God plans to deliver the gift of paradise to us just as he delivered the gift of paradise to Adam and Eve. God will not be less generous with us than he was with them. Adam and Eve were the first beneficiaries of God’s love for us. They were not the last. God’s philanthropy did not end with Adam and Eve; God’s philanthropy began with them. This is good news of great joy - very good news for us indeed.
The story of Adam and Eve is not about getting the gift of paradise. God gave Adam and Eve the gift of life and the gift of paradise simultaneously - no questions asked. Adam and Eve did not have to satisfy any conditions in order to get the gift of life or the gift of paradise. The gifts were gratis - free of charge - a quid without a quo. The story of Adam and Eve is about the keeping of paradise or, more precisely, the failure to keep the gift of paradise.
The evidence is irrefutable that getting the gift of paradise does not mean that we will keep it. Eve fumbled the ball. So did Adam. So did Lucifer and the gaggle of angels who follow Lucifer. God does not want the children of Adam and Eve to repeat the mistake of their parents. When God gives us the gift of paradise (and the giving of the gift of paradise is ineluctable), God wants us to keep it without having to turn paradise into a prison, God into our warden and us into prisoners. A cage is a cage no matter how gilded. God wants us to keep paradise of our own free wills.
So God tweaked the timetable according to which he delivers his gifts to us. For the children of Adam and Eve, God inserted a delay. He inserted a delay between the delivery of the gift of life and the gift of paradise.
During the delay, he exposes our rationality to the truth (Isaiah 5:20). Exposure to the truth inoculates us against the lie. When we have a first-hand experience with the truth, lies no longer have any power over us. The power of a lie to deceive is destroyed. Personal experience with the truth defangs the lie. During the delay, we see for ourselves that paradise is sweet and godlessness is sour. When fueled by the truth, our rationality steers our free wills in the right direction. Our rationality tells our free wills to seek the sweetness of paradise and flee the sourness of godlessness. It is contrary to our self-interest to do otherwise. We keep the gift of paradise, when our free wills are exposed to the truth.
Until the power of the lie to deceive is destroyed, we are susceptible to fumbling the ball. After the power of the lie to deceive is destroyed, it becomes impossible for us to fumble the ball. The delay is all about destroying the power of the lie to deceive us. Our purpose in the valley of tears is to discover the truth. The truth sets us free.
Mitigation: The Gift of the Technology of Applying Love to Suffering
The most Holy Trinity dispatched the Son of God on a two-part mission. Here are the mission's instructions:
- Transport from heaven to earth the technology of applying love to suffering and
- Demonstrate that the technology works by using it yourself as you hang from a Cross.
Why? Because love kicks sufferings ass. Love is suffering's invincible foe. As we pass through the valley of tears, the struggle that matters is the struggle between love and suffering. Suffering is persistently trying to empty our hearts of love. When we resist - when we cling to love, hold tight and refuse to let go, we are victorious. Only when we let suffering empty our hearts of love are we defeated. Clinging to love, holding tight and refusing to let go mitigates the friction we experience during our passage through the valley of tears. Love greases the wheels. With love, we can pick up our crosses and carry them. Without love, our crosses crush us under their weight. With love, we maintain the resemblance we bear to God (Genesis 1:27). Without love, suffering transmogrifies us into the most hideous and miserable of loveless beasts. We resist suffering by loving our way through it. Jesus refused to let suffering extinguish the bonfire of love that burns for us in his most sacred heart or reduce it by even the slightest degree.
The hope of the most Holy Trinity was that a successful demonstration of the technology by none other than the Son of God himself would inspire us to use the technology ourselves as we pass through the valley of tears. He hung from his Cross to teach us how to hang from ours. For your own sake, follow him. Resist suffering with love. The only way to unite your suffering with the suffering of Jesus is to resist suffering with love.
