John the Baptist, Part 1, 2 (2015-12-13, 2015-12-20) Advent 3, 4

3^rd Sunday, Advent (Part 1)   

4^th Sunday of Advent  (Part 2)

13 December 2015

• Zephaniah 3:14-18a • Psalm (Isaiah 12) • Philippians 4:4-7  •  Luke 3:10-18 •

20 December 2015    Gospel:  • Luke 1:39-45 •

  

[__01__]  PART 1  ---- On this third Sunday of Advent, we read about the recommendation – the instruction – of John the Baptist to the tax collectors, these officials of the Roman Empire.

John the Baptist speaks to these tax collectors about their practices, their methods, their reputations.

What was the reputation of these tax collectors in the area around Jerusalem and in Judea and Galilee?

What was their reputation?

The tax collectors of the time of Jesus, Mary, Joseph and the apostles were the TICKET SCALPERS, the LOAN SHARKS, the CORRUPT BANKERS of their day.

However, if the tax collectors had owned computers and spreadsheets, they would have bet against the stock market for their own portfolio. It would have been The Big Short of the ancient world.

What was the reputation of the tax collectors?  Their reputation was that they took in a personal profit, a personal fee and share, in addition to the money collected legitimately by the government.

The taxpayer had no loopholes. There were no deductions to offset the tax burden.

[__02__]  John the Baptist, however, says that they have a responsibility, a calling to repent and to examine their own lives and practices.

There was neither an S.E.C., Securities and Exchange Commission, nor an FBI to stop them.

However rather than an overthrow of the government or a coup d’etat, John the Baptist simply says, “Stop collecting more than what is prescribed.” (Luke 3:___)

 

In Ephesians, Paul expresses this in terms of the unity of Body of Christ and community and how we can help each other  by our honesty and integrity:

“Therefore, putting away falsehood, speak the truth, each one to his neighbor, for we are members one of another.”  (Ephesians 4:25)

[__03__] “Stop collecting more than what is prescribed.” (Luke 3:13)

This applies to all of us, not simply in terms of what we receive in our pay envelope or paycheck or P & L.

[__04__] I have, at times, fallen victim – perhaps we all have – fallen victim to a desire for recognition for recompense, for gratitude.

It’s nice to be thanked, isn’t it?

Several years ago, when my grandfather was in the final years of his life, many of us in the family tried to assist him.

And, as happens in many such cases, each of us had a perception of our “investment contribution” to the effort. I also had a perception of what my contribution was.

A good friend pointed out to me …”Don’t expect that this act of love – charity – on your part should lead you to be thanked or exalted for some reward.”

After all, I was just helping a family member right here at home, on planet earth. This was something ordinary, not interplanetary Star Wars drama where a Jedi Knight arrives on the Death Star to rescue people he doesn’t really know.

Or, as John the Baptist said, “Stop collecting [or expecting] more than what is prescribed.”

[__05__] John the Baptist speaks this instruction to all of us, in all of our callings, whether this is the calling to be ..

è A son or daughter at home and going to school, to do our homework, to help at home. Do we imitate the tax collectors by expecting a an additional reward for our labor?

è A spouse or parent trying to help our children or our spouse. When we join ourselves to our family, we also rejoice not in what we personally collect but in what the family receives collectively.

è a professional, a worker of any kind – whether a laborer or a teacher or a doctor or nurse or attorney or accountant or analyst. Whatever our craft is – whatever our POSITION IN THE HIERARCHY IS – we are called to be servants.

[__06__] The problem for the tax collectors was their avarice, their greed, first of all.

PART 2   ----

But, then, this greed led to a second problem.  That is, they had a reputation for corruption and dishonesty.

They seemed indifferent to the problem of their reputation and just continued their ways.

[__07__] INDIFFERENCE …

Would we not, at times, be better off if were able to avoid being carried away by every wind of doctrine and opinion,

if were able to avoid being carried away by every wind of popularity or unpopularity?

This indifference is a form of humility.

But, sometimes, indifference is also a form of PRIDE, SINFULNESS.

Is not true, as St. Francis De Sales points out that it is a form of humility to care for and edify a good name, a good reputation?[1]

For preserving our good name, we also care for God’s good name within us.

For, whether you or I were the construction worker or the civil engineer, whether you or I were the person with the mop or the doctor with the knife in the operating room, who would hire us without a good reputation?

