Why does God put up with evil in the world?

Why does error have a free rein and why does God allow the wicked to disturb the existence of so many people?

 

First of all, before trying to understand, we need to put ourselves in front of the incomprehensible wisdom of God. One who is firmly anchored in God does not suffer any loss, even if attacked by a thousand waves and a thousand storms. On the contrary, he emerges stronger.

 

There is a reason, however, which I can venture to suggest.

 

In the first place, scandals are permitted so that the rewards of the righteous may not be diminished. That is why God said to Job: “Do you not understand that I have treated you in this fashion so that righteousness may be made manifest?” [Job 40:8]

 

But there is a another reason why the wicked are left at large: so that they may not be deprived of the advantages of conversion from their evil ways, which certainly could not happen if they had been rendered incapable of doing evil. In this way, Saint Paul, the penitent thief, the prostitute, the tax collector and many others were saved.

 

You may speak to me about those who have been scandalized. Well and good. But I then speak to you about those who have benefited from the scandal by winning glory, and I repeat my point: the existence of careless and lazy people would not justify leaving in a state of inferiority keen and wide-awake people who are capable of richly deserving their eternal recompense. A great wrong would be done to them if they were not given the chance to strive.

 

Saint John Chrysostom

On Providence, 12, I

(SC 79, pp 183ff.)

John Paul II, remembered

JP II.jpgToday marks the fourth anniversary of the death of our beloved Pope John Paul II. His physical absence is felt but I believe that he’s interceding before the throne of grace for those who ask.

 

I consider myself in the John Paul generation and I look forward to the day that the Church beatifies and canonizes him. Even though I love Pope Benedict, I still love Pope John Paul. May his memory be eternal.

 

God, Who, in Thine ineffable providence, didst will that Thy servant John Paul II should be numbered among the high priests, grant, we beseech Thee, that he, who on earth held the place of Thine only-begotten Son, may be joined forevermore to the fellowship of Thy holy pontiffs. Through Christ our Lord.

 

Some newsworthy items:

 

Sophia Loren speaks about John Paul moving toward sainthood.

 

A Rabbi speaks about John Paul.

 

 A video clip on the 6pm Mass offered by Pope Benedict for Pope John Paul II.

 

A video clip on the documentation of Pope John Paul’s move toward being called saint.

 

Carl Anderson reflects on his relationship with the Servant of God Pope John Paul II on this 4th anniversary of the Pope’s death.

Silence: a film on the 17th century Japanese martyrs


Japanese martyrs.jpgThe martyrdom of Japanese Christians in the 17th century is the subject of a film being produced by the Italian-American director Martin Scorsese. The film is based on the novel Chinmoku (“Silence”) written by Japanese Catholic writer Endo Shusaku [1923-1997]. He describes the persecution suffered by Japanese Christians during Edo period, especially in the Nagasaki region. The novel, written in 1966, tells the story of a Jesuit Portuguese missionary in Japan in early 17th century, during the time of the anti-Christian persecution. The title, “Silence”, harkens back to the silence of God in front of Christ’s cross, and recounts the forced recantation of the faith by the missionary after enduring horrendous torture. The books of Endo Shusaku reflect his special research of Christianity in the oriental culture, and present his particular vision of human fragility, sin and grace. The announcement of the film comes shortly after the beatification of 188 Christian martyrs of that period. That event took place on the 24th of November 2008. According to Japanese bishops, this event represented a milestone for the history Japan where the Christian religion had been prohibited for centuries. Shooting will begin around the end of the year in New Zealand. (courtesy of the Jesuit Press)

The Word of God in the Life and Mission of the Church


La Parola nelle parole.JPGOnly a few months after the 12th General Assembly of the Synod of Bishops on The Word of God in the Life and Mission of the Church (in Italian now), Vatican Radio hosted the book launch of The Word in words: From Biblicism to the realism of the faith. Written by Monsignor Lorenzo Leuzzi, director of the Office for Pastoral Care of Universities of the vicariate of Rome, the book offers a reflection on theme of the synod, with special focus on Pope Benedict XVI’s four speeches.

“The most important thing is to help the Church rediscover the presence of the Word — to see that the Church is not the only place Scripture is to be read, but is the place where man can truly find God through Scripture in a greater experience. Because the Word is not just in the Scriptures, but the Word is present in history.”

“I’m happy to acknowledge with gratitude that there are many young people who, through the Bible, deepen their faith in God — One in Three, Father, Son, and Holy Spirit — because in the words of the Bible they discover the Word that is Jesus Christ, who leads us to adore God the Father, with the grace that the Holy Spirit offers us in abundance.”

