THE IDEOLOGY OF JESUS

by Rich A. Rosendahl.

We all submit to social norms — some are helpful, some are unhelpful and even hateful.

Often, the social norms we adhere to are rooted in ideologies that have developed over time and are connected to an affinity group that we may be part of.

In other words, we are following them because people like us follow them.

For example, I am a white guy who grew up in a small town in the Midwest with a culturally Christian and conservative background.

These are just a couple of examples of potential attributes from my formative years that could affect the affinity group and subsequent social norms that I adhere to for the balance of my life.

Jesus, on the other hand, seemed to have zero concern for social norms or ideologies of those who he was supposed to be like — his affinity group. When he went against these norms he was often challenged or ridiculed and eventually even killed for his approach and ideology.

But none of that stopped him from having what sometimes seemed like a big F*** You attitude when people tried to pressure him to conform to their social norms.

So what was this ideology of his? It was the ideology of Love.

To this day, we fight the concept of Loving others, often to the death. Our affinity groups lead toward division, mistrust, and misunderstanding. While we are busy trying to conform to the social norms that make us part of our group, even if unintentionally, others are doing the same.

This creates gaps between us and others that sometimes seem insurmountable, because Loving others feels like a rejection of our own affinity group.

But the ideology of Love — the ideology of Jesus — rejects and resists the pressure to conform to social norms and affinity groups altogether by revealing the humanity that we share, the friendships that are accessible, and the remarkable things we can achieve together.

The ideology of Jesus makes room for us to be unique, including the helpful social norms we adhere to, even as it removes the need to feel threatened or fearful of the those who are uniquely different than us.

Right now, there seems to be a hell-of-a-lot of influential religious and political leaders jockeying for us to follow their ideologies — often trying to leverage what should be our affinity group to pressure us into the social norms that fit their agenda.

In the midst of all of this, I am reminded that there was a leader that came before all of them who rejected these concepts altogether, showing us how to do the same and revealing the ideology of Love.

IS JESUS RELEVANT TODAY?

Many think that Jesus Christ wants us to become religious. They think Jesus came to take all the fun out of life, and give us impossible rules to live by.

They are willing to call him a great leader from the past, but say he is not relevant to their lives today.

Josh McDowell was a college student who thought Jesus was just another religious leader who set up impossible rules to live by. He thought Jesus was totally irrelevant to his life.

Then one day at a student union lunch table McDowell sat next to a vibrant young coed with a radiant smile. Intrigued, he asked her why she was so happy. Her immediate reply was, “Jesus Christ!”

Jesus Christ? McDowell bristled, firing back:

“Oh, for God’s sake, don’t give me that garbage. I’m fed up with religion; I’m fed up with the church; I’m fed up with the Bible. Don’t give me that garbage about religion.”

But the unfazed young coed calmly informed him,

“Mister, I didn’t say religion, I said Jesus Christ.”

McDowell was stunned. He had never considered Jesus more than a religious figure, and didn’t want any part of religious hypocrisy. Yet here was this joyful Christian woman talking about Jesus as someone who had brought meaning to her life.

Christ claimed to answer all the deep questions about our existence. At one time or another, we all question what life is all about. Have you ever gazed up at the stars on a pitch-black evening and wondered who put them there? Or have you ever seen a sunset and thought about life’s biggest questions:

• “Who am I?”
• “Why am I here?”
• “Where am I going after I die?”

Although other philosophers and religious leaders have offered their answers to the meaning of life, only Jesus Christ proved his credentials by rising from the dead. Skeptics like McDowell who originally scoffed at Jesus’ resurrection, have discovered that there is compelling evidence that it really occurred.

Jesus offers life with real meaning. He said that life is much more than making money, having fun, being successful, and then ending up in a graveyard. Yet, many people still try to find meaning in fame and success, even the greatest superstars.

Click here to read page 2 of 10 about "Is Jesus Relevant Today?"

THE ROAD TO CALVARY

LUKE 23:26-32

Jesus carries his cross and Simon of Cyrene was impressed by the soldiers to assist. When I read the details about this I remember that when studying Acts it was mentioned that a certain Simon may actually have been the same Simon of Cyrene. I wouldn't be a bit surprised if what started out as a bad experience wound up being the saving of his soul. William Barclay tells us the history to go with this segment.

When a criminal was condemned to be crucified, he was taken from the judgment hall and set in the middle of a hollow square of four Roman soldiers. His own cross was then laid upon his shoulders. And he was marched to the place of crucifixion by the longest possible route, while before him marched another soldier bearing a placard with his crime inscribed upon it, so that he might be a terrible warning to anyone else who was contemplating such a crime. That is what they did with Jesus.

He began by carrying his own Cross (John 19:17); but under its weight his strength gave out and he could carry it no farther. Palestine was an occupied country and any citizen could be immediately impressed into the service of the Roman government. The sign of such impressment was a tap on the shoulder with the flat of the blade of a Roman spear.