Love of God, love of self, love of neighbor, requires us to maintain a good reputation with care.

Francis de Sales compares a good reputation to a healthy tree or plant in the following ways:

“the root of a good name is to be found in virtue or honesty, which will always cause it to spring up afresh, however it may be assaulted.”[2]

He also writes that the leaves of a tree do not exist simply for beauty.

And, in this regard, a reputation does not exist simply for our own adornment or superficial appeal to others …or as the home page of a website.

Our reputation protects us when we are fragile.

Was this not, in a sense, the prayer of Solomon when he could have had anything material he wanted …but rather asked for wisdom? 

And, wisdom became his reputation.

In the Book of Proverbs we read,

“A good name is to be chosen rather than great riches, and favor is better than silver or gold.”  (Proverbs 22:1) 

And, our desire for a good name or reputation also reminds us that protection of this reputation also helps us to reflect the image of God within us.

[__fin__]

---

[1] Francis de Sales, Introduction to the Devout Life (1609), Part III, Ch. 7, “How to Combine Due Care for a Good Reputation with Humility,” p. 105

[2] Francis de Sales, Part III, Ch. 7, p. 107.

Immaculate Conception (2015-12-08)

8 December 2015  /   [ immaculate conception  ]

• Genesis 3:9-15 • Psalm  • Ephesians 1:3-6, 11-12 • Luke 1:26-38  •

[__01__]     Today, December 8^th, is the feast of the Immaculate Conception, and we read from the Book of Genesis, the account of the Fall of Adam and Eve, the original sin of Adam and Eve, their disobedience of God’s commandment.

[__02__]    It is, perhaps, difficult to imagine that Adam and Eve should be   “arrested” … stopped and frisked …. “charged” and “sentenced”  for this particular action and transgression.

It is, perhaps, difficult to see how the prohibition of fruit from a particular tree should be the definition of ORIGINAL SIN, or the manifestation of ORIGINAL SIN before God.

[__03__]    For example, could there not be a more serious “FELONY” or FAULT or SIN or CRIME with which to charge Adam and Eve? …something more serious than the consumption of the fruit from the Tree of Knowledge of Good and Evil.

In the next chapter of the Book of Genesis, we read about the disarray and the envy and the chaos in the life of Cain toward his brother Abel …and the taking of Abel’s life.

Certainly, this is also a sin, an offense against God, flagrant and intentional.

[__04__]    Original sin, however, and the subtlety of sin is often not manifested in something flagrant and intentional.

It begins with something that is the opposite of flagrant – “I will not be visible” … “I will not be seen.”

Or, it begins with something in which we hide our intentions … we may not want to admit the intention to ourselves.

“I did not mean to hurt anyone.”

[__05__]     As baptized Christians and Catholics, and as confirmed Christians and Catholics who are able to confess our sins, receive absolution, receive Holy Communion, we certainly have many graces in our life to help us to avoid sin, to avoid many forms of the flagrant and the intentional.

And, for a while, in the Garden of Eden, Adam and Eve were also able to avoid many sins because they were in loving communion and conversation with God.

[__06__]     However, the Lord also gave them free will, freedom of choice.

He planted their free choice in the middle of the Garden.

Their free will was planted there – symbolized by a tree – as part of the ecosystem, the delicate environmental and spiritual balance between God and Adam and Eve.

God planted this tree, there, then not to trick them but simply to make them aware that their freedom was also a natural gift.

We speak of our freedom – especially in the themes of July 4, 1776 and the inalienable rights of our Declaration of Independence in terms of freedoms that even the government cannot – and dare not seize, for example:

·        Freedom of speech

·        Freedom of religion, Freedom of worship.

Freedom is natural. God created us with freedom.

Pope Francis spoke about this during his U.S. visit and his address to the President:

“[we] are … concerned that efforts to build a just and wisely-ordered society respect [the] deepest concerns [of people] and their right to religious liberty. That freedom remains one of America’s most precious possessions. And …. as the United States Bishops, have reminded us, all are called to be vigilant, precisely as good citizens, to preserve and defend that freedom from everything that would threaten or compromise it.” (Pope Francis’ address to President Obama, September 2015)

[__07__]    We may be inclined at times to measure – or quantify – our freedom or free will based on the number of rules we have to follow or not follow.

In fact, I don’t think FREEDOM can really be measured… either we are free or we are not.

