Vanity of Vanities: Homily for the 18th Sunday in Ordinary Time

 

Ecc 1:2, 2:21-23

Ps 90:3-4, 5-6, 12-13, 14, 17

Col 3: 1-5, 9-11

Lk  12:13-21

 

The Book of Ecclesiastes, from which the first reading was taken, is fascinating.  It is part of the Wisdom literature, a literature that, like the Book of Proverbs, continues to supply practical advice for living up to today. 

 

Today’s reading is discontinuous. It consists of chapter one verse two, the second most well-known verse of the book, at least to baby boomers, and chapter two verses 21 to 23. Were the reading to continue into the third chapter we would be able to have a sing along with music by Pete Seeger and the only pop lyrics taken directly from the Old Testament.  The song is, of course, “Turn, Turn, Turn” the 1965 hit that reached #1 on the pop charts as recorded by the The Byrds

 

 

Ecclesiastes is concerned with the purpose and value of human life, both of which are being demeaned today.  The overall outlook of the book is somewhat pessimistic as it wonders if enduring happiness is possible in this life; particularly if the life is materialistic, overly concerned with possessions, and consumed by the quest for money, honors, and acclaim.

 

There is a hint of what will be more fully revealed in Jesus’ teaching. True wisdom is not found “under the sun.”  True wisdom is perceived only through the light of faith.  The words “vanity of vanities, all things are vanity”  summarize the book  and move us directly into the Gospel.

 

“Take care to guard against all greed, for though one may be rich one’s life does not consist of possessions.”  It would be absurd to add anything to this statement.  Indeed, it would be gilding the proverbial lily.  It states a fundamental truth.  It is the only possible response to the pathetic bumper sticker that sounds like a Gordon Gekkko motto: “He who has the most toys when he dies wins.”  The problem with the motto is that one is never told what the one with the most toys wins at the time of his death.

 

Vanity of vanities.

 

Sports pages breathlessly discuss obscene contracts offered to a washed up quarterback. Prices of the latest starlet’s desert vacation home are generally seven or more figures. Despite Botox we grow old.  The only way to rephrase the motto is: “He who has the most toys when he dies:  dies.” As Jesus’ parable points out, no matter how securely our goods are stored, upon our deaths they go to someone else.  Perhaps our heirs, a goodly chunk to taxes, or as fees to the banks and lawyers who probate the estate. 

 

The second reading advises: “Put to death, then, the parts of you that are earthly: immorality, impurity, passion, evil desire, and the greed that is idolatry.”

 

“ . . . and the greed that is idolatry.”

 

We are acquisitive by nature.  We want what belongs to others be it the same granite countertops, the same luxury car, or tragically at times, the neighbor’s spouse, a whole separate realm of sin. The desire for the most toys can drive much of what we do,how we think, how we act and how we choose to sin.

 

Bernie Madoff made headlines a couple of decades ago for the extent of his greed and acquisitiveness. The dynamics of his greed are no different from the college student who steals her friend’s sweater. The only difference is the budget.

 

“ . . .  and the greed that is idolatry.” 

 

And the greed that is the antithesis of generosity

 

A prayer attributed to St. Ignatius, whose feast we just celebrated on Thursday, reflects the responsorial psalm and is the antidote to “the greed that is idolatry.” 

 

“O Lord, teach me to be generous

To serve you as you deserve

To give and not to count the cost

To fight and not to heed the wounds

To toil and not to seek for rest

To labor and not to ask for reward

Save that of knowing I do your holy will.

 

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The photos are from the Mass on the Solemnity of St. Ignatius on Thursday.  Jesuits from all over Boston converged on BC.  The challenge with this feast is that it falls in the middle of the summer when many faculty and others are traveling or making their own retreats.  However, it was a great celebration with superb food.  Can judge the wine as I am not a wine drinker.  Had beer instead. 

 

 

The assembled men.

Approaching communion

Image of St. Ignatius

The schola that supplied the music.  The woman singing had a beautiful voice

Looking through the doors of the domestic chapel.  

Celebrant was Fr. Claudio Burgaletta, SJ our superior and the homilist was Fr. William Leahy, SJ president of BC who will turn over the office to Fr. Jack Butler, SJ next summer.

The Mass beginning. 

