2 Kings 4:42-44, Psalm 145, Ephesians 4:1-6, John 6:1-15
When Jesus performed the multiplication of food, the people immediately adored Him: “Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the hills by himself.” (Jn 6:15)
Similarly when Jesus walked on water, His Apostles revered Him: “Then they were glad to take him into the boat, and immediately the boat was at the land to which they were going” (Jn 6:21).
However, after Jesus taught about the Eucharist and that we have to eat His flesh, most of his followers deserted Him: “After this many of his disciples drew back and no longer went about with him.” (Jn 6:66).
It was easy for the people to believe in simple signs and truths, like witnessing the multiplication of food or Jesus walking on water. However, the moment Jesus teaches something seemingly controversial, i.e to eat His flesh, everyone left Him.
This alone speaks volumes of the Hard Truth of the Eucharist. Sometimes, it’s not about what we want, but what Jesus wants. Often times, we pick a church because of the service structure or how charismatic a particular priest or pastor is. We also tend to pick doctrines which we agree with and chuck the rest out.
However, that was never what Jesus wanted for us. Christ clearly established in the scriptures how He wanted to be worshiped and how He wanted His disciples to live. The perennial question is, are we able to assent even though we don’t understand certain mysteries?
I’ve had some people come up to me and ask:
“What do you study in theology?
“Do you just study the Bible?”
Believe me, I had all these questions too before I embarked on any sort of theological study.
So allow me to clear the air. It’s not just about studying the Bible. It’s more than that. For sure, the Bible is a key source — for it is God’s Word revealed to us, it is His way of communicating to us mere mortals, to help us continually grow in love with God.
The (i) Holy Bible, in addition to (ii) Sacred Tradition, (iii) our reason, and (iv) our human experience (4 loci/sources of mediation between theologian and God) all function to help us in relating to God.
The job of a theologian is this: To articulate the true meaning of God as revealed to us through different eras, social milieu, contexts.
The revelation of God is not to be seen as a mere historical revelation, but one that is continuing today and very much alive in the presence of the Church.
For those of you desiring to embark on any sort of theological study, do not be afraid! If God brings you to it (He has, after all, planted some seed of desire in you!), He will bring you through it.
During my retreat, I had the privilege to attend Daily Mass. Despite our different ethnic backgrounds, it was a big treat to witness all 8 ‘retreatants’ from Singapore, Thailand, Cambodia, UK, and Australia all coming together to celebrate the same Mass and read the same readings as all other Catholics in the world. This is why the Catholic Church is one; united in doctrine, mind and worship.
There is a running joke that being a Catholic entitles you to a ‘global passport’. You can be overseas, but every mass celebrated around the world in a Catholic Church is the same. This is one of the main reasons why I am proud to be Catholic! Truly; the meaning of the name is fully embodied (Catholic means Universal); and as Christ Himself said — one flock, one shepherd (Jn 10:16, 17:21-22).
One of the other major moments for me during the retreat was spending dawn, noon and night in adoration before the Blessed Sacrament, Jesus Christ Himself. Although being in nature had a sense of beauty, I personally felt that I could focus best when I was with Jesus, kneeling in front of my King and Savior.
In any Catholic Adoration chapel; one would find a small ‘cupboard’ which we humbly call the Tabernacle, acknowledging our Jewish roots. Every Catholic Tabernacle in the world contains consecrated bread and wine by an ordained priest. This Bread and Wine is truly the Body and Blood of Jesus Christ in its totality: physically and spiritually (c.f. Jn 6:51-54).
This is signified by a burning candle lit at the side of every tabernacle (see pics). As long as Jesus is inside, this candle must be lit to symbolize the Light of the World being truly present (Jn 8:12). This is an ancient and beautiful practice dated way back to the 4th Century!
As a lover of history, I find it fascinating that just as the ancient Israelites in the OT believed the Holy of Holies resided within their Holy Tabernacle, Catholics today also believe that Jesus Christ Himself is present inside each modern Tabernacle in the form of consecrated bread and wine!