Neverthless, this is how we think and speak.   For this reason,  SUMMER is often defined a time of greater FREEDOM, in comparison to WINTER.

For this reason, sometimes, we even implicitly or explicitly diminish certain callings or vocations because of their obligations.

But, do we not remain free even if have children, have a spouse, have a career, have responsibilities?

[__08__]  This is, perhaps, what Adam and Eve could have said to the serpent…that the tree of knowledge did not hinder their freedom, but rather created their freedom.

[__09__]   And, this was also the message of Jesus consistently to his disciples and to us about the cross, the tree of our salvation.

The cross makes us free.

For example, each day, when we discover not only the commandment to honor thy father and thy mother..but also discover that it is an honor – a grace – to love one’s father and mother, to return the love given to us

[__10__]    We believe that God’s commandments to love – to love God, our neighbor and our neighbor as ourselves – does not restrict us … but makes us free.

For a person “in love” is often able to extend himself or herself … and also become himself or herself…without restriction and without condition.

Freedom is necessary to love unconditionally.

It does not mean that we would never correct another person..or that we would never receive correction. However, love enables us to receive “correction” from someone who loves us… love also enables us to help another person to grow.

Love enables us not only to conquer great sins but also subtle faults and failings so that our image and our true originality, the originality of our grace in God can be restored.   [__fin__]    

John the Baptist / Advent (2015-12-06)

SUNDAY 6 December 2015    [ advent  –  week 2 ]

• Baruch 5:1-9  • Psalm  ___ • Philippians 1:4-6, 8-11 • Luke 3:1-6  •

Bibliography: 

John Henry Newman, “Rebuking Sin” (Bk. I, Serm. 24) Parochial & Plain Sermons (1891), San Francisco: Ignatius Press, 1997.

[__01__]   This Sunday’s Gospel – of the 2^nd Sunday of Advent - is an account of the message of John the Baptist.

John the Baptist’s message was one that we might be inclined to delete, to ignore, or to resist.

That is, all of us would feel challenged if we were to receive a message that required us to change, or to change direction, to think differently, speak differently, act differently.

Change is difficult.

[__02__]    On more than one occasion, I have – and perhaps we all have – had to admit that we do not have all the answers.

And, we may need a course-correction or change in order that we could find them.

Years ago, in a difficult and technical academic class in college, I was lamenting to one of my friends about low scores and inability to keep with the homework.

My friend had taken the same class and recommended this professor.

I expected – from a friend …. Pity, compassion, but instead, I received this question,

“Well, what are you doing about it? Have you gone to see the professor at his office? He will help you.”

So, I went to see the professor, many times. My grades improved. In that class, in particular, I recall that I learned not only the importance of having the right answer but also of following the proper methods.

However, while I obtained the help that I needed …I also made the change with some reluctance. 

Many of us, myself included, do not want to hear such a message. We would rather rejoice to know that no such change is necessary, that there are no messages, that my voice mail box is empty.

[__03__]    This is, however, contrary to the Good News of the Gospel.

The Good News of the Gospel is that we are called to – and capable of – change and conversion.

This was also the message of John the Baptist.  It is a message about change and conversion

[__04__]   Cardinal John Henry Newman observed that John the Baptist is audible and comprehensible to others.

John the Baptist is audible and comprehensible even to those at a distance to those far from him.

Perhaps, we would say that – of course – he is heard at a distance. He was in the desert, right? He was the voice crying out – ECHOING – in the wilderness…no obstructions, no sound barriers, nothing soundproof.

However, John is also heard well in the city, heard by those far from him not only physically but also spiritually, politically.

[__05__]    At times, we ourselves do not want to hear – we resist – the message of change or conversion.

Why do we resist?

[__06__]   DISTANCE … is one reason.

Sometimes, we are too far away to hear the message. And, by this I do not mean that we are cross-town or cross-country from the speaker.

It is simply easy, is it not to ignore a message from someone we do not know or do not trust. In fact, in these days of fake emails and phishing scams, and lottery winnings that require me to give my Social Security number to an unknown messenger, we are trained not to talk to such strangers.

We are trained not to trust them.

[__07__]     John Henry Newman observes that John the Baptist was able to deliver a message about repentance and change, despite the distance.  He was able to do this because of his own humility and self-sacrifice.

