A Pastoral Letter to the Catholic People
of Texas and Cimarron Counties in Oklahoma

On Our Moral Responsibility to Society

INTRODUCTION
The peoples of the world are in the midst of an escalating battle that raises almost daily questions about the morality of so-called advances in society. Indeed, with the good knowledge science provides us, and the power technology places in our hands, it seems that anything that can be done is done. Unfortunately, the Natural Law[1], placed in the very order of creation by God, is often ignored as some assume that the ability to do something is what establishes that action’s morality. And still others take no care whatsoever to evaluate the morality of their actions.

In the past many years legalized abortion has dulled the conscience of our nation as more than 40 million babies have been sacrificed to the idolatrous god of choice. This sin against the most basic and fundamental of all rights – the right to life – has had tragic consequences for our nation. It has brought with it a host of other moral questions and undeniable evils.

I am convinced, too, that the scandal of sexual abuse and its cover-up in the Church has been very pleasing to Satan. The voice of Holy Mother Church is the very voice of Christ (cf. Lk. 10:16), and therefore the strongest of moral witnesses. However, with the moral credibility of her leaders eroded, many find it much easier to disregard the Church and her teaching. Thus, in the past few months, it has been very sad to watch the confusion and scandal over those who would both claim to be Catholic, presenting themselves for Holy Communion, and who would avow, consistently and publicly, positions inconsistent with Catholic Faith. I am aware that this has caused much confusion for you too. Indeed, there have even been some confusing words heard within our own parishes on this matter. By means of this pastoral letter to you, Christ’s faithful of Texas and Cimarron Counties in Oklahoma, I, your Pastor, wish to reflect upon Christ’s teaching and the moral responsibility we each have toward our society. I have been moved to publish this letter following the good example of many bishops and priests who have sought to teach the flock in a similar way. To them I owe a debt of gratitude for the inspiration and the ideas which follow.

DUAL CITIZENSHIP
By human birth we become the citizens of our respective nations (in a wider sense, citizens of the earth) and by Baptism we become citizens of Heaven (cf. Eph. 2:19). We must never loose sight that our focus and goal should ultimately be eternity and the kingdom that does not end; however, we must also care for this world, for we have been made its stewards by God who created it and called it good (cf. Gn. 1:26-31). The Catholic Church considers the proper development of this world and our dedication to our homeland to be a virtue, the virtue of patriotism. This civic virtue flows from the honor we give to our parents (filial piety) and those who have gone before us in this land.

The duty and moral responsibility to foster the good of all society should come as no surprise. How many times in the Old Testament does God instruct His People Israel of their moral responsibility to foster a world that is more just toward all? This is the reason for God’s command to Israel to provide for widows, orphans, foreigners, exiles, and the poor (cf. Ex. 22:21-23). In the New Covenant, Jesus Christ does not revoke this moral responsibility to society. Rather, he extends the boundaries of this duty and calls his disciples to view all persons as brothers and sisters. For what we do to the least among us, we do to the Lord himself (cf. Mt. 25:40)! In fact, what we do to the least among us will be, Christ teaches, deserving of eternal reward or eternal punishment. The Second Vatican Council teaches that just as surely as it would be mistaken to disregard our earthly duties because we seek the city which is to come, the Kingdom of Heaven, “it is no less mistaken to think that we may immerse ourselves in earthly activities as if these … were utterly foreign to religion, and religion were nothing more than the fulfillment of acts of worship and the observance of a few moral obligations. One of the gravest errors of our time is the dichotomy between the faith which many profess and the practice of their daily lives” (Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World, Gaudium et spes, December 7, 1965, n. 43a).

THE LEAST AMONG US
We rightly ask ourselves, who is the least among us? How do we best provide for the needs of the least among us? The unborn, the poor, the hungry, the homeless, the sick, the dying, the imprisoned, the uneducated, and those unjustly deprived of liberty are all examples of the least of our brothers and sisters. And we routinely seek to offer them help and to create a world where they have a voice. While there is legitimate debate about the best social policy for reducing poverty, increasing jobs, providing shelter, education, and health care, there are other injustices that are so evil that there can be no legitimate debate and Christ’s faithful cannot remain silent so long as such evil persists.