When Jesus sank beneath the weight of his Cross, the Roman centurion in charge looked round for someone to carry it. Out of the country into the city there came Simon from far off Cyrene, which is modern Tripoli. No doubt he was a Jew who all his life had scraped and saved so that he might be able to eat one Passover at Jerusalem. The flat of the Roman spear touched him on the shoulder and he found himself, willy-nilly, carrying a criminal's cross.

JESUS FORETELLS THE INSTITUTION AND MEANING OF THE EUCHARIST

John 6

25 When they found him on the other side of the sea, they said to him, "Rabbi, when did you come here?"
26 Jesus answered them, "Truly, truly, I say to you, you seek me, not because you saw signs, but because you ate your fill of the loaves.
27 Do not labor for the food which perishes, but for the food which endures to eternal life, which the Son of man will give to you; for on him has God the Father set his seal."
28 Then they said to him, "What must we do, to be doing the works of God?"
29 Jesus answered them, "This is the work of God, that you believe in him whom he has sent."
30 So they said to him, "Then what sign do you do, that we may see, and believe you? What work do you perform?
31 Our fathers ate the manna in the wilderness; as it is written, 'He gave them bread from heaven to eat.'"
32 Jesus then said to them, "Truly, truly, I say to you, it was not Moses who gave you the bread from heaven; my Father gives you the true bread from heaven.
33 For the bread of God is that which comes down from heaven, and gives life to the world."
34 They said to him, "Lord, give us this bread always."
35 Jesus said to them, "I am the bread of life; he who comes to me shall not hunger, and he who believes in me shall never thirst.
36 But I said to you that you have seen me and yet do not believe.
37 All that the Father gives me will come to me; and him who comes to me I will not cast out.
38 For I have come down from heaven, not to do my own will, but the will of him who sent me;
39 and this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up at the last day.
40 For this is the will of my Father, that every one who sees the Son and believes in him should have eternal life; and I will raise him up at the last day."
41 The Jews then murmured at him, because he said, "I am the bread which came down from heaven."
42 They said, "Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, 'I have come down from heaven'?"
43 Jesus answered them, "Do not murmur among yourselves.
44 No one can come to me unless the Father who sent me draws him; and I will raise him up at the last day.
45 It is written in the prophets, 'And they shall all be taught by God.' Every one who has heard and learned from the Father comes to me.
46 Not that any one has seen the Father except him who is from God; he has seen the Father.
47 Truly, truly, I say to you, he who believes has eternal life.
48 I am the bread of life.
49 Your fathers ate the manna in the wilderness, and they died.
50 This is the bread which comes down from heaven, that a man may eat of it and not die.
51 I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh."
52 The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?"
53 So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you;
54 he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.
55 For my flesh is food indeed, and my blood is drink indeed.
56 He who eats my flesh and drinks my blood abides in me, and I in him.
57 As the living Father sent me, and I live because of the Father, so he who eats me will live because of me.
58 This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever."
59 This he said in the synagogue, as he taught at Caper'na-um.
60 Many of his disciples, when they heard it, said, "This is a hard saying; who can listen to it?"
61 But Jesus, knowing in himself that his disciples murmured at it, said to them, "Do you take offense at this?
62 Then what if you were to see the Son of man ascending where he was before?
63 It is the spirit that gives life, the flesh is of no avail; the words that I have spoken to you are spirit and life.
64 But there are some of you that do not believe." For Jesus knew from the first who those were that did not believe, and who it was that would betray him.
65 And he said, "This is why I told you that no one can come to me unless it is granted him by the Father."
66 After this many of his disciples drew back and no longer went about with him.
67 Jesus said to the twelve, "Do you also wish to go away?"
68 Simon Peter answered him, "Lord, to whom shall we go? You have the words of eternal life;
69 and we have believed, and have come to know, that you are the Holy One of God."
70 Jesus answered them, "Did I not choose you, the twelve, and one of you is a devil?"
71 He spoke of Judas the son of Simon Iscariot, for he, one of the twelve, was to betray him.

Verses 26 and 63 frame the whole discourse with the crowd. The reason they do not believe the great teaching he is about to reveal is that their vision is too earthly: ``Their end is destruction, their god is the belly, and they glory in their shame, with minds set on earthly things.'' (Philippians 3:18,19). In the words of St. Paul:

For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. (Romans 8:5)

The crowd cannot see the divinity of Jesus because they are impure and seek their own gratification: ``Blessed are the pure in heart, for they shall see God.'' (Matthew 5:8). In verse 40, he tells us that we must see the Son of man and have faith in him in order to gain eternal life. How is it that we modern-day disciples can see Jesus? Only through a pure act of faith: 'Blessed are those who have not seen and yet believe' (Jn 20:29).

In verses 45-46, he as much as says that his authority is divine, as if to remind the crowd that though the teaching is difficult, the authority of the one who reveals it admits of no doubt. In verse 47 he says solemnly ``he who believes has eternal life''. But believes what? What is the content of this belief? It can only be the teaching that follows in verses 48-51: ``I am the bread of life.... if any one eats of this bread, he will live forever; and the bread which I shall give for the life of the world is my flesh.''