John the Baptist was bold enough to speak to the King, to King Herod about his relationship, his marriage.

John the Baptist was heard not because of his loud voice but also because of his own humility.

Newman observed, “it is [not] a difficult thing for a man of a rude arrogant mind to say a harsh thing to men in power … it is rather a gratification.”

However the unusual aspect of John the Baptist was that was not only able to criticize – but also connect with King Herod.

We read in the Gospel of Mark the way that John the Baptist was treated by Herod. While others wanted to harm – or take his life, Herod acted in the following way

“Herod feared John, knowing that he was a righteous and holy man and kept him safe. When he heard him, he was much perplexed, and yet he heard him gladly.” (Mark 6:20)

[__08__]  Newman observes that it is a rare thing for a person at the level – the ordinary level – of John the Baptist to correct – or reprove – a superior person, an official government leader .  It is especially difficult to do so without incurring the wrath or revenge of the king:

“John the Baptist rebuked [corrected] Herod without making him angry, therefore he must have rebuked him with gravity, temper, sincerity, and an evident good-will.”[1]

John the Baptist was able to overcome this distance.

Distance can be an obstacle in our conversion, the call to change.

[__09__]   On the other hand, CLOSENESS or INTIMACY can also be an obstacle.

Perhaps, in certain packed or crowded rooms, it is difficult to hear. 

It would also be difficult to hear if we were to hear the same message over and over again and were to continuing ignoring it. This is the fable of the boy who cried wolf.

It is also the Gospel of the prophet not being accepted in his own hometown.

Been there, done that.

Sometimes, closeness or lack of distance can be an obstacle.

John Henry Newman observes in the 19^th century something that is still going on in the 21^st century, that Christians – those in the Body of Christ – by an unspoken agreement – wink at each other’s faults and keep silence.

I have at times also signed this agreement …initialed this contract, indicating that he right thing to do is to keep silence.

After all, if I dare point out to someone his or her fault, then am I not also bound to hold myself to a higher standard?

But, as Newman observes, such a “correction” can be given with charity, with prayer, with restraint, and with the humility of John the Baptist. This benefits both the person giving the message and the person receiving the message.

[__10__]     Just as Jesus came to speak to us, he also came to listen to us, to take our sins upon himself, to die for our sins …and when we go to confess our sins, we also participate in both this death and resurrection and sacramentally.

The message reaches us through the sacraments of the Church, helping us to prepare the way of the Lord, to make straight his paths.

 [__11__]   

[__12__]   

 [__fin__]    

---

[1] John Henry Newman, “Rebuking Sin” (Bk. I, Serm. 24) Parochial & Plain Sermons,  p. 412

Feast of St. Andrew (2015-11-30)

Who taught Thomas Edison to add, subtract, multiply and divide?

Who taught astronauts Mark Kelly and Scott Kelly about the planets and gravity?

I use these examples of people to whom WEST ORANGE has some claim … Thomas Edison had a factory and went on to become famous due to his work in West Orange and beyond.

Mark Kelly and Scott Kelly are two NASA astronauts who are from West Orange. They are the subjects of a study in which one identical twin (Scott) is in spaceflight for a year and the other (Mark) is on earth with the rest of us. What happens to the body during this time?

In these and other cases, Thomas Edison, Scott Kelly, Mark Kelly will gain some credit for their work. But, who taught them? Who gave them their start?

I ask this question because [today is ]  or … [OR THIS PAST MONDAY, NOVEMBER 30 was] the feast of St. Andrew the Apostle.

Compared to his brother, Simon Peter, we know little about Andrew. John Henry Newman observed,
“Andrew is known scarcely by name; while Peter has held the place of honour all over the Church.” (p. 234)

Andrew, however, demonstrates an spirit of evangelism and hospitality that we are called to emulate. In three cases,  Andrew brings outsiders into the community.

There are Greek travelers who come first to Philip but then to Andrew for access to Jesus. (John 12:22) There is the young boy with the loaves and fishes at the multiplication miracle. (John 6:8-9) Andrew introduces both of these to Jesus.

However, most well known is Andrew’s introduction of Simon, telling him, “We have found the Messiah.” (John 1:41) It is not clear whether Simon was also as attentive as Andrew at that moment.? [Simon may have been facing in a different direction ? ]

In his role as the intermediary, Andrew is also the servant to his brother and the other disciples. While Peter goes on to leadership, Andrew is no less important. The last shall be first.