We must recognize that there is a hierarchy of social issues. Certain issues depend upon others and, therefore, rank after more primary or fundamental issues. Among the issues of our day, the right to life is the most basic and fundamental human rights issue. The Declaration of Independence, by no means intended to be a religious document, makes just such a claim: “We hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness.” Without first securing the protection of all human life, it makes no sense to discuss how best to provide for the progress of that life. If life is not first secured, it is pointless to consider other issues. The Declaration of Independence would be severely weakened, if not rendered totally meaningless, if the order of unalienable rights was listed as liberty, the pursuit of happiness, and life. There is no liberty or pursuit of happiness to be had if we do not first recognize that the “inalienable right to life of every innocent human individual is a constitutive element of a civil society and its legislation” (Catechism of the Catholic Church, n. 2273). To put it simply, what kind of guarantee is excellent health care and education if whether one is allowed to live remains a question?

The Church’s teaching is consistent and clear: the deliberate and direct killing of an innocent human person is intrinsically evil, always wrong, and, therefore, can never be justified (cf. Catechism of the Catholic Church, n. 2258). The issues of abortion, euthanasia, and embryonic stem cell research (which destroys the human embryo) are just such intrinsic evils (cf. Catechism of the Catholic Church, nn. 2271 & 2277). I firmly believe, with all due respect for the many worthy needs of those around us, considering the absolutely weak, vulnerable, and silent status of the unborn, that it is the unborn human person who is the primary example of the least of our brothers and sisters. Our Holy Father has taught us, “[a]mong all the crimes which can be committed against life, procured abortion has characteristics making it particularly serious and deplorable” (Pope John Paul II, Encyclical Letter Evangelium vitae, The Gospel of Life, March 25, 1995, n. 58a). To be Catholic, and truly in communion with Christ Jesus, requires that we never formally cooperate with intrinsic evil. In addition, as we must speak the truth about abortion, we cannot fail to clearly proclaim to all those impacted by abortion and its aftermath, that there is hope, healing, and forgiveness by the abundant mercy of God.

THE FORMATION OF CONSCIENCE
The human conscience needs special consideration due to the moral confusion of our society. Too often, the appeals to conscience made by many people are really more properly an appeal to individual opinion, or still worse, an appeal to a spirit of disobedience which refuses to recognize undeniable truth. The conscience of the human person is not an opinion or a feeling. Rather, it is the voice of God within us which assists the human person in evaluating and making a judgment to choose good and avoid evil. In the weakened condition of mankind, caused by original sin, the conscience must be properly formed by the truth. Once properly informed with the truth – and only then – the judgment of one’s conscience may be reasonably followed (however this does not necessarily mean one’s conscience is always free from error). The conscience is positively formed by recourse to the Natural Law, the revelation of God[2], and the teaching of the Church.

A particular item of moral confusion in our day is the appeal that many people make to the issues of capital punishment and war. Capital punishment and war are often presented on the same plane as abortion and euthanasia. But such is not the case and cannot be supported by Church teaching. Though it is true that capital punishment and war should be last resorts, and “can rarely be justified, they are not intrinsically evil; neither practice includes the direct intention of killing innocent human beings” (The Most Rev. Raymond L. Burke, Archbishop of St. Louis, Pastoral Letter on Our Civic Responsibility for the Common Good, October 1, 2004, n. 30). The constant teaching of the Catholic Church has always recognized, and continues to recognize, the principle of legitimate self-defense. This principle affirms that individuals have the right to protect the good of their own lives and nations have the right, even a duty, to protect the lives of their citizens. This principle is not an exception to the intrinsic evil of deliberate and direct killing of innocent human life. Rather, it recognizes that in protecting human life, individuals and nations are not guilty of murder even if the aggressor is stopped with lethal force (cf. Catechism of the Catholic Church, nn. 2263-2267). Capital punishment and war fall within the realm of legitimate self-defense. We can and should long for the day when the standards of prison security we enjoy in this country will be found throughout the world, thus removing all cause for recourse to capital punishment. We can and should long for the day when the peace of civil order will be so stable that mankind may not need recourse to war. But to be absolutely clear, capital punishment and war, though they should be avoided, can be morally justified and are not intrinsically evil. Therefore, one who would treat capital punishment and war as life issues equal to abortion and euthanasia cannot reasonably claim to have a properly formed conscience or to enjoy the support of authentic Catholic teaching.