Exodus 16:2-15, Psalm 78, Ephesians 4:17-24, John 6:24-35
In these readings, the Church juxtaposes the two instances in history where supernatural food was given to men.
The first account is way back in the Book of Exodus during the wanderings in the desert, where the Israelites were given “bread rained down from heaven” (Ex 16:4, Ps 78:24). Many ancient church fathers called this the Bread of the Angels, because it was heavenly food.
The second account is in A.D 30+, during the time of Jesus. Here was when Jesus ‘upgraded’ and fulfilled the OT by giving us His own flesh when He instituted the Eucharist. No more Angelic food! This time, we would be eating the Bread of Life Himself (Jn 6:35, 51-58). That’s how close in proximity Jesus wants to be with us!
It is in John 6 that Jesus fervently teaches this hard Truth, that the Eucharist is truly His real flesh and precious blood, which we must eat to inherit eternal life (Jn 6:51-58).
All who say this is symbolic or metaphorical are incorrect. None of the early Church Fathers believed Jesus spoke symbolically, and none of the Apostles did — as we read very clearly from Peter’s response: “Lord, to whom shall we go? You have the words of eternal life; and we have believed, and have come to know, that you are the Holy One of God.” (Jn 6:68-69)
In fact, this literal understanding is so obvious because we see that the Jews WALKED AWAY from Jesus because they wanted it to be symbolic (c.f. Jn 6:66)! If the Eucharist was just a symbol, then Jesus’s words would make no sense because angelic Bread supercedes earthly bread.
Think about it, if what we have today is just a mere piece of earthly wafer symbolizing Jesus, wouldn’t the REAL angelic bread way back in Exodus be greater? This is of course, absurd. Thus, there has and only been one Truth which the Catholic Church has been promulgating since A.D 33; that the Eucharist is truly the true flesh and blood of Jesus Christ.
Anyone who claims they love Jesus will obey His commandments, even if they do not understand them. The Mystery of the Eucharist is one such truth which all disciples of Jesus must accept in faith.
Jesus’s dialogue with the Sadducees in today’s Gospel highlights prudence while evangelizing. What most people don’t know about the Sadducees is that despite being Jewish, they differed strongly in theological beliefs with other sects like the Pharisees, Essenes or Zealots.
The Sadducees did not believe in the resurrection. Apart from this, the Sadducees only accepted the first five books of the Old Testament, or what the Jews refer to as the ‘Torah’ or ‘Books of Law’. Basically, only Genesis, Exodus, Leviticus, Numbers and Deuteronomy were considered inspired Scripture to them.
It is in this context that they desired to ‘trap’ Jesus by asking whose husband would a wife who has seven husbands belong to in heaven. The Sadducees’ intent was to mock the idea of a ‘life after physical death’.
Here is where it gets interesting. Jesus wisely answered NOT from the books of the prophets like Isaiah or from the historical books like Chronicles. Instead, Jesus drew upon THEIR ‘canon’ of Scripture and quoted from Exodus, stating that God is a “LIVING God, of Abraham, Isaac and Jacob.”
This is a subtle but important point to take away when it comes to sharing God’s Word. The Evangeliser has to go down to the level of the Evangelisee. If the Evangelisee is a non-believer, it would not be prudent to throw Bible verses at them. Instead, the Evangeliser should find out what the non-believer’s view of God is and reflect/point out the errors in his thinking. However, if the Evangelisee believes in Jesus and has at least Scripture as a starting point, then it becomes essential to quote Scripture with contextual history and logic.
Let us remember Jesus’s example of sharing the Truths of Christianity prudently at a level which others can relate to. Most importantly, the heart of Evangelisation is through small actions in our daily lives. If we radiate Christ through us, the world will notice and inquire automatically.
The ancient Ark of the Covenant that accompanied the Israelites during the Exodus of Egypt until the Babylonian conquest, has long been understood in the mind of the Church as a symbolic type of the Blessed Virgin Mary. Made of wood and gilded in gold, the ancient Ark of the Old Covenant bore the Presence of God in spirit, while in a far more excellent manner, Mary as the Ark of the New Covenant bore within her womb the very Presence of God made flesh in the Person of Jesus the Word Incarnate. This is saying nothing of the extraordinary dwelling which God had made in Mary’s soul which was “full of grace”.
