A Different View on Suffering

Every time a tragedy occurs Catholics, and for that matter most Christians, are quick to ask how God, who is omnibenevolent, can allow evil and suffering. As an immediate reaction this question is fair but continuing to question will lead into doubt and despair. This short post attempts to provide some introductory thoughts to this apparent problem of pain and suffering.

The Catechism of the Catholic Church is clear that there is no short answer to this question. The Catechism says “there is not a single aspect of the Christian message that is not in part an answer to the question of evil.”[1] Our entire Christian faith is a response to evil. Evil entered the world at the fall and Christ came to redeem man.

God certainly could have created the perfect world in which there would be no suffering, but God decided, in His mysterious plan, not to create the world perfect. Instead of creating the world perfect God created the world journeying towards perfection. He created man with free will, the ability to choose the good and avoid evil, however man has gone astray and sin has entered into the world. God is thus not the cause of evil, however he does permit it because he values the freedom of man and knows the good that can come from evil.[2]

To see that good can result from evil we need look no further than the cross where “Christ took our painful condition and made of it the way of true life.”[3] Christ’s greatest act of love came at the price of the greatest human suffering. The cross teaches us that to love one must suffer. Christ teaches us that suffering flows from love and points back to it.[4]

While suffering is by its very nature painful, we must realize the necessity of suffering. We are all called to be people of hope, yet without suffering we would not know what hope is and a superficial desire for a superficial happiness. Through evil we learn to place our complete trust, not in things of this world, but in God.

It seems that through suffering greatness shines through. God permits suffering then works greatness through it. “Suffering is never a reason for discouragement or lack of confidence in God since if proves the truth of his love for us.”[5]

Often when evil and suffering beset us we try to come up with an explanation or an excuse as a means of escaping the pain. “In the face of suffering and death human beliefs and ideologies are all, more or less, explicitly doctrine of escape, Marxism not excluded. No doctrine of escape is worth of God.”[6] Ultimately it does not concern us why God permits evil and suffering, rather what is important is our approach to it. We must accept the suffering and see it as an opportunity to grow towards perfection in heaven.

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[1] CCC §309

[2] CCC §310-311

[3] Vanhoe, Cardinal Albert. Our Priest is Christ. (1969) pg. 20

[4] “God is a sufferer because he is a lover; the entire theme of the suffering God flows from that of the Loving God and always points back to it.” Ratzinger, Joseph Cardinal. Behold The Pierced One. San Francisco: Ignatius. (1986) pg 33

[5] Our Priest is Christ pg 56.

[6] Our Priest is Christ pg 20.

A Brief Theology on the Role of the Laity in the life of the Church

            The Church has always recognized the essential and unique role of the laity in the life of the Church. In recent times, since the Second Vatican Council and its declaration on the universal call to holiness,[1] the Church has drafted document after document exhorting and teaching the lay faithful how to live out their Catholic faith in the world. This short paper will briefly examine a theology of the laity by engaging the role of the laity in the life of the Church.

Many lay Catholics fall on a wide spectrum with regards to their role in the Church. Unfortunately many Catholics misunderstand their role. Some well-intentioned but  mis-catechized Catholics see their role as that of the priest, making frequent communion calls, offering spiritual direction and running parishes. This view, while well-intentioned, is incorrect. Many other faithful, yet un-catechized Catholics believe that as long as they attend Mass on Sunday, avoid sin, frequent the Sacrament of Reconciliation, and pray daily they are living their lives as faithful lay Catholics. While all of these things are good and fundamental for living a Catholic life, this line of thought completely misses the point of what it means to live as a lay Catholic in the world; it fails to realize their call by the Father to their vocation in the lay state. Living our lives as a member of the Church is about more than just doing a list of things. It involves our whole being, our thoughts, words, actions, and dispositions.

