23rd Week in Ordinary Time 2022 - Wednesday - Poor, hungry, sorrowful, and hated

The beatitudes Jesus teaches, the way to attain holiness on earth that leads to beatitude in heaven, are a pretty strange set of teachings at first glance, no? Blessed are you when you are poor? No one wants to poor. Everyone tries to get out of poverty. Blessed are you who are hungry? In Jesus’ day, to go hungry was a sign that you were cursed by God. No one likes to be hungry. Blessed are you who weep? Holiness consists in sorrow? Poor, hungry, now sad? We seek to escape sadness, depression, and grief. And the last one is even more dramatic. You are blessed when you are hated, persecuted, and condemned as evil for being a follower of Jesus. 

Poverty, hunger, sadness, and persecution are roads to holiness. If there was ever a refutation of the so-called prosperity Gospel of modern day preachers, you simply have to read these four verses.

Jesus here refutes the idea that riches, and fat bellies, and earthly satisfaction, and a comfortable, peaceful life are signs of blessing and God’s favor. In fact, to prioritize these earthly pursuits over the seeking of holiness will leave you frustrated, exhausted, spiritually depleted, and possibly damned for all time. 

Each the beatitudes are lessons in the importance of recognizing that this earthly life is not the end all and be all of our existence, but that we are to live for eternity, to use the time we’ve been given to prepare for eternity. Part of that is learning to cultivate the attitudes, behaviors, and habits that truly benefit our souls—including detachment from earthly wealth, bodily pleasures, and social favor. And the other part is learning to be dependent on God and trust in God.

Before God we are to be poor, trusting that God will give us what we need to pursue our highest ends. Before God we are to be hungry, trust that God will feed us with what we need to have the strength to follow his holy will. Before God we are to weep—to weep for our sins, to weep for the time we’ve wasted in following empty pursuits and false prophets. And we are to do so all these things, even if it makes other uncomfortable, even if we are hated by our families and past acquaintances. 

This Gospel entails embracing a real different way of life than the way most of us are brought up with. But the saints who embrace the Gospel, embrace these teachings, show us, that it works. It is the road to true and lasting joy, and fulfillment. It’s the life we really long for, but are often too afraid to pursue, for the glory of God and salvation of souls.

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For the grace to desire and pursue the holiness God desires for each of us.

For an end to indifference to God and human dignity in our government & educational institutions, businesses, and personal attitudes; and for a flourishing of the Gospel in our land.

For the poor, hungry, sorrowful, and persecuted, that they may trust in the Lord in their trials and know his love and strength. 

For all our departed loved ones and all of the souls in purgatory, and for N. for whom this Mass is offered.

Incline your merciful ear to our prayers, we ask, O Lord, and listen in kindness to the supplications of those who call on you. Through Christ our Lord

6th Sunday in Ordinary Time 2022 - The path of beatitude and the path of woe

 

In the Gospel of Matthew, Jesus gives his most famous sermon on top of a mountain: his Sermon on the Mount.

In the Gospel of Luke, Jesus gives his first major sermon, which we heard today, not from the top of a mountain. In fact, St. Luke tells us that Jesus came down from the mountain, and taught his disciples and this large group of people on a stretch of level ground. This passage of Luke’s Gospel is known as Jesus’ Sermon on the Plain, and is delivered immediately after spending a night in prayer and naming the 12 apostles.

In this sermon, the Lord teaches us how to live in such a way on this earthly plain, that leads to the joy of heaven. The path to lasting joy, he indicates, is the life of faith, one in which we place our trust in God rather than in money, in pleasure, in entertainment or in the esteem of others. 

Whereas Matthew’s Sermon on the Mount features eight aspects of the path to beatitude, in the Sermon on the Plain, the Lord offers four beatitudes contrasted with for “woes” or warnings. 

In contrasting the four beatitudes with the four woes, the Lord contrasts the way that leads to holiness and heaven with the way that leads to perdition. 

And the path of beatitude is a serious business, which is why the Luke introduces this sermon by telling us, “ Jesus raised his eyes toward his disciples,” In other words, Jesus looks each of us straight in the eyes as he gives us this teaching. It’s like a scene in the movie where the action stops and the main character stops and looks directly into the camera to explain what is really going on.

So let’s look closely at these four contrasts.