A Central Theme
It is no wonder then, why for the Solemnity of the Assumption of Our Lady, a holy day of obligation, both first readings concern the Ark of the Covenant. The vigil Mass, taken from I Chronicles 15, and Mass during the day, from the Book of Revelation (chps. 11 and 12).
The first reading for the Vigil Mass concerns the historical occasion when for the first time David brought the Ark of the Covenant into the city of Jerusalem. The same occasion is described in 2 Samuel 6, painting a broader picture of this festive occasion. We’ll direct our focus to this.
Take 1: Bringing Up the Ark
King David has conquered Jerusalem and has arranged the Levites (the priestly tribe) to process into Jerusalem from the house Abinidab, amidst great jubilation, with the Ark at this stage of the journey being carried along on a “new cart” by a set of oxen. In the words of the Scripture:
“And David and all the house of Israel were making merry before the LORD with all their might, with songs and lyres and harps and tambourines and castanets and cymbals.” (2 Sam 6:5).
Along the way, the oxen stumble, and Abinidab’s son, named Uzzah, stretches out his hand to stop the Ark falling, and as a consequence of breaking a divine command meets his untimely end with a little aid (okay… more than a little aid) from above. There’s no time to go into that now, as that’s an article of its own. Yet feel free to see the relevant footnote.
Anyway… the party kind of dies at this point. Well… sudden deaths as a result of divine smack-downs do tend to have this affect. Hence David gets upset at God — he probably liked the guy … he maybe even had dinner plans that evening with the fella. Oh well. So feeling like God’s being a bit of a kill-joy, he names the place “Perez-uzzah”, meaning “to break…” or “to burst out against Uzzah,” and being fearful of God and His Ark, David decides to hit stall on the procession, choosing to keep the Ark outside of Jerusalem at the House of Obededom.
The Ark remains at the House of Obededom for three months — paralleling the three months the pregnant Virgin Mary stayed at her cousin Elizabeth’s house. When the word reaches David that “The LORD has blessed the household of Obededom and all that belongs to him, because of the ark of God.” (2 Sam 6:12a), he decides to fetch the Ark and bring it into Jerusalem. He is reminded of God’s merciful goodness and doesn’t want to miss out on God’s blessings!
Take 2: Bringing Up the Ark
“So David went and brought up the ark of God from the house of Obededom to the city of David with rejoicing” (2 Sam 6:12b).
The key word is the Hebrew word וַיַּעַל (vay-ya-al) which the RSV translates as “[he] brought up” — with the root word עָלָה (alah) itself meaning “to go up, ascend, climb”.
Much like Spider Man’s spider-sense our Catholic ‘spiritual-sense’ should be tingling at this moment. We have the imagery of the Ark and the language of ‘bringing up’ and ‘ascending’. Here then is an allegorical allusion to Mary’s Assumption. For it was Jesus, the Son of David by royal lineage, and the New and Eternal David in the sense of being the King of heaven and the entire universe, who by His divine power “brought up” the New Ark of the Covenant — the most sacred body and soul of Mary — into the heavenly Jerusalem (Rev 21:2) to be at His side forever. Doing so with the greatest rejoicing — not only Jesus, but all of heaven, the angels and saints, who like the Levites with their cymbals and tambourines, made festivity as this New Ark was assumed into heaven.
The narrative continues to describe how before the Lord present in the Ark, David danced “with all his might” girded with nothing but “a linen ephod” — so that he was nearly naked.
With the phrase “danced… with all his might” one can almost imagine David’s dancing as being nothing short of ecstatic. Such was David’s intense feeling of liberated freedom, a stark (pun intended) contrast with the fear he had before that stopped him from bringing the Ark into Jerusalem.
This serves as a type of the soul in Christ, whose servile fear of God is washed away by the Spirit of God, and who in turn has become a liberated child of God, free in the Spirit, and confident to the point of crying “Abba! Father!” (Rom 8:15).