Before one can understand his role in the world he must first understand who he is, where he come from and where he is going. Man is on a journey to return to the Father in heaven. All Catholics at their baptism were claimed for Christ.[2] They are marked by Christ who created them and calls them back to Him. At his baptism man was anointed with chrism, uniting him to the people of Christ, the Church, and uniting him to Christ who is Priest, Prophet, and King.[3] It is from their baptism and confirmation that the members of the lay state receive their mission which, while it overlaps with the mission of the clergy, is essentially different.

Man lives out this journey and mission in a concrete and specific way on this earth through a specific calling from the Father, his vocation. Man is not left alone in this world to fend for himself. God sent His Son into the world to save the world and sent His Spirit to be with the Church until the end. God provides all people the graces they need to return to the Father and the gifts they need for their mission, no matter their vocation, but man must freely accept these gifts and use them to build up the kingdom of God.

God calls some to the priesthood, others to religious life and still others to the lay state. All three vocations are important and have a proper role to play in the mission of the Church. Christ reminds us that as members of the Body of Christ[4] we are grafted on to him and thus to each other. The way each individual lives out his life has an effect on the Church.

It is the laity and not the clergy who not only compose the majority of the members of the Church but also are on the front lines charged with bringing the Gospel message to every aspect of human life. They are called to live out their vocation as Christians in the secular world by grounding their vocation and receiving strength from the Church. If the laity are to effectively live out the beautiful gift of faith they received at their baptism, they must be rooted in the life of the Church.      

            Pope John Paul II properly noted that any theology of the laity must begin with the universal call to holiness through living a sacramental life.[5] The Church calls the laity to open themselves to Christ, who through the Holy Spirit leads them to the Father. They are called to be alive in Christ by living a sacramental life. A sacramental life links them to the Father through Christ in the Holy Spirit and enables them to apply the teachings of Christ to their life and live a life pleasing to the Father. At the heart of a sacramental life is the full and active participation in Sunday Mass. The frequent reception of the sacrament of Penance and daily prayer are also in dispensable for living a sacramental life.

            Having been nourished by the sacraments the lay faithful are called to evangelize through their lives. In the words of the psalmist, after they receive the Spirit sent by the Father they are called to renew the face of the earth.[6] The Good News Catholics know and which has transformed them should compel them to want to go out and share it with others. All Catholics are called to give witness to their faith but the laity, who are on the front lines, have the obligation to give witness to their faith at all times whether at work, school, in the family or in social settings. As Catholic men and women direct their gaze to the love of Christ[7] they will draw others to Christ. Catholics have received the gift of faith and have the obligation to share this love of Christ with others. This only makes sense; any person who has heard good news will desire to share it with others.  When this faith is shared with others it will strengthen the faith of the one sharing it.[8] While words are certainly necessary, the ordinary way of spreading the Gospel is by the living out of faithful Christian lives by the faithful.

            Often well intentioned Catholics think the priest has the “religious role” and they are to live their lives and leave evangelization to the priest. On the other hand, some very well intended Catholics think that to be a good Catholic they need to attend two Masses a day and make a daily Holy Hour. The Church, however, reminds the laity not to take either extreme, but to take the middle road.

            Catholics are called to live out their faith in their daily lives through their specific vocation. One’s state in life will dictate how they live out their life. A young mother of three, for example, has an obligation to raise her children. She most probably should not be attending two Masses and making a Holy Hour every day because this will take away from her obligations to her three children. An older retired widower, however, may have more time and can make it to daily Mass, spend an hour in front of the Eucharist, and volunteer at the local soup kitchen.

            Living out one’s faith in the context of their state in life is not an excuse to ignore the spiritual life. All people are called to be united to the Trinity and the Church and develops a deep spiritual life appropriate to their state in life.[9] Regardless of one’s state in life all people must integrate their spiritual life into their everyday lives.

            The lay faithful have a unique, important, essential and beautiful mission in the Church. They are called to work in cooperation with the clergy to bring the Gospel to the ends of the earth.[10] Their mission and indeed their entire life must be rooted in the universal call to holiness and must be grounded in the sacramental life of the Church. This call to holiness is lived out in the world, the workplace, home and places of entertainment, yet is formed and receives strength within the communion of the Church.