 

A video clip book launch

The Italian interview by Vatican Radio with Monsignor Lorenzo Leuzzi

Called to Love: Approaching John Paul II’s Theology of the Body

This new book, Called to Love: Approaching John Paul II’s Theology of the Body, due to be released on April 14, discusses John Paul II’s theology of the body and the meaning of human love. This interview appeared in the April 2009 issue of Columbia magazine, the organ of communication of the Knights of Columbus. I am grateful for the opportunity to re-publish it here.

 

By the Columbia Staff

 

From 1979 to 1984, Pope John Paul II delivered 129 Wednesday audiences in which he presented a vision of the human person, created as a unity of body and soul, and the vocation of every person to love. The pope’s catechesis, which has become known as the “theology of the body,” is considered by many to be revolutionary, as it develops profound truths about man’s most basic experiences — who we are and who we were created to be.

 


Called to Love.jpgA new book about the theology of the body, which is being published this month, was co-authored by Supreme Knight Carl A. Anderson and Father José Granados, assistant professor at the Pontifical John Paul II Institute for Studies on Marriage and Family at The Catholic University of America in Washington, D.C. Titled Called to Love: Approaching John Paul II’s Theology of the Body (Doubleday), the book sheds light on the significance and implications of the pope’s insights. Columbia spoke with Supreme Knight Anderson and Father Granados about their new book.

 

Columbia: The word “theology,” for many, denotes abstract ideas about God. What, then, does Pope John Paul II mean by the phrase “theology of the body,” which may sound radical or even contradictory?

 

Father Granados: Theology does not only deal with our questions about God; it deals mainly with God’s word to us — that is, the way he talks with us and tells us about himself and his love for us. For theology, the Incarnation is central, this event in which God himself comes to meet us and becomes visible by assuming a human body. Because of the Incarnation, the body enters into the realm of theology. When the Word became flesh, God made clear to us that the body has a language able to talk about God and about the way he calls us to love him and each other.

 

Anderson: This is precisely why we wrote Called to Love — to bring theology out of the realm of “abstract ideas about God” and show just how personal the pope’s vision is for each of us. We need always to remember that John Paul II throughout his priestly ministry remained totally committed to the care of married couples and the family. The theology of the body is a key element of his pastoral approach.

 

Central to John Paul II’s insights is the concept of the communion of persons, which he sees as a reflection of the Trinity. In what way does the pope develop the traditional doctrine?

 

Father Granados: The good news of Christianity is that God is love, a communion of persons in which the Father gives himself totally to the Son in the union of the Holy Spirit. John Paul II has developed an understanding of the human person in the light of this Trinitarian love. Human love, and particularly the love of the family — between husband and wife, parent and child, brothers and sisters — is the mirror in which God’s love shines in the world, and man is able to share in it. John Paul II has taken this central theme of the tradition and has interpreted, in this light, the whole of man’s vocation and destiny.

 

Anderson: This is also an important concept for the work of the Knights of Columbus since our Order is based upon the principles of charity, unity and fraternity. We might say that this is how Father McGivney chose to speak about the reality of a “communion of persons” in a very practical way more than a century ago.

 

What might people gain from studying the theology of the body? What inspired you to write this book?

 

Father Granados: The aim of this book is to help the reader discover the great vocation to which God calls him: a vocation to love. We often live unaware of this great call to love and thus are unable to give an answer to it. Because of this, our lives risk being wasted, without attaining their fulfillment. Through this book, we would like to reawaken the reader to the great news of his existence, to the wonder of God’s original plan for him. This means that the theology of the body is not only a teaching about human sexuality, but it also contains a whole understanding of the human person and of the world. In fact, John Paul II’s aim is to give an account of the whole of reality in terms of love.

 

Anderson: For me, Called to Love was a way to deepen a discussion begun in my earlier book, A Civilization of Love, by showing how through the theology of the body John Paul II explained every person’s vocation to love. This, in turn, helps us understand better our vocation within marriage, within our family and within the world.

 

Even before becoming Pope John Paul II, Karol Wojtyla had decades of pastoral experience and wrote on matters related to marriage and family. Why is the family so important, and what does the theology of the body teach us about the nature of human love?

 

Father Granados: According to John Paul II, the family is the place where we discover who we are. The pope speaks in this regard of the genealogy of the person. Our identity as human persons is formed in the family. The fact that we are children of our   parents, for example, is not something accidental, but constitutes a central part of our being. The same is true for a parent; it is not just that a person has a child, but that he is a father or mother. In the family, we understand that we come from another as children and are called to become spouses and parents. In other words, one’s life is defined by an original love that is first received, as a child, and then given to another in order to be fruitful.