Notice that the crowds clearly understand him to say that to live they must eat his flesh (v. 52), and, although they understand him in a carnal way (not seeing that his flesh will be veiled under the appearance of bread and wine), they grasp the basic truth of his words. The proof is that he does not try to correct them as if they had misunderstood, but rather reiterates and amplifies what they have understood from his saying in verse 51. Notice with what solemnity (``Truly, truly...'') and how many times he reaffirms this teaching (vv. 53, 54, 55, 56, 57, and 58). Each of these verses is a categorical affirmation of the crowd's understanding of his words. There is no indication that Jesus is speaking figuratively here; we must humbly accept the words of our Lord, even though if it require a great leap of faith. We must not allow our predispositions or traditions or even the purely empirical knowledge of our own senses to restrict our full recognition of the truth given from the mouth of God made Man: ``Blessed are those who have not seen and yet believe.'' (John 20:29) We must humbly ask God for the faith to believe in this truth beyond all expectation, tradition and sense. ``Truly I say to you, whoever does not receive the kingdom of God like a child shall not enter it.'' (Mark 10:16)

Some interpret verse 63 to mean that the flesh about which Jesus has just been speaking does not contribute to salvation. The problem with this interpretation is that it denies the role of the Incarnation in our salvation: if Jesus' flesh is not beneficial to our salvation, why did he become a man and sacrifice himself? The correct interpretation is, as we have already noted, that `flesh' refers to the senses and the mind enslaved to the senses. Jesus is saying, `Don't judge by your senses; judge by the Spirit: have faith in me!' Besides, as St. Thomas Aquinas points out, Jesus gives us in the Holy Eucharist not just his body, but also his blood, soul, and divinity; Jesus died only once and these can never be separated from his body again.

Significantly, St. John has told us that the events of the previous episode take place just under a year before Jesus institutes the Sacrament of his Love at the Last Supper: "Now, the Passover, the Feast of the Jews, was at hand." (verse 4, not shown above). The present episode occurs on the Passover, a year before Jesus' sacrifice on the cross.

Verse 66 tells us that many of Jesus' disciples (not just an stray crowd, but his disciples) withdrew from following him because they understood his words literally and took offense. If Jesus had intended his words symbolically, he would have been morally obliged to clarify them for his misunderstanding disciples. But he does not do so.

Finally, notice that this is the first time St. John mentions that Judas is going to betray Jesus (v. 71), that it immediately follows many of Jesus's disciples falling away from him due to the apparent enormity of the idea of eating his flesh and drinking his blood (v. 60). In verse 64, St. John makes the connection between betrayal of Jesus and unbelief in what he has just taught. Here we learn that it was Judas' failure to believe the Lord in preference to sense evidence that started him on the road to perdition.

HOLY WEEK: JESUS OUR SAVIOUR?

by Kathryn Marcellino, OCDS

Holy Week begins Palm Sunday and goes through Holy Saturday. During this week we are reminded in the Church's liturgy and Mass readings about the passion and death of our Lord and Savior, Jesus Christ. We are reminded that Jesus died for us.

Catechism of the Catholic Church #452: The name Jesus means "God saves". The child born of the Virgin Mary is called Jesus, "for he will save his people from their sins" (Mt 1:21): "there is no other name under heaven given among men by which we must be saved" (Acts 4:12).

We often hear people from various churches asking, "Is Jesus your personal Lord and Savior?" I think this is valid question.

God created the world as good and there was no evil in it. Then Adam and Eve sinned, and sin came into the world and brought along with it physical death, suffering and also closed the gates of Heaven so that no one could enter. Jesus saved the world by dying on the cross as the final and perfect sacrifice to make up sin.

God is both just and merciful. His justice required a perfect sacrifice to make up for sin which was only fully accomplished in his only begotten Son, Jesus Christ. In God's great mercy the second person of the Blessed Trinity, God himself, became man, lived among us, taught us, and then died a painful death so that we can be restored to full fellowship with God and to have the opportunity to go to Heaven someday.

The door is now open to us through Jesus' sacrifice, but there are requirements and they are laid out in Jesus' teachings which are recorded both in the Bible (Sacred Scripture) and through the oral teachings handed down from the apostles (Sacred Tradition).

Jesus, our Savior

Jesus died for our sins and also taught us what we are to do in this life to be saved. The first step is learning what God wants and the second step is doing it. A part of this is accepting Jesus "as my personal Lord and Savior" as some church's like to put it, but there is more involved. For example, Jesus also said we must be baptized "with water and the spirit" to be saved and taught many other things as well.

He also taught that not "many are called, but few are chosen" and the Bible says we are to work out our salvation in "fear and trembling". (This is a different message from our modern culture which makes it seem like just about everyone is going to heaven. This might make us feel nice but it is not really what Jesus said as recorded in the Bible.) There really is something important to be gained or loss and we really do need to take God and "working out" our salvation seriously.