Our suffering is magnified when we try to pick up and carry our crosses without love. Love is our dearest companion in times of suffering. When love is our companion as we pass through suffering, we endure. When we try to pass through suffering without love, we perish. In short, love kicks suffering's ass. In the valley of tears, we get opportunity after opportunity to put the technology of applying love to suffering into practice. Practice makes us perfect.
Did the Son of God Come Empty-handed?
Did the Son of God come empty-handed? Did he bring nothing with him for us to mitigate the harshness of our passage through the valley of tears? Did not our sighs, mourning and weeping leave our lips, reach his ear and break his heart? Did he ignore our dire predicament in the valley of tears? Our God with the bloody wounds is not a tight-fisted, parsimonious, empty-handed God. When he paid us a visit, he transported from heaven to earth technology that mitigates the harshness of our passage through the valley of tears. The technology teaches us to apply love to suffering. He demonstrated that the technology works by using it himself. It is field-tested technology. We can trust in the technology because the Son of God himself demonstrated to us that it works. His successful demonstration of the technology ought to inspire confidence in it. His successful demonstration of the technology is the reason for us to adopt the technology ourselves and use it to grease the wheels of our passage through the valley of tears.
Incubators of Love
When God built the world, he included within his creation incubators of love. An incubator of love is an institution in which love has the potential to germinate, blossom and flourish. Any relationship that fosters love is an incubator of love. The relationship between a mother and her baby is an example of an incubator of love. So is marriage. So is family. So is friendship. So is Church. So is feeding the hungry, clothing the naked, caring for the sick and other blessed acts of charity. The enemies of humanity want to destroy the incubators of love. Abortion is evil because it nips in the bud the love between a mother and her baby. Divorce is evil because it nips in the bud the love between a husband and a wife. Turning the beggars at your door away empty-handed is evil because it nips in the bud the love between a donor and a beneficiary. The friends of humanity desire to promote, to protect and to propagate love. They put themselves between incubators of love and our enemies who want to destroy them. You can tell the difference between a friend of humanity and an enemy by their attitude toward and their treatment of the incubators of love.
The Three Stages of Conversion
The most Holy Trinity sent the Holy Spirit to tug at our souls. The curious are following the tug back to its source. Along the way, the curious are exploring the mystery, majesty and magnificence of God. They are participating in the quest to discover God. Yet, how few are the curious! How many are the strangers to the quest! Of those participating, how many are lukewarm, insincere or perfunctory! Life approaches perfection only when we are diligently engaged in the quest to discover God. Therefore, is it possible to stimulate interest in the quest?
Yes. There is a way. But, the approach cannot be scattershot. Throwing everything that's Catholic at them at the same time willy nilly in the hope that some of it sticks does not work. Settlers do not ripen into pilgrims simultaneously. Each passes through the stages of conversion according to his own, unique, idiosyncratic timetable. Therefore, the tools of conversion must be tailored to the stage. The tool that is appropriate for one stage is inappropriate for the next. For conversion to take place, the stage must first be ascertained and the tool appropriate for the stage applied. There are three tools of conversion: 1) the sledgehammer of truth, 2) the map of the escape route, and 3) the key of morality. Each tool is appropriate to a particular stage.
The goal of conversion is to transform settlers into pilgrims. Like trees, settlers have put down roots deep into the valley of tears. They are content to stand still even though the valley of tears is hostile territory. In hostile territory, movement is necessary for survival. Settlers standing still in the valley of tears must become pilgrims passing through it. Run, settlers, run. Do not stand still. Run from holy place to holy place. [If the exigency is not felt, the Church is not doing its job (Matthew 3:7).]