CONCLUSION
We have been given a high calling. The challenge to be God’s People in the midst of the darkness of the world carries with it many questions and problems. But we have been set in the midst of God’s creation, illumined by the light of Christ, so that our light may shine brightly. What good is light if it does not illuminate the path? What sense would it make to light a lamp and cover it up (cf. Mt. 5:14-16)? No, the light of our faith must shine to transform the world, bringing it more and more into conformity with God’s plan. Therefore, though our high calling is not without problems, the proper response can never be to fail to engage the world. Rather, we must always work to do the Lord’s will here and now.

My prayer is that these words of mine, insignificant though they may be, will be of help as we exercise our moral responsibilities in the upcoming elections. I firmly believe that my duty to you as your Pastor demands that I teach the Catholic Faith with clarity. Rest assured that my words are not intended to limit your freedom, but to help with the proper formation of conscience so that, evaluating the questions of our day, you may more joyfully choose the Truth, that it may set you free (cf. Jn. 8:31-32).

Through the intercession of Holy Mary, who brought to light God’s own Son, I ask God’s blessings upon each of you and your families, and I assure you of a place in my prayers and a remembrance in the Holy Mass.

Given at the parish of St. Peter, Guymon, Oklahoma, on this 3rd day of October, “Respect Life Sunday,” in the Year of Our Lord 2004.




Reverend Stephen V. Hamilton, S.T.L.
Pastor


[1] Natural Law: The basic universal moral law placed in human nature by God. This law does not require faith to recognize and access it, but rather can be known by the use human reason.

[2] Revelation: God’s communication or showing of the truths about Himself that man could never uncover alone without His help. Sacred Scripture and Sacred Tradition together form this deposit of revelation.

- posted by Fr. Hamilton @ 7:45 PM

 
Una Carta Pastoral a los Católicos de los Condados de
Tejas y Cimarrón en Oklahoma

Nuestra Responsabilidad Moral Hacia la Sociedad

INTRODUCCIÓN
La gente del mundo está en medio de una intensificante batalla que plantee preguntas casi diarias sobre la moralidad de supuestas avances en la sociedad. De hecho, con el buen conocimiento que la ciencia nos proporciona, y el poder que la tecnología pone en nuestras manos, parece que cualquier cosa que se pueda hacer se hace. Desafortunadamente, la Ley Natural[1], puesta por la misma orden de la creación de Dios, a menudo es ignorada pues algunos suponen que la capacidad de hacer algo es lo qué establece la moralidad de esa acción. Y todavía otros no toman algún cuidado para evaluar la moralidad de sus acciones.

En los últimos años el aborto legalizado ha ensordecido la conciencia de nuestra nación con el sacrificio de más de 40 millones de bebés al dios idolatrado que es la opción. Este pecado contra el más básico y fundamental de todos los derechos - el derecho a la vida - ha tenido consecuencias trágicas para nuestra nación. Ha traído con él un anfitrión de otras preguntas morales y males innegables.

