an interesting phenomenon that we find in the Old Testament.

I’m thinking of the prophets. If we were to ask Jeremiah why he was continually criticizing the rulers of Jerusalem, it would be a stretch to show that he did this because he thought somehow it would make him happy. What he desired was something more like proper worship of God. If I could use the words of the Beatitude, he hungered and thirsted for justice.

Alright, with that as background, we look at today’s gospel. We see that, from one perspective, it is all about desire. Both the Samaritan woman and Jesus desire water. Both Jesus and the disciples desire food. And Saint John the Evangelist shows us how these desires point to a higher yearning in the human soul.

Jesus says to the woman, “If you knew the gift of God and who is saying to you, ‘Give me a drink,’ you would have asked him and you living water.” In other words, if we knew the gift of God, we would desire it.

What is God’s gift?

It is the Holy Spirit. Before the Son of God came into the world, would we even have suspected that it was possible to receive God’s Holy Spirit? I think yes and no.

There are stories from many ancient cultures in which a divine spirit enters a human being, making him or her capable of particular impressive deeds, such as the writing of poetry or the invention of writing itself. We say of the Holy Spirit that He has spoken through the prophets, that in some way, they were conduits of the Holy Spirit.

But what Jesus is promising to the woman at the well is something more profound, a permanent union of ourselves with God. This promise reveals to us that our desires for truth, justice, and beauty are in fact different ways of longing for God. That only God can satisfy, and He intends to do this for us in a way surpassing anything we can imagine.

How are we to respond to this offer from God?

Let’s go back to the gospel reading. When the woman is persuaded that Jesus has something of value to offer, she asks for it outright. And so we, too, should ask. Here, though, we should bear in mind that the gift that Jesus is offering will only be available after His death.

What Jesus does next is surprising: He gently talks the Samaritan woman into an admission of her own serial relationship failures. Is Jesus saying that He will only give the Spirit once she’s fixed all her problems?

No, the Catholic Church doesn’t teach that.

Also bear in mind that the woman still thinks that they are talking about water. Things change, however, when she realizes that Jesus is a prophet. This suddenly prompts her to speak about proper worship of God, a point of sharp dispute between Jews and Samaritans at the time.

Jesus says that God the Father seeks people to worship Him in spirit and truth. This is where God’s invitation points, that we learn to worship Him properly. What this means in the context of this homily is, once again, that God is the final terminus of desire, God is what we crave in our heart of hearts, whether we are aware of it or not.

And the expression of this desire is literally worship. The word worship is derived from the same root as the word “worth.” Worship is then that activity in which we acknowledge that which has highest value, God Himself.

This is what I said that the prophets like Jeremiah were desiring rather than earthly happiness. And it was, in some sense, the Holy Spirit that both satisfies that desire and inflames it. The reason that Jesus brings up the ex-husbands of the Samaritan woman is to help us see that we can’t obtain satisfaction of this desire for God without correcting our lower desires.

The longing for love that the Samaritan woman manifested in her many marriages was a sign that could have pointed to God but did not. At some level that is why the marriages didn’t work.

Jesus is healing her and recalibrating this desire, and it truly changes the woman. She goes from being someone avoiding the eyes of others to speaking directly and persuasively to them.

As we move toward the middle of Lent, what desires of ours point away from God, and how can we redirect them? Is there a hidden sin that I’m keeping from God and from my own scrutiny out of shame? And if so, how might Jesus’s gentle example move me to re-examine and heal my own past?

As we cooperate with God’s grace in this process of healing, the Holy Spirit will become more of a conscious companion. And what more could we ask for than that?

The World, the Flesh, and the Devil: Introduction to Precautions Against the Flesh, Part 1

(Here is the Introduction to the whole series. Here are The First Precaution Against the World and The Second and Third Precautions Against the World.)

In his Letter to the Galatians, Saint Paul writes, “Now the works of the flesh are plain: immorality, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, party spirit, envy, drunkenness, carousing and the like.” This quote helps to situate what we mean when we say that one of the three enemies of the soul is the flesh. Perhaps when we hear “sins of the flesh” we are inclined to narrow down the temptations of the flesh to lust and gluttony, with a nod toward other excesses of alcohol or drug consumption. But the tradition sees the danger here at a deeper level because of the subtle corruptions of our intellect and will that come about from an undue search for pleasure, comfort, and safety.

In our posts last year, we looked at the three traditional enemies of the soul, the World, the Flesh and the Devil. We saw that they correspond to three parts of the human soul. The Flesh is a distortion of the concupiscible part of the soul, that which seeks health, self-preservation and procreation. The World distorts the irascible part of the soul, that which governs anger, sadness, and to a certain extent vainglory. The Devil operates primarily on our intellect, distorting our notion of ourself and of God.

Jesus’s temptations in the desert also typify these three battles. The temptation to turn stones into bread is clearly a temptation of the hungering and fatigued flesh. The temptation to exercise power over all the nations is a world-related one, and the temptation to tempt God, to force God’s hand, is specifically diabolical.

So let’s begin with Jesus’s fast of forty days. The first interesting aspect of this is that Our Lord’s fast was a provocation. He is forcing the battle against the flesh out into the open. Later on, I will be making a brief comparison between the Christian understanding of the flesh versus the Stoic version. One of the important contrasts is here, that Jesus deliberately chooses prolonged hunger in order to get the Tempter to manifest himself on the pretense of the flesh.

Jesus is teaching us that it is a good practice to choose, for a season, what is uncomfortable, whether it be the discomfort of hunger, of a hard chair without a cushion, which is a typical monastic discipline, or hard manual labor. The goal is to get the flesh to mumble and complain against us and then to respond with a simple “no.” This has the eventual effect of freeing us from unthinking sensuality, which often operates at a subconscious level.