 

 

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[1] “It is therefore evident to everyone that all the faithful, whatever their condition or rank, are called to the fullness of the christian life and the perfection of charity.” Second Vatican Council, Dogmatic Constitution on the Church Lumen Gentium (21 November 1964), §40, in Decrees of the Ecumenical Councils Vol. II, ed. Norman P. Tanner, S.J. (Washington DC: Georgetown University Press, 1990), 881.  

[2] “I claim you for Christ our Savior by the sign of his cross.” Reception of the Child, Rite of Baptism for one Child, in The Rites of the Catholic Church, vol. 1 (Collegeville, MN: Liturgical Press, 1990), §79, p. 395.

[3] “He now anoints you with the chrism of salvation so that, united with his people, you may remain forever a member of Christ who is Priest, Prophet, and King.” Anointing After Baptism, Rite of Baptism for one Child, in The Rites of the Catholic Church, Vol. 1 (Collegeville, MN: Liturgical Press, 1990), §98, p. 404.

[4] John 15:1-17

[5] “Holiness … must be called a fundamental presupposition for everyone in fulfilling the mission of salvation within the Church.” Pope John Paul II, Post-Synodal Apostolic Exhortation on the Vocation and Mission of the Lay Faithful in the Church and in the World Christifideles Laici (30 December 1988), §17, at The Holy See, www.vatican.va.

[6] Psalm 104

[7] Pope John Paul II, Encyclical on the permanent validity of the Church’s missionary mandate Redemptoris Missio (7 December 1990), §4, at The Holy See, www.vatican.va.

[8] Pope John Paul II, Encyclical on the permanent validity of the Church’s missionary mandate Redemptoris Missio (7 December 1990), §2, at The Holy See, www.vatican.va.

[9] “neither providing for their families nor any other business in the secular world should be thought to be outside the scope of the spiritual life.” Second Vatican Council, Decree on the apostolate of the laity  Apostolicam Actuositatem  (18 November 1965), §4, in Decrees of the Ecumenical Councils Vol. II, ed. Norman P. Tanner, S.J. (Washington DC: Georgetown University Press, 1990), 983.  

[10] “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you.” Mt 28:19 - 20

United to the Crucified Christ

          Why do Catholics portray a crucifix when most Protestants only use a cross? Why do Catholics have images of the bloody and beaten Christ while Protestants only have images of the risen Christ? I believe this difference in art between Catholics and Protestants reflects a difference in theological understanding on both the crucifixion of Christ.

As Catholics we recognize that we cannot separate Christ into two different persons. Yes we are an Easter people and Easter is the greatest feast in the Church year but there is no resurrection without the passion and death of Christ. St. Paul reminds us that we are heirs to Christ and if we wish to rise with Christ we must first die with him. He says in his letter to Philemon “That I may know him and the power of His resurrection, and may share His sufferings, becoming like Him in his death, that if possible I may attain the resurrection from the dead.” (Phil 3:10-11)  Simply put, just as Christ freely endured His passion and death, we too are called to endure suffering and death so that we too may rise with Christ.

When we as Catholics develop this crucifixion mentality presented by St. Paul the problem of pain and suffering no longer seems like a problem. St. Paul teaches that suffering came into the world as a result of sin.[1] God does not stand off in the distance and watch man suffer; rather he enters into our suffering. Christ experienced the many hardships of man, suffering with us, even to the point of death on a cross. Christ further invites us to enter into suffering for our own salvation. Even in the midst of our suffering Christ is their present with us.

While the cross may appear to be a moment of weakness for God it is not. A closer look however, shows us that it was precisely at that moment of greatest physical weakness in Christ’s life that he transformed into His greatest act of redemptive suffering. This paradox applies to us as well. Even in our greatest suffering we have Christ with us who has conquered death. St. Paul reminds us that it is through our suffering the Christ becomes manifest.[2] While we may be called to endure many hardships we can have the confidence that if we enter them with Christ we will be victorious because Christ has already won the battle through His resurrection from the dead.