 Fr. Jack, SJ, MD

DARLING I AM GROWING OLDER: HOMILY FOR THE 5TH WORLD DAY FOR GRANDPARENTS AND THE ELDERLY

The Fourth Sunday of July was chosen by Pope Francis in 2021 to be henceforth known as The World Day for Grandparents and the Elderly. The choice of date is explained by its proximity to yesterday’s Memorial of Saints Joachim and Ann, the parents of Mary. Today is the fifth annual observance on which we are encouraged to pray for and with those who are old.

Today is a day to pray in thanksgiving for the wisdom of the elderly, a gift that only slowly accrues to the young. It is a day to pray for an end to the growing tragedy that legalizes the planned and intentional killing of the sick and elderly by physicians. This killing is described, of course, using veiled terms, that required turning what had been the Oath of Hippocrates into a travesty so that it would fit the culture of death described by John Paul II.

 

Being an old man or an old woman in the age denying U.S. is not easy. We live in a country in which youth, productivity, and vigor are celebrated, if not worshipped and adored, while the elderly are increasingly marginalized. Australian Trappist Fr. Michael Casey writes: "Some societies reverence the old, seeing in them the embodiments of ancient wisdom and experience.  We, on the contrary, seem to hanker after illusory youthfulness, an illusion that is quickly and irretrievably left behind."  There are no viable arguments to counter Casey’s assessment.

 

In his letter for today’s observance, Pope Leo XIV wrote: "God teaches us that, in His eyes, old age is a time of blessing and grace, and that the elderly are the first witnesses of hope."  Later he writes, "if it is true that the weakness of the elderly needs the strength of the young, it is equally true that the inexperience of the young needs the witness of the elderly in order to build the future with wisdom.”

 

Nothing horrifies Americans so much as the thought of aging.   Among the most insulting of comments directed at old people is the ever popular "You're not 76 years old,  You're 76 years young."  Throw in a few high-decibel whoo whoo whoos and a fist pump or two if your are so inclined.

 

Few things cause as much anxiety as the prospect of having to live within the physical, cognitive, and functional limits imposed as we get old. Insisting that an octogenarian is young efficiently accomplishes two things.  First, it strips the individual of his or her dignity giving the message that only the young who are vigorous, active, productive, and money earners are valued. Second, it reveals the speaker's terror of aging, fear of death, lack of compassion, and general unkindness. 

 

Some do have an easier time with aging than others, at least for a while,  but, no matter what, we cannot afford to deny the reality of the old by insisting they are really young.  Cosmetic Botox is one of the saddest commentaries on aging in America.

 

If we truly honor and respect the elderly we accept each individual for who, what, and how he or she really is rather than demanding they be who, what, and how we want them to be, which is young, independent, vigorous, and ideally, not a bother.

 

Growing Old in Christ is a 20-some year-old book. with nineteen essays on ‘the Christian practice of growing old.’  In his essay, Stanley Hauerwaus writes, "one of the problems of our time is the assumption that we can and should live as if we will never grow old." In reality, however, the only sure way to avoid growing old is to die young. The Book of Job asks: “Is not wisdom found among the aged?  Does not long life bring understanding?”  From the vantage point of turning 76 in a few weeks, the only possible answer is yes.

 

Wisdom is a gift meant to be shared with the young, even those who are unwilling to accept it.  Sometimes bits of it stick even to those who would reject it.  Wisdom is not innate or genetic. It is acquired through long experience of success and failure, it accrues through both the thrill of victory and the agony of defeat.  It is acquired most easily by those with a listening heart and the courage to enter into the silence and solitude of prayer so as to reflect on their lives with awareness that those lives are nearing an end.

 

Wisdom, for its part, is a force in the world that is critical to civilization, fundamental to being human, and the most significant factor that separates us from all lower animals.  Wisdom is not an element of “artificial intelligence”a title that gets it only half-right: it is artificial.   

 

When others insist that an old man or an old woman is YOUUUUUUUUNG they are denying his or her life-experience, disparaging the challenges he or she faced, and throwing in a complimentary dollop of hostility, in part because the old person mirrors what the speaker fears, if said speaker lives long enough.

 

The Swiss moral philosopher Henri Amiel correctly wrote.

 

"To know how to grow old

is the masterwork of wisdom

and one of the most difficult chapters

in the great art of living."

 

In light of today’s commemoration the final verses of the Book of Habakkuk, what is sometimes referred to as the Psalm of Habakkuk, are particularly relevant. They acknowledge the situation for many of us who are old and facing diminished strength along with loss of resources.  Habakkuk simultaneously gives comfort, hope, and direction.

