We live an age that desperately wants to deny the existence of Hell, that wants to believe that all will go the Heaven, that God will not really judge us (at least not judge *me* but probably should judge others) but is, rather, pure love which, translated according to our desires, means God is really more a feeling than our creator. But the Truth is different. All of us will face the four last things: Death, Judgement, Heaven, and Hell.
Sometimes what we need most is a straightforward, no punches pulled presentation of the Truth we all must and will face. Matthew Plese does that in the video below.
Perhaps it’s always been this way, but certainly today, and unfortunately within the Church, people tend to roll their eyes at descriptions of Hell. But we know that the last four things are real. We know that Hell is real. To know the Truth is not a bad thing. It is, in fact, a very good thing, a necessary thing. One reaction we too often hear is that at the very first mention of Hell people complain that we don’t need to constantly and always be hearing about Hell; why all this talk about Hell; why all this doom and gloom? Why can’t we talk about grace and joy? But grace and joy contain their meaning because they stand in contrast to sin and Hell. We ought to seek being saved from Hell. Christ spoke bluntly about Hell. He said many people are going there. We ought to think about it. Fear of Hell should ultimately be subservient to a love of God and the light of Christ, but Hell must not be forgotten. The fear of Hell is, in fact, a good thing, and gives deep meaning to the salvation being offered us.
This lecture is worth the entire two and half hours. And it is a packed two and a half hours. Every bishop should watch it. Every priest too. It is profound and filled with riches to ponder and meditate upon. It is also filled with many challenges. Share it with others. Discuss it.
I am not a conspiracy nut, nor am I a staunch traditionalist, nor am I prone to sectarianism or division, etc, etc, but…
Given the connection between the message of Fatima and the Mass, and given a number of connections and observations Mr. Rodríguez makes, it makes sense that the third secret of Fatima has not been fully revealed. It seems rather clear that the message is very likely a direct challenge to the spirit of Vatican II and the promulgation of the Novus Ordo Mass. And given that the third secret was to be revealed in 1960 and wasn’t, and also by that time the pope and other key individuals in the Church were intent on changing the Mass and bringing about a glorious revolution, no one in leadership (including popes St. John XXIII, B. Paul VI, John Paul I, St. John Paul II, Benedict XVI, and now Francis) has wanted to open that can of worms — whether to cancel the council, or redirect its purpose, or not promulgate a new rite of the Mass, or call all of it into question after the fact. Perhaps they would all feel (or have felt) like they would need to officially abandon the Novus Ordo Mass altogether and they just can’t handle admitting that Vatican II was not the work of the Holy Spirit but of man alone. If this is true, then certainly what we have seen in the Church over the past fifty years are the profound and terrible results of God’s judgement — the list of troubles is staggering. Of course, I cannot say all this is true for I know almost nothing about it, but I wonder, I really wonder. Certainly it is deeply sobering to consider. (And the only “arguments” against this that I’ve come across consists of eye rolling. Thin arguments indeed.)
I worry that a great many cardinals, bishops, priests, and perhaps some popes, from the last half century or more, will end up in Hell because of the destruction they have brought about.
Am I way off? Is Mr. Rodríguez wrong? What am I missing?
Not a few Catholics are troubled by Pope Francis. I can understand this. There are reasons for their concern, and many of their arguments make sense to me. But I even see a few critics who appear to have literal conniptions, blown gaskets, and serious bouts of distemper. Yet, I just can’t go there. In a sense I am with them, and I am not with them. Here’s what I mean:
I grew up in a Protestant faith which was rather Fundamentalist in tenor. I was trained to be very sensitive to doctrinal variations and the places at which lines ought to be drawn between various churches that claim a to be Christian. We didn’t use the word heresy, I don’t think Protestants use that word often for obvious reasons, but we certainly leveled the evil eye at all the heretics that surrounded us. But the word heresy is certainly appropriate for Catholics to use. The Church has a long history of battling false views of Jesus, man, and the gospel, going all the way back to the apostles. Although my own views have changed over the years, and I eventually entered the Catholic Church, I find myself giving a lot of sympathy to those who are called to battle heresy. Perhaps this makes me too sensitive, old habits die hard, but I have similar worries as do the critics of Pope Francis.
On the other hand, I have also come to see that the narrow way into the Kingdom of God (for it truly is a narrow way) also allows for a myriad of unique individual journeys on the path to faith. And those journeys are extremely hard to judge. This, I believe, is how we experience God’s Providence in our lives and in the lives of others. The lives of the saints not only challenge us to live holy lives, they also challenge us regarding the “process” because each saint is so different and unique compared to the others — and compared to us. Studying the saints is both eye opening and humbling. I want to be open to how God will surprise us. This is something Pope Francis frequently emphasizes.
So while I sympathize with the pope’s critics, I also realize two things: 1) God is in control, and 2) the best way to do battle is through the pursuit of holiness, prayer, and love.
First–God is in control. Let’s be honest, many of us respond to such statements by quickly saying, “Oh, of course, God is certainly in control, still…” or “Yes, yes, that’s a given, but…” Frankly, I don’t believe most of us truly believe that God is really in control, or at least we don’t act as if we emotionally, viscerally own this truth deep in our beings. We fret, we worry, we have conniptions and all that. But if we are Christians we ought to believe it, and that belief ought to have real concrete implications on our actions, words, and feelings. It seems to me that a lot of the ranting and raving, sometimes even foaming at the mouth, at nearly everything Pope Francis does, grows directly from roots that are not planted firmly in the radical faith that God is good, God is love, and that it is God who fights our battles. We pray, we submit, we serve, we love, we show mercy, we work hard at being Christ to others, and it is God who fights for us, His Church, and the the life of the world.