So have we accepted Jesus as our Lord and Savior and are we his followers? To examine ourselves on this we could ask ourselves: Who are what are we putting our trust in and love above all else? Is it God or money or people or ourselves or something else? This really takes a little thinking about. For example, what if I lose my job, my spouse or other close relationships, my savings account, my retirement fund, or my health? Do I trust that God will still take care of me in any circumstance? Or am I really putting my trust in those things not as one way God is taking care of me, but as if they are almost like a God in themselves? Job in the Bible lost everything including his health but he trusted God and said that even if God kills him, still he will trust in God. This is what we are also called to do. By the way God restored all Job's possessions and health even greater than before.

Can we really say Jesus is our my Lord and Savior and then not really put Him first in our life as our Savior and Lord above all other things? If anything is above Jesus in our life then that thing is our Lord, but can never be our Savior, as Jesus is the only one who can save us. Our priorities should be God first, everything else second... i.e. loving, trusting and believing in God and doing what he says first, and everything else in second or lower place.

During this time of Holy Week, let's do a little meditation to ask ourselves if we are really accepting Jesus as our Lord and Savior meaning he is really above all else in our lives and that we are trusting in Jesus. We not only look to God/Jesus to save us in the sense of sin but also to God to take care of all our needs as Jesus said he would. We are to be cooperators and co-workers with Jesus and so we help through our actions and work, but all good things come from God and we should look to God for everything and then thank God for all the things he gives us.

Jesus said that "without me you can do nothing" but "with me you can do all things." This applies to this life as well as the next. We might tend to want to be self-sufficient or rely on other people or money or our job or something else, but these won't save us any more than any other idol made with human hands. Unlike some popular ideas we do not make our own reality--there is an objective reality already made by God. It isn't how we want things to be or wishful thinking. God is real and has come to this earth in the person of Jesus Christ to teach us and show us what he wants and how things are. We need to be careful that we are not accepting the popular myth of our society that everyone is going to heaven or that God doesn't exist or that religion is just wishful thinking. Jesus said that to be his follower we must "pick up our cross" and follow him.

During this Holy Week let's take some time to see if we are following the real Jesus or an imaginary one. Taking time to read the Gospels and Catechism of the Catholic Church on these subjects would be a good review or reflection. God really exists. Heaven and hell are real and eternal. Something is really to be lost or gained. There is serious sin and it leads to eternal death if not repented of. Eternity is at stake and we need to play by God's rules not by our rules or popular misconceptions and wishful thinking. If we sin we are slaves to sin. So how are we to be saved? By cooperating with God's grace and help.

We might have some fear of God "as the beginning of wisdom" but we also know from the Bible that as we grow in love of God that "perfect love casts out all fear." Jesus came to save us from our sins and to give us his peace. The old Baltimore Catechism says: "God made man to know Him, to love Him, and to serve Him in this world, and to be happy forever with Him in the next." I pray that we all achieve this purpose for which we were created.

WHOEVER EATS THIS BREAD WILL DRAW LIFE FROM ME

The Body and Blood of Christ: Deut 8 2-3 & 14-16; 1 Cor 10:16-17; Jn 6: 51-58

By Bishop David McGough on Friday, 24 June 2011

Hunger is life’s most primitive instinct. Without food we die. To be hungry is to long for life, to search for life. Moses understood the hunger at the heart of man. During the 40 years wandering in the wilderness hunger had tested the inmost heart of God’s people. Some had allowed their hunger to bring them to the point of rebellion, preferring to turn away from God rather than perish on the journey. Those who trusted in God had been fed by manna, bread from heaven. They had come to realise that man does not live on bread alone but on everything that comes from the mouth of the Lord.

No less than the children of Israel in the wilderness, we are driven by a multiplicity of hungers. We long to be loved and understood. We long to be forgiven and healed. We long to succeed. With Moses we must discern the meaning of our hunger, allowing our many hungers to bring us into the presence of God.

Jesus felt compassion for the hunger of the multitude. The multiplication of the loaves and fishes, however, was much more than an act of compassion. Here Jesus revealed himself as the only satisfaction for the hunger that drives our humanity.

“I am the living bread which has come down from heaven. Anyone who eats this bread will live forever; and the bread that I shall give is my flesh, for the life of the world.”

Throughout this long discourse Jesus contrasted himself with the superficial satisfactions of a sinful world. A commercial world tempts us with the allure of instant satisfaction. Our wardrobes are full of must-buy items that have failed to satisfy. Our consciences are troubled by actions that once seemed so attractive. Jesus confronted our self-indulgent appetites. “Do not work for food that cannot last, but work for food that endures to eternal life, the kind of food the Son of man is offering to you.”

Jesus presented himself as real Bread, as real flesh, a life totally given for the life of the world.