 

"For though the fig tree blossom not

nor fruit be on the vines,

though the yield of the olive fail

and the terraces produce no nourishment,

though the flocks disappear from the fold

and there be no herd in the stalls,

Yet will I rejoice in the Lord

and exult in my saving God.

God, my Lord, is my strength;

he makes my feet swift as those of hinds

and enables me to go upon the heights

 

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The photos are from the Church of St. Martin d'Ainay in Lyon, France.   I could lose my mind, and came close to it, shooting photos in Lyon, a tremendously photogenic city with magnificent and ancient churches.  

 

The bicycle?  The geometry of a bicycle is oddly soothing.  These were parked in front of the church. 

 Fr. Jack, SJ, MD

Martha vs. Mary: 16th Sunday in Ordinary Time

 

Gn 18:1-10a

Ps 15 2-5

Col 10:24-28

Lk 10:38-42

 

Psalm 15, the responsorial psalm is so short that it was said in its entirety.  It began with a question:

 

“Lord, who shall dwell on your holy mountain?”

 

The psalmist then answered the question.

 

“The one who walks without fault;

acts with justice

speaks the truth;

and does not slander;

who does no wrong to his brother,

who casts no slur on his neighbor,

who holds the godless in disdain,

but honors those who fear the Lord;

 

The one who keeps a pledge,

who takes no interest on a loan

and accepts no bribes against the innocent.”

 

He concluded with the promise.

 

“This one will stand firm forever.” 

 

In his commentary on the psalms Jesuit Father Dick Clifford noted that Psalm 15 contains ten descriptions of the ideal worshipper,  a top ten of behaviors for all people. who wish their actions to reflect their faith. The challenges  to reaching that goal are daunting. 

 

We don't always do justice.  Gossip and idle chit-chat lead to slander without us noticing.  Always think twice before responding to a bit of news about someone with:  “Well I heard.”  It can get ugly fast.   

 

We breathe easy at the proscription against lending money at interest

because most of us don't do it. But, we create quid pro quo situations with others that demand exorbitant interest that is not necessarily financial.  The words “You owe me big time . . . “ may be more of a burden than 20% interest on a loan.

 

In The Analects Confucius, who lived 500 years before Jesus, also describes virtuous behavior.  We read in Book XII Chapter II:

 

"Chung-kung asked about perfect virtue.  The Master said, "It is when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; do not do to others as you would not wish done to yourself."

 

Chung-kung replied: "Though I am deficient in intelligence and vigor I will make it my business to practice this lesson." 

 

I'd like sit down with Chung-kung over beer and pizza because, after hearing what perfect virtue entailed, he admitted, in effect, I am a sinner, but I will try.  We have the same problem. We are deficient in knowing how to act. We are weak when confronted with non-virtuous but easier options.

 

When we compare the first reading with the Gospel it is apparent that Abraham’s behavior was much more virtuous than Martha’s.

 

Abraham seems to have been a master of understatement.  "Let me bring you a little food that you may refresh yourselves."  A little food? Rolls.  Beef.  Curds and milk.  It seems as if there was quite a bit of exertion put into preparing this little bit of food. 

 

And then he hovered over his guests, waiting on them, attending to their needs, until the meal was over.  There was no complaint about

how hard he was working, there was no whining about the cost, or anything else. 

 

Martha also worked hard, but with little virtue.  The narrative is instructive  even today. 

 

Unlike Abraham, who was almost obsequious to his guests, Martha committed a serious violation of basic etiquette when she dragged a guest into her quarrel with her sister. 

 

Imagine telling a guest in your house "make that sister of mine get in here and help me instead of sitting around doing nothing."  Imagine saying to a guest, "Maybe if you tell him that kid of mine will do something around here.  He sure doesn't listen to me, the lazy slug." 

 

Embarrassed doesn't begin to describe the guest's feelings upon being exposed to such rudeness.

 

Attending to the comfort of one's guests and making them feel welcome, defines hospitality. That is what Abraham did. That is what Martha failed to do. 

 

Martha and Mary are not either/or.  It is not the choice to serve at table or attend to the words of Jesus.  We are to serve AND to hear the words of Jesus.  We are called to prayer AND to work. Had Martha remained quiet—I suspect she was dropping plates on the table and slamming cupboard doors more loudly than necessary—she too could have heard Jesus’ words.

 

Given the reality of our daily lives we are called, to do both simultaneously most of the time.