Second–holiness, prayer, and love. One of the great and shameful signs of sin dwelling in us is our pervasive tendency to see sin in others and not in ourselves. Christ says to take the log out of our own eyes before we take the speck out of our brother’s eye. We insist there is no log. Or we downplay it, excuse it, and dismiss it. The pope got a lot of praise, but even more criticism for saying, “Who am I to judge.” A lot of judgers then piled on. I think it very likely that was not the best moment of the pope’s pontificate, and even a closer look at the context of that utterance gives one pause, but truly, who am I to judge. My holiness is so inadequate that what I actually should say is that I don’t even have the time or the energy to judge the pope.
I have friends who make their living examining issues within the Church and writing articles about them. Part of their job is to be professional judges of various decisions and actions of Church leadership, and sometimes they are quite critical of the Holy Father and various Bishops. They are smarter than I, and more in tune with what’s going on, but even then, I cannot go along with them too much. I listen, but I hold back. I appreciate their work and observations. I even agree with them much of the time. And sometimes on this blog I will be critical as I am trying to sort out my understandings of Catholicism. But in general, I feel called to humility. It is not my place to criticize the pope or bishops. Instead, I am trying to seek holiness and, frankly, I am not good at it. I don’t really know how to do it.
Lately I’ve been called to prayer. So I pray for the Church and the pope every day. I pray for my parish and our priests. I pray for holiness. I read the Bible and the catechism every day. I do this not because I’m holy, but because I’m not. I look at myself and I have to say, “Who am I to judge.”
But I still judge. God have mercy.
Jesus save us from Hell, lead all souls to Heaven, especially those in most need of mercy. Amen.
BTW, our eternal destiny — salvation or damnation — is based on the works we do.
Growing up in church* I frequently heard teaching that included something like this: “I know it may seem the passage (or verse) says X, but in fact it really means Y.” In other words, although on the surface it looks clear, don’t be fooled. Since we know that such and such doctrine must be true, we therefore know that this passage can’t really mean what it seems to mean. This kind of approach was most evident (to me at least) on the topic of faith versus works. Since, of course, we know we are saved by faith alone (sola fide) then we know passages that say we are saved by works must actually be saying something else.
But do they? A good question to ask is, if the writer (St. Paul, St. John, etc.) of any passage in question meant what one has now figured out it “really” means, then why did he write it the way he did? In other words, if the writers of the New Testament meant to say we are saved by faith alone, then why didn’t they write that way? So many times they wrote we are saved by works, as well as by faith, grace, mercy, baptism, etc., that one wonders how did they get their doctrine so messed up?! But of course their doctrine was correct, and it is we who must correct our thinking.
As an example of what I mean, below are examples where New testament writers (many of the words are from the mouth Christ) point to something other than sola fide.
Anyway, I too feel convicted of often letting myself off the hook thinking it doesn’t ultimately matter how I live my life as long as I have faith. It’s a trap I fall into too often. I think we all do. Perhaps it’s a human tendency, perhaps a product of my Protestant upbringing (though I see it everywhere). And caring to do good is not the same as doing good. Caring may be enough, I mean I’m going to fail again and again, so caring has got to count for something, but I wonder.
Some might say that God doesn’t intend us to actually do good works, only that we try, miserably fail of course, and then turn to Him. That that is the purpose of having good works set before us as a goal; not that we do them but that we try and learn we can’t. I don’t see that teaching clearly articulated in scripture.
Some might say that good works are fine, and of course we should do them, but they are ultimately meaningless, that any work we do is really worthless. Again, I don’t see that teaching clearly articulated in scripture. In fact, clearly the opposite.
What I do see are repeated calls to good works, and that those works are critically tied up in our eternal destiny, and our movement towards becoming one with Christ and holy like our Father is holy. I also see we are utterly sunk without God’s grace and mercy. But still, we are called to be holy, to do good works. Our eternal destiny depends on it.
Judgement and works brothers and sisters. What do we do with this? What do we do with these verses?
Matthew 7:19 “Every tree that does not bear good fruit is cut down and thrown into the fire. . . .”
Matthew 7:21 “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven.” Note: See the next several verses (7:22-27) to get a fuller picture of the implications.
Matthew 16:27 “For the Son of man . . . will repay every man for what he has done.”
Matthew 25:34-36 “Then the King will say to those at his right hand, ‘Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’” (cf. 25:31-33, 37-46)
Luke 3:9 “. . . every tree therefore that does not bear good fruit is cut down and thrown into the fire.”
John 5:29 “Do not marvel at this; for the hour is coming when all who are in the tombs will hear his voice and come forth, those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of judgment.”
Romans 2:5-13 But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed. For he will render to every man according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for every one who does good, the Jew first and also the Greek. For God shows no partiality. All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.
2 Corinthians 5:10 For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body.
2 Thessalonians 1:8-11 . . . inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at in all who have believed, because our testimony to you was believed. To this end we always pray for you, that our God may make you worthy of his call, and may fulfill every good resolve and work of faith by his power, . . .
1 Peter 1:17 . . . who judges each one impartially according to his deeds, . . .
Revelation 2:23 . . . I am he who searches mind and heart, and I will give to each of you as your works deserve.
Revelation 20:12 . . . And the dead were judged by what was written in the books, by what they had done. (cf. 20:11-13)
Revelation 21:8 But as for the cowardly, the faithless, the polluted, as for murderers, fornicators, sorcerers, idolaters, and all liars, their lot shall be in the lake that burns with fire and sulphur, which is the second death.
Revelation 22:12 Behold, I am coming soon, bringing my recompense, to repay every one for what he has done.
Those are just a few of many passages.
*Sometimes I joke that I was moved from the hospital directly to the First Baptist church nursery, such was my experience.