Beyond the many superficialities of our lives we long for a life giving communion. We long for the self-giving that enables us to find ourselves in another. Through the gift of himself, on the Cross and as the Bread of Life, Christ has satisfied this hunger. The eternal life that he promised to those who eat his flesh and drink his blood begins now. Already he feeds our hunger, bringing us to life in a gift that enables us to give ourselves.

Jesus himself was fully alive in his relationship with the Father. In this sense he hungered for the Father and used this hunger to reveal himself as the Bread of Life.

“As I, who am sent by the living Father, myself draw life from the Father, so whoever eats this bread will draw life from me. Anyone who eats this bread will live forever.”

Ultimately we are fed by the relationships that sustain our lives, that give meaning and dignity to what we are. In giving himself, Jesus became the Bread of life.

St Paul understood the far-reaching consequences of this truth. Because we are one in the Body and Blood of the Lord, we are one with each other. Christ gave himself to become the food that feeds the soul. We can do no less than give ourselves to the Lord and each other.

“Though there are many of us, we form a single body because we all have a share in this one loaf.”

DEPRESSION

Depression is a disease that afflicts most people on earth sooner or later. It is a combination of feelings comprised of hopelessness, abandonment, confusion, brain-pain, and sorrow. There is also the feeling that one is out of sync with everyone else on the planet who seem to all be enjoying themselves. And finally there is the feeling that this depression will never end, so then death becomes preferable to life. This is why people commit suicide.

Depression is usually triggered by a significant life event, like the death of a loved one, a financial crisis, or when a spouse or significant other suddenly leaves you high and dry for another person. Or it can be a gradual thing, where you keep plugging away at life and feel like no one appreciates you or the sacrifices you make for them.

A life of serious sin can also cause depression, because there is always a huge payback from satan for every ounce of pleasure that one derives from sin. Committing serious sin over and over again is like running up a huge debt on your credit card; eventually, it has to be paid back, even if your sin is forgiven in the confessional (see Indulgences). In the author's case, the going rate for payback was about 10 pounds of pain for every ounce of pleasure!

Some of the clues that someone is in severe depression are when there is an unusual negative change of personality, loss of appetite, not caring about things that used to delight them, giving personal items away to others, crying spells, excessive sick leave from work, not joining in conversations, inability to start and/or complete simple tasks, not wanting to be seen in public, etc.

The first thing one should do when depression hits is to get professional counseling, fast. Talking it out with others also helps. A professional may prescribe medication as well.

But there is also a spiritual side to depression as well. The human is a combination of mind, body, AND spirit, with all 3 being interconnected somehow. The truly wise person will attack depression from a biblical standpoint as well.

Jesus said:

"My soul is sorrowful, even unto death…" He was in such agony and he prayed so fervently that his sweat became like drops of blood falling on the ground. (Matthew 26:38; Luke 22:44)

So just know that Jesus went through this as well, in the Garden of Gethsemane. He knows exactly what it feels like, so when you go through this agony of depression, you can unite your suffering to that of His, and that is a good thing.

Why does this happen? No one knows for sure, but since we know that God is our loving Father and is always looking out for our best LONG-TERM interests (heaven, that is), then we have to assume that this short term pain here on earth is for our long term gain in heaven. Sometimes, in order to get into our heart, He has to break it first, due to our pride and our self-love. And even though it hurts like hell, there is a silver lining to suffering depression:

In the Old Testament, God said:

"This is the one whom I approve: the lowly and broken man who trembles at my word… the Lord listens to the needy and does not spurn his servants in their chains." (Isaiah 66:2; Psalm 69:34).

It would seem from the above verse that one’s prayers become more efficacious when one is suffering greatly. After all, the prayer of the good thief on the cross was heard and answered right away by Jesus.

Jesus says in

Matthew 10:38 “and he who does not take his cross and follow me is not worthy of me.”

Now this doesn’t mean that we should impale ourselves on another cross like they do in the Phillipines during Lent; rather, it means we have to suffer in this life for the Kingdom.

Paul even says in

Colossians 1:24: Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is, the church.

So Paul says that his suffering is for the sake of the body of Christ, the church. Those who choose to follow Jesus are only fooling themselves if they think that following Christ leads to health, wealth, and happiness in this life; rather it leads to eternal bliss in heaven AFTER this life is over. Saints live austere lives, doing for others, as suffering servants of Christ – They don’t live the lifestyle of the rich and famous.

And we also have this from the Word of God, from Sirach 30:21-25:

"Do not give yourself over to sorrow, and do not afflict yourself deliberately. Gladness of heart is the life of man, and the rejoicing of a man is length of days. Delight your soul and comfort your heart, and remove sorrow far from you, for sorrow has destroyed many, and there is no profit in it. Jealousy and anger shorten life, and anxiety brings on old age too soon. A man of cheerful and good heart will give heed to the food he eats."

So we see here that sorrow has destroyed a lot of people over the ages, and anxiety causes old age to happen faster than it normally would. And the kind of food one eats is also important.

