Believe, Belong, Behave?

 In my struggle with the pastoral challenges of contemporary society, it is difficult to know where to begin. It seems clear to me that in the West the culturally descended church has imploded. The religion of "choice" in a culture of radical autonomy means that for many there is no sense of collective meaning rather it is "what I choose." Even the radical atheists revealed themselves to be subject to this dynamic. The attempt to designate and organize non-believers as "Brights" failed dismally. People simply want to keep their options open. They are neither believers nor atheists rather they are "nones." I have even had applicants for jobs in Catholic primary schools say to me: "I have my own beliefs." Catholics in the pews can also refer to their confreres in faith as "cafeteria Catholicism." The teachings of the Catholic Church may or may not in any particular situation coincide with mine.

My first response to this is that Catholics do not believe in an "ism." They do not put their faith in an ideology. Like St Paul at the Areopagus we seek to put flesh and blood on the object of all authentic human desires and longings in the person and phenomenon of Jesus of Nazareth who is also: Lord Jesus Christ, Risen Lord, Alpha and the Omega, Lord of Lords, King of Kings, Second Person of the Holy Trinity.... For this reason, in the Nicene Creed, it is only after professing belief in the Father and the Son and the Holy Spirit that we state: "I believe in one, holy, catholic and apostolic Church." St Paul puts it well when he says to the Corinthians: "For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, stumbling block to Jews and foolishness to Gentiles, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God's foolishness is wiser than man's wisdom, and God's weakness is stronger than human strength."  (1 Cor 1: 22-25)

Given that our primary purpose and mission is to mediate Jesus Christ to the world how are we to do it? Do we require belief indicated by a conversion of life, or do we prioritize belonging, or is it to ask people to change their behaviour to conform to the teachings of Christ. In short is it one of the nine possible combinations of "believe, behave belong"? the answer to this will determine how we will embark on the mission to evangelize the world. 

The answer to this question, however, needs to take into account that whatever we do the Holy Spirit has already been at work in the individual or society before we have got there it is God: "...who desires everyone to be saved and to come to the knowledge of the truth." (1 Tim 2: 4) The action of prevenient grace is just as effective in others as it has been in us. We, however, are blessed to have, for many, parents who were Catholic and strove to hand on that faith to us.

My suggestion is, therefore, since the Holy Spirit is at the beginning of what we are called to do we need to look to Pentecost. First, we read how the disciples, who had been chosen and called by Christ, were witnesses to his resurrection and hence the power of God to save. Thus, they believed what God had done.  After the Ascension they waited in Jerusalem and "were constantly devoting themselves to prayer" (Acts 1: 14) and when Pentecost came they: "were all together in one place." (Acts 2: 1) They belonged together as community and manifested this in their communal prayer. This, in turn, had implications for how they lived their lives: "All who believed were together and held all things in common, they would sell their possessions and goods and distribute the proceedings to all, as any had need. Day by day, as they spent much time in the temple, they broke bread at home and ate their food with gladness and generous hearts, praising God and having the goodwill of the people." (Acts 2: 44-47) The moral, social and ethical teaching of "the Way" built on their Jewish heritage to change how they behaved. 

Applying this to our parishes, we need to place priority on the need for people to experience or witness through us the power of God which will draw them to belief in Jesus Christ. The Alpha programme has a role to play in this encounter and conversion dynamic. As an invitational community we encourage such everyone who believes to belong predominantly through prayer. This can be at the Mass but may be in other ways depending on the capacity of the individual. Through belief and belonging the context is created for enduring and sincere transformation of the moral posture of the individual who is gradually conformed to Christ and his law through love since: "Love does no wrong to a neighbour; therefore, love is the fulfilling of the law." (Rm 13: 10) It is important that we act through love rather than through duty since: "Love never ends." (1 Cor 13: 8) Any religion founded on duty, fear, cultural or ethnic affiliation or the desire for prosperity is a house built on sand. (Mtt 7: 24-27)