Firstly, the Lord contrasts “Blessed are you who are poor, for the Kingdom of God is yours,” with “Woe to you are rich, for you have received your consolation.” This was a revolutionary teaching and still is one today: earthly riches are not necessarily a sign that you are blessed by God, nor that you are on the road to heaven. Riches cannot buy you real happiness, and they certainly cannot buy you eternal life; you cannot buy your way into heaven. So, a life bent on obtaining riches is a misguided life. We must never, never, never allow the pursuit of riches keep us from cultivating holiness. 

The second contrast is “Blessed are you who are hungry now, for you will be satisfied,” versus, “Woe to you who are filled now, for you will be hungry.” 

There are people who make earthly pleasure their highest good. They live to satiate their bodily appetites to the detriment of their souls. Those who are physically full without Christ are spiritually starving to death.

The Christian, rather, is to hunger and thirst for holiness more than for bread and water—to hunger for God and the things of God.

Fulton Sheen used to say that there are two philosophies of life: The pagan philosophy is first the feast, then the fast. The Christian philosophy is first the fast, then the feast. Pagan seek to enjoy the goods of the earth now, but are deprived of what is truly substantial. Christians practice fasting, and self-control of our bodily appetites, so that we may feast in the eternal banquet of heaven. 

For a culture bent on instant gratification this is a difficult teaching. But if we don’t learn how to say “no” to some appetites we may find ourselves indulging in what is forbidden and deadly to our souls.

Next the Lord contrasts “Blessed are you who are now weeping for you will laugh” with “Woe to you who laugh now, for you will grieve and weep.” 

There are many today who go from earthly diversion to earthly diversion, party to party, who don’t take life seriously because they claim they’re living for the present moment, as if that’s the most important thing in life. But in reality, they are trying to escape from reality, trying to insulate themselves from sadness and suffering as much as they can. They don’t realize that there will be a time when the music will stop, and poor choices catch up to you, not to mention having to come face to face with the eternal judge and being required to give an account of our use and waste of our earthly time and treasure.

Rather, the Christian, instead of running away from sorrow, fear, and death, we face these things with courage, faith and hope. There is power and grace when we unite our sufferings with Christ. There is heavenly consolation when we allow ourselves to weep with His blessed mother, or like St. Monica offer up our tears for the conversion of our misguided family members. 

Lastly, the Lord contrast “Blessed are you when people hate you, … exclude and insult you, and denounce your name as evil on account of the Son of Man” with “Woe to you when all speak well of you.”

Many people find it unbearable when people don’t like them. Social pressures are among the most driving forces in our culture. So when Jesus says, you will be hated by all because of me, some people, even Christians, say, fine, I’m not going to let anyone know that I follow Jesus, especially if my Christianity would affect my professional or social standing. 

The Lord presents us, here with a choice: will you live for pleasing God or pleasing man? Will you be a prophet or will you persecute prophets?

And this is a very serious choice—the most serious. Because this word “woe”—“woe to you” is a warning. Jesus is warning us that there are consequences for rejecting his teaching here. He doesn’t say, “it’s preferable if you are poor in spirit, but I understand, no big deal, it’s of no consequence if you ignore this stuff, live your best life as your feelings dictate them.” That’s the world talking. That’s the world perverting the Christian message. Living only for the earthly feast will mean exclusion from the heavenly one.

So, how can we take the Lord’s teaching today to heart? The Catechism recommends making an examination of conscience based on the beatitudes. That means reading through the Sermon on the Mount or the Sermon on the plan and asking yourselves questions related to these truths: “have I sought after earthly riches to the detriment of heavenly ones? Have I pursued sinful pleasures instead of practicing temperance, chastity, moderation? Have I given into diversions instead of bringing my wounds and difficulties to God? Have I hungered and thirsted for doing what’s right, working to right the injustices that I perpetuated or participated in? Have I retreated in fear when it was my time to witness to Christ?” 

Jesus looks us in the eyes, he looks into our heart and speaks these words of truth, that we may follow the way he has tread before us. We do well to consider all those things we should fast from, restrict, and restrain, in order to walk more faithfully the path of beatitude for the glory of God and salvation of souls.

2nd Week of Lent 2021 - Monday - Be merciful. Stop judging. Stop condemning. Forgive.

The Lord gives four short commands for us in the Gospel today: Be merciful.  Stop judging. Stop condemning.  Forgive.  Be merciful.  Stop judging. Stop condemning.  Forgive.  

We’d do well just to replay those four commands in our heads over and over for the remainder of Lent. Be merciful.  Stop judging. Stop condemning.  Forgive.  