The role of the Ark in facilitating David’s ecstatic response cannot be stressed enough, since the Lord’s Presence, in the context of the Ark’s ascent towards Jerusalem forms the focal point of the whole narrative. This highlights the important role which Mary plays in the life of the Christian. It is only Mary who can truly bring the confident freedom of the children of God to its full maturation. For she is after all the Mother of Jesus, and thus of God, and in turn of us — the children of God.
Michal—She No Like David’s Groove
Continuing the narrative, we read:
“As the ark of the LORD came into the city of David, Michal the daughter of Saul looked out of the window, and saw King David leaping and dancing before the LORD; and she despised him in her heart.” (2 Sam 6:16).
Later on in the story we are told how Michal, one of the wives of David, never bore a child until the day of her death. Not all infertility is a literal curse brought about by personal sin by any means! But in this case it was. She was cursed by barrenness, and we are to understand from the Scripture that this happened as a consequence of judging David for his jubilant act of praising God. For in her eyes, this wild dancing went against the civility of David’s royal dignity and offended her own sensibilities, and thus undermined her respect for her husband.
Without True Devotion to Mary: Spiritual Barrenness
The barrenness suffered by Michal, besides illustrating the spiritual consequence of judging others and attributing evil to what is good, serves to demonstrate the spiritual repercussions a lack of Marian devotion and a refusal to honor and welcome Mary and the mystery of the Assumption into our lives can have. Michal wasn’t struck dead, nor was she exiled from the Kingdom of Israel — she was made to be barren. Sure, she was made barren because she judged wrongly, but this only occurred because she wasn’t focused on the Lord and His Presence which was coming into Jerusalem, and this in turn was a result of her failure to reverence and failure to recognize the worth of the Ark of the Covenant. Instead, being hardly captivated by the Ark, she lost sight of God’s Presence, and so came to nit-pick on her husband.
Likewise, a failure to reverence the true Ark of God, Mary the Mother of God — not to worship, but to honour as did Jesus, and as did David in type — may or may not lead one into becoming a terribly judgemental Christian, but it certainly will lead to a relative spiritual barrenness. That is, a barrenness which is not absolute, but relative in the sense of limiting ‘what could be’ compared to if we were devoted to Mary. Such relative spiritual barrenness is an automatic spiritual consequence of failing to welcome with loving fervor the Ark of the New Covenant into one’s life, by way of devotion to Mary.
To put it more simply and in the positive sense, a true devotion to Mary can only make one’s spiritual life more fruitful. In the words of St. Louis De Montfort:
When the Holy Spirit, [Mary’s] spouse, finds Mary in a soul, He hastens there and enters fully into it. He gives Himself generously to that soul according to the place it has given to his spouse. One of the main reasons why the Holy Spirit does not work striking wonders in souls is that He fails to find in them a sufficiently close union with His faithful and inseparable spouse.
With True Devotion to Mary: Spiritual Fruitfulness
On this festive occasion of the Solemnity the ancient example of David spurs us on to increase our love and appreciation of Mary, by which means we can only ever grow deeper in union with God, sinking deeper into His Presence. A Presence which is Fruitfulness Itself, and which actualizes through Mary the Ark of God. For she was chosen to bring forth the fruit of God’s Son in the flesh, and likewise, with the Holy Spirit, Mary’s role extends itself to spiritually bringing forth the fruits of grace within our souls.
Bringing Up the True Ark
Just as Jesus brought up Mary to heaven, assuming her body and soul into the New Jerusalem, may we too, by uniting ourselves by faith with this living reality of the Assumption, the light and hope of every Christian, allow our Lord to bring up this Sacred Ark into the Jerusalem of our souls, households. communities and parishes. For then like Obededom, our exterior homes, but more importantly our interior homes will be blessed, along with all our words and deeds — sanctified by God’s Presence working powerfully through Mary; and like David we will be compelled to interiorly dance in the joyful confidence that we are children of God called to share in the splendor of the Risen Christ which shines most brilliantly in Mary herself.