Some of the saints have addressed this issue as well. The Blessed Mother told Bernadette at Lourdes that she would never be happy in this life, only in the next. St. Bartolo Longo was a satanist who suffered mind delusions as a result. When he finally got his act together, he started to promote the Holy Rosary every chance he got, and was eventually saved. St. John of the Cross wrote about the Dark Night of the Soul, where spiritual dryness during prayer and doubts about one’s salvation happen. He said that this is very common to the saints, because it is the Lord’s way of drawing them closer to him.

After all, it’s easy to love someone when you get lots of good feelings and help from them; it’s quite harder to love someone when you don’t. But that’s the real test of love, isn’t it? Sacrificial love is sacrificing yourself for someone when they don’t appreciate you or you don’t feel anything emotionally from them. And that is EXACTLY what Jesus felt on the cross – He sacrificed Himself mightily for us, who, for the most part, don’t appreciate it in the way we should.

My sacrifice, O God, is a contrite spirit; a heart contrite and humbled, O God, you will not spurn. (Psalm 51:19)

Even the Holy Blessed Mother Teresa went through this dark night of the soul, for about 50 years as a matter of fact –

“The place of God in my soul is blank. There is no God in me. When the pain of longing is so great—I just long & long for God… and then it is that I feel He does not want me—He is not there—God does not want me.” Mother Teresa

And last, but certainly not least, we have this gem concerning depression from St. Faustina’s Diary (the Divine Mercy Diary):

Once, a certain priest (Father Sopocko) asked me to pray for him. I promised to pray, and asked for a mortification. When I received permission for a certain mortification, I felt a great desire to give up all the graces that God's goodness would intend for me that day in favor of that priest, and I asked the Lord Jesus to deign to bestow on me all the sufferings and afflictions, both exterior and spiritual, that the priest would have had to suffer during that day.

God partially answered my request and, at once, all sorts of difficulties and adversities sprang up out of nowhere, so much so that one of the sisters remarked out loud that the Lord Jesus must have a hand in this because everyone was trying Sister Faustina. The charges made were so groundless that what some sisters put forward, others denied, while I offered all this in silence on behalf of the priest.

But that was not all; I began to experience interior sufferings. First, I was seized by depression and aversion towards the sisters, then a kind of uncertainty began to trouble me. I could not recollect myself during prayer, and various things would take hold of my mind. When, tired out, I entered the chapel, a strange pain seized my soul, and I began to weep softly.

Then I heard in my soul a voice, saying,

“My daughter, why are you weeping? After all, you yourself offered to undertake these sufferings. Know that what you have taken upon yourself for that soul is only a small portion. He is suffering much more.” And I asked the Lord, "Why are You treating him like that?" The Lord answered me that it was for the triple crown meant for him: that of virginity, the priesthood and martyrdom. At that moment, a great joy flooded my soul at the sight of the great glory that is going to be his in heaven. Right away I said the Te Deum for this special grace of God; namely, of learning how God treats those He intends to have close to himself. Thus, all sufferings are nothing in comparison with what awaits us in heaven.

Here we see from St. Faustina that her depression was a share in the good Father’s suffering, and that the glory awaiting the priest in heaven far outweighed any suffering here on earth.

So what should one do if depressed? Get professional counseling. Take prescribed medication if needed. Talk it out with trusted friends. Start exercising regularly.

One great suggestion from Father Corapi is to repeat the words at the bottom of the Divine Mercy picture of Jesus:

JESUS, I TRUST IN YOU

And repeat that phrase over and over and over again. The sacred name of Jesus (God Saves) has great healing power. And besides that, if you are under spiritual attack, the enemy will flee at the sound of the name of Jesus.

There is also a biblical method of healing that God gives us as well.

And totally commit your life to Jesus Christ AND His Church – Go to confession frequently, go to daily Mass and receive Holy Communion as often as possible, say your rosary every day, keep blessed objects and holy water in your house, wear a blessed Miraculous Medal around your neck, go to Adoration of the Blessed Sacrament on a regular frequent schedule, READ YOUR BIBLE and study it the Catholic way, start helping out the less fortunate with your time, talent, and treasure, and STOP SINNING as much as possible.

Sin invites the devil into your life, and gives him a foothold over your future. And once he has that foothold, he is like Velcro – He sticks around and is hard to get rid of. The devil’s compensation for sin is depression, because he knows this leads to suicide. So get with the program, and use this time in your life….for your life!

MORTAL SIN / QUICK QUESTIONS

Q:“ Since Judas's betrayal of Jesus likely was a grave sin, why did Jesus give him Communion at the Last Supper? Or had Judas left the table by that point?”

A: If Judas did receive Communion—as Scripture appears to indicate (Lk 22:19-23)—then there may be any number of reasons why Christ allowed it even though he had already been plotting Christ’s betrayal (Lk 22:3-4).