St. Paul reminds us that we are to glory in the cross. “But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.” (Gal 6:14) When we offer our sufferings up and unite them to the suffering of Christ on the cross we are blessed to participate in the crucifixion of Christ and can cooperate with the suffering of Christ for the salvation of souls. St. Paul is clear “I have been crucified with Christ. It is no longer I who live, but Christ who lives in me.” (Gal 2:20)

 

 

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[1] Rom 5:12

[2] 2 Cor 4:8-11

A Church for all ages

           The more time I spend around both the youth and the elderly the more heartbroken I become realizing that many of these people feel they have no place in the Church. I have often found that these two groups of people frequently feel alienated from the Church. They have a mistaken notion that the Church is for the middle aged. Nothing could be farther from the truth.  Pope John Paul II’s Post-Synodal Apostolic exhortation beautifully shows that each person, no matter his age, is a part of the body of Christ and can and must contribute to the health of the body.

            The Holy Father is very clear that the youth are an important part of the Church. He says that the young “ought to be encouraged to be active on behalf of the Church as leading characters in evangelization and participants in the renewal of society.[1] Bishop Rice, the auxillary bishop of St. Louis summarizes point well in his homily when he reminds those to be confirmed that the older generation do not have the energy, vibrancy, and creativity they have so the Church needs them to use their energy, vibrancy, and creativity for the good of the parish and indeed the whole Church. I think the youth often underestimate the abilities they have. I think it would be beneficial to find ways to get them involved in the life of the parish and to hold up role models of young people in our world today who are making global impacts.

            The Holy Father also reminds the older generation that they have a role to play in the Church.  The older people can be a gift to the rest of the Church by “being a witness to tradition in the faith both in the Church and in society, the teacher of the lessons of life and the worker of charity.”[2] He reminds those who are in good health and past the point of retirement that they now have the privilege of dedicating their time to the apostolate of the Church. Being retired and now having time on their hands they have the opportunity to use their time to serve the Church. Most importantly however, even those who are elderly and bedridden contribute to the Church and Her mission by their prayers.

            All people regardless of their age and status in life are called to be active members of the Church. As a body, the Body of Christ, we, as a Church, are only operating properly when all the members of the body are participating. While the way we participate in the Church may change as we go through life we are called to participate throughout our life.

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[1] Pope John Paul II, Christifideles Laici December 30^th 1988. Par 46

[2] Pope John Paul II, Christifideles Laici December 30^th 1988. Par 48

What does St. Paul really teach us about praying to the saints and for one another

            The writings of St. Paul are essential for understanding our relationship with the saints in heaven and the intercessory power they have for us. St. Paul teaches that “We were baptized into one body in a single Spirit, Jews as well as Greeks, slaves as well as free men, and we were all given the same Spirit to drink.[1] By our baptism we become partakers of Christ and in becoming partakers of Christ we become partakers in the wellbeing of one another. This relationship with our brothers and sisters in Christ does not end at death; rather it is strengthened because the saints are face to face with God and possess perfect charity. If this communion ceased at death it would be impossible for us to remain in communion with Christ, but since we continue to remain in communion with Christ we continue to remain in communion with the saints. The Body of Christ is composed of the church triumphant, the saints in heaven, the church militant, us here on earth, as well as the church suffering, those souls in purgatory who are completing the race and one day will join the ranks of the church triumphant.[2]

            The word saint literally means holy ones. In one sense we could say all members of the Church who are free from mortal sin are saints, yet in the proper sense of the word saints refers to those who are in heaven. Our state here on earth is much different from those who have completed the race and have become eternal saints. St. Paul teaches that we live in an imperfect state. “Now we see only reflections in a mirror, mere riddles, but then we shall be seeing face to face. Now I can know only imperfectly; but then I shall know just as fully as I am myself known.”[3] While we see only reflections in a mirror the saints, having attained the fullness of sanctity see God as He truly is.