Like missionary discipleship, where the elements of encounter, conversion, discipleship, communion and mission are always present, it can be difficult to separate the elements of "believe, belong, behave" yet the priority of the kerygma (primordial teaching) tells us that the process requires a renewal of the faith response in the person of Jesus Christ. This never ends. Since the Holy Spirit is the one who reveals to us the Risen Lord let us place our trust in him and open our hearts to his love so that even in our weakness God is present: "Likewise, the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. We know that all things work together for the good for those who love God, who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a larger family. And those whom he predestined he also called; and those whom he called he justified; and those who he justified he also glorified." (Rm 8: 26-30)

Feast Of Pentecost

 Have you noticed how, in the spiritual life, things do not happen immediately? Noah and his family had to wait for seven days for rain after they had entered the ark (Gen 7: 10).  Elijah had God speak to him in the cave after the great wind, the earthquake and the fire (1 Kgs 19: 11-13) Jesus had the angels wait on him forty days after his going into the desert (Mk 1: 13). Similarly, the descent of the Holy Spirit on the disciples occurs ten days after the Ascension as they devoted themselves to prayer. (Acts 1: 14) As it was for them, so it is for us. Sometimes we need patience when we pray, especially when we ask for the Holy Spirit. What we can be certain of is that God, who is the best of fathers, will give us the Holy Spirit when we ask it of him. (Lk 11: 13) The disciples were told: "And see, I am sending upon you what my Father promised; so stay here until you have been clothed with power from on high." (Lk 24: 49) Let us not be afraid of waiting on the Lord and trusting in his promises: "I waited patiently for the Lord; he inclined to me and heard my cry. He drew me up from the desolate pit, out of the miry bog, and set my feet upon rock, making my steps secure. He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the Lord." (Ps 40: 1-3)

Reflection on Cultural vs Authentic Catholicism

 Recently I have spent time reflecting on the challenge of transforming cultural Catholicism into an authentic Catholicism. I encounter the former almost daily as non-practicing parents come to me to have preference certificates signed so their children can go to a Catholic school or college. These individuals, and it is individuals because hardly ever are both parties baptized as Catholic, do not speak about faith rather they articulate their desires in terms of values. The danger, if not the sad reality, is that the Catholic Church spends a great deal of resources and effort catechizing the unconverted. In my darker moments I think: "Let the dead bury the dead; but as for you, go proclaim the kingdom of God." (Lk 9: 60) What to do? 

To make some progress I have found some inspiration and insight be reading the Letter of Paul to the Galatians. He spends the first part of the letter establishing his credentials. He then asks: "The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing what you heard?" (Gal 3: 2)

There is a whole lot in this statement, as the rest of the letter attests. What is meant by "receive the Spirit"? We find elsewhere in the Bible that it is possible for people to engage with the message of Jesus but not to receive the Holy Spirit. It seems that people need to ask for the Holy Spirit. the Gospel tells us that the heavenly Father will give the Holy Spirit to those who ask it of Him. Also, "Knock and the door will be opened to you, seek and you will find." The Holy Spirit will not impose itself on us. Our hearts need to open to receive him and this can happen in a number of ways. The primary one is to, as Paul asserts, "believe what you have heard." 

Through listening to the Scriptures and believing what they teach we are prepared for the Spirit. This is because, as St Augustine teaches, the Christian life is characterized by holy desire. The Word prepares us for the One who spoke it and the Word itself is inspired by the Holy Spirit: "It is spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life." (Jn 6: 63) It is possible to listen to teaching but not to "receive it." Jesus continues his teaching to say: "But among you there are some who do not believe." (Jn 6: 64) Reception of the Word and therefore of the Holy Spirit requires an act of will. Faith is a spiritual gift but I need to want to receive it into my heart so that. like the seed in the parable of the Sower, it may bear fruit.