“So David and all the house of Israel”—Jesus in the Assumption, and His Church figuratively in devotion on this Feast Day— “brought up the ark of the LORD”—the Blessed Virgin Mary— “with shouting, and with the sound of the horn.” (2 Sam 6:15).
 It may seem harsh, and it clashes with our middle-class “nice” conception of God, however Uzzah simply reaped the automatic consequence of going against the law which forbid anyone except the chosen Levites from handling the Ark. In the same manner, one who goes against the law of aerodynamics in faultily repairing an aeroplane will inevitably lead to the crashing of the aeroplane. God is no more to blame for the latter, than he is for the former. After all, God is good and merciful, and is incapable of doing anything evil, even if by our limited human perspective, it seems to be the contrary. Besides, if — and God only knows — Uzzah did so out of good-will and without really thinking about God’s command, there is no reason to doubt his salvation.
After studying a glimpse of Theology, I’ve come to realise that the most important prerequisite which one needs to seriously study the Faith is Christian Philosophy.
Why? Because Philosophy is the LANGUAGE in which God uses to communicate Revelation to us. One cannot do Bible Exegesis without at least a basic understanding of Aristotelian Metaphysics.
Just this afternoon, a friend in one of my group chats made a ‘theologically’ incorrect statement which was innocent by nature, but actually disastrous to the Christian Faith. He said, “Oh, back in 1980 I wasn’t on earth yet. My soul was still floating around in heaven.”
This is why Metaphysics is crucial. Such statements reflect the lack of understanding in even the most fundamental ideas of our Faith. I immediately corrected him and said that we do NOT have pre-existing souls. It is in fact, a heresy from the early 4th Century!
The notion of us having pre-existent souls would imply Reincarnation, or that God sent us to earth as if it were some sort of test. It is completely incompatible with Christianity.
“If anyone asserts the fabulous pre-existence of souls, and shall assert the monstrous restoration which follows from it: let him be anathema.” (Second Council of Constantinople)
I used to be (and unfortunately, still am at times) a rather obnoxious Catholic. Fueled by my enthusiasm for Truth — and wanting affirmation of my knowledge — I would loudly proclaim Church teachings urgently, so that other people would no longer live in error. Particularly in a culture of moral relativism and a “do what makes you happy” environment, wanting to immediately step onto a doctrine-blasting soapbox seemed like a good thing to me. Yet, the more I examined my life, heart, and ever-abundant pride, the more I realized that I was going about evangelization in the wrong manner. As I began to read Scriptures more and more, I began to really notice how Jesus interacts with other people.
“Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness. At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned,* like sheep without a shepherd.” ~Matt 9:35-36
Jesus’ heart was moved with pity. In Mark’s Gospel, when Jesus encounters a rich young man, we learn that “Jesus, looking at him, loved him” (Mk 10:21). Time and time again, we see that Jesus is moved with love, and pity for the people he meets-and he lets this compassion flow into the interactions he has. He looks at these men and women intently and listens to them.
As I reflect on the actions of Jesus, I feel challenged. Even when people were living in sin, he didn’t immediately jump onto a moral high horse. First, he looked upon them with love. In our current culture, Jesus’ approach may not seem to initially be challenging — after all, we are living in an age that is all about acceptance and affirmation. “Just love people for who they are and accept them” is a common refrain. How dare we criticize sinful actions! After all, aren’t we supposed to be like Jesus, who looked on others with love?
Yet, while Jesus looked on people with love, compassion, and pity, he never affirmed the sinful choices and lifestyles that pushed people away from God. The story of the woman who was caught in adultery (recorded in the eighth chapter of John’s Gospel) is fairly well-known and loved, so let’s look at that for a moment. When Jesus encounters this woman, does he say “Woman, I just want to love and accept you; you need to do what makes you feel happy“? No, he does not. Instead, Jesus says: “Neither do I condemn you. Go, [and] from now on do not sin any more” (Jn 8:11). He looks upon the woman, loves her, listens to her, and invites her to become transformed and change her life.
