 + Time and again God commands us through the prophets to listen to Him. Nothing can be more fundamental than simply listening to God. So much is it at the heart of the Christian life that it is these are the very words that open the prologue of the most Holy Rule of St Benedict. Rarely however is the Latin word “ausculta” so lacking in description as “listen”. Rather it has implications of letting it completely sink His words into the heart, to seek these words of God with urgency. There is no space for procrastination with worldly occupations, or even neglect.
Yet what God is asking us to listen to is not merely words. Or rather not even words. Whilst the words of the Law, the Prophets, the Gospel and the tradition from the Apostolic writings are necessary to assure that we receive God’s message, it can never be relegated to merely a given written text. Our Lord promised us that the He would be with us even to the end of the world (Matthew 28:20), that we will have the Holy Ghost with us unto the end of time, teaching us all things and assuring that we never lose sight of what Our Lord has taught us to be true (cf. John 14:16,26). Guarding us in the truth by no means allows for any change to the truth. All these realities are sung of in the introit of this Holy Mass. Invoking psalm 77 in which the psalmist has an extended and cyclic pondering over the wonders of God’s act through which the Law is proclaimed. Yet this is put alongside another call of God which teaches the entirety of what it is to follow that Law. “’I am the salvation of the people,’ says the Lord: ‘In whatever tribulation they shall cry to Me, I will hear them and be their Lord for ever’”. Here, everything we needed is found; cry to God in tribulation and He will remain close; attend to the Law of God. Take in everything that He teaches, the central and most important tenant of which is that He is God. It is in the Sacred Liturgy that we both cry out to God and listen to His voice most efficaciously. Through the sacred rites, especially the psalmody, we take up the very words of God on our lips and make them our own so as to allow them to become part of us. What more could we possibly do to give back to God of what He has given us? Just before the priest consumes the chalice he takes up this question from the psalmist together with the answer: “I will take up the chalice of salvation; and I will call upon the name of the Lord” (Ps 115:3-4). Our Psalmody however must be foremost in our hearts as well as our lips, for as St Augustine says: “All who long for [heaven] are singing in their hearts, even if their tongues are silent, whereas anyone who has no longing is dumb in God’s presence, however great a din such a person makes in human ears” (Ennarationes in psalmos 86:1). Thus must be our participation in the liturgical rites. Certainly, it is good to sing the Kyriale as best one can, but it is much better still that it the ordinary and propers sink into the heart and resonate therein. It is much better that we allow the rites to transform us through the love the mystery that is contained therein. Without the sacred liturgy it is hardly possible to fully listen to God as He demands. This is all the more prominent given psalm 77’s opening of this Mass, which has a repeated recapitulation of the sacred history of God’s people running through it. Yet the liturgy does this in a far more perfect manner, for the one act of history which has the true salvific power is the Passion Death and Resurrection of Our Lord Jesus Christ which is its very beating heart. In every celebration of the sacred rites must we allow ourselves to be drawn more deeply into what is being celebrated, what is being made present before us. Then are we truly crying before God with His very own voice. +.  + Often mercy is thought of as the free relief of somebody from suffering. Within this school of thought God’s infinite mercy is presented as an excuse for not correcting our vices and sins. From such a conception of mercy it is only a short step to the heresy of universal salvation. How is it possible that God would condemn anybody to eternal suffering in hell if He were merciful and overlooks our vices? Evidently this is not how God’s mercy operates.
