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Reflections of Family and Faith
"The family that prays together stays together." - Venerable Patrick Peyton
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We look out on the world, and we see it is very broken by sin. How can we respond? There are diverse ways, which actually have been lived out by various groups throughout the ages. You could withdraw from the world, with a small community of like-minded believers and try to form a new mini-society, uncorrupted by contact with the outside, your own little utopia. You could remain in the world as self-righteous folks, harsh judges and critics. You could just accept the world as it is, as a hardened cynic, an apathetic laxist, or even an enthusiastic joiner.
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This chapter from Saint Luke’s Gospel is perhaps one of the most well-known and beloved in all of Scripture. Here, in response to the Pharisees’ judgment of Jesus for welcoming sinners, our Lord tells three parables: the lost sheep, the lost coin, and the lost son (better known as the prodigal son). We hear only the first two of these parables, because the Church’s cycle of readings saves the greatest and the longest, the prodigal son, for the season of Lent.
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Holy lives of inspiration | Why pray?
We Christians in the 21st century have had to endure over 400 years of the debates between Protestants and Catholics, in particular the debates over faith and good works. And, as is often the case in these types of ongoing confrontations, I think we have allowed ourselves to be forced into hardened positions where we buy into characterizations that we shouldn’t actually believe. In particular, when you listen to these Protestant and Catholic arguments over faith and good works, both sides seem to depict faith as a mostly internal, almost intellectual state, a mental adherence to a set of doctrines.
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Holy lives of inspiration | Why pray?
The prophecy today from Zechariah is a bold one, one that no person would have dared to predict on his own without divine inspiration. When Zechariah wrote, the people of Judah had just returned from Exile at the mercy of great Persia; they had re-built the Temple, and as we heard in last week’s readings, it was a meager replica of the original. Judged by appearances, they were a tiny, insignificant nation, surviving at the pleasure of far more dominant civilizations. And yet, here Zechariah is, prophesying that all peoples, including the mighty nations, will seek Jerusalem out and look to the Jews for guidance and wisdom, as the people who uniquely know the LORD. It is a stunning vision.
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These readings from Ezra recount how the Jews returned to Judah and built a new Temple after the Persians freed them from their Babylonian conquerors. The destruction of Solomon’s Temple and the exile of the king and much of the population was undoubtedly the greatest trauma God’s people had suffered up to that point. And yet, somehow, mysteriously, this experience of defeat and exile yielded a Jewish people of far greater faith and spiritual depth. Their writings and their practices of covenant faithfulness both reveal a richer understanding of God’s nature and their relationship to Him than they ever had attained in the glory days of David and Solomon.
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If you were to ask a bunch of Christians what the oldest heresy faced by the Church is, I’d bet that most would guess Arianism, an early 4th-century heresy that said Jesus wasn’t really divine. In fact, the threat of Arianism led to the great councils and the Nicene Creed. But the first major heresy goes back centuries earlier, almost to the beginning of Christianity itself. That heresy was Gnosticism, which said -- among many things -- that Jesus wasn’t really human, but only appeared so. And, interestingly, if we meditate on today’s Gospel passage, we can see how Gnosticism itself is a kind of wrongheaded, misguided defense of Jesus from criticisms that Our Lord faced in His own lifetime. Is Jesus Too Human Today, we hear Jesus lamenting how His critics simply can’t accept that a true prophet, especially the Messiah, could eat and drink freely and socialize with sinners. This is all too ordinary and human! A figure from God should be more other-worldly, separated, and inaccessible. And the Gnostics, accepting these kinds of premises, said, “You’re right; the Son of God could not actually be so lowly. That’s why all this human stuff was just an act.”
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