Estoy convencido, también, de que el escándalo del abuso sexual y su encubrimiento en la Iglesia ha sido muy agradable para Satanás. La voz de la Santa Madre Iglesia es la misma voz de Cristo (cf Lc 10,16), y por lo tanto la más fuerte de los testigos morales. Sin embargo, con la credibilidad moral de sus líderes erosionados, muchos encuentran más fácil desatender la Iglesia y su enseñanza. Así, durante los últimos pocos meses, ha sido muy triste ver la confusión y escándalo por aquellos quienes ambamente afirman ser católicos, presentándose para la Sagrada Comunión, y reconociendo, constante y públicamente, posiciones contrarias con la Fe Católica. Estoy enterado que esto ha causado mucha confusión para usted también. De hecho, incluso ha habido algunas palabras confusas oídas dentro de nuestras propias parroquias en cuanto este tema. Por medio de esta carta pastoral dirigida a usted, los fieles de Cristo en los condados de Tejas y Cimarrón en Oklahoma, yo, su Párroco, deseo reflejar sobre la enseñanza de Cristo y la responsabilidad moral que cada uno tenemos hacia nuestra sociedad. Me han movido para publicar esta carta después del buen ejemplo de muchos obispos y sacerdotes que han intentado enseñar a la multitud de una manera similar. Ha ellos les debo una deuda de la gratitud por la inspiración y las ideas que sigan.

DOBLE NACIONALIDAD
Por nacimiento somos ciudadanos de nuestras respectivas naciones (en un sentido más amplio, ciudadanos de la tierra) y por bautismo somos ciudadanos del cielo (cf Ef 2,19). Debemos nunca perder la vista de que nuestra meta y enfoque deben, hasta la última instancia, ser la eternidad y el reino sin fin; sin embargo, debemos también cuidar de este mundo, porque nos ha hecho sus administradores por Dios quien lo creó y lo llamó bueno (cf Gn 1,26-31). La Iglesia Católica considera el desarrollo apropiado de este mundo y de nuestro esmero a nuestra patria ser una virtud, la virtud del patriotismo. Esta virtud cívica fluye del honor que damos a nuestros padres (piedad filial) y a los que han ido antes de nosotros en esta tierra.

El deber y la responsabilidad moral de fomentar lo bueno de toda la sociedad no deben venir como sorpresa. ¿Cuántas veces en el viejo testamento Dios instruye a su gente Israel de su responsabilidad moral de fomentar un mundo que sea más justo hacia todos? Ésta es la razón por el mandato de Dios a Israel de proveer por las viudas, huérfanos, extranjeros, exilios, y los pobres (cf Ex 22,21-23). En la Alianza Nueva, Jesucristo no revoca esta responsabilidad moral hacia la sociedad. Si no, él amplía los límites de este deber e hizo un llamado a sus discípulos de ver a todas las personas como hermanos y hermanas. ¡Porque lo que le hacemos al menos entre nosotros, le hacemos al mismo Señor (cf Mt 25,40)! De hecho, Cristo enseña que lo qué le hacemos al menos entre nosotros será meritorio de la recompensa eterna o castigo eterno. El Concilio Vaticano II nos enseña que tan erróneo es desatender nuestros deberes terrenales por buscar la ciudad que vendrá, el Reino del Cielo, "Pero no es menos grave el error de quienes, por el contrario, piensan que pueden entregarse totalmente del todo a la vida religiosa, pensando que ésta se reduce meramente a ciertos actos de culto y al cumplimiento de determinadas obligaciones morales. El divorcio entre la fe y la vida diaria de muchos debe ser considerado como uno de los más graves errores de nuestra época. "(Concilio Vaticano II, Constitución Pastoral Sobre la Iglesia en el Mundo Actual, Gaudium et spes, 7 de diciembre del 1965, n 43,1).

EL MENOS ENTRE NOSOTROS
Con toda la razón nos preguntamos, ¿quienes son los menos entre nosotros? ¿Cómo es que mejor proveemos por las necesidades de los menos entre nosotros? El sin-nacer, los pobres, el hambriento, el nómada, el enfermo, el moribundo, el encarcelado, el inculto, y ésos injustamente privados de su libertad son todos ejemplos de los menos entre nuestros hermanos y hermanas. Y rutinariamente intentamos ofrecerles ayuda y crear un mundo donde tienen alguna voz. Mientras que hay discusión legítima sobre la mejor política social para reducir la pobreza, aumentar empleos, proporcionando refugio, educación, y cuidado médico, hay otras injusticias que son tan fatídicas que no puede haber discusión legítima y los fieles de Cristo no pueden seguir siendo silenciosos mientras persistan tales maleficios.