When we attempt these things, we can now see that the Tempter will use our discomfort as a pretext. Jesus’s response is interesting: “Man does not live on bread alone.” This is to say that our survival does not depend on comfort and ease.

One of the tempting ideas that the modern world has put into our minds is that these ascetical practices of the great saints of old—wearing hair shirts, sleeping on the ground, eating once every other day—will make us unhealthy, cause us to wither into resentful Feraponts. But in fact the Christian tradition, and more specifically the monastic tradition has always made a distinction between causing pain or discomfort and causing injury and harm. Not all pain is associated with damage.

And indeed, relaxation has its place. A story is told of Saint Antony the Great one of the champions of extreme ascetical practices. A farmer, having heard about Antony incredible feats of self-denial, was scandalized when he saw the great man from a distance, talking and even joking with a group of younger monks. When he confronted the saint Anthony had him string his bow and shoots a series of arrows. After a few bowshots, the farmer objected: if he continued to stretch his bow in this way, it would break. So too, said Saint Anthony, with the monk. It is not healthy to practice asceticism without relaxation.

This is also true when our health is compromised. Sometimes survival and the restoration of health requires treating the body gently. The pain and discomfort of sickness or age, when borne well, are penance in and of themselves.

Homily for Christmas Eve

The entrance of the Son of God into the world is the most consequential event in all of history. Whatever we previously thought it meant to be human is fundamentally changed—very much for the better—by the discovery that our nature is completely compatible with God’s nature. Whatever we thought it meant to be God is also changed—and again, this change is for the better—because we now know that God is love, that God is communion. And of course, these discoveries about the two natures of God and man are an improvement over whatever went before simply because they are also true.

We often say that Jesus became like us in every way except for sin. And this is undoubtedly true, well-attested in the Scriptures and in the Tradition. But this qualification about sin obscures something of earth-shattering importance: sin is not natural to human beings; sin is a corruption of human nature. I will return to this in a moment, but for now, let us note that human nature is compatible with the divine nature, so long as that human nature is freed from sin.

When I said a moment ago that the Incarnation changes our knowledge of God, we should note that it is a change foreshadowed by God’s history with the human race. There are two aspects of this history, at least as I would like to tell it to you this evening. The first is the gradual realization of human beings that God is utterly transcendent. This realization was quite an achievement; most cultures are content to have a provincial idea of God. Ancient peoples were fine with there being multiple gods, and were apt to switch allegiances when one god seemed more powerful than another. It is the genius of two different cultures, the Jewish and the Greek, that they gradually came to understand that for God to be truly godlike, there could only be one, and this God must be somehow greater than the universe. When I mention Greek culture, really mean a small, radical subculture of Greek philosophers who derived the notion of monotheism.

Such a God is terribly powerful, and yet both the Jews and Greeks intuited that God is also just and true and therefore is not given to arbitrary displays of power. Here, though, is where the two cultures diverge. For Greeks like Aristotle, God withdraws into an inaccessible solitary bliss. For the Jews, God is puzzlingly close to the downtrodden, exiles, widows and orphans. They knew this because they experienced it. The Jews were conquered in turn by the Babylonians, the Macedonians (after being liberated by the Persians), then by the Romans. We hear this evening that Joseph and Mary needed to travel to Bethlehem to satisfy the
taxing strategy of Caesar Augustus. They are an occupied people at the moment that God appears as a child of a Jewish woman.

Throughout all of these tragedies and disappointments, God did not abandon His people, and this suggested that God was somehow a God of love. This was abhorrent to the Greeks. Love makes us vulnerable, and gods by apparent definition, can never be weak or vulnerable, and certainly not the supreme God. Love seems to imply that we need someone else, and God cannot need anything.

And so when we peer into the manger tonight and see God, the Son of God, as a vulnerable infant, dependent utterly on His Mother for sustenance and nurturing, this is a radical discovery about God, that He really loves us so much that He is willing to offer Himself to us, to placed in our arms, on our tongues. This is, strangely, who God is, and yet when we think of it, it rings true. It somehow confirms what we had not dared to hope, that all of creation, good as it is, beautiful as it is, is yet gratuitous, a grace a gift from a God Who loves us, and made us for Himself. He is not a God Who dominates, Who pulls rank. He is not first of all a scold, a gaslighter Who claims to love us while pointing out our every flaw. He is love pure and simple, vulnerable and waiting for us to say, “Yes, I love you, too.”

All of these insights we could derive from the Christmas story. But what about our response? Is the Incarnation something we celebrate today because it happens to be the anniversary of Jesus’s birth? Is it something that God did once upon a time, and now He no longer Incarnates Himself? Clearly this isn’t the case, and here is where I return to a thread I left off a few minutes ago. I said that sin is a corruption of human nature, and we know this because the perfect union of the human and the divine is in a sinless man. Jesus is not an isolated example of sinlessness. He is the beginning of our sinlessness, our union with God. In the words of Saint Athanasius, “God became man so that man might become God.” We are invited to follow the example of the Virgin Mary, and by the invitation He gives to us in baptism, to welcome the life of Christ in our hearts, to be transformed by love, and, let’s be honest by vulnerability, that sin might be rooted out of us, that we might die to ourselves so as to live the divine life of Christ. This can be a scary proposition for sure, but this night we have this assurance from God: He loves humankind so much that entered completely into our human world, with all its typical concerns, struggles, joys, heartaches,
boredom, insight, whatever we experience as human beings, Christians experience with God as our eternal partner in love.