In the collect we have just begged God to direct our hearts through the working His mercy under the realisation that only through His free gift to us can we be pleasing to Him. Fundamentally this is still a free gift which removes guilt, but it is no longer something superficial but something substantial that comes from the source. Such a removal is rather a correction so that we can turn back from our sin and do good, yet it requires that we actually do good. Unless the good flows from God’s grace, unless the vices are heartily combatted with grace, we show ourselves to be a despiser of God’s mercy which, at our particular judgement, is worse than to have never received it. Even if our battle against our vices will rarely gain an immediate or even a quick victory. Mercy flows from justice. God knows that we can never be found just by our own merits, yet He wants us to have the opportunity to be justified. Destroying the bonds of our sin is the primary reason for which God became man and subjected Himself to the most brutal of all deaths. Only with the price of original sin paid on the cross and washed from the individual away through baptism can justice be maintained whilst mercy is offered. Only through our cooperating in that self-sacrifice of Christ on calvary can we receive that mercy offered. Through that mercy can we be justified and worthy in God’s sight. The September Ember-tide Masses fulfil the command to Moses that Israel shall always keep a week in this month to recall the time spent wondering in the wilderness. In those forty years Israel persisted in sinning against God, of despairing of His mercy, despite having just witnessed the great wonders He had worked in rescuing them from Egypt. On Ember Saturday the epistle placed together the ancient tabernacle in the wilderness, with the eternal sacrifice of Christ. In so doing the apostle teaches of the greater gift that we have been given than that of the Israelites when they were led out of Egypt. This in turn indicates the vastly greater necessity, and dignity, of these days of fasting and atonement. The prophecies had earlier spoken of the joy and gladness which must accompany this time, a joy in the recollection of that which we have been drawn out and the gladness of being free from the slavery to sin symbolised in the figure of Egypt. The wandering in the desert images that conversion of life which is required of all of us. The desert is the middle ground where, no longer being trapped by vice, we have not yet nonetheless attained virtue. We have only encountered God in hope of eternity. By conversion of life do we accept that mercy which is shown to us. We can do nothing else in a genuine response to the grace of God. There is always more that we can do to be more pleasing, humbler, and filled with good works in the sight of God. Even in the frustration of not being able to recognise any progress in virtue we must persevere to the struggle of amending our life to the glory of God. But we can never forget the second half of today’s collect as well. Without God we are unable to please Him. Unless we hold fast to Him all our efforts are of no avail. God’s mercy operating in this manner is not a mere overlooking or excusing of vices but an opportunity, even a demand, to correct them and set the evil habits aside. Whilst the sacrament of confession is essential for this task, it cannot be used to overlook the need for change. This is the reason the Church gives us the brief examination of conscience in compline each day. Let us ever hold fast to the ancient ecclesial tradition which is given us to foster our continual progress towards God in prayer fasting and good works. +  + Christianity is often regarded as a ‘nice’ religion that engenders charity and care towards others, that excuses almost, in not, every fault or sin and which makes very few significant demands on those who subscribe to it at least nominally. Certainly, in the present day, Christians are a relatively passive and peaceful presence in modern society causing little real trouble to secular rulers. Prelates appear in public occasionally to lobby for one cause or another, but they exercise little real power and seem happy enough to smile for the photographs before returning to the management of their frequently declining dioceses, most often sincerely seeking to do what good they can. They are nice, of course, but their efficacity as Apostles is somewhat anaemic.
But Christianity is not a ‘nice’ religion. It does not excuse all. It makes real demands—no more clearly than in the Holy Gospel proclaimed this morning: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.” Let is note the imperative “shall”. “You shall love the Lord your God…” “You shall love your neighbour…” These are not options. They are fundamental demands made by Jesus Christ, the definitive revelation of God to mankind in human history. Whilst many like to call themselves Christian in one way or another, in truth one cannot be a Christian without observing these imperatives. They are not options on a menu: they are the obligatory fare. Let us also observe that there are two fundamental demands and that they have a clear hierarchy. One is “the great and first commandment” and the other is “second” and “like it.” The first is to “love the Lord your God with all your heart, and with all your soul, and with all your mind.” The second is to “love your neighbour as yourself”. That is to say that our love of God must come first and that from this love of God flows our duty to love our neighbour. In our world being kind and charitable to the less fortunate are activities that are affirmed by all. When disasters strike a family, a village or town or