 

Anderson: We can see from this why John Paul II believed that the family is the central place of encounter between Christianity and contemporary society. If we do not understand our lives as spouses and parents in a profoundly Christian way, it is very difficult to live a Christian life in today’s world. But John Paul II’s insight is more profound: By understanding our lives as spouses and parents as God intended, we learn how to live a Christian life in a more authentic way. This is true even for those who never marry.

 

Beginning with man’s “original experiences” in the first chapters of Genesis, the catechesis on the theology of the body is, in a way, a Scriptural commentary about human nature. What role does Christian revelation play in understanding who we are? Can we explain John Paul II’s insights in secular terms?

 

Father Granados: Modern man suffers from a crisis of identity. We need to know who we are and what our path in life is. In the book of Genesis, John Paul II saw the genetic code of our identity as human beings. For instance, the pope talks about an original solitude: Adam realizes in the garden that he is alone. This experience is interpreted in the light of man’s relationship with the Creator, the only one who fulfills our expectations and desires. This means that our identity is always constituted before the mystery of God, as creatures who come from him.

 

John Paul II then adds the experience of unity: We only know who we are and how to reach God when we encounter another person through love. Precisely because the pope starts with an analysis of human experience, the theology of the body is universal and refers not just to Christians. Every human being asks himself about the meaning of life and how to find fulfillment. The theology of the body answers these questions in terms of love.

 

The book is being released one year after Pope Benedict XVI’s visit to the United States. How do the teachings of John Paul II relate to those of Benedict?

 

Father Granados: At the beginning of his pontificate, Benedict said that he did not want to write much, because he conceived his mission as making John Paul II’s great work better known. In fact, Benedict’s first encyclical, Deus Caritas Est (God is Love) was a continuation of John Paul II’s work on love. Like his predecessor, Benedict takes as his point of departure the way Christ reveals to man his own vocation. In Deus Caritas Est, he writes that in order to give a good definition of love, we will need to start by looking at the Crucified one (12). It is at the foot of the Cross that we learn what love is all about.

 

Anderson: This was the central pastoral vision of the Second Vatican Council. John Paul II and Benedict XVI are popes whose great mission is the renewal of the Church sought by the Council. Both popes have sought to do this by seeing in Christ the revelation of God’s love, which makes us who we are and sets before us a way of living to which we are called.

Spiritual Maternity for Priests

In early February, I mentioned the notion, the desire, perhaps even the ministry women can do for the spiritual wellbeing of priests. It is an idea that is growing in the Church and yet its importance is not being recognized by many bishops. However, Bishop Edward Slattery, bishop of Tulsa, inaugurated a work of spiritual maternity for priests in the Tulsa diocese on March 24th. The good part of this work is the on-going formation. Father Mark Kirby writes about it on his blog.

Michael J. McGivney’s Legacy


Michael Mcgivney.jpgDaily we pray for the beatification of the Venerable Father Michael J. McGivney, the founder of the Knights of Columbus. His cause for canonization has been advanced because we are convinced he deeply contemplated the face of Christ and truly knew the Lord by entering into his sacrifice of love. In imitation of the Lord who came ‘not to be served but to serve,’ Father McGivney poured out his life, “in service to one, in service to all.” He was that priestly grain of wheat, which, like the Lord died and was buried, and then in the power of the Holy Spirit produced abundant fruit.

 

By being with his people in their need – the people of this very parish [St. Mary’s Church, New Haven, CT] – Father McGivney followed Christ; where Christ was, there was Father McGivney.

 

Our founder saw Christ in the multitudes that packed this Church each Sunday, and especially in the hardworking men whose faith he strove to bolster. He found Christ in families bereft by the death of husbands and fathers and indeed in a man condemned to die.

 

He sought the Lord in the lay leadership he raised up in the basement of this Church, men to whom he entrusted his fledgling organization conceived in the genius of holiness. In the power of the Holy Spirit, Father McGivney sought to write the law of love on the hearts of those first Knights of Columbus by creating an Order whose first and more enduring principle was charity. His love for Christ, and for his Church, and for the beloved Knights of Columbus did not diminish when be moved to Thomaston to serve as a pastor. He was merely 38 years of age when he died having poured out his life in acts of love for his people that replicated the mystery of Christ’s sacrificial love that he celebrated each day in the Mass.

 

This is an excerpt of Bishop William A. Lori’s homily from the March 29th Founders’ Day Mass, Saint Mary’s New Haven, Connecticut. Bishop Lori is the Bishop of Bridgeport and the Supreme Chaplain for the Knights.