Debemos reconocer que hay una jerarquía de temas sociales. Ciertos temas dependen de otros y, por lo tanto, se alinean después de temas más primordiales o más fundamentales. Entre los temas de nuestros días, el derecho a la vida es el más básico y fundamental de los derechos humanos. La Declaración de Independencia, de ninguna manera prevista como un documento religioso, hace justamente tal reclamo: "Mantenemos que estas verdades son evidentes, que todos los hombres somos igualmente creados, que son dotados por su creador con ciertos derechos inviolables, que entre éstos son la vida, libertad, y la búsqueda de la felicidad." Sin primero asegurar la protección de toda la vida humana, no tiene ningún sentido discutir cómo posible es mejor proveer por el progreso de esa vida. Si la vida no se asegura primero, no tiene sentido considerar otros temas. La Declaración de Independencia sería seriamente debilitada, si no totalmente inútil, si la orden de los derechos inviolables fuera enumerada como libertad, la búsqueda de la felicidad, y vida. No habrá libertad ni búsqueda de felicidad para tener, si primero no reconocemos que el "derecho inalienable de todo individuo humano inocente a la vida constituye un elemento constitutivo de la sociedad civil y su legislación” (Catecismo de la Iglesia Católica, n 2273). Sencillamente expresado, ¿qué tipo de garantía es el cuidado médico y educación excelente si ser permitido vivir aun permanece en duda?

La enseñanza de la Iglesia es constante y clara: el matadero deliberado y directo de una persona humana inocente es intrínsecablemente malvado, siempre errado, y, por lo tanto, jamás puede ser justificado (cf Catecismo de la Iglesia Católica, n 2258). Los temas del aborto, eutanasia, e investigación embrionaria de la célula de vástago (que destruye el embrión humano) son justamente esos males intrínsecos (cf Catecismo de la Iglesia Católica, n 2271 y 2277). Con todo el respecto debido por las muchas necesidades dignas de todos alrededor de nosotros, los que estén en absoluto estado débil, vulnerable, y el estatus silencioso del sin-nacer, creo firmemente que la persona humana del sin-nacer es el ejemplo primario de los son menos de nuestros hermanos y hermanas. Nuestro Santo Padre nos ha enseñado, "Entre todos los delitos que el hombre puede cometer contra la vida, el aborto procurado presenta características que lo hacen particularmente grave e ignominioso" (Papa Juan Pablo II, Carta Encíclica Evangelium Vitae, el Evangelio de la Vida, 25 de marzo 1995, n 58,1). Ser católico, y de verdad estar en comunión con Jesucristo, requiere que nunca cooperamos formalmente con maleficios intrínsecos. Además, debemos hablar con la verdad sobre el aborto, no podemos fallar en proclamar claramente a todo aquellos afectados por el aborto y sus consecuencias, que hay esperanza, recuperación, y perdón a través de la misericordia abundante de Dios.

FORMACIÓN DE LA CONCIENCIA
La conciencia humana necesita consideración especial debido a la confusión moral de nuestra sociedad. A menudo, las súplicas a la conciencia hechas por mucha gente realmente son más correctamente súplicas a la opinión individual, o aún peor, una súplica al espirito de la desobediencia quien rechaza reconocer la verdad innegable. La conciencia de la persona humana no es una opinión o una sensación. Si no, es la voz de Dios dentro de nosotros cuál asiste a la persona humana en la evaluación y la fabricación del juicio para elegir lo bueno y para evitar lo malo. En la condición debilitada de la humanidad, causada por el pecado original, la conciencia se debe formar correctamente por la verdad. Una vez correctamente enterada con la verdad - y solamente entonces - el juicio de nuestra conciencia puede razonablemente ser seguido (sin embargo éste no significa necesariamente que su conciencia está siempre libre de error). La conciencia es formada positivamente por el recurso a la Ley Natural, la revelación de Dios[2], y la enseñanza de la Iglesia.