nation, people of any or all creeds or none are willing to help, and this is a good, certainly. In the West it is a nice remnant of Christendom, even as the State has long-since sequestered the charitable works the Church performed for centuries. Love of neighbour is not yet extinct, even if that part of the command that requires us to love our neighbour as ourselves most probably demands much more from each of us. But our world has extinguished the duty to “the Lord your God with all your heart, and with all your soul, and with all your mind.” Such activity may be tolerated by the State when practiced in private by consenting adults, as it were, but reformations, revolutions and so-called ‘enlightenments’ have long-since banned this fundamental element of Christianity and of Christendom from the public sphere. ‘Worship God if you really want to, but do not in any sense suggest that others should,’ is the policy that privatises faith and that removes religious belief from any real contribution to public discourse. The ‘curious’ moral teachings of Catholics are just that, and so long as they do not interfere with the State’s agenda, they can be tolerated. When they do, however, they are proscribed (as we see in the attacks on the secret of the confessional, the right of parents to refuse State-mandated sex education, etc.). But no Christian or Catholic worthy of the name can accept such a privatisation of faith and morals. Our first duty is the complete worship of Almighty God: in the worship we offer here in the rich sacred rites handed on to us in the Tradition of the Church over the centuries, and consequently in every activity of our hearts, souls and minds in every circumstance of whatever particular vocation is ours—in the family, in the workplace, in politics, in places of education and even in ecclesiastical office. We are each called to be faithful witnesses of the Truth of Jesus Christ and of the requirement that we convert our lives and live according to that Truth if we wish to have eternal life. That requirement is sometimes not nice. It requires us to say “no” to the world, and to authorities—even ecclesiastical ones—when their edicts run contrary to that which is True, Beautiful and Good. It requires us, out of true love for our neighbour, to insist that there is another way—the way of Jesus Christ—that does not demand acquiescence in what we know to be evil and that would lead to the loss of eternal life in the everlasting punishments of hell. On this weekend when it is our joy to welcome many visitors for the annual Journees du Patrimoine (historical buidlings open days) let us not obscure this reality. For the very stones of this historical building were placed in the beautiful Romanesque harmony that we greatly appreciate as a witness to the Truth of Jesus Christ. Their architects and masons and decorators knew and sought to live the truth of both the commandments of today’s Gospel. They were not building something of historical interest, but a living testament to the saving Truth the Church is called faithfully to announce in every age. As we admire their work today, let us listen attentively to their voice which speaks through these stones still: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind… You shall love your neighbour as yourself. +  À l'occasion des Journées du Patrimoine ce week-end, nous sommes ravis d'accueillir ces artisans qui présenteront leurs créations :
Nous espérons accueillir de nombreux nouveaux amis
pour leur faire découvrir cette partie du patrimoine de Brignoles et leur faire partager un peu de sa nouvelle vie. Merci de faire passer le mot.  + By inviting Our Lord to his house on the Sabbath, the pharisee put Our Lord to the test. He wanted to know if Jesus would comply with his own understanding of the Law of Moses. Yet his understanding thereof was faulty and needed correction. Our Lord therefore corrected him before doing that good work which He needed to do. In so doing the pharisee was humiliated, having his own test turned against him.
Should it occur that in our prayer we beseech things which are not good for us, we need correction. It is easy to pray for a facile resolution to a difficult situation, but much harder to realise that the answer God makes is far more substantiative and long lasting. It is far harder to await the true answer to our prayer in much patience. How easy it is to lose trust in God under the presupposition that He has not answered a prayer as I want when I want. This is no less than putting God to the test, as is forbidden within the Old Testament and quoted by Our Lord during His own temptation in the desert. It is an exultation of oneself above God. It claims to know what is best whilst God does not. It can also be an excuse for laziness in claiming that I do not need to work because God will make things right anyway. Or worse that this trial is from God and therefore good for me. Yet our work and effort is necessary. It tests our patience and perseverance, strengthens our charity and maintains our humility. God loves us; He does not serve us. The trial is not given us for its own sake but to strengthen us in virtue through our struggle to overcome it. Having healed the man brought before Him at the pharisee’s table for bread, Our Lord asks the onlookers: who would not pull their Ox out of a well on the Sabbath? None of them could answer Him. They all realised that they would rescue it, for the value of the beast of burden would be lost if they did not save it when it first fell in. Yet the man in front of Him had a far greater value before God. If the pharisees could not neglect their oxen on the Sabbath, how much less is neglect of neighbour countenanced! Good