The call to be merciful is a perennial commandment in Holy Scripture. The people of Israel were to be known for their mercy to widows, orphans, and resident aliens. And so too, Christians are to practice the mercy of the good Samaritan, and mercy of the father of the prodigal son. And notice, the Lord doesn’t say, “be merciful....once in while.” “Be merciful, only to the people whom you like.”  “Be merciful, only to people who will be able to pay you back.”  No, he says, “be merciful as your Father in heaven is merciful” and his mercy is available to all people at all times.  

What does it mean not to judge. We are certainly to avoid the sin of rash judgment—giving people the benefit of the doubt. Catechism says, To avoid rash judgment, everyone should be careful to interpret insofar as possible his neighbor's thoughts, words, and deeds in a favorable way:

Every good Christian ought to be more ready to give a favorable interpretation to another's statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved.

To avoid condemning we need to avoid treating people as if they are not worthy of our help. To condemn a person is to say that they are too sinful, too ignorant, too perverse for my help or the help of God—I will have nothing to do with them because they are damned anyway. Rather, as long as a person draws breath, we are to bring God’s goodness to them and preach the Gospel to them. 

Finally, we must forgive. Forgive, forgive, forgive. If we do not practice forgiveness, we will not be forgiven by the Father. We must let go of all grudges, all resentment towards those who have injured us either physically or emotionally. We are to forgive 70 times 70 times when our brother sins against us. Some of us are more willing to forgive strangers than close family members, because we claim they should know better, but forgiveness is to granted to all people: strangers, neighbors, family, friends, those in authority over us, to all.

Forgive.  Be merciful.  Stop judging. Stop condemning. Forgive.  Be merciful.  Stop judging. Stop condemning. For the glory of God and salvation of souls.

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That the season of Lent may bring the most hardened hearts to repentance and bring to all people purification of sin and selfishness.

For the Holy Spirit’s continued guidance for Our Holy Father, Bishop, and all Church leaders.

For those preparing for baptism and the Easter sacraments, that they may continue to conform themselves to Christ through fervent prayer, fasting, and almsgiving.

That we may generously respond to all those in need: the sick, the suffering, the homeless, the imprisoned, and victims of violence. And for all victims of the coronavirus and their families. And for the Church in places where Christian’s are persecuted and the Gospel is silenced.

For all who have died, and for all the poor souls in purgatory, and for X. for whom this Mass is offered.

Grant, we pray, O Lord, that your people may turn to you with all their heart, so that whatever they dare to ask in fitting prayer they may receive by your mercy. Through Christ our Lord.

September 9 2020 - St. Peter Claver - Meet people where they are with the truth of the Gospel

In the Gospel of Matthew, Jesus gives his most famous sermon—on top of a mountain. For Matthew depicts Jesus like Moses who atop Mt. Sinai received the Law of the Old Covenant from God. Matthew tells us that Jesus gave this sermon to those who already had come to believe in him, a group of Jewish disciples. This sermon would detail how Christians were to conduct themselves as members of the Church—the New Israel. So Matthew depicts Jesus as the New Moses delivering the New Law to the New Israel.

In Luke, as we heard today, Jesus gives his first major sermon, not from the top of a mountain. In fact, St. Luke tells us that Jesus came down from the mountain, after a night of prayer, already having named his 12 apostles, and begins to teach a large crowd on a stretch of level ground, what is called, his Sermon on the Plain. Here Luke emphasizes that the Lord’s teachings are meant for all—not just those on top of the mountain, but all peoples, of all times, of all places are called to learn from Him and believe in Him.

He comes down the mountain into the lives of ordinary people. What a beautiful detail. For the Lord gives us here an example to follow. Our preaching is not meant just for inside the Church at Mass. That’s important of course. Good preaching at Mass from the ordained needs to shape and form and guide the people of God. But the Word of God, the Gospel, needs to be carried out into the world, down the mountain, on the same level as the ordinary folk.

Bishop Perez used to always say, we need to meet people where they are with the truth of the Gospel to invite them into the life of Christ. We meet people where they are, like Jesus, coming down from the mountain onto the plain. We need to share with them the truth of the Gospel. That doesn’t mean watering down or changing the Gospel, but it does mean using concepts they’ll understand, with attentiveness to the concrete details of their life, their struggles, challenges, worries, and hopes. And we need to invite them into the life of Christ. Yes we meet them where they are, but we are tasked with inviting them into something new—to conversion of mind, and heart, belief in Christ, and participation in the life of the Church.

