The new Pharisees

WE are familiar with this group of leading Jews in the

times of Christ. They could not believe that Christ was the promised

Messiah, and they did their best to discredit him, always finding

fault in him, setting traps for him, until they managed, with their

instigation, to put Christ to death.

   

            They were actually a very religious people, the holders of

religious tradition and of doctrinal and moral orthodoxy. The problem

was that, perhaps without them fully realizing it, they fell into a

kind of religiosity and orthodoxy that were self-made, self-developed

and self-proclaimed.

  

            They got so imprisoned in their self-righteousness that

they could not recognize the Redeemer when he finally presented

himself right in front of them. As such, their religiosity and

orthodoxy were actually rooted on hollow ground. Thus, there was

inconsistency in their lives. We are familiar with those descriptions

Christ made of them:

  

-      “Practice and obey whatever they tell you, but do not follow

their example. For they do not practice what they teach.” (Mt 23,3)

   

-      “You let go of the commands of God and are holding on to human

traditions.” (Mk 7,8)

            And in Mt 23,13-29, we have a long list of “Woe to you,

scribes and Pharisees..” that Christ hurled on them, accusing them

precisely of inconsistency and hypocrisy.

  

            The Pharisees of old have their modern version these days.

They are usually commentators on religious and Church issues, whose

main business seems to be in questioning Church doctrine, unearthing

Church scandals and exposing them to the whole world.

            Of course, it’s good that these issues are aired out not

only to inform the people about them but also and more importantly, to

help find the proper answer and solutions for them. But that does not

seem to be the case.

   

            What is unfortunate in this otherwise good modern

development is that many of these commentators practically clothe

themselves with infallibility. When they give their opinions, analyses

and judgments on these issues, they give the impression that they know

everything and that they have the last word.

   

            They treat religious issues as if they are merely

political or social ones. Very sensitive spiritual and moral cases,

confidential matters, deeply steeped in the world of mysteries, are

recklessly dragged into the open, exposing them to all kinds of

inappropriate reactions from the public. They like to raise scandals

to further scandalize more people. And minor faults and mistakes are

sensationalized.

  

            Obviously, they have some facts and data to back their

claims. We can also presume that their motives are good. But we have

to ask if this way of treating and resolving religious and Church

issues is the right one.

  

            We need to find a better way of addressing the challenge

of how to resolve our religious and Church issues. In the gospel,

Christ talked about fraternal correction. “If your brother sins, go

and show him his fault in private,” Christ said. “If he listens to

you, you have gained your brother. But if he does not listen to you,

take one or two more with you so that by the mouth of two or three

witnesses every fact may be confirmed.

  

            “If he refuses to listen to them, tell it to the church.

And if he refuses to listen even to the church, let him be to you as a

Gentile and a tax collector.” (Mt 18,15-17)

  

            Given the current circumstances in the world, we obviously

have to update these words of Christ that lay the foundation for the

practice of fraternal correction. But nowhere in these words can be

found traces of lack of charity and due process.

  

            The Church has her Canon Law that provides ways of how to

resolve problems in the doctrinal, spiritual and ecclesiastical

spheres. We need to follow the rule of law to insure that justice is

pursued in the context of charity and mercy.

Our yes and no

LET’S be reminded always of what Christ once said. “Let

your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than

these is from the evil one.” (Mt 5,37)

  

            Our life in a nutshell can be summarized with these words.

We need to say ‘Yes’ always to God, and ‘No’ to the enemies of God and

of our soul, namely, our weakened flesh, the sinful allurements of the

world, and the devil himself.

  

            If we follow by this divine dictum, for sure our life will

be made simpler and happier, meaningful and fruitful, because then we

would be living our life according to God’s will and ways, which is

proper to us since our life is meant to be a life with God.

  

            This means that we have to know God very well, something

that we can do—of course, in a gradually progressive way—by reading

the gospel and availing ourselves of the other sources of our faith.

  

            Such knowledge would transform us and prod us to conform

our thoughts, words and deeds to God’s will and ways. We would know

what things are from God and what things are not.

   

            We therefore can never exaggerate this need of knowing God

as best as we can. We need to do everything to develop a systematic

way of growing in our knowledge of God.

  

            It’s important that we be quick to distinguish between

what are God’s and what are not God’s. Especially in these days of

rapid developments when the line between good and evil is getting

blurred and grayish, and the forces of good and evil are in such

constant battle as to often leave us confused and bewildered, we need

to develop a sharp sense of discernment.

  

            Of course, it should be a sense of discernment that is

effective in the context of a very dynamic world. We are not anymore

living in a simple world where black is black and white is white,

where innovations are threatening to wipe out traditions, where a

growing culture of relativism is undermining the legitimacy of the

absolute.