Is this background-position also not true for parents and guardians and grandparents and grown-ups in general?  That is, we are called to take pride in the growth of younger persons and in publication of their success rather than the spotlight on themselves.

John Henry Newman observes in a Sermon about St. Andrew ("The World's Benefactors", Bk. II, Sermon 1) that it is only in rare cases that, for example, credit is accorded directly to the parents of great saints.

St. Monica lives on in Catholic heritage as an exception, with her prayers singled out in The Confessions of Augustine.  Nevertheless, St. Augustine is the name better remembered.

The season of Advent – and feast of St. Andrew – reminds us not only to welcome Christ but also to recognize that his grace is shared and mediated through others.

These teachers – whether parents or friends or family – do not need to be thanked.

Their great desire and evangelical spirit is only to go with you, because together “We have found the Messiah.”

Judges and Judgment (2015-11-29, Advent)

SUNDAY 29 November 2015   [ advent – week 1 ]

• Jeremiah 33:14-16  • Psalm  25 • 1 Thessalonians  3:12-4:2 • Luke 21:25-28, 34-36 •

Bibliography:   John Henry Newman, “The Immortality of the Soul” (Bk. I, Serm. 2) Parochial & Plain Sermons (1891), San Francisco: Ignatius Press, 1997.

 [__01__]  The judge, or the judges, in a courtroom are, in some ways invisible or obscure to us.   They may even be avoidable.

In the Sermon on the Mount, Jesus offered this legal and spiritual counsel, “Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge.” (Matthew 5:25)

Jesus suggested the possibility of a detour around certain judges and magistrates.

I reflect on this theme of the judge and the judgment, because this is the first Sunday of Advent, and in our Gospel reading, Jesus reminds of the importance to pray that we can stand before the Son of Man.

Jesus will, one day, be our judge.

The Good News, however, is that through the Holy Spirit, through the sacraments of the Church, he is also our ADVOCATE, our helper, our adviser.

He is within our conscience in both the legal trials and True-and-False questions of life.

In the Book of the Exodus, just before the crossing of the Red Sea, the Lord encourages Moses to continue forward. As we recall, Moses did not enjoy public speaking, and all the encounters with Pharaoh.  At this point, Moses feared he would drown in the water.  And, at this critical moment, Moses is told, “The Lord himself will fight for you, you have only to keep still.” (Exodus 14:14)

 [__02__]    Thus, in this regard, we need not fear or run from the Day of Judgment, the day that our souls come before God.  We are only called to pray and prepare for this day and to know what the judge expects of us. 

[__03__]      In this case, we see that God’s judgment was against Egypt and in favor of Moses’ people. They were being rescued and taken to the Promised Land.  They only had to keep still, to keep calm.

 [__04__]    Isn’t this calm, this tranquility very difficult to attain  or maintain, in a time of judgment?

The snowboarders and skaters at the Olympics may be calm during their performance….but they appear a bit more nervous just as the judges post the numerical scores for the medal-rankings.

[__05__]    Naturally, we would also be nervous because judgment would indicate that something is going to change.  Perhaps, I should settle out of court or avoid this judge?

 [__06__]     The judgement or the Day of Judgment is, however, not meant to scare us or frighten us but simply to remind us that there is a life beyond this world.

Jesus himself said: “Lay not up for yourselves treasures on earth; where the rust and moth consume and where thieves break through and steal. But lay up to yourselves treasures in heaven.” (Matthew 6:19-20)

Do we believe – with all of our heart, mind and strength – in a life beyond this world?

John Henry Newman observes that we can, in a sense, conclude this by a process of elimination.  That is, we know what is meant by the fragility and limitations of this life. We see that individuals and even institutions may not endure forever.

That is, while it is healthy – spiritually healthy – to  long for a life beyond this world, it is also quite apparent that natural and created things do break down.

Thus, when we would speak of eternal life, we do not speak of our purely physical existence, but rather our soul, our spiritual life. We are a unity of body-and-soul.

The soul is also what makes us distinctly human and rational.  Our soul gives us free will and not merely instinct.  Our soul gives us a conscience and not merely a memory.  Our soul gives us a sense of what is good and evil not only for me but for another.

In our soul is the impetus to seek forgiveness or to forgive another person.