            The earliest Christians believed in the existence of saints are their ability to pray for us. The earliest Christians prayed to the martyrs and in many cases offered the Holy Sacrifice of the Mass on top of their tombs. They further prayed for those who died. It was not, in fact, until the reformation that the intercessory power of the saints was strongly contested. Martin Luther appealed to St. Paul’s letter to Timothy to argue against praying to the saints for intercession. He argued that St. Paul’s statement “for there is only one God, and there is only one mediator between God and humanity, himself a human being, Christ Jesus,”[4] meant that one should only pray directly to God.

Yet Luther looked at this passage too narrowly. Catholics agree with St. Paul that Christ is the one and only mediator. Christ as the sole mediator does not prevent us from praying to the saints asking them to pray to Christ who is the mediator to the Father. When we pray to the saints we trust they pray through Christ, after all being in heaven they know Christ is the one and only mediator.

To understand this more clearly we can see that asking someone else for prayers is similar to asking the saints to pray for us. St. Paul is clear that we should ask for the prayers of other Christians. “In all your prayer and entreaty keep praying in the Spirit on every possible occasion. Never get tired of staying awake to pray for all God's holy people. And pray for me to be given an opportunity to open my mouth and fearlessly make known the mystery of the gospel.”^[5] St. Paul not only teaches that we can ask someone else for prayers he asks the Ephesians to pray for him. In his writings to Timothy he further teaches that we ought to pray for other people.[6]

We see from the writings of St. Paul that so long as we remain in union with Christ we remain in union with the whole Body of Christ, the church triumphant, the church suffering and our fellow members of the church militant. We further see St. Paul’s exhortation that we should all pray for one another. Our prayers do not remove Christ as the sole mediator but rather our prayers are directed to Christ, to who we conclude our prayer through Christ our Lord. Praying to the saints is thus a powerful source of intercession because the body we share continues to exist for the saints in heaven and if the saints are full of grace how much more powerful must their prayers be.  

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[1] 1Cor 12:13

[2] While a teaching of the existence of purgatory is beyond the scope of this reflection St. Paul makes allusion to it in 1 Cor 3:12-15

[3] 1Cor 13:12

[4] 1 Tim 2:5

[5] Eph 6:18-20

[6] “I urge then, first of all that petitions, prayers, intercessions and thanksgiving should be offered for everyone.” 1 Tim 2:1

A Nonpolitical Post Election Thought

Pope John Paul II’s Post-Synodal Apostolic Exhortation Christifideles Laici should be read by all Catholics who are upset about the direction of our country after the recent elections. In reading the exhortation Catholics will find hope, words of encouragement and a blueprint for the path they must follow as Catholics for at least the next four years.

            We live in a world that appears to be rapidly deteriorating. Christifideles Laici points out that we live in a world that is becoming more secularized, rejecting religion, violating human dignity, rising men to the rank of God and committing extreme acts of violence. The negative growth of our world has its affect on the Church which lives in the world. This affect on the Church is apparent when we look at the decreased number of people in the pews and the number of Catholics who hold views that conflict with the teachings of the Church. While seeing this decline is painful it should not be a cause for despair, Jesus Christ has promised that he will never leave His Church, the Church will never fall. No matter how bad things get the Church will remain the light on the mountain top guiding all who want to follow to the heavenly Father.

While the Church, being in the world, is affected by the world it also at the same time has the ability to affect positive change on the culture. For the Church to have an effect on the world no person can sit idle. The Post Synod Apostolic Exhortation reminds us that there is enough labor for everyone.

While the clergy are essential to the Church, after all without the priests there would be no Eucharist and without the Eucharist there would be no Church, the lay faithful carry the burden of the work. It is the laity who are out in the world, who see and work amongst the evils of the world. If the world is going to be transformed it is going to be because of the laity.

What then is this labor that is to be done by the laity. I think and Christifideles Laici seems to support that Christians must remain people of joy and hope. We can never forget that no matter how bad things get the battle has already been won. Christ has died and opened the gates to eternal life, our destiny. Joy and hope are contagious. As Christians live out their lives faithfully according to the example of Christ and the teachings of the Church in a spirit of joy and hope other people will be attracted to that joy and hope and realize that it is the Christ through the Church that brings true joy and happiness to the world.