In the first stage of conversion, the illusions are shattered that hide from us the sweetness of paradise and the sourness of godlessness. The sledgehammer of truth shatters the illusions as the blow of a hammer shatters glass. The sledgehammer of truth is the tool appropriate to the first stage of conversion. Is all truth brought to bear on the illusions? No. Just the subset of truth that pertains to them. The illusions distort the landscape of reality (Isaiah 5:20).. Under the illusions, the world is topsy-turvey. The illusions deceive us into thinking that godlessness is sweet and paradise is sour. When the illusions are shattered, the truth becomes visible to us. The serpent's promise of deification in godlessness is exposed as a lie (Genesis 3:5). We see with our own eyes that paradise is sweet and that godlessness is sour. Rational creatures seek the sweetness of paradise and flee the sourness of godlessness. It is contrary to our self-interest to do otherwise. The truth motivates us. The truth sets us free. Settlers pick up the roots they have planted in the valley of tears and become pilgrims passing through it. Without pausing to pack our bags, we join the quest to discover God. The current of salvation sweeps us up off of our feet as it flows inexorably from the sourness of godlessness to the sweetness of paradise and carries us back to our home with God and his holy family in paradise (except the contrary who perversely swim against it).
Before the second stage of conversion can begin, however, the Church must wait for the signal. The Church must be patient and wait for the signal that heralds the second stage. After the illusions are shattered by the sledgehammer of truth, the curious start clamoring for directions: "How do we get there from here - from godlessness to paradise?". The plea for directions is the signal that the time is ripe for the Church to declare, "we have the map and know the way". [Sharing the map of the escape route with settlers still deceived by illusions who are not asking for directions bears no fruit (Matthew 7:6)] The map of the escape route is the tool appropriate to the second stage of conversion. God built an escape route through the valley of tears from godlessness to paradise (Isaiah 35:8), defined it with holy places, made a map of them, established a Church, entrusted the map to the Church and gave the Church the mission of serving the new exodus as the new Moses. The new exodus is making its escape on the escape route through the valley of tears from slavery under the yoke of Pharaoh to freedom with God and his holy family in the promised land (Exodus 3:8). The movement of the new exodus on the escape route forms the needle of the compass that always points to God. Only by moving from holy place to holy place can we be certain that we are heading in the right direction. The holy places that define the escape route are the jewels of a beautiful necklace that God established in, set against and in contrast to the hostile desert of godlessness. The beautiful necklace is a gift from the God who loves us - a token of his love.
In the second stage of conversion, the Church puts down the sledgehammer of truth, picks up the map of the escape route and becomes the tour guide who takes the curious to the holy places. At the holy places, the curious explore the mystery, majesty and magnificence of God. At a holy place, we include God in our lives and God includes us in theirs. Close encounters with the living God take place at the holy places. During a close encounter, a connection is made between earth and heaven. Through the connection, the light of paradise illuminates the darkness of godlessness. What does the light show the darkness? The light shows the darkness that the economy of paradise is based on the currency of love. With ordinary currency, the more we spend, the poorer we get. It is a paradox, but, we grow rich by spending the currency of love. The more we spend the richer we get (Matthew 13:12) Therefore, let us meet at a holy place where we can grow rich by spending the currency of love. No one walks away from a close encounter with the living God unchanged. No one walks away empty handed. A close encounter with the living God transforms us. At a holy place we keep one eye open to catch a glimpse of God in the moment. Examples of the holy places upon the earth at which close encounters with the living God take place are the Mass, Confession, the other sacraments, works of charity, acts of kindness, prayer especially the rosary, Eucharistic adoration, feeding the hungry, visiting the sick, fasting, the gathering of two or more together in God's name, bible study, suffering (if we apply love to it), the hour of death, etc. The holy places are the life boats that God has provided to ferry us out of godlessness, through the valley of tears, to paradise. God occupies the life boats.
In the second stage of conversion, the Church is the usher who shows us to our seats so that God can put on the show. God, not the Church, is the star of the show. The Church is the servant of the escape not its master. God is the master of the escape. It is God's escape route that takes us from godlessness to paradise - not the Church's. The Church is the trustee of the escape route who owes a fiduciary duty to the pilgrims engaged in the escape and to the settlers not yet interested in the escape. The fiduciary duty of the Church is to help the children of Adam and Eve to discover God - all of the children of Adam and Eve, not just some - both saints and sinners, especially sinners (Matthew 9:11-13). Discovery takes place at the holy places.