And that’s not something, of course, that only the ordained or tasked with. The ordained are tasked with preaching at Mass. But the entire Church needs to be that presence of Christ out in the world, sharing the Gospel with unbelieving friends, neighbors, and strangers.

Today’s saint, Peter Claver, was a young Jesuit, who left his native spain, to live among the slaves of the new world. He cared for them, brought them medicine, food, bread, and other items that would help them survive in this new land, and of course, the Good news of the Gospel. He became a slave among the slaves. Sharing the Gospel in the world always means humbling ourselves, coming down and meeting people where they are, with the truth of the Gospel.

May we be faithful to this task today and all days, for the glory of God and salvation of souls.

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That all Christians may be diligent in bringing the truth of the Gospel into every sphere of society, and for all those who harden their hearts toward God, for those who have left the Church, for all those in serious sin, for their conversion and the conversion of all hearts.

For our young people on their first day of school today, that they may be blessed with openness to the goodness and truth of the Gospel, for harmony in their classrooms despite this year's many challenges, and for peace in their families.

For an end to slavery, human trafficking, and all forms of inhumane oppression, for the protection and respect of human life.

For those whose lives are marked by suffering, illness, or grief, that they may find hope in the promises of Christ.

For the repose of the souls of the dead, for all of the souls of purgatory, and for N. for whom this mass is offered.

Heavenly Father, hear the prayers of your pilgrimage Church, grant us what we truly need to remain faithful to your Son in all things. Through Christ Our Lord.

7th Sunday in OT 2019 - Love of Enemies & Breaking Cycles of Violence

Last week we heard the beginning of Jesus’ Sermon on the Plain from Luke’s Gospel—Our Lord’s instruction on how to live a blessed life—not living for wealth, for sensual pleasure, but weeping for one’s sins and being willing to endure suffering for the spread of the Christian Gospel. This week’s Gospel continues his great sermon and contains one of the most sacred, inspiring, and perhaps annoying and puzzling texts in the whole new testament: “To you who hear I say, love your enemies, do good to those who hate you bless those who curse you, pray for those who mistreat you.” The Lord teaches not just tolerance for one’s enemy, not just vague acceptance, but love.

Who springs to mind when he gives that teaching: “your enemy” For some of us that might mean one of the great global enemies of history: perhaps the September 11 hijackers or Hitler, Stalin, or Mao Tse-Tung, or perhaps your most reviled politician. Perhaps it’s a bit more personal, someone in your life who you just don’t like, who annoys you to no end, or someone who betrayed your trust or caused you harm.

Our first reading contains a pair of enemies, Saul and David. Saul had become deeply jealous of David and sought to kill him. Saul led his vast army to hunt down David and kill him. But in today’s reading, the tide is turned: David has snuck into Saul’s camp, and finds Saul asleep, unprotected, and at his most vulnerable. With a single thrust of his spear, David could kill Saul easily—this mad tyrant who was trying to kill him, unjustly, aggressively, out of insane jealousy. David has every right, you’d say, to kill Saul.

What would you if your greatest enemy was delivered into your hands? Someone you hated, someone that hurt you, someone who has mocked you and made you feel inferior. What would you do if the tables were turned? David finds himself in this position. Now he was the one with the power, he was the one with the blade at his enemies throat. But he chooses not to strike, he breaks the cycle, he foreshadows the love of one’s enemy which Jesus teaches.

And Jesus’ admonition to love our enemies is central to his teaching. It is the great test. And when he says love, he’s not talking about an emotion or a feeling. Love is not a sentiment. Love is an act of the will, a choice to will the good of another, to work for the good of another. A parent loves their child when they work and sacrifice so that the child may grow and learn and become the person they are meant to be. Spouses love each other when they make sacrifices for the good of each other. A priest or religious loves the church when we sacrifice ourselves for the good.

To love one’s enemy is to will their good, and that is not easy.  Why? Why is that hard? Sacrifice is hard, forgiveness is hard. Lending to those who cannot or will not pay you back is hard. Love makes one vulnerable and that is dangerous, that is scary.

Sometimes we find our enemies so threatening because they reveal truths about ourselves that are uncomfortable to face: that we’ve been hurt and want vengeance for our suffering. Or we see in them some hardness that exists also in ourselves. Why did the Pharisees hate Jesus? He revealed their hardness of heart. They sought to put to death the innocent one because his innocence exposed their corruption. He revealed their need to control, their addiction to fame.  Our hatred of an enemy sometimes comes from our fear of having our own hypocrisy exposed. Our enemy is not fooled by our acting.

