The priest moved to the Gospel side of the altar. He began to chant the Gospel. My four-year-old daughter turned to look at me with big eyes.
“Daddy, who is that?” “Who is who, baby?” “Is that Jesus?” “Is who Jesus?” “The man who’s singing. Is that Jesus?” I smiled at her. “Yes, it is.” Yesterday my family and I attended the only Latin Mass offered in our diocese. I had been once before with my eldest daughter, but this was the first time my youngest and wife came also. It was a sweet moment. We’re tempted to say, “Oh how cute and innocent children are.” But before we too quickly dismiss this as kids being cute, I would like for us to consider something. I want to consider the wonder of the worship of the Church. When the Church gathers for worship on Sunday, we are participating in the worship of the Church as she has worshiped for ages past, as she is worshiping now around the throne of Heaven and receiving a small foretaste of how she will worship in eternity. There is a great mystery here. We too quickly move on from it to our great detriment. I fear that, in the modern Catholic Church, we have lost sight of what is really happening when we come to Mass. Some of that truncated and selfish view of worship I blame on the liturgy and some I blame on a lack of proper teaching and catechesis. We have failed miserably in teaching our faith to those who are currently in the Church. This has been an ongoing problem for some time. We have failed to catechize and the clergy, in many instances, have failed to preach and teach well. It is no wonder that, according to the Pew Research findings, only 31% of Catholics believe in the real presence of Christ in the Eucharist. We haven’t taught our people what the Church actually believes. We’ve just told them to show up and do as they’re told and don’t ask questions. It’s no wonder there’s no wonder. It’s no wonder Mass feels dry and dull. It’s the Church’s fault. Which brings me back to my youngest this past Sunday. She intuitively senses that something mysterious is happening when we come to Mass (the Latin Mass). She is more imaginative than me, less impeded by modernity and cynicism. She feels the symbolic, nay the realism, going on at the altar when the priest stands in persona Christi, praying and speaking on behalf of his people. We’ve lost that in our modern liturgy. We’ve lost something instinctive, something primal, something holy and transcendent in our worship. My good friend, Ben Harris, writes it this way: “For many years, we have been told about a "springtime of the Church", an age in which we were finally ready to take on the world with our "new evangelism" after the long winter of old Christendom. This springtime, the warming of the world, and shattering of barriers was heralded to be the end of militant, defensive Catholicism: a day when we could cease guarding ancient coals with tenacious diligence to sow gospel seeds into fertile ground. And, during the tenuous peace of a post-Second World War era, the temptation to see society as entering a new age must have been overwhelming. At the dawn of the Second Vatican Council, the West had moved from decades of industrial warfare, societal collapse, the death of old Christian monarchies, economic devastation, and genocide into an era of relative peace and prosperity. I am sure that, to the Council Fathers, everything must have been telling them that our "springtime" had finally come... but springtime is never as cut and dry as that. We were promised an ecclesiastical springtime, and that's exactly what we got. In the temptation of sunny days, we let the warm fire of tradition grow cold, failed to gather more wood to keep the hearths burning, and hastily planted our gardens, only to be left wondering how our seedlings could be buried under snow as we shiver by dying coals. Our springtime optimism was dashed by the bitter north-winds of communism, secularism, the sexual revolution, corrupted clergy, and rising persecution of Christianity in the heart of old Christendom. Like the disciples, we went with Christ into a cheering Jerusalem, only to see him crucified as we ran from his presence. Still, there is work to be done. We cannot cower in disappointment and let the coals of tradition burn out because our hasty planting has died in the ice of modernity. Through study and liturgical reverence, we gather fuel to rebuild the fire of tradition into a blazing inferno; through our prayers, we carefully cover the tender plants to keep them safe from frost; through our evangelism, we open the door of our warm home to those shivering in the unexpected snow. Now is not the time to experiment and rush to plant new fields, but to remain faithful, prudent, and dedicated to age-old ways. If, like the Blessed Mary and St. John, we remain close to Christ and return to the tradition he gave to us, we will behold the Church in her resurrection with her risen Lord. In the various traditional rites of the Church, be they Latin, Byzantine, Maronite, Anglican, etc., there is an air of wintertime sobriety. The cold rains of post-modern chaos, political extremism, heresy, paganism, and moral degeneracy pour outside, but in these ancient liturgies the fires of tradition sustain the family of God in health and safety. There is no place for experimental optimism either in the ancient Mass, or in the present crisis of the Church. Our task of wintertime labor has not yet given way to the ease of warm days and late sunsets, so return to the warmth of tradition, brave the snowy wind of the world, and fulfill the duty you have been given.” The wonder of the warmth of tradition is that it teaches us something on a primal, even soul level that we cannot possibly hope to fully explain. We are formed by the tactile reality of the movements of our bodies: kneeling, making the sign of the cross on our bodies, genuflecting, bowing, opening our mouth and receiving the Blessed Sacrament. The wonder of the practice of our faith we see when the priest faces the altar, on our behalf, and offers up the present sacrifice of Christ on the cross for our sins and the sins of the whole world, as it has been done in the liturgy of the Church for the last 2000 years. Our children see that and feel that in an unadulterated and beautiful way that we would do well to learn from. In the traditional liturgies of the Church, we are (in the words of my friend Ben) “infantililzed”, not feeding ourselves with our own hands but being fed by the loving hands of a Saviour and brought into the warm embrace of a loving Father. We are not in control and that is a very good thing. “Daddy, is that Jesus?” Yes, my daughter. That is Jesus, dying on the cross for the sins of the world. That is Jesus, standing even now at the throne of God pleading His own shed blood. That is Jesus, calling His brothers and sisters to pray and kneel and bow and weep before Him. That is Jesus, the second person of the Holy Trinity, come in the flesh so that you and I may literally embrace the wonder of salvation right before our very eyes. That is Jesus whom we receive at the altar when we kneel in humble submission, understanding that we cannot feed ourselves. That is Jesus and He is the wonder of it all. Thanks be to God!