Two possibilities include: Christ may have hoped that the grace of Communion ultimately could save Judas’s soul. Judas did indeed feel remorse for what he did (Mt 27:3-4), although he chose the wrong means to demonstrate that remorse (Mt 27:5).

Or perhaps Christ respected Judas’s free will, just as he respects our free will, and so did not deny Judas Communion even though he apparently did not have faith that it was Christ’s body and blood (Jn 6:66-71).
—Michelle Arnold

Q:“ I receive the Eucharist every Sunday; however, should I do so if I have an unconfessed mortal sin on my conscience? A priest told me as long as I am actively trying to eliminate this sin from my life, the Eucharist is helpful, and I shouldn't deprive myself of the grace present in the Eucharist. He said if I stop trying to eliminate this sin, then don't present myself, but as long as I'm trying, don't deny the Eucharist to myself. Is this good advice?”

A: Three requirements must be met for sin to be mortal: grave matter, full knowledge, and deliberate consent. Since you say that you are "actively trying to eliminate this sin" from your life, your priest may believe that your action lacks deliberate consent and, therefore, does not qualify as mortal sin. If this is the case, the Eucharist may benefit you greatly. On the other hand, if your sin is indeed mortal sin, then you should not receive the Eucharist without first going to confession.

The Code of Canon Law is clear that a person conscious of mortal sin may only receive the Eucharist under grave circumstances:

A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition which includes the resolution of confessing as soon as possible. (CIC 916)

The Catechism of the Catholic Church explains, The Lord addresses an invitation to us, urging us to receive him in the sacrament of the Eucharist: "Truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you." To respond to this invitation we must prepare ourselves for so great and so holy a moment. St. Paul urges us to examine our conscience:

"Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself."

Anyone conscious of a grave sin must receive the sacrament of reconciliation before coming to Communion. (CCC 1384-1385)
I recommend that, after engaging in grave matter, you go to confession as soon as possible and then receive the Eucharist as often as possible. "By the same charity that it enkindles in us, the Eucharist preserves us from future mortal sins. The more we share the life of Christ and progress in his friendship, the more difficult it is to break away from him by mortal sin" (CCC 1395).
Jim Blackburn

Q:“ The Code of Canon Law states: "A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess" (CIC 916).


In this canon, what constitutes "grave reason" and what is understood as "no opportunity to confess"?”

A: The New Commentary on the Code of Cannon Law explains what may be considered "grave reason" and "no opportunity to confess":

Grave reasons for going to communion without confessing include danger of death and serious embarrassment if Communion is not taken. Lack of opportunity to confess includes absence of a confessor, inability to approach the confessor at a scheduled time for the sacrament, and the availability only of a confessor who is known personally and who cannot be approached without embarrassment. (1111)

Keep in mind that a person in such a situation must still make an act of perfect contrition which includes the resolution of confessing as soon as possible. Also, understand that "celebrate Mass" is what the priest does; a person who is conscious of grave sin but does not have "grave reason" and "no opportunity to confess" may still attend Mass—in fact, ordinary obligations to attend Mass remain—but must forego receiving the Eucharist.
Jim Blackburn

Q:“ I'm 15 years old. I recently confessed sins of masturbation and perverted thoughts. I have spoken to two priests from different parishes, and they gave me this answer: that because of my age, and because of "raging hormones," I should not worry about it. The Catechism says otherwise. Is masturbation truly a grave sin if you're 15 years old?”

A: Go with the Catechism. It represents what the Church actually teaches. Many teenagers with raging hormones remain chaste. It is quite possible. I suggest that you check out the Pure Love Web site:
Fr. Vincent Serpa

Q:“ Suppose someone committed a mortal sin (meeting all the conditions of grave matter, full knowledge, and free will) and later sincerely and fully repented of it. The person desired to go to confession as soon as possible to be reconciled with God but was killed in an accident before doing so. What would be the state of that person's soul? I know there's a "baptism of desire"; is there such a thing as a "reconciliation of desire"?”

A: In a sense, the Church does indeed recognize a "reconciliation of desire" — perfect contrition. The Catechism of the Catholic Church defines contrition as "sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again" (CCC 1451).

For contrition to forgive mortal sins it must arise out of our love of God. "When it arises from a love by which God is loved above all else, contrition is called ‘perfect’ (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible" (CCC 1452).
Jim Blackburn

Q:“ It is my understanding that we should be cleansed of our sins before we receive the Eucharist because God cannot be in the presence of sin. What happens to the presence of Christ in the Eucharist if someone receives but has not repented or has not gone to confession? Does Christ cease to be present? If he remains present, what happens?”

A: Who says God cannot be in the presence of sin? One need only read Scripture to find Jesus in the presence of sin. Perhaps you’re confusing this notion with "nothing unclean shall enter [heaven]" (Rev. 21:27).

Receiving Christ in the Eucharist forgives venial sins. The Catechism of the Catholic Church explains, "As bodily nourishment restores lost strength, so the Eucharist strengthens our charity, which tends to be weakened in daily life; and this living charity wipes away venial sins" (CCC 1394).