But if that’s the case, but if they reveal something unholy in us, learning to love one’s enemy is essential for becoming the people God made us to be. God wants to heal our brokenness and liberate us from our hardness of heart by teaching us to love our enemies. If someone, anyone exposes a lie that we tell ourselves, thanks be to God for them.

Another reason why love of enemies is central to the Christian way of life is that through love and patience and understanding and empathy we might win them back. By lending to someone who has no ability to pay us back we teach them something about God—we reflect the love of Jesus who died for sinners. Through our own act of mercy, we show that that mercy and love are possible—we show them the mercy of the Father.

For, as Christians, our task is to draw people in to the mystical body of Christ, to lead them to God. And if we write someone off, we judge them as irredeemable, if we say, they are too far gone, they are my enemy, and unworthy of my effort, then we are unfaithful to the mission of drawing all men to Christ.

It’s difficult to resist that tendency to become irrational with the irrational, to fight fire with fire, to meet short tempers with even shorter tempers, to write people off. But Christians are to break the cycle of hostility through patience, gentleness, and understanding. Our patience and generosity will often be the road on which God wishes to meet souls, to help them to know His goodness and love.
In just a week and a half we will begin the great season of Lent, the season of prayer, fasting, and almsgiving. Consider offering up your Lenten penances for someone who you consider an enemy: perhaps someone who has hurt you, or someone who you think is bringing ruin to the Church or to the world, and pray for them daily, fast for their conversion, beseech God for the ability to forgive them. Pray for the ability to love them with the gentle and patient heart of Jesus, that when you speak to them, you may do so with the utmost understanding, and that you may learn from them what God wants to teach you through them. Every day bring them to God. I guarantee, to do so will change you for the better.

Jesus deliver us from the unwillingness to love. Help us to pray, to fast, to do penance, to will the good in everyone, to do good to those who hate us, to bless those who curse us, to pray for those who mistreat us, for the glory of God and salvation of souls.

6th Sunday in OT 2019 - Sermon on the Plain

In the Gospel of Matthew, Jesus gives his most famous sermon on top of a mountain. For Matthew depicts Jesus like Moses who atop Mt. Sinai received the Law of the Old Covenant from God. Jesus—the New Moses gives the teachings of the new law—the law of the new covenant that he came to form between God and Man. In Matthew’s Gospel, atop what is now called the Mount of Beatitudes, Jesus taught about holiness and eternal life, about salt and light, about anger, adultery, and divorce, and the love of enemies, prayer, fasting, and almsgiving, about judging others and casting pearls before swine, and the imperative of building your life on the solid foundations of his teachings.

In Luke, Jesus gives his first major sermon, not from the top of a mountain. In fact, St. Luke tells us that Jesus came down from the mountain, and taught his disciples and this large group of people on a stretch of level ground. This passage of Luke’s Gospel is known as Jesus’ Sermon on the Plain, and is delivered immediately after spending a night in prayer and naming the 12 apostles.

Matthew’s Sermon on the Mount and Luke’s Sermon on the Plain contain much of the same content, in fact, Luke’s version is a bit more down-to-earth, clearer and direct.
“Blessed are you who are poor, for the kingdom of God is yours.
Blessed are you who are now hungry, for you will be satisfied.
Blessed are you who are now weeping, for you will laugh.
Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man."

Just four beatitudes compared to Matthew’s eight. And on the surface…this is a pretty strange teaching. Blessed are your when you are poor? Well, no one wants to poor. Everyone tries to get out of poverty. Blessed are you who are hungry? In Jesus’ day, to go hungry was a sign that you were cursed by God. Know one likes to be hungry. Blessed are you who weep? This is getting more masochistic as it goes on. Poor, hungry, now sad? We seek to escape sadness, depression, and grief. And the last one is even more dramatic. You are blessed when you are hated, persecuted, condemned as evil for being a follower of Jesus. Well…where do I sign up?

How do we begin to understand these odd teachings? Jesus certainly shakes-up the expectations of his audience. Christians are to view and treat the world differently. We aren’t to trust in the same things the worldly-minded trust in, we aren’t to hunger or crave or seek the same things as the worldly-minded because we recognize that nothing in the world can satisfy our deepest hunger for God. We get in trouble when we attach that deepest spiritual hunger to the things and ways of the world; we end up frustrated, exhausted, spiritually depleted, and even lost in sin.