What, on the other hand, does it mean "to do the works of the law"? We, for the most part, are not Jews and unlike the Galatians no one is telling us that in order for us to be authentically Catholic we need to observe the Mosaic law. Jesus was an observant Jew yet he constantly got offside with the ones widely regarded as the experts on the Law. In his teaching he spoke of "in the beginning." The foundation for the Law, in his opinion, was the will of his heavenly father. The Law given by Moses was handed to the people because of their hardness of heart. How, then, can this teaching of Paul be relevant to the distinction that I wish to make between cultural and authentic Catholicism? 

I think that cultural Catholicism is dominated by social norms. Individuals and groups who use religion not as a transformative relationship with God but as a social construct, which is the property of an ethnic collective, to maintain order and prosperity. This is what is meant by "values" in 2026 and is referred to by Paul as: "You are observing special days, and months and seasons, and years." (Gal 4: 10) Similar to his argument in Romans "For there is no distinction, since all have sinned and fallen short of the glory of God" (Rm 3: 23), Paul maintains that the Jews and the Gentiles are on the same plane when it comes to pleasing God apart from the reception of the Holy Spirit: "My point is this: heirs, as long as they are minors, are no better than slaves, though they are the owners of the property..." (Gal 4: 1) Therefore, observance of the Mosaic Law cannot be of any use to them. 

It is only through faith that our cultures, practices and traditions can bear spiritual fruit. St Paul was certainly in favour of tradition because when he was teaching on the Holy Eucharist he writes: "For I received from the Lord what I also handed onto you..." (1 Cor 11: 23) The conclusion I draw from this is that those Catholics who live by "values" and not by faith are no spiritually better off that non-Catholics. They have not accepted or appropriated the divine filiation given in baptism and therefore their faith is sterile and they are vulnerable to being enslaved to Mammon: "No one can serve two masters; for a slave will either hate the one and love the other or be devoted to the one and despise the other. You cannot serve God and wealth." (Mtt 6: 24) They may be heirs to the Kingdom through sacramental baptism but they are not yet children. Paul puts it this way: "And because you are children, God has sent the Spirit of his Son into our hearts, crying 'Abba! Father!' So you are no longer a slave but a child, and if a child then also an heir, through God." (Gal 4: 6-7)

In order to live an authentic Catholicism we need to open ourselves to the radicality of baptism and to live the message we have received ahead of liturgical or cultural considerations. We should not be quarrelling over those observances that are fundamentally a cultural phenomenon and trying to impose them on others: "If, however, you bite and devour one another, take care that you are not consumed by one another." (Gal 5: 15) The key to Catholic authenticity lies in the cross. Jesus himself tells us: "If any want to be my followers, let them deny themselves and take up their cross daily and follow me." (Lk 9: 23) Paul tells the Galatians: "For through the law I died to the law, so that I might live to God. I have been crucified with Christ, and it is no longer I that live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." (Gal 2: 19-20) True freedom comes with, in and through Christ and it is that freedom which empowers us to live the virtues and implement sound values: "For freedom Christ has set us free." (Gal 5: 1) It is out of this freedom that we challenge our fellow Catholics to a greater sense of conversion and invite them to entrust themselves to the Holy Spirit as we accompany each other as missionary disciples in the footsteps of the Lord.

Ascension Sunday

 It seems easy for Catholics to overlook the Ascension. The agony of Good Friday, the joy of the Resurrection and excitement of Pentecost are so often the high points of our liturgical devotion and pious reflection. Yet, we hear in Eucharistic Prayer III: "Therefore, O Lord, as we celebrate the memorial of the saving Passion of your Son, his wondrous Resurrection and Ascension into heaven, and as we look forward to his second coming. we offer you in thanksgiving this holy and living sacrifice." The Catholic Bishops of New Zealand have transferred this feast to a Sunday celebration so that we do not miss out on its significance. Do we hear the words of the angels?: "Men of Galilee, why do you stand looking up to heaven?" (Acts 1: 11) Are we open to the Great Commission given by the Risen Christ?: "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you." (Mtt 28: 18-19) If we are uncertain and even afraid let us also be reassured by the words that come next: "And remember I am with you always, to the end of the age." (Mtt 28: 20) In the Gospel of Mark the same message is put this way: "So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. And they went out and proclaimed the good news everywhere while the Lord worked with them and confirmed the message by the signs that accompanied it." (Mk 16: 20)