This is what really challenges me as I reflect on the words and actions of Jesus. It would be fairly easy for me to, upon meeting another person, jump into an attitude of “I will preach doctrine at you because you’re living in sin and I know better.” I’ve done this far too many times as I’ve sought to fuel my pride and be known as the person who was instrumental in another individual’s conversion. It would also be convenient to fall onto the other end of the spectrum and embrace the all-too-common attitude of moral relativism that’s sweeping our culture.
Instead of these extreme approaches, I’m trying to imitate what Jesus does — and this is hard for me. I’m holding my tongue more and first listening to the stories of the people I meet. I’m seeking to encounter others with an open heart. I’m trying to walk into conversations without the expectation that I’ll convince another person of a certain teaching or doctrine. I’m trying to slow myself down and actually form relationships and build bridges of communication with other people. I’m striving to be more open to the Holy Spirit, and while I don’t back down from my convictions, I’m seeking to gaze at other men and women with God’s love and compassion.
I often fail at this. Sometimes, I should be quicker to speak up about my beliefs, but I’m silent. Other times, I should probably remain silent instead of speaking up in a rather harsh manner! I’m an imperfect evangelizer, but I’ll keep praying and try to let God use me in whatever small ways he can.
The Apostles heard Jesus preach about the kingdom many times and they believed this kingdom was to come before His death. It is in this context that James and John, two beloved Apostles in the inner circle of Jesus, asked to be seated at His left and right hand (Mk 10:37).
Jesus’s reply was not so much an answer but a statement that
“His kingdom will not be of this world, and that to sit by His side is something so great it surpasses the angelic orders — which they did not yet merit.” (St. Theophylact)
Influenced by human feelings, the remaining Apostles became ridden with envy and felt indignant at James and John (Mk 10:41). Jesus however, intervenes and ‘called them to Him’ (Mk 10:42), teaching that the greatest amongst them must be their servant (Mk 10:43). Jesus substantiates His statement with living proof of Himself, since He came down from Heaven to give His life for the world (Mk 10:45).
This consistent theme of the “Suffering Servant” throughout the entirety of Mark’s Gospel is something beautiful and rich with wisdom. Jesus, like Christianity today, continues to challenge worldly norms even though the Church has always been in the minority. Catholics have been the only ones consistently speaking out against the world on intrinsic evils like Abortion, Euthanasia and Contraception. An inevitable blooming Culture of Death.
Yet, while the Church continues to guard and promulgate the Truth, she will always do so from the perspective of a Suffering Servant, not a demanding tyrant. The world will always mock and hate us, but as a wise man once told me — being hated by the world is a sign that you’re in the right Church. As the Saints have echoed through the centuries, “The Truth which subsists in the Church will always be rejected by the world.”
If I were not a Catholic, and were looking for the true Church in the world today, I would look for the one Church which did not get along well with the world; in other words, I would look for the Church which the world hated. My reason for doing this would be, that if Christ is in any one of the churches of the world today, He must still be hated as He was when He was on earth in the flesh.
If you would find Christ today, then find the Church that does not get along with the world. Look for the Church that is hated by the world as Christ was hated by the world. Look for the Church that is accused of being behind the times, as our Lord was accused of being ignorant and never having learned. Look for the Church which men sneer at as socially inferior, as they sneered at Our Lord because He came from Nazareth.
Look for the Church which is accused of having a devil, as Our Lord was accused of being possessed by Beelzebub, the Prince of Devils. Look for the Church which, in seasons of bigotry, men say must be destroyed in the name of God as men crucified Christ and thought they had done a service to God.
Look for the Church which the world rejects because it claims it is infallible, as Pilate rejected Christ because He called Himself the Truth. Look for the Church which is rejected by the world as Our Lord was rejected by men.
Look for the Church which amid the confusions of conflicting opinions, its members love as they love Christ, and respect its Voice as the very voice of its Founder, and the suspicion will grow, that if the Church is unpopular with the spirit of the world, then it is unworldly, and if it is unworldly it is other worldly. since it is other-worldly, it is infinitely loved and infinitely hated as was Christ Himself. But only that which is Divine can be infinitely hated and infinitely loved. Therefore the Church is Divine.”