God is not the king who rules us. He is the king who loves us. In place of rules, regulations, red tape and rigmarole, the means by which he governs us is love. In the kingdom of the king who loves us, the citizens govern themselves. We desire to please him. We trip all over ourselves in our eagerness to please him. The Church is wise to do likewise. The job of the Church is not to rule us. The Son of God did not pay us a visit to establish another government here on earth (John 18:36). The job of the Church is unique. The job of the Church is to facilitate our escape - not to frustrate it, not to filter it and not to foul it up. The escape from godlessness to paradise is primary. Nothing else matters. Everything else is secondary. Anything that interferes is suspect. Like UPS, the US Postal Service or Federal Express, the Church is all about logistics - getting us from here to there - from godlessness to paradise. "Abandon ship! Abandon ship!" is the cry of the Church. "Into the lifeboats! Into the lifeboats" the Church exclaims. Godlessness is a sinking ship (Mark 4:35-39). We are its passengers. The Church is its crew. God gave the Church a rescue mission. However, the rescue mission that God gave the Church is not to save the ship. The rescue mission that God gave the Church is to save the passengers. God is not interested in making godlessness into a better, more hospitable place for godless people to live. God wants us to exhume the corpse of godlessness that is poisoning us as it rots in our hearts. God wants the Church to get us out of the valley of tears, into the lifeboats and on our way to paradise.
The first two stages are the foundation of the process of building a Christian. They are the root from which a Christian sprouts. Everything else is built upon the foundation. Get the foundation right and everything else falls into place. Get the foundation wrong and everything else falls apart.
In the third stage, the roof of morality is installed upon the foundation of conversion. Like the second stage, a signal heralds the start of the third stage. Morality is the key that unlocks the cages of sin in which we imprison ourselves. When we bang on the bars of our cages and beg for the key and demand our freedom, the signal that the third stage has begun is sounded. Trying to install the roof of morality on a settler without a foundation, however, is akin to giving what is holy to dogs or throwing your pearls before swine (Matthew 7:6). Settlers view morality as the cage that imprisons them and not as the key that sets them free. Pilgrims, on the other hand, have an open mind about what is the cage and what is the key. Pilgrims are more willing than settlers to take the bit of morality into their mouths, the bridle of morality onto their heads and the reins of morality into their hands. Morality is the jeweled crown that pilgrims wear on their heads as we pass through the valley of tears.
The Church, however, has a surplus of roofers and a shortage of foundation workers. Everybody is a roofer with an opinion about how we ought to behave. Nobody is working on the foundation. As a result, the escape is sputtering and stalling. Fewer and fewer are going to Mass. None are going to Confession. Marriages are falling apart. Mothers are murdering their babies. The priesthood is going extinct (Pope Francis 1/28/2107 at the Congregation for the Institute for the Consecrated Life) (Summary of Bulletin). The trend is downward and accelerating. The only sacrament holding its own is the sacrament of extreme unction and this is so only because the dead have no choice. The thermometer that gauges the temperature of the body of Christ is the practice of Christianity. By this measure, the patient is dying.
God is not dead. Indeed, God is very much alive. However, the conversation about God is dead. Killing the conversation about God is tantamount to killing God. The enemies of the Church know this. The Church does not. God is the colossus who bestrides the universe. The Church trivializes him by excluding him from the conversation. By excluding God from the conversation, the Church has turned God into an inscrutable, aloof caricature of himself. The Church assumes we have an understanding of God. The assumption, however, is incorrect. God is a stranger to us and nobody follows a stranger (John 10:5).