            And one good way of developing this sense of discernment

is to follow what Christ himself suggested to his disciples once: “If

anyone wants to be my disciple, he must deny himself, take up his

cross and follow me.” (Mt 16,24)

  

            We need to say ‘Yes’ to this command of Christ and learn

to say ‘No’ to ourselves. This means that we have to conform our will

to Christ’s will and to say ‘No’ to our own will. We have to remember

that our will that is not in conformity with Christ’s will is a will

that is out on a limb. Sooner or later it will only do evil and end

badly.

  

            We have to concretize this ‘Yes’ and ‘No’ in our life. We

have to say ‘Yes’ to a time of prayer, recourse to the sacraments,

generosity in sacrifices, continuing development of virtues. We have

to say ‘No’ to all forms of self-indulgence no matter how legitimate

these forms of self-indulgence may appear to us.

  

            We have to say ‘Yes’ to love of God and others, fidelity

to our vocation, responsibility to our duties, recourse to continuing

means of formation, no matter the effort and discomfort they may

involve. We have to say ‘No’ to impulse buying and impulse access to

the Internet and the new technologies.

   

            In the latter case, it might be a good idea to put clear

limits, like opening the cell phone once or twice per hour only, or to

put it away when we are already in bed which should be a time of

intense prayer and presence of God.

   

            We have to say ‘Yes’ to the clear indication of our

conscience and ‘No’ when we start to haggle, bargain, argue with our

conscience and start to rationalize. Temptations should be shot down

immediately, not giving it any foothold…

The art of gradualness

WE need to have a good understanding on this art of

gradualness. With our times getting more complicated and the

discussions and exchanges on several concerns getting more

controversial and conflictive, we should truly learn the art of

gradualness.

  

                We should try our best to avoid getting too hardened

in our views and opinions, too quick in making judgments and in

finding fault in the views of others, and too strident in voicing our

points. These would only lead us nowhere but to undesirable

destructive effects and worse consequences.

  

                Nowadays, thanks to the wonders of modern technology,

we can easily follow discussions of several political, social,

religious issues, etc. not only locally but also internationally. It’s

indeed a great blessing to enjoy this development.

  

                But it cannot be denied either that in this sphere the

tone of the discussion is generally marked by dissonance and

divisiveness. The air created is getting increasingly toxic and

unbearable. We need to do something about it.

   

                Why don’t we learn to slow down a bit, tone down our

voices, listen more to others, and do some more study, reflection and

amicable consultations before we proceed with our ideas?

                 The main problem, I think, is that many of us prefer

to dominate others, to score points, to sound right and superior to

others. We hardly give any regard to the need for understanding and

compassion, asserting our views with restraint and utmost courtesy to

everyone.

  

                Let’s remember that where any trace of pride,

arrogance, vanity, coercion is found in our statements, we can only

elicit the same reactions from others. And from there, the slippery

slope to vulgarity opens up.

                  Let’s learn the art of gradualness so we can better

blend the requirements of truth and charity, justice and mercy,

orthodoxy and tolerance. It enables us to better deal with the

realities of life where good and evil co-exist, where what is right

and what is wrong will always be around.

                  It helps us to treat each other as persons, as

friends, brethren, children of God even if we have different and even

opposing positions. It would make us to be more accepting of everyone

irrespective of who and how they are.

  

                Of course, this art of gradualness does not mean that

there is no right and wrong in our views, no fair and unfair

treatment, or that what is true is false, what is authentic is fake,

or that there are no absolute and relative things in life.

  

                But it will surely involve discipline, effort,

self-denial, patience, sacrifice, magnanimity. We have to be ready to

face being misunderstood and even mistreated. We have to be ready to

follow the example of Christ who in the words of St. Peter: “Did not

retaliate when they heaped abuse on him, made no threats when he was

made to suffer, but entrusted himself to his Father who judges

justly.” (1 Pt 2,23)

  

                When we have to express our views, let us do it, of

course, with clarity and some forcefulness but always in charity, in

an amenable, meek and humble tone. We have to have a good grip on our

emotions and passions. Anger should be avoided.

  

                When things seem to lead to a flashpoint, it would be

better to back off for a while. This may be humanly considered as a

sign of weakness or capitulation even. But for sure in the eyes of

God, who is the ultimate judge, it can only mean that we are following

his will and way rather than those of ours and of the world.

  

                This art of gradualness will certainly identify us

more with Christ rather than to keep us to our own animal selves.

That’s what happens when we detach ourselves from Christ. There may be

some rationality involved, but in the end we become more an animal

than a child of God.