Un artículo particular de confusión moral en nuestro día es la súplica que mucha gente hace a las aplicaciones a la pena capital y la guerra. La pena capital y la guerra se presentan a menudo en el mismo plano que el aborto y la eutanasia. Pero esto no es el caso y no se puede apoyar por la enseñanza de la Iglesia. Aunque es verdad que la pena capital y la guerra deben ser opciones de ultimo recurso y "raramente pueden ser justificados, no son intrínsecamente malvados; ninguna de estas dos prácticas incluyen la intención directa de matar seres humanos inocentes" (El Reverendísimo Raymond L. Burke, Arzobispo de San Luis, Carta Pastoral sobre Nuestra Responsabilidad Cívica del Bien Común, 1 de octubre 2004, n 30). La enseñanza constante de la Iglesia Católica ha reconocido siempre, y continúa reconociendo, el principio de legítima autodefensa. Este principio afirma que individuos tienen el derecho de proteger lo bueno de sus propias vidas y naciones tienen el derecho, incluso el deber, de proteger las vidas de sus ciudadanos. Este principio no es la excepción al mal intrínseco de la matar directa y liberadamente de la vida humana inocente. Si no, reconoce que mientras protegiendo la vida humana, individuos y naciones no son culpables de asesinato incluso si en detener al agresor se use fuerza mortal (cf Catecismo de la Iglesia Católica, n 2263-2267). La pena capital y la guerra quedan dentro la esfera de legítima autodefensa. Podemos y deberíamos ansiar el día en que las normas de seguridad en prisión que gozamos en este país sean encontrados a través de todo el mundo, de esta manera quitando toda razón por recurrir a la pena capital. Podemos y deberíamos ansiar el día cuando la paz de orden civil será tan estable que la humanidad puede no necesitar recurrir a la guerra. Sin embargo, para ser absolutamente claro, la pena capital y la guerra, aunque deben ser evitados, se pueden ser moralmente justificados y no son intrínsecamente malvados. Por lo tanto, quién trataría la pena capital y la guerra como temas de la vida iguales que el aborto y la eutanasia no puede razonablemente afirmar tener una conciencia correctamente formada o gozar del apoyo de la enseñanza auténticamente Católica.

CONCLUSIÓN
Nos han dado un llamado más grande. El reto por ser la gente de Dios dentro la oscuridad del mundo lleva con él muchos problemas y preguntas. Pero nos han colocado en medio de la creación de Dios, iluminados por la luz de Cristo, para que nuestra luz pueda relucir brillantemente. ¿De que sirve la luz si no ilumina la trayectoria? ¿Qué sentido tiene él encender una lámpara para luego cubrirla (cf Mt 5,14-16)? ¡No!, la luz de nuestra fe debe relucir para transformar el mundo, trayéndolo más y más en conformidad con el plan de Dios. Por lo tanto, aunque nuestro llamado grande no está sin problemas, la respuesta apropiada nunca puede ser la falta en llamar la atención al mundo. Si no, debemos trabajar siempre para hacer la voluntad del Señor aquí y ahora.

Mi oración es que estas mis palabras, insignificantes como puedan ser, sean de ayuda al ejercitar nuestras responsabilidades morales en las próximas elecciones. Creo firmemente que mi deber a ustedes como que su Párroco, me exige que enseñe la Fe Católica con claridad. Pueden estar seguro que mis palabras no tienen la intención de limitar su libertad, si no ayudar con la formación apropiada de la conciencia de tal manera que, evaluando los temas de nuestro día, usted pueda con más alegría elegir la verdad, que pueda liberarlo (cf Jn 8,31-32).

A través de la intercesión de Santa Maria, quien dio a luz el propio hijo de Dios, pido las bendiciones de Dios sobre cada uno de ustedes y sus familias, y le aseguro un lugar en mis oraciones y un recuerdo en la Santa Misa.

Dado en la parroquia de San Pedro, Guymon, Oklahoma, este tercer día de octubre, "domingo del respeto a la vida," en el Año de Nuestro Señor 2004.