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We are living in some dark days. Our days are filled with anxiety and stress. No matter what
your feelings on it (and I have my own), we have been under a health threat for several months now. We’ve been confined to our homes and told to stay away from each other. We’ve been told to cover our faces when we go out in public and even, in some states, prohibited from gathering together to worship or even have family get-togethers. Our political landscape is fraught with lying and manipulation and propaganda. We are witnessing, before our very eyes, what may very well be the final days of a democratic election process. It appears that we are witnessing a naked attempt to undermine our very democratic process. From the halls and cathedrals of our churches, we see darkness. We hear vague and modernistic rhetoric from our leaders and some bishops. In some cases, we see what looks like outright apostacy and heresy. The true faithful turn their gaze to God and cry out for help. We are living in dark days. But the answer to these dark times is not to bury our heads in the sand. We cannot gloss over things and say “It’s all good.” It’s not all good. And we need to not be afraid to say so. One of the things we don’t like talking about a lot in the modern Church is judgement. The Bible is abundantly clear, as was Jesus, that there will be a day of reckoning. Judgement is coming for those who reject God and His Christ. Our modern-day proclamations of a modern day “gospel” seems to just leave this part out. After all, everyone will say, we’re not supposed to “judge others.” Right? In a sense that’s true. However, just because people say we’re not to judge one another (which isn’t entirely true), it does not then follow that God will not judge us. If we’re going to preach the gospel to people, we better preach the full gospel. And that means that there is some “bad news” that accompanies the good news. In fact, one could argue that without the “bad news,” there is no good news. Our readings this week seem to spend a lot of time talking about preparation and being ready. I invite you to read them yourself: Proverbs 31:10-13, 19-20, 30-31 Psalm 128:1-5 1 Thessalonians 5:1-6 Matthew 25:14-30 There are some really ominous tones to our readings today. I’ll come back to the Proverbs reading but look at the responsorial Psalm. Fearing the Lord jumps off the lines to me. We don’t talk, in modern Christianity, about fearing God. I mean, we’ve kinda made Jesus into a hippie who just wants to buy the world a Coke. At first, I want us to focus on the Epistle and Gospel reading. First, let’s consider the Thessalonians. This text has some serious warnings but also hope. Look at the text, “the day of the Lord shall come, as a thief in the night. For when they shall say, peace and security; then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape.” This sounds not so happy to our modern ears so we either shrug our shoulders or ignore it. We cannot ignore the warnings of Holy Scripture to us. Yes, these words were penned to a particular group of believers in the 1st century. But they were also written for our benefit as well. We, like them, are to be ready and not just sitting around resting on our Christian laurels. But then St. Paul gives us hope in the very next breath, “But you, brethren, are not in darkness, that that day should overtake you as a thief. For all you are the children of light, and children of the day: we are not of the night, nor of darkness. Therefore, let us not sleep, as others do; but let us watch, and be sober.” In our gospel reading, Jesus’ parable has equivalent overtones of warning. He tells a story talking about good and faithful servants and a servant who was not faithful. It’s easy to see how Jesus is telling this story about how God the Father had given all these gifts to His people and told them to be faithful, as one day, the Expected One, the Messiah would come. And that day would be a day of reckoning. But this parable is equally about us. We are awaiting the return of the Master also. We are the servants Jesus has left in charge to invest His gifts of faith, truth, hope and love. And when the Master returns and the account is called, what shall we report to our Master? How have we grown the deposit of faith, truth, hope and love? Will we have invested wisely? Will we be ready? That brings us back to our reading from Proverbs and the Psalm. At first glance, we consider these texts and we see, in the Psalm reading, these familiar tones of fearing the Lord. But in there also is a reference to a man whose wife is a “fruitful vine” and children like “olive plants about thy table” and we wonder what that has to do with our warning passages. I want you to call to mind that the NT writers, specifically Paul, tells us that marriage is a mystery and shows us “Christ and the church” (Eph. 5:25-32). Since this is true, we have to read our Proverbs and Psalm in light of that truth. And then we see. We see how the virtuous woman (the “wife”) of Proverbs refers to the Bride of Christ. Her price is far above rubies and the heart of her husband (Christ) safely trusts in her. She will do Christ good and not evil and works hard for her Bridegroom. She stretches out her hands to the poor and need. And she fears the Lord, her Bridegroom. And that fear is a loved-based fear. It’s a fear based in the goodness of the Lord, her Bridegroom. He is demanding but also loving. The Bridegroom gives of Himself first so that the giving of the Bride is a giving of love, not servitude. He has given the Bride her price and that price was His own life laid down. How can we not love and serve that Master? How can we not fear and obey the God who comes to us in our own humanity, living a life of service and humility so that we, by faith in Him, may be made the servant who hears “well done.” We, by our love for Him, may be given a price far about rubies and be trusted by our heavenly Bridegroom. Oh give thanks and fear the Lord our God for His goodness to His Bride, the Church! Thanks be to God! |
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