 

Our challenge is to be disposed so that we can hear Jesus and take in His teaching in the midst of our busy-ness.

 

The motto of the Benedictine order is: Ora et Labora.  Work and prayer.  Not work or prayer but work and prayer. Labor and attending to Jesus' word at the same time.  

 

It is not easy, but it is, like the admonitions in the psalm and the advice in The Analects, an ideal toward which we must strive, if we wish to stand firm forever and live in the presence of the Lord.   

 

 

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Some atmospheric shots from Sevenhill, South Australia.   Our tertian class did the long retreat there.  Glorious setting and an unforgettable experience.  

 

 Fr. Jack, SJ, MD

Independence Day 2025

Independence Day

4 July 2025

 

July 4th. 

Fireworks.

Cookouts. 

Parades.

Ice-cold beer.

And, of course,

the Boston Pops on the Esplanade.

 

For over two hundred years our country has celebrated the audacious move to separate from the British domination of the colonies. The choice to declare independence was made after serious deliberation and debate.  Not all were in agreement.  For some it seemed better to remain subject to the British crown.  However, seeing the depths to which the British Royal Family has sunk, it is obvious that the Founding Fathers were either prudent or prophets.

 

Where are we now?

Where are we going?

The answer to the latter question of where we are going is a source of anxiety as we approach next year’s 250^th anniversary of the U.S.

 

Part of the answer will require prayer.  Part of the answer will require reparation for sin.

Part of the answer will require, in the words of the Benedictine vow,  a national conversatio morum, a difficult to translate term that can mean: conversion of life, reformation of life, and conversion of morals.

 

The English word conversation derives from conversatio. At its base, conversation has more to do with listening than it does with speaking. Listening with the understanding that conversation can lead to a change of thought and mind.  One of the most important elements of conversatio is prayer which is conversation with God.

 

Today would be a good day to pray for the return of civility, decency, and morality to American society.

 

Today would be a good day to pray for a country in which reasoned discourse and debate have been replaced by the disinhibited emotional screeds of talk show hosts, untrustworthy journalists, and celebrity commentators of all stripes. The value to society of this last-named group is questionable at best and oftentimes divisive.

 

Today would be a good day to pray for a government in which all three branches have descended to a lowest-common-denominator in their public pronouncements and behaviors.  It ain’t pretty.

 

Today would be a good day to pray for a country in which the perverted, salacious, and immoral have been elevated to the level of virtue that requires special handling and deference. 

 

Today would be a good day to pray for the victims of the culture of death, particularly the unborn and the sick elderly.  It is really physician assisted death when the elderly are put down or merely physician performed homicide? 

 

The concept of the common good has been sacrificed to personal desire and special interest demands.   The only difference between the demonized 1%,and those populating the lower ranks of society, is that those lower on the income ladder are working within smaller budgets.The desire and the sin are the same.

 

The Fourth of July has historically been a time to celebrate. Today, however, there is much to fear much to mourn,  and much for which to pray.

 

 

 

 

 

 

 

 

 

Solemnity of Saints Peter and Paul

 

Acts 12:1-11

Psalm 34

2 Tim 4:6-8, 17

Matt 16:13-19

 

Saints Peter and Paul, whom we celebrate today, are a study in contrasts.

Peter was with Jesus from the beginning. He frequently fumbled, figured things out, forgot what he figured out, and continued to mess up.  He is oftentimes the target of derisive comments, particularly by theologians, who fail to recognize their own limitations, mistakes, and misunderstanding of Jesus. Peter’s brilliant answer to Jesus' question "Who do you say I am?" makes his denials during Jesus’ trial difficult to comprehend until we recall Peter’s humanity, a sinner loved by God to be sure, but a sinner nonetheless. 

Were we to have been in Peter’s position at Gethsemane or at the Transfiguration, we would not have acted any differently. And many of us would have acted much worse and uncomprehendingly.  Like Peter, we are all flawed.  Like Peter, we don’t always get it.  Had the gospel reading been continued two more verses we would have heard Jesus stinging rebuke of Peter “Get thee behind me Satan” when Peter said “Don’t talk like that.”

Peter’s conversion wasn’t a lightening bolt like Paul’s.  True he left his boat almost impulsively, but he only grew into his role gradually to become the rock upon which the Church was to be built, the rock upon whom the Church stands today through Petrine succession.