6th Sunday of Easter

 Did you know that there is more than one Pentecost in the Bible? We have Pentecost Day when the Holy Spirit descends upon the community (Acts 2: 1-12), the bestowal of the Holy Spirit on the Samaritans (Acts 8: 14-17), the household of Cornelius (Acts 10: 44-48) and upon twelve disciples in Ephesus (Acts 19: 1-7). In today's First Reading the Holy Spirit is mediated through the apostles, Peter and John, just as he is mediated through the bishop for the sacrament of confirmation. Throughout Acts different groups of people receive the Holy Spirit - Jews, Samaritans, Gentile God-fearers and other Gentiles. The Holy Spirit is poured out on all those who are open to receiving him. As we get closer to Pentecost perhaps, I can start praying now for the gift of the Holy Spirit for myself. I may have been confirmed but through sin I block the action of the Holy Spirit in me. Jesus tells us: "If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!?" (Lk 11: 13)

5th Sunday of Easter

 Sometimes people get confused. They equate the Church with other forms of social organization, or they interpret its activity as a pretext for making money or wielding power over people. There certainly have been many instances throughout history and even today of people abusing both religion and the Church to exploit others. As we heard last week on Good Shepherd Sunday "The thief comes only to steal and kill and destroy." (Jn 10: 10) This is to be condemned. Nevertheless, when she is working properly, according to the mind of the Lord and the action of the Holy Spirit, the Church mediates the person and mission of the Lord and is intimately linked with him. Vatican II teaches: "For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth the wondrous sacrament which is the whole Church." (Sacrosanctum Concilium, 5) It also states: "By her relationship with Christ, the Church is a kind of sacrament or sign of intimate union with God, and of the unity of mankind. She is also an instrument for the achievement of such unity" (Lumen Gentium, 1) and "He (God) planned to assemble in the holy Church all those who would believe in Christ. Already from the beginning of the world the foreshadowing of the Church took place. She was prepared for in a remarkable way throughout the history of the people of Israel and by means of the Old Covenant. Established in the present era of time, the Church was made manifest by the outpouring of the Spirit. At the end of time she will achieve glorious fulfillment. The as may be read in the holy Fathers, all just men from the time of Adam 'from Abel, the just one, to the last of the elect,' will be gathered together with the father in the universal Church." (Lumen Gentium, 2) Thus, the Church is not an ideology or a charitable institution it is an instrument of the One who said: "I am the way, and the truth, and the life. No one comes to the Father, except through me." (Jn 14: 6)

4th Sunday of Easter - Good Shepherd Sunday

 On this Sunday the Church reminds us of the role of ordained ministers, especially those ordained to the priesthood, in the life of the Church. It grieves me to think that in the Palmerston North Diocese there has been no local man ordained as priest since 2002. Thus, twenty-four years without a man from our parishes proceeding to ministry where he will minister among his own people. The other dioceses of New Zealand have had their vocations to priesthood so what has gone wrong for us? I do not know. What I do know is that we need to pray for vocations to the priesthood and encourage young men to consider the possibility of the priesthood for themselves. Anyone called to the priesthood needs to know that he will serve the people ahead of himself and that he, like his flock, needs to enter the gate of salvation through faith in Christ Jesus: "(Jesus says) I am the gate. Whoever enters by me will be saved, and will come in and go out and find pasture." (Jn 16: 9) Each one of us has a primary vocation in baptism and it is through this mode of being we are called to serve others. By taking up the cross and resisting the temptation to live only for ourselves we will discover the true meaning of life and the fulness of love that only Jesus Christ can give: "I (Jesus) came that they may have life, and have it abundantly." (Jn 10: 10)