Reverendo Stephen V. Hamilton, S.T.L.
Párroco


[1] Ley Natural: La ley moral básica universal puesta en la naturaleza humana por Dios. Esta ley no necesita fe para reconocerla y tener acceso a ella, pero puede ser reconocida por uso de la razón humana.
[2] Revelación: Es la comunicación de Dios o una demostración de verdades sobre Él, cuales el hombre nunca podría descrubrir solo, sin la ayuda de Dios. La Sagrada Escritura y la Sagrada Tradición juntas forman este depósito de revelación.

- posted by Fr. Hamilton @ 3:09 PM

 
Reflection #12
+
JMJ
V: Our help is in the name of the Lord. / Adiutorium nostrum in nomine Domini.
R: Who made heaven and earth. / Qui fecit caelum et terram.

Scripture: Jeremiah 20:7-13
You duped me, O LORD, and I let myself be duped; you were too strong for me, and you triumphed. All the day I am an object of laughter; everyone mocks me. Whenever I speak, I must cry out, violence and outrage is my message; The word of the LORD has brought me derision and reproach all the day. I say to myself, I will not mention him, I will speak in his name no more. But then it becomes like fire burning in my heart, imprisoned in my bones; I grow weary holding it in, I cannot endure it. Yes, I hear the whisperings of many: "Terror on every side! Denounce! let us denounce him!" All those who were my friends are on the watch for any misstep of mine. "Perhaps he will be trapped; then we can prevail, and take our vengeance on him." But the LORD is with me, like a mighty champion: my persecutors will stumble, they will not triumph. In their failure they will be put to utter shame, to lasting, unforgettable confusion. O LORD of hosts, you who test the just, who probe mind and heart, Let me witness the vengeance you take on them, for to you I have entrusted my cause. Sing to the LORD, praise the LORD, For he has rescued the life of the poor from the power of the wicked!

Reflection:
In the coming days, the readings at Holy Mass will communicate a palpable sense of treachery and betrayal. Such is the case with today's Scripture selection, from the first reading of the Mass of the day.

Clearly the prophet is bemoaning the hardship that God's word has brought him. He is a mockery to the people of his time. He is scorned and rejected. He hears the plotting and whispering of loose tongues. And he wants to throw in the towel. Take this word from me, Lord, he wants to cry out. It is too much for me. I am a laughingstock. I can't possibly complete the noble task that your word demands, O Lord.

Do we not all know such despair? Haven't we met dryness and the desire to give up in the Lenten desert? And perhaps we can even claim that our faith and our Lenten practices have brought us mockery from those whose ears are closed, both within and without the household of the Faith.

But to pick up an even deeper spiritual lesson, why not acknowledge the whisperings and the words of betrayal echoing in our own hearts? That is, the disordered inclinations of our fallen nature that whisper to us in the depths of the heart. Don't you hear them while you try to pray? Don't they tell you that none of this is worth it? Don't they suggest ending this show that can be our feeble attempts at fidelity? "Denounce! Let us denounce Him!" Oh, there is plenty of silly talk on the outside, yes. But there is enough inside too.

As we move to the climax of our annual recollection (and making present) of the Lord's passion and death, may we strive to see our sacrifices, penances, and spiritual renewal to their end: our sanctification! Our spiritual disciplines have been an opportunity to remove several voices from the mix -- little voices that distract us and eat up our time, convincing us that we can't do without the things of this world. And with those voices removed, we hear more acutely the other voices that are slow to leave, the ones that are the "ring leaders", so to speak. These are the ones that mask their presence by so many little distractions. These are the voices of pride, selfishness, lust, anger, gluttony -- the whole deadly bunch.

And to the sanctuary of the soul God sends His all powerful, and wholly complete Word. And suddenly the voices of the fallen nature are muted and transformed, or chased away to the destruction they desire!

Responsory: (adapted from Psalm 18)
V. Praised be the Lord, I am safe from my enemies.
The cords of the nether world enmeshed me.
V. Praised be the Lord, I am safe from my enemies.
In my distress I called upon the Lord and cried out to my God.
V. Praised be the Lord, I am safe from my enemies.

Our Father.
Hail Mary.
Glory be.