Unlike Peter, who left his nets to follow Jesus when he first encountered him, Paul was initially hostile toward those who believed the Good News of Jesus.  It is a hostility that continues in many countries today. Before the lightening bolt threw him off his horse, Paul’s goal was to become the chief persecutor of Christians. He was already very good at it by the time he was given letters to become the equivalent of a bounty hunter of Christians, rounding them up for execution. 

Paul’s intensity is fascinating, no matter if we consider it before or after his conversion. I don’t think Paul was capable of thinking in subtle shades of gray.  Black and white seem to have been the limits of his palette.  Once he came to faith his intensity never wavered.

The beginning of the reading from Acts is horrifying.  Things haven’t changed.  When Herod saw that the public spectacle of capitol punishment pleased the crowds he prepared another production number only to have it frustrated by an angel.  Paul’s goodbye to Timothy is heartbreaking.  It is a testimony of strength, consistency, and hope by a man who knew he was going to pay the price for his faith and preaching.  It would be a blessing were the same words to be in our own hearts and on our lips as we faced death.

Today we celebrate two martyrs who, from an obscure corner of the Ancient Near East ignited the spread of the Gospel throughout the world. As we celebrate this solemnity, we can recall and meditate on the words of the psalmist:

“Glorify the Lord with me,

let us together extol his name.

I sought the Lord,

and he answered me

and delivered me

from all my fears”  

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The photos are from the Carthusian Charterhouse in Pleterje, Slovenia.  Very old house and very large.   

 Fr. Jack, SJ, MD

Solemnity of the Body and Blood of Christ

 

Gen  14:18-20

Ps 110

1 Cor 11:23-26

Luke 9:11b-17

 

Jesuits are described as contemplatives in action.  Unlike our Carthusian brothers who live in monastic cloister and silence, contemplating the word of God, we move around a lot.  My mom used to carefully erase my old address and phone number before putting the new one in her address book.  After a few years she simply used an old sticky note, knowing that the info wouldn’t apply for too long. Jerome Nadal described a  Jesuit’s cloister is the highway.  Our oftentimes mobile work drives our prayer life and our prayer life, oftentimes entered into while on the move,  drives our work.  Overall, action seems to trump contemplation most of the time.  But, a feast such as the Solemnity of the Body and Blood of Christ reminds us of the contemplative side of our lives.  Not just Jesuit lives.  But the lives of all believers. 

 

The Solemnity of Corpus Christi pulls us into the contemplative because it is an abstract feast that doesn’t recall a specific event.  The Church’s liturgical calendar is crammed with solemnities and feasts—Christmas, Easter, The Ascension, The Annunciation.  They recall specific events in the history of salvation, feasts that recall specific moments in the history of the world.   They are events with a narrative flow.  There is a story that is told and retold. 

 

We can place ourselves in the action and participate in the narrative.   We can close our eyes and, with only a little imagination, see the events unfold on an internal movie screen.  However, on Corpus Christi we have to sit in silence.  There is no script.  There is no “story line.”  We are called to contemplation.  We don’t contemplate an event in the life of Jesus.  We contemplate the gift of Christ truly and substantially present in the Eucharist.  It is almost overwhelming to know that is Christ truly present in the bread and wine that we receive. It is overwhelming to recall Christ present in the Eucharist that we adore on the altar. 

 

The Real Presence is a stumbling block for some.  They can understand symbol. They can understand sign.  They can understand metaphor.  They simply can’t understand, or perhaps refuse to understand real.  The bread of life appears in the three readings and the psalm.

 

Mentioned in the first reading from Genesis Melchizedek is a mysterious figure. There is no history about him, there is no genealogy tracing his descent.  All other references to Melchizedek come from this single mention in Genesis. 

 

The reading from Paul’s letter to the Corinthians includes the words of consecration; the words, the formula, the action, that bring us here daily.  Elaborating on these words, trying to explain them in greater depth would be gilding the lily. Listen to them carefully at the consecration in a few minutes.They are self-explanatory.   

 

The feeding of the multitude from little is a challenge.  How did it happen?   What were the physics, the chemistry, or the economics of such a miraculous event?  How is not the relevant question. The importance of this gospel narrative is that when we are hungry and thirsting on the journey of our lives, Christ is present to us in the Eucharist.  He is there to restore and refresh us. 

 

We just heard in the Gospel reading, “they all ate until they had enough.”  The feeding of the multitude from very little, reminds us—it was in fact a preview of what was to come—that from the small piece of bread that He broke the night before He died Jesus has nourished—and will continue to nourish—untold billions generously and completely.  The Body and Blood of Christ is an unending source of nourishment, sustenance, and comfort. 