‘But in keeping with His promise we are looking forward to a new heaven and a new earth, where righteousness dwells.’ (2 Peter 3:13). This is the verse that struck me today because it speaks of eternity. What exactly do Christians mean by ‘Eternity’?
In popular speech, saying that something is “eternal” means that it lasts for an unlimited amount of time. From a Christian perspective, this is incorrect because the term “eternal” means OUTSIDE OF TIME.
We could look at the first verse of the Bible to give us a clearer understanding: “In the beginning God created the heavens and the earth.” (Gen 1:1). St. Thomas Aquinas states that this single verse alone reveals that our Eternal God created four things: 1) Heaven. 2) The Angelic Order (Angels). 3) Time. 4) Corporeal Matter (Earth).
This is why we say that God is ‘eternal’. He was before Time. God simply, ‘is’. That is why when Moses asked for God’s name, His answer was, “I am who I am” (Ex 3:14). This is one of the most important verses which all Christians need to know. The ORDER of creation is very deliberate. It is important to realize that God created Heaven and Angels BEFORE Time and Earth. That is why we must believe Angels exist.
Christians who de-emphasize the existence of Angels are denying their own spirituality. Angels are continuously present from the first pages of Scripture, all the way to the end. The problem today though, is that we live in the age of man, of self-consciousness, of science. That is why the world loses belief in Angels, Heaven and God. This is why the world also loses hope in ‘Eternity’.
Reason demands angels.
— Archbishop Fulton J. Sheen
Often I get asked a few questions:
How do you know there’s a God?
How do you know that Christianity is the right religion?
Faith, of course. But never without reason.
As children, when we see something, we intuitively always inquire about its origins and inner workings.
Where did this table come from? Who made it? Where did the book come from? How is it made?
How come the telly can switch on with a flick of the button?
It seems reasonable that a child asks such questions. It is after all in our nature to be drawn towards the truth.
Imagine a parent now tells the child that the answer to the above questions is: “Chance”.
Stupid parent at best, lazy parent at worst.
Somehow… when it comes to the biggest questions of the world: “How did the world come to be?”… We seem to be content with the answer “it just happened by CHANCE.”
Quoting Pope St. John Paul II (General Audience of Wed, 10 July 1985) because he has expressed it so concisely:
“To speak of chance for a universe which presents such a complex organization in its elements, and such a marvelous finality in its life would be equivalent to giving up the search for an explanation of the world as it appears to us. In fact, this would be equivalent to admitting effects without a cause. It would be an abdication of human intelligence which would thus refuse to think, to seek a solution for its problems.”
Prayers today for people who find it hard to even conceive of a day where they might believe that there is a creator of this world.
Hell is not just a theoretical possibility according to the Gospel reading on 24 May and many more passages in scripture.
“The teaching of the Church affirms the existence of hell and its eternity. The chief punishment of hell is eternal separation from God, in whom alone man can possess the life and happiness for which he was created and for which he longs.” (CCC 1035)
Although Hell is real, prudence must be exercised when we teach others about it. St. John Paul II gives us a helpful reminder to all Christians: “The issue that some will go to hell is decided, but the issue of WHO in particular will go to hell is undecided.”
I particularly despise people who proclaim things like, “You are going to hell if you don’t convert to Christianity!” Such people are arrogant and presumptuous.
It is important for us to know our place. ALL of us will be judged, Christian or not (c.f. Mt 25:31-46). We are not the judge (c.f. Jas 4:12). Claiming with absolute certainty that someone is going to hell is the grave sin of presumption because they assume the role of God.
That is why up till this day, the Catholic Church has never definitively declared who’s in hell — because the truth of the matter is, she doesn’t know! Yes, even non-believers and the worst sinners.
Many today think that this is just a politically-correct answer. To such people, let me ask a simple question: “How would YOU know that even the greatest sinner did not, at the last second of his death, cry out to Jesus to save him?”
This is the essence of the good thief in Luke’s Gospel. The story’s purpose is to show that God’s mercy is limitless.