towards our neighbour however is not always easy, nor is it always gentle. The apostle opens his epistle instructing the Ephesians not to faint at his tribulation for them. He knows what must be undertaken to strengthen them in charity, with Christ dwelling in them by faith. He knows that this is the best thing that they can receive, and would neglect nothing to assure that they care rooted in Christ. Sometimes this good requires those hard words the apostle was wont to utter in order to bend a stiff back. Yet this can only be undertaken within the right context, having a genuine responsibility for the other, and pronounced in such a way that they will understand it. Otherwise, the correction will usually be counterproductive. Our Lord usually has manner of correction without making direct accusation – such is the parable of the ox in a well on the Sabbath. God wants to make the richness of His treasures available to us, yet He will always do so on His terms, not ours. He owes nothing to us, rather we owe everything to Him. We have nothing that is not given by Him. Every attempt to tell God how to do things will be met by a rebuttal. Each attempt to conform ourselves to Him will be strengthened and encouraged. That conformity however is often very difficult. It requires the humility to know that we do not know everything. Often we do not know what is best for us. All we can do is persevere in the continual struggle to accomplish God’s will through all trials that we are faced with. +  + In the middle of the demands of each day, on Sundays as well as on ferias other than in the privileged liturgical seasons, the Monastic Office of Sext repeats ten words from the Epistle of this Holy Mass: Alter alterius onera portate, et sic adimplebitis legem Christi. (Carry one another’s burdens and thus fulfil the law of Christ.) Monks hear this injunction of St Paul hundreds of times a year—many thousands of times over a lifetime.
In repeating this injunction so frequently the Church’s Sacred Liturgy seeks to wear down and round-off the rough edges of our unconverted selves by allowing the Truth (in this case as taught by Saint Paul) to wash over us continually and wear away all that resists its force. So too, as a wise mother, the Church knows that—even (especially!)—in monasteries we need reminding of the evangelical duty to carry each other’s burdens. Benedictine monks are not hermits: they belong to a monastic family, and as we all know, families can be functional or dysfunctional, and in order to avoid the latter it is necessary to remember our duty towards its other members. Of course, the Monastic Office is not the sole property of monks and nuns: it is one treasure of the Church’s rich liturgical tradition from which, very rightly, many lay men and women (especially monastic oblates) draw at least something each day. For in the world, as in the enclosure, we all need to return to the fundamental truths taught by the Gospels and by the Apostles, and the proclamation of very short excerpts from Sacred Scripture throughout the Divine Office serves this end most appositely. However, let us not become protestant in our approach. The singing or praying of the psalms and other texts of the Divine Office (or of any other liturgical rite) is not primarily done for our instruction or edification. It is not ‘Bible reading’ or some form of study. No. All liturgical rites are first and foremost our placing of ourselves before Almighty God in order to render unto Him the worship that is His due as His creatures. That, when we dispose ourselves before Almighty God in order to worship Him, we find ourselves instructed—or better, we are formed or re-formed according to God’s ways—and we are edified—we are literally built up—should surprise no one, even as its reality may continue to astonish us. For in humbling ourselves before God and by giving ourselves to Him in worship, we encounter Him in a most singularly privileged way. Indeed, a recent Ecumenical Council of the Church went so far as to say, and very rightly, “that every liturgical celebration, because it is an action of Christ the priest and of His Body which is the Church, is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree.” (Second Vatican Council, Sacrosanctum Concilium, 7) This applies just as much to a small group of monks singing the little hours of the Office as it does to great papal and pontifical ceremonies, and indeed, to a priest’s necessarily private Mass, or to laypeople praying the Divine Office by themselves. When we worship God according to the sacred rites of His Church we are opening ourselves in the most efficacious way possible to His grace, partially because the rites themselves do form and instruct us, but also because the very act of worshipping God itself opens our hearts, minds and souls to the action of His grace within us. And let us not think for one moment that God does not wish to take the opportunity to fill us with His grace and power and healing. For what else does this morning’s Gospel teach us other than that Jesus Christ, the definitive revelation of God in human history, has pity on us in our sorrow and distress just as He had pity on the widow of Naim? His words noli flere—do not weep—are spoken to each of us by His Church this morning no matter what be the cause of our grief. Through the Sacred Liturgy of His Church, most particularly through the Sacraments of Baptism, Confession and Extreme Unction (the Anointing of the Sick), Our Lord continues to raise those amongst us who have been dead to sin to new and everlasting life. It could perhaps be objected that the Widow of Naim made no request of Our Lord; that seemingly she had no faith in Him, etc. It