 

The only thing we can do on this feast is to sit in awe and contemplate this great gift.  The only thing we need do is to receive the Body and Blood of Our Lord; and then continue on the journey. 

 

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Photos are from the Charterhouse of the Transfiguration in Vermont.  The superiors have been very generous in allowing me to photograph while up there.  These were taken on the memorable day when the prior asked me to shoot an entire Mass.  Don't know how many hundreds of shots I took but it took a long time to edit.  

 

The vessels from Mass sitting on a shelf between the sacristy and the sanctuary.

The pinnacle of the Mass.  

 

 

 

 

 

 

 

 Fr. Jack, SJ, MD

SOLEMNITY OF THE HOLY TRINITY

 

Today we celebrate the Solemnity of the Most Holy Trinity. This celebration compels us to contemplate the essential dogma of our faith.  We recall this dogma every time we begin and end Mass. We invoke the Trinity every time we pray.  We recall the Trinity whenever we say the words  Father, Son, and Holy Spirit.

 

The Trinitarian formula is NOT the absurd gender-free version in vogue in certain pathetic circles that choose to invoke and pray in the name of a creator, a redeemer, and a sanctifier.  Anyone baptized with that absurd formula, as has been done, is not validly baptized.  The sacrament must be repeatedusing the proper formula.  The same is true of all other sacraments received following the invalid baptism.

 

While linguistically awkward the woke formula is also theologically and philosophically wrong.  A function is not a person  and no person is fully defined by a function. The dogma of the Holy Trinity is One God in Three Divine Persons.  It does not describe a small ‘g’ god defined by and limited to three functions. Using butcher, baker, and candlestick maker, or quarterback, fullback, and water boy would be a similarly function-based formula,  equally bizarre, and invalid. The Trinitarian formula, Father, Son, and Holy Spirit, is critical to the Church's seven sacraments, from baptism to the anointing of the sick and dying.  The sign of the cross begins and ends everything the Church does. As it should and as it must.

 

We read in The Catechism of the Catholic Church, (#234):  “The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in Himself.  It is therefore the source of all the other mysteries of faith, the light that enlightens them.  It is the most fundamental and essential teaching in the hierarchy of the truths of faith.”

 

Every time we make the sign of the cross we recall a mystery that remains incomprehensible  despite the many volumes attempting to explain it.  Each book may contain a kernel of insight into the nature of the Trinity.  However the sum of all the books written does not come close to capturing the full essence of the Trinity.  The dogma of the Trinity depends on faith and can only be understood through the eyes of faith. This raises the question: What is faith?

 

A dictionary definition of faith is:  “Belief that does not rest on logical proof or material evidence.”  The Letter to the Hebrews gives a better definition: "Faith is the realization of what is hoped for and evidence of things not seen. . . . By faith we understand that the universe was ordered by the word of God, so that what is visible came into being through the invisible."  We must become comfortable with faith at its most mysterious and impenetrable because despite the absence of logical proof, despite the impossibility and futility  of philosophy, science, or theology to explain the Trinity, no one can declare him or herself a Christian if he or she denies the Trinity.

 

The word Trinity does not appear in scripture.  The understanding of the Trinity grew in the earliest years of the Church as she began to consider what Jesus said and did during His time on earth.   Jesus always speaks of His Father as distinct from Himself but He also notes that “I and the Father are One.”  The same is true of the Holy Spirit.  When Jesus refers to His oneness with the Father he is referring to substance and NOT the functions of creation,

redemption, or enlightenment. 

 

The ancient Creeds in Greek used homoousion or substance which was translated as consubstantialem in Latin. It is obvious that the English word consubstantial that we will repeat in the Creed shortly, emerges directly from the Latin.   

 

We are accustomed to persons being distinct rather than the same.  We have a hard time wrapping our minds around three in one. We have a very hard time wrapping our minds around “consubstantial."

 

The Trinity is a mystery that, in the end, compels us to sing with the psalmist:

 

"Blessed are you, O Lord,

the God of our Fathers,
praiseworthy and exalted

above all forever;
And blessed is your holy

and glorious name,
praiseworthy and exalted

above all for all ages."

 

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A few shots from Central Taiwan and Sun Moon Lake.  

 

 Fr. Jack, SJ, MD