It is time to stop squandering the conversation. It is time to change the ratio of the content of the conversation to more foundation and less roof. More pizzazz; less nitty-gritty. More Mary; less Martha. More revelation; less regulation. More God; less Church. No change in doctrine; just a change in emphasis - a tweak, nothing more.
There is so much more to Christianity than sin.
The mission of the Son of God to us was manifold:
- to put a fair and accurate representation of God into our hands so we would possess knowledge of the sweetness of paradise,
- with regard to death, to show us that death has an exit as well as an entrance,
- with regard to sin, to show us that it does not extinguish his love for us or reduce it by even the slightest degree.
The serpent, however, saw the Son of God's mission of mercy to humanity as the perfect opportunity to drain the most Sacred Heart of the Son of God of his love for humanity. In the eyes of the serpent, the creation of Adam and Eve and their prodigy was God's mistake. We are unworthy of God's love. Without God's love, humanity is doomed. We cannot survive on our own. Stop God from loving humanity and humanity ceases to exist. [Salvation history is the story of the many failed attempts of the serpent to persuade God to stop loving us]. So the serpent devised a plan to show God the unworthiness of humanity. What better way for the serpent to accomplish his foul purpose than by inducing us to baptize the Son of God while he was human, alive, tender, vulnerable and our guest upon the earth in a boiling cauldron of torture and death? Surely, the serpent reasoned, this grievous insult to the venerable body of the Son of God would turn God against humanity. It would change God from a friend of humanity into an enemy.
More so than marriage, the Son of God's friendship with humanity, however, is indissoluble. So he would turn the tables on the serpent. He would use the serpent's foul plan to accomplish his mission of mercy to humanity (Proverbs 16:4). He would deliver the good news of great joy to ease the suffering of humanity. Furthermore, in the course of accomplishing his mission, he would incidentally reveal to us the nature of God. The autobiography of God would be published.
To transport the the solution to the problem of suffering from heaven to earth, to demonstrate that the solution works, to thwart the foul plan of the serpent and to simultaneously compose his autobiography, the Son of God took flesh. The Son of God became man - an equal to us in our humanity - a partner with us in our suffering. Without flesh, none of this could be accomplished. The only universal language that survived the confounding of language that took place at Babel (Genesis 11: 1-9) was the language of suffering. The language of suffering is our native tongue. All of the children of Adam and Eve understand it. God composed his autobiography in the language of suffering to make sure that, when we read it, we would understand it. The language of suffering is a simple language. Its communicative ability arises from its power to distinguish the real from the counterfeit. What survives suffering is real. What doesn't survive is counterfeit. His autobiography is the story of the real and the counterfeit - the story of what survived suffering and what did not.
Furthermore, his autobiography was not written in words but was done in deeds. Fickle words are susceptible to manipulation, misinterpretation and misunderstanding. The meaning of deeds, on the other hand, is less malleable. A deed is closer to the truth than a word. The greater propinquity of a deed to the truth than a word makes a story composed of deeds more reliable than a story composed of words.
The God who fashioned us out of the mud with his hands did not put himself into the hands of the mud to free us from either the Egyptians or the Romans. He had a bigger fish to fry. He came to free us from a tyrant far worse than the Egyptians or the Romans. We are born in the image and likeness of God (Genesis 1:27). The vicious tyrant from whom Jesus came to free us has the power to destroy any resemblance that we bear to God. He can transmogrify us into the most hideous and miserable of loveless beasts. The valley of tears is hostile territory. As we pass through it, monsters of suffering attack us. They try to crush us under their oppressive weight. When this happens, the tyrant who lives within us instructs us to release our grip on love - to let love slip through our fingers - to fumble the ball. This is bad advice. The tyrant's instruction is contrary to our self-interest. It hurts rather than helps us. Jesus wants us to deny ourselves. He wants us to say 'No' to the tyrant within us. He wants us to cling to love, hold tight and refuse to let go. He wants us to maintain the resemblance we bear to God. Why is it important to maintain the resemblance we bear to God? The more we resemble God, the more love we have in our hearts and the easier our passage through the valley of tears becomes.