However, the reception of the Eucharist does not forgive mortal sins, so a person who is conscious of mortal sin must go to confession before receiving communion. The Code of Canon Law states,

A person who is conscious of grave sin is not to . . . receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess; in this case the person is to remember the obligation to make an act of perfect contrition which includes the resolution of confessing as soon as possible. (CIC 916)

When a person conscious of mortal sin receives the Eucharist without prior forgiveness he commits another mortal sin and only compounds his desperate situation. Paul tells us, "Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord" (1 Cor. 11:27). The Church calls this sacrilege:

Sacrilege consists in profaning or treating unworthily the sacraments and other liturgical actions, as well as persons, things, or places consecrated to God. Sacrilege is a grave sin especially when committed against the Eucharist, for in this sacrament the true Body of Christ is made substantially present for us. (CCC 2120)
Jim Blackburn

Q:“ I have heard two different things regarding the requirement for yearly confession. One person said that we need to go to confession once a year only if we have committed a mortal sin. The Catechism of the Catholic Church states that one must confess serious sins at least once a year (CCC 1457). One can commit a serious sin without it being a mortal sin. So what is exactly is the requirement?”

A: The Catechism of the Catholic Church statement, "after having attained the age of discretion, each of the faithful is bound by an obligation faithfully to confess serious sins at least once a year" (CCC 1457), includes a footnote reference to the Code of Canon Law: "After having reached the age of discretion, each member of the faithful is obliged to confess faithfully his or her grave sins at least once a year" (CIC 989).

"Grave sins" here means "mortal sins" so, accordingly, "serious sins" in the Catechism are to be understood as mortal. Keep in mind that for a sin to be mortal, three conditions must be met: grave matter, full knowledge, and complete consent (cf. CCC 1857). A sin of grave matter which lacks either of the other conditions is not a mortal sin. In such a case the matter is grave but the sin is not. The Catechism explains, "One commits venial sin . . . when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent" (CCC 1862).
Jim Blackburn

Q:“ For a while I could not receive Communion as a decision had not yet been made regarding the validity of my previous marriage. I have since
wondered why the Church holds the worst sinners at arm's distance. Is the Eucharist truly the body and blood of Christ (who wants all sinners to come to him) or is it a "symbol" of our membership in this exclusive club called the Catholic Church?”

A: The Church doesn’t hold the worst sinners at arm’s distance: The sinners themselves do. The Church isn’t forcing them to sin. They are doing that quite on their own. The Church does not withhold the Lord’s compassion any more than he did. But he was only compassionate with those who were repentant, and then he warned them not to engage in such activity again.

When you were waiting for an annulment, you could have received Holy Communion if you were not having marital relations with someone with whom you were not validly married. Perhaps you didn’t know that to do so is a grave sin. One cannot profess one’s unconditional love for the Lord while at the same time engaging in sinful activity. The Church wasn’t holding you at arm’s distance. You could have gone to confession and determined to live as brother and sister until you were validly married—and then received Holy Communion. Many do. Unfortunately, priests often fail to tell people this.
Fr. Vincent Serpa

Q:“ Why is skipping Mass such a grievous sin as opposed to murder, which directly harms the life of another person? Skipping Mass affects no one but myself and God.”

A: "Skipping Mass affects no one but myself and God." And God? Since when are human persons more important than God?

There is an infinite difference between measuring God by our standards and measuring ourselves by his. We have to start with God when we look at everything. Since he came first, he comes first. He is not just a bigger version of us. He has commanded us to "Keep holy the Lord’s day," and he has a right to demand this of us. Anything of value in our lives (including human life) has value only because of his infinitely greater value. But Mass is not just a matter of acknowledging his sovereignty, which is what worship is. It is being present at the foot of the cross and giving thanks for the Passion and death that he endured for our benefit.

He loves us so much that he underwent all that suffering to demonstrate his love for us in a way we could somewhat understand. To skip Mass is one of many ways of turning our backs on that love.
Fr. Vincent Serpa

Q:“ What are the standards in regards to the faithful choosing one priest to hear their confession over another? If a person goes to confession, but deliberately does not confess a sin by choice because of fear or anxiety, what should he do? On a similar note, if a person fails to confess a grave sin by accident, what should he do?”

A: People are allowed to avoid any confessor for any personal reason—including the embarrassment over a particular sin. No one is obliged to confess face to face. One is free to go to any parish he chooses for confession.

If one deliberately chooses to withhold a mortal sin in confession, that in itself is a further mortal sin and the whole confession is invalid. If the Lord could suffer such agony on Good Friday to forgive our sins, the least we can do is humbly and honestly confess them. If one forgets to confess a mortal sin, that sin is still forgiven in confession, but the person is required to mention it the next time he goes to confession as an act of sorrow and contrition. It’s the least we can do in the face of God’s love for us.
Fr. Vincent Serpa

1 2 3 4 5 Last »»