This odd teaching requires we go a bit deeper though. Jesus uses this phrase “blessed are you” in each of these sayings. The Greek word for “blessed” is “Makarios”, the same as in Matthew’s Gospel. “Makarios” is often translated as blessed, happy, fortunate, or divinely joyful. The Greeks used to call the island of Cyprus “makaria” the Island of Joy. The Greeks felt Cyprus was like a high-end resort: so fertile, beautiful, pleasant, safe, peaceful, and rich in minerals and natural resources, that its inhabitants were completely self-sufficient. They had no need to travel or trade in order to live in perfect physical comfort. Maybe, Luke had this in mind in writing “Makarios”, that following Jesus’ teaching, you receive what is sufficient for making your way to the heavenly paradise.

Blessed, fortunate, divinely joyful, in possession of what is necessary for eternal life, are you when you are poor, that is, when you are not attached to or controlled by material things, but rather, when God is your greatest possession, when you do not allow the material things of the world to keep you from knowing, loving, and serving God.

So much of our sadness comes from allowing the things of the world to control us and distract us from what is most important in life. The world tells us that joy and happiness are obtained by amassing houses, cars, mobile devices, clothes and shoes, grander and more luxurious vacations. The devil loves to convince us to work harder and harder for these things, which may bring some temporary gratification, but in the end leaves us exhausted. The devil loves using worldly allurement to draw us away from that which truly gives us life--prayer, service, devotion, worship, and communion—that is genuine encounter with God, and genuine authentic human contact. So how blessed are you when you are poor, detached, dispassionate about the worldly and rich in the things of God.

Okay. Blessed, fortunate, divinely joyful are you when you are hungry. Hunger is linked to the sensual. So, how fortunate when you are not addicted to sensual pleasure. Food and drink and sex are good, and the ability to enjoy them in their proper context is good. Catholics are not puritanical. God pronounced these created things good. But good, in their proper context, moderated by reason. Pleasure is good, but not God. What sinful man tends to do, is to make them into gods. We attach our infinite desire for God to these created things and bend our wills to obtain them inordinately. But because these things do not satisfy our deepest desire for God, it’s no surprise that addictions emerge around these things: food addiction, drug and alcohol addiction, sex and pornography addiction—Addictions which cause great damage to the psyche, to families, and to souls.

But blessed are you when hunger, when you are detached from these sensual pleasures, when you don’t let the pursuit of physical pleasure control your life. Jesus came to set us free from slavery to the sensual.

Thirdly, Blessed, fortunate are you who now weep. The weeping of the righteous in scripture is often linked to the acknowledgement of sin. Isaiah cried out and wept: Woe is me, I am doomed! For I am a man of unclean lips” Isaiah wept because he was unable to come into the presence of God because of his sins. And so, blessed are you when your recognize your sinfulness and weep for your sins and seek conversion.

What does the world weep over? Certainly not over offending God! One can’t help but think of the recent legalization of abortion up to and including the birth of the child in several states for any reason. As a kid, in popular culture there was at least some acknowledging that abortion was not ideal. The slogan was “make abortion safe, legal, and rare”. In 2019 we hear slogans like “shout your abortion” or “abortion on demand without apology”. People not weeping but reveling in the fact that innocent life is murdered. The world weeps not for the destruction of its moral compass. 

Rather, Christians blessed are you when you weep over sin. We do well to make spiritual reparation through prayer and fasting for sins that cry out to heaven and for the conversion of those who revel over and celebrate sin.

And those who weep over sin, the Lord says, will one day laugh; those who acknowledge and repent of sin in this life will rejoice in the world to come.

And finally, blessed are you when you are persecuted for Christ. “Rejoice and leap for joy on that day!” The world wants to silence the Christian Gospel, wants us to compromise the moral teachings of Jesus, to water down the content of the faith, to change what has been received from Christ and the apostles. And we will face resistance when we trust in Jesus.

But Jesus promises blessedness, eternal life, and joy to those who persevere in the truth, who are willing to undergo suffering to courageously defend, patiently explain, clearly articulate, and unambiguously live the Christian faith in the face of error and confusion and persecution. We proclaim the Gospel of Life in the midst of a culture of death, but we do so joyfully, knowing that our efforts are made for the glory of God and salvation of souls.