could almost be said that Our Lord seemed to intrude himself on her grief. But this would be to ignore two utterly profound realities which the Sacred Text does convey. The first is that the mother was clearly weeping in her grief. St Benedict enjoins his monks to pray “with tears and fervour of heart” (Rule, ch. 52) Tears that are worth the shedding are, in reality, a most efficacious form of prayer. The second is that compassion is of the very nature of God as revealed in the Person of His Incarnate Son. Christ became man out of love for mankind—a love that St Paul’s injunction Alter alterius onera portate, et sic adimplebitis legem Christi reminds us that we are bound to emulate. Let us ask for the grace so to do, then, as we turn to the altar in worship of He Who, out of sacrificial love, has already carried all our burdens to Calvary. +  + Greatly are the things of the earth contrasted against those of heaven throughout the course of the propers of this Holy Mass. Yet in each of those contrasts there is a new nuance which adds to the whole. Never is there an outright condemnation of material things, but various levels of treatment in which they are shown to be inferior to the spiritual. Receiving the integral picture requires stepping back and examining what manner the hyperbole of the given image is being addressed to us. Yet it is the integration of everything which must genuinely be lived to acquire and develop the virtues which God expects of us.
Christ’s preaching has a practical application which is terribly difficult. You cannot serve both God and mammon, you either love the one and hate the other or serve one and despise the other. Yet this is not a direct statement that it is not possible to receive both. Only that we cannot seek after both with all of our heart. Each of us is often given this choice of what is going to be served; my personal interest or God. It matters not what that lust may be, power, money, or liberty to do exactly as I please when it pleases me. It is only in searching for these things regardless of the demands of justice and responsibility that these become destructive. In continuing the Gospel passage Christ makes this distinction much clearer. The bird who does not sow and gather does not run short of food; not even Solomon has such fine garments as the lilies of the field which do not weave. God will make these things available to you as you have need of them. Justice is the one thing which Our Lord puts before us as that which must be actively sought out. Even if it is to leave us in apparent hardship, nothing can be put before that good of justice. If the flowers have their beauty in appearance, man has his beauty through his proximity to God through virtue, especially the theological virtues of faith hope and charity. Whilst only the one virtue is quoted, Our Lord uses it to envisage the complete set. Whilst material concerns are easy to use as an excuse before which we can apparently avoid works of virtue, they are rarely adequate. Our Lord is perfectly clear that what is necessary will be received, as long as we first seek God. One of the most fundamental means in which that justice must be served by is to assure that the truth, the sacraments, and the rites of the church are faithfully handed down and made available as widely as possible. At a temporal level the introit can be understood as referring to the sacred liturgy. “One day in your courts are better than a thousand elsewhere.” It is better to spend a brief time in the contemplation of God, in the living of the Church’s rites, than in many other frivolous activities. Those things which are given us by God are of a vastly greater worth than anything else. All the faithful have a right to the full rites of the Church. So often it is forgotten that this goes far beyond the celebration of Mass. In particular assistance at the office of Sunday Vespers is a salutary practice for the sanctification of the Sunday. It can never however replace Sunday Mass. Having celebrated on Friday the feast of St Augustine it is becoming to dwell on his example. He stands as the greatest of all doctors of the Church upon whose writings almost all later theology ultimately depends. At the end of his life the Roman empire was collapsing and being taken over by various Germanic tribes. He ever held fast to his place as bishop to ensure that he could bring to his flock in Hippo the sacred food as best he could. He engages the politics surrounding him only insofar as it was directly useful to the care of the souls entrusted to him or required of him as bishop. His wisdom and teaching was sought after from afar both because of his learning and, more importantly, because of his authentic simplicity in searching for God. Never did he allow any of his numerous preoccupations to interrupt his simple living of the Gospel, rather he allowed it to drive him to fulfil the Gospel precepts more perfectly. Tout le monde est le bienvenu !   + Leprosy, thanks to scientists’ diligent use of their God-given gifts, is now curable and is no longer a condemnation to a lifetime of social exclusion and physical suffering and degradation. But this was not at all the case when Our Lord cured the ten lepers as related in this morning’s Gospel. Their suffering was not temporary: their condition excluded them from society inflicting public humiliation on top of the dire physical consequences that the progress of the disease itself entailed. It is no wonder, then, that Our Lord wondered with disbelief that only one of the ten came back to render thanks for the monumental healing He had occasioned. But only one out of ten returned. It is perhaps one of the saddest episodes of the Gospel.