A byproduct of the process of teaching humanity to love its way through suffering was the publication of a fair and accurate representation of God. By virtue of the narrative of salvation, a fair and accurate representation of God was put into our hands. It is a faithful self-portrait. Its fidelity is higher than any representation of God made by human hands.
We were unworthy of his love. We manifested our unworthiness by the evil we did to him. Yet, he loved us despite our unworthiness. The God who fashioned us out of the mud with his hands continued to love the mud nonetheless. He rejected the serpent's unworthiness argument. "So what" he said to the serpent's argument. "Big deal." They are unworthy but I love them nonetheless.
At Bethlehem, our God who fashioned us out of the mud with his hands delivered a love note to us by putting himself into the hands of the mud. (What type of literature is the word of God? The word of God is a love note). At Calvary, the love note was tested to determine whether it was genuine or counterfeit. In the Resurrection, the results of the test were published for us. The results of the test are the good news of great joy. Given the difficulty of the test, the results are very good news for us indeed. In the Resurrection, we learn that the love note is genuine.
Do you appreciate the reality that the God who fashioned you out of the mud with his hands, personally hand delivered a love note to you and proved to you that the love note was genuine? Wow!
The love note is the rock upon which we build our faith. It is time to rediscover the rock and build our faith upon it.
The love note is the foundation of Christianity.
The passage of the love note through the valley of tears from the Crucifixion to the Resurrection is the crux of Christianity. Everything else is obiter dictum.
Our God is the God with the bloody wounds. His bloody wounds are the badges not of his failure but are the badges of the serpent's failure. Look at the bloody wounds and know that the serpent failed to empty his most Sacred Heart of his love for us. The serpent tried hard but failed. Many are the impostors who pretend be our God. We can identify an impostor because an impostor is without his bloody wounds ( Matthew 24:11 ). Impostors cannot duplicate the bloody wounds. Power and love for us knitted together is our God - infinite, absolute and perfect. His power built paradise. His love for us makes paradise sweet. Rational people seek the sweetness of paradise (and flee the sourness of godlessness). It is contrary to their self-interest to do otherwise. Our rationality, when fueled by the truth, steers us in the right direction. The truth sets us free. When love for us and power are knitted together into our God, do we have any reason to worry? It is much better to have the God with the bloody wounds as our God than a rich uncle, right? "All shall be well, and all shall be well, and all manner of thing shall be well." (Julian of Norwich) Do you want to know God? Read his autobiography. You cannot say that you know God until you read and understand his autobiography.
The Crucifixion raised an Existential Question that the Son of God Himself Answered in the Resurrection
The Crucifixion raised an existential question for humanity, "Would the evil that we did to him extinguish the love that burns like a bonfire for us in his most sacred heart or reduce it by any degree?". The expectation was that his love for us would fade as we tortured him and would die when we killed him. But, our God defies expectation. His thoughts are not our thoughts. His ways are not our ways. His ways are higher than our ways and his thoughts are higher than our thoughts (Isaiah 55:8-9). In the Resurrection, the Son of God himself answered the existential question raised by the Crucifixion. The answer comes to us straight from the horse's mouth. We tortured and killed him. He suffered and died. Yet, he emerged from the dead still alive and still in love with us. He did not stay dead and he did not stop loving us. His love for us survived the evil we did to him. In the Resurrection we learn that the dial that controls his love for us is in his hands not ours. Moreover, it is set to the highest degree and is locked in place. We cannot budge it - not even by doing evil to him. Wow! Our God is the God with the bloody wounds. Contemplate what his blood wounds mean for us. His bloody wounds are the narrow gate (Matthew 7:13-14) through which we must squeeze our contemplation. His bloody wounds are a telescope through which we can catch a glimpse of heaven from here on earth. When we look through his bloody wounds, we see that his heart is still filled to the brim with love for us.