While these aspects – FREEDOM, CONSCIENCE, FORGIVENESS – are certainly demonstrated by our SPEECH or ACTION, can we not say that they exist apart from them?

God gave us, created in us, a soul.

It is our souls which make us unique, non-repeatable ... once born, a copy will never be burned.

It is not DNA or physical attributes or chemistry which make us known to God and to another but rather our soul.

The Holy Spirit, as our ADVOCATE, would also be our original soul mate.

[__07__]    Recently, Pope Francis declared that the year 2015-2016, from the Solemnity of the Immaculate Conception of December 8, 2015 until Christ the King, 2016 would be the YEAR OF MERCY.

Pope Francis prays and calls for all Catholics, priests and people to reflect on and seek God’s mercy.

Here at Our Lady of Lourdes, we observe this on the evening of Monday December 7 with the availability of priests for confession from 6:30 pm to 9:30 pm. This information is also in our bulletin and website.

[__08__]     We are called to seek God’s mercy and to be aware of the judge and judgment in our lives and also of the visible and invisible in each of us.

Is the judge the one we try to avoid?

After all, no one wants to go to court, RIGHT?

Jesus had said…. ,  “Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge.” (Matthew 5:25)

Jesus is not, however, an ordinary judge …but our understanding of judgment, in general, can help us and guide us.

[__09__]   Several years ago, I was called for and served for about a month as a juror in the Hudson County courthouse at Journal Square in Jersey City.

As we may all be well aware, one of the responsibilities of the judge is not only to instruct the lawyers, the defendant, the prosecutor, the plaintiff, BUT ALSO ..the jury, the members of the jury were also instructed.

Of course, the members of the jury could attempt to – or might succeed in avoiding the judge’s instruction. After all, we went home at night. We were not sequestered. How much could the judge really know or see of us?

Now, that trial lasted for about 30 days, but we were not in court all day long or every day consecutively. One day, I left the courthouse and took the PATH train.  I went to my regular place of work in another city and in another state. I was now 20 miles away from the courthouse. There was no judge in sight.

It was, to me, quite a coincidence that I should see one of the other jurors walking down a city street. He did not see me. I did not acknowledge him. I just keep walking.

I thought… I guess this is why the judge tells you not to discuss the case outside the jury room.

In some legal and metaphysical way, I felt the judge was present to us, to both of us.

[__10__]    I use this as an example of how someone’s instruction exists not simply physically, but also spiritually.

When strive to follow the 4^th commandment – Honor thy father and thy mother that thou might have a long life on the earth – we do so not simply because our father or mother is over our shoulder. In fact, would we not do so because we believe in the eternal soul of our deceased parents.

When we confess our sins in the sacrament of penance and reconciliation, we recognize that our actions do not have merely physical or material consequences, but rather spiritual and eternal significance.

What is important is not only what we can see but what we cannot see.

[__11__]   In the legal courtrooms of a county or state or federal government, the judge bases a decision based  on what is VISIBLE even if visibility requires an electron microscope or if “visibility” is defined by a fingerprint or phone conversation.

Thus, we try to hide from or avoid such judges. Sometimes, we succeed.

[__12__]    However, from Jesus, as our judge, we gain not by hiding but by disclosure.

And, we disclose not simply what is visible but also what is invisible.

St. Francis de Sales writes that God is a merciful judge and not an angry judge.

(Francis de Sales, “Ch. IX, On Gentleness Toward Ourselves” Part III, Introduction to the Devout Life, p. 112)

This same judgment – this same patience – is what we need when we examine our lives, examine our consciences.

Francis de Sales suggests that when we become aware of our sinfulness, we are not to be excessively anxious. Remember the words to Moses at the Red Sea:

“The Lord himself will fight for you, you have only to keep still.” (Exodus 14:14)

This same stillness is valuable, is it not, when we discover the sinfulness or fault in another person. That is, while we may find fault with another, it does little good for us to act with rage and vengeance.

Or, St. Francis de Sales writes, if a judge speaks very impetuously and passionately, he is not punishing the actual faults but only what he perceives to be the faults.

The same is true in ourselves. That is, we become distressed at our faults, at what we can see. We always begin with what we can see.

However, the Lord wishes to forgive and strengthen us, in our souls – where we cannot see – and so we will – through his grace not only be forgiven what has already happened but be stronger for the challenges not yet visible in the next trial.    [__fin__]