Before God became Man in Jesus the Christ and suffered and died on the Cross as the perfect sacrifice for our sins, and rose gloriously from the dead, the leprosy of sin—which brings destruction that, if not cured, endures beyond death for all eternity—had no cure. Those infected had no certain hope. There was no end to its effects, nor was there a foreseeable cure. Not, that is, until—as the Gospel of St John insists— “the Word was made flesh, and dwelt among us, and we saw his glory, the glory as it were of the only begotten of the Father, full of grace and truth.” Rightly do we bend our knees when we hear these words: they announce the coming of Hope Himself, who offers to all who believe in Him healing from sin—a gift far greater than the physical healing given to the ten. We live in a world which will do anything and everything to avoid physical suffering and death, as we saw only too well in the now discredited but highly orchestrated worldwide shutdown of life as we know it under the banner Covid 19, including the social exclusion, indeed the excommunication, of the ‘new lepers’ who refused to subscribe to the doctrine of salvation by vaccination. It is important never to forget this, nor indeed that high officials in the Church herself thus subscribed and even went as far as to impose this false doctrine upon others, whilst zealously forbidding the worship of Almighty God and the administration of the sacraments—forbidding, that is the administration of the cure for which Our Lord Jesus Christ became man. Not only do we live in a world where physical suffering and death are the only thing to be avoided (as if, in the end, that is possible!), but we must face the fact that this mundane cancer has spread throughout the Church herself. Prelates preen themselves before mirror of the world whilst the leprosy that is sin is ignored in servile subservience to the agendas dictated by the potentates of this world. It is even more important that we never forget the teaching of the Letter to the Hebrews that “here we have no lasting city, but we seek the city which is to come.” (Heb. 13:14) Rightly do we seek to heal disease and alleviate suffering. Justly do we care for the frail and the elderly and afford them the dignity of a good and natural death. Society may reasonably require proportionate measures to prevent the spread of disease. Our Lord did cleanse the leprosy of the ten. But physical health is not an end in itself. Physical health is a good ordered, as this morning’s Gospel teaches, to the worship of Almighty God. It is given to us, or restored to us, so that we can more ably progress towards the eternal city, the “city which is to come.” Such progress is made, of course, by seeking the healing of the leprosy with which our sins have infected us and are gradually eating away at our very being—by seeking Baptism if we are not baptised, or if we are, by going and showing ourselves and the state of our souls to the priest in the just and merciful tribunal of the Sacrament of Confession. For in these great sacraments we encounter He who became man for our salvation; He who suffered and died on the Cross out of infinite love for each one of us so that we might share in the victory over sin and death made manifest by His glorious resurrection. He waits for us to turn to Him and ask to be cleansed so that we may enjoy a healing of far greater importance than that of the ten lepers. Thus healed our place is here, before the Lord in humble worship and thanksgiving for the graces we have so freely been given. Let us never forget that, as did the nine who failed to return to give thanks. For theirs was not simple ingratitude, it was a denial of all that was due, a refusal to take their rightful place. As any monk comes to know, it is simply right, it is as it should be, to sing the praises of God seven times a day and once at night (even on very cold mornings!) because of God’s mercy. (cf. Ps. 118: 62;164) Our Holy Mother the Church does not require this of all her children. She simply insists that all are present at Mass—at the Offering of the Sacrifice of the Eucharist, that is of thanksgiving—each and every Sunday and Holy Day of Obligation. Even in respect of this minimal requirement we might well ask: “Where are the other nine?” As we offer this Holy Sacrifice this morning, let us pray for our absent brothers and sisters in particular, that they too may take their rightful and due place here, before the Lord, in humble adoration for all that He has given us. + |
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