Blessing:
May the Lord bless us, protect us from all evil and bring us to everlasting life. Amen. / Dominus nos benedicat, et ab omni malo defendat, et ad vitam perducat aeternam. Amen.
- posted by Fr. Hamilton @ 11:23 AM

 
Reflection #11
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JMJ
V: Our help is in the name of the Lord. / Adiutorium nostrum in nomine Domini.
R: Who made heaven and earth. / Qui fecit caelum et terram.

Scripture: Daniel 3:14-20, 91-92, 95
King Nebuchadnezzar said: "Is it true, Shadrach, Meshach, and Abednego, that you will not serve my god, or worship the golden statue that I set up? Be ready now to fall down and worship the statue I had made, whenever you hear the sound of the trumpet, flute, lyre, harp, psaltery, bagpipe, and all the other musical instruments; otherwise, you shall be instantly cast into the white-hot furnace; and who is the God who can deliver you out of my hands?" Shadrach, Meshach, and Abednego answered King Nebuchadnezzar, "There is no need for us to defend ourselves before you in this matter. If our God, whom we serve, can save us from the white-hot furnace and from your hands, O king, may he save us! But even if he will not, know, O king, that we will not serve your god or worship the golden statue that you set up."

King Nebuchadnezzar's face became livid with utter rage against Shadrach, Meshach, and Abednego. He ordered the furnace to be heated seven times more than usual and had some of the strongest men in his army bind Shadrach, Meshach, and Abednego and cast them into the white-hot furnace.

Nebuchadnezzar rose in haste and asked his nobles, "Did we not cast three men bound into the fire?" "Assuredly, O king," they answered. "But," he replied, "I see four men unfettered and unhurt, walking in the fire, and the fourth looks like a son of God." Nebuchadnezzar exclaimed, "Blessed be the God of Shadrach, Meshach, and Abednego, who sent his angel to deliver the servants who trusted in him; they disobeyed the royal command and yielded their bodies rather than serve or worship any god except their own God."

Reflection:
The notion of a state protected right of religious freedom would have been unheard of for Shadrach, Meshach, and Abednego. The only religious freedom they could latch on to was the freedom that comes from surmounting threats, mistreatment and attacks to remain faithful to God. And perhaps that is the truest form of freedom.

How petty our problems seem! Try extracting much sympathy from Shadrach, Meshach, and Abednego due to the problems we face. When things don't go our way, when we have been offended... No doubt, few of us can claim much room to complain given the dire situation these three young men found themselves in. They were being given an opportunity to worship the king's false god, or face certain death. Certainly, in the midst of life's storms, we feel consumed by our problems. The difficulties that come to every life can seem to lick at our well-being, as if we ourselves are fuel for the furnace. Yet, most likely, being thrown into a white hot furnace is a threat we have not and will not face.

What an example of faith the three young men provide for us! When faced with certain death, they will not defy their God. And, perhaps even more remarkable, they realize that remaining faithful to God may not save them from the destruction the king's power can bring about. And yet they remain faithful! After hearing the king's death threat, the three young men respond, "If our God, whom we serve, can save us from the white-hot furnace and from your hands, O king, may he save us! But even if he will not, know, O king, that we will not serve your god." Even the sober recognition that their faith in God and their fidelity may not save them from earthly torment, does not sway these godly servants. They even yield their bodies rather than turn to a false god. May it be so with us! And may we remember God's presence even when -- especially when -- the things of this life are out of our control. Perhaps then, more souls will be led to worship the True God, Father, Son, and Holy Spirit.

Responsory: (adapted from Daniel 3, and the gospel verse)
V. Blessed are you, O Lord, the God of our fathers.
Blessed are they who have kept the word with a generous heart.
V. Blessed are you, O Lord, the God of our fathers.
Blessed are they who yield a harvest through perseverance.
V. Blessed are you, O Lord, the God of our fathers.

Our Father.
Hail Mary.
Glory be.

Blessing:
May the Lord bless us, protect us from all evil and bring us to everlasting life. Amen. / Dominus nos benedicat, et ab omni malo defendat, et ad vitam perducat aeternam. Amen.
- posted by Fr. Hamilton @ 12:54 PM