Category Archives: Gifts of the Holy Spirit

The Gospel as a Takedown of Celebrity

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‘Mind you tell no one anything!‘ said Jesus to the man he had just cured of leprosy in the very first chapter of the Gospel of Mark. (Mark 1: 44)

Repeated many times in this Gospel, this warning by Jesus has puzzled commentators for centuries. As Jesus had already begun his public ministry at the river Jordan, and already signed up the earliest apostles for his mission of declaring the Kingdom of God, why did he then repeatedly warn against what our world calls ‘publicity’?

Almost always the explanation given by scripture commentators is that it wasn’t yet time for him to be ‘raised up’ on the cross in Jerusalem, to become celebrated by the sensation of his Resurrection within three days.

It follows that the glorious culmination of the Christian story is almost always misunderstood as a return of the visible individual person, Jesus Christ. Until then, despite the power of the Holy Spirit, it seems we must think there is something profoundly lacking on earth – because the King of Kings is not here, visibly, to take charge.

Many Christians even seem to believe that in the interim the power of evil must be stronger than the power of grace and that the world is headed for some kind of cataclysm in which God the Father finally loses patience and empowers some Christian leader to do what Jesus refused to do: knock all other human heads together to create a single global Christian kingdom, with Jesus then enthroned in Jerusalem as global monarch.

That Jesus must always have wanted to be celebrated in the twenty-first century sense – i.e. to be sometime a single visible personality and a focus of endless fascination for a global TV audience – is a key component of this typical misunderstanding of the Second Coming of the Lord – because of course then, it is supposed, he will indeed reign from some earthly place as King of the World, and even of the Universe.

The Failure of Christian Monarchy

That Jesus might have seen celebrity itself – the making of any living individual human an object of fascination and ‘crowd sensation’ – as hugely problematic and even disastrous – and might have come to warn against it, is not considered. In my own church the arrival of Pope John Paul II in 1978 to media stardom was seen for decades as beneficial for the cause of the Gospel. That too has become problematic – in light of the known internal abuses of power by Catholic clergy that John Paul II knew of from at least as early as 1984 – and did too little to resolve1See, e.g., https://www.thenation.com/article/archive/shame-john-paul-ii-how-sex-abuse-scandal-stained-his-papacy/. Thankfully a successor pope has set out from the start of his term of office in 2013 to demystify himself, and to point to the need for ‘walking together’ as equals to renew the church.

To continue to misunderstand the Gospel in this way is to fail to notice what history itself – and especially recent history – reveals about the problem of celebrity and the impossibility of a single global centre of government, or living individual, ever bringing about the kingdom of God. It is also to ignore the power of the Holy Spirit of God to move multiple human beings simultaneously in service to one another – directed not by some living super-person but simply by the needs of their neighbours and the wisdom gifts of the Trinity.

In the coronavirus pandemic of 2019-22 what purpose was served by the cult of celebrity when the direst need of so many was the compassion of their nearest neighbours, and no single global master plan could have made a difference in time? In multiple locations celebrated political individuals failed dismally to lead effectively, and more often became serious obstacles to the resolving of the surrounding crisis. Everywhere the elderly found themselves dependent upon the persons nearest to them – often people they had underestimated, at the very base of the social and economic pyramid.

Celebrity is essentially a mistaken fixation with individuals who become the focus of media attention for as long as it takes disappointment to set in. No wonder we hear so much now of ‘imposter syndrome’ – the latest celebrity’s inevitable fear of being shamed by some very different revelation, in tomorrow’s press.

This ‘take’ on where human history is heading – based upon the assumption that God could have no objection to celebrity as such – ignores everything that has been learned about the dangers of celebrity, and the cult of celebrity, in the global TV era. It also ignores the warning that the Gospel story itself gives us in its dramatic essence: we humans raise people up in expectation of endless sensation, and then, if they disappoint us, to exult in tearing them down. A celebrity is always a person from whom far more is expected than can be delivered – and therefore also a scapegoat in waiting, the person whom everyone will all too often agree to shame and vilify.

The Caesars Were Celebrities

The Caesars – the emperors of Rome – were the greatest celebrities of the ancient world, their power attained and maintained by the most ruthless use of force. Beginning with their founding ‘God’ – Julius Caesar (who envied Alexander the Great) – they were expanding the Roman empire to its greatest extent in the reign of Augustus Caesar (27 BCE – 14 CE) and the first century of the Christian era. It was during the reign of Augustus that Jesus was born, but from 312 CE until our own time Christians have tended also to look to Christian ‘strong men’ to protect the faith and the church – despite endless disappointment.

However, no Christian king in history has come close to realising the kingdom that Jesus spoke of – the Kingdom of God. Just as the story of Julius Caesar reveals the huge danger of murderous jealousy that arises out of the successful ambition of one man, the Gospel reveals the problem of rivalry that arises when any one living individual is identified as ‘it’ by their followers – the jostling for preference and promotion. Commonly called ‘palace rivalry and intrigue’ it happens even in the Vatican, where, above all, we should expect to see strict observance of the Petrine and Catholic principle that ‘God has no favourites’ (Acts 10: 34-48).

Jesus reveals, by his death as well as his verbal teachings, that it was never the intent of the Trinity to reign over us. Instead their kingdom can be realised only within and among us – when we turn to the ever-present source of all truth, wisdom and love.

This kingdom is always both close to us and distant from us – close because the gifts of the Holy Spirit are equally accessible by everyone through mindful prayer; distant because mindful prayer is almost always postponed until every other means of satisfying our needs and desires is exhausted. Too often these desires are unwise, causing greater suffering – and this endless delaying of wisdom is the cause of the sufferings of the least powerful people on the planet.

These futile desires are also, now, the root of a planetary crisis. Utter disaster looms unless we all soon ‘wise up’. The Gospel warns us not to look to celebrity, or to celebrities, to save ourselves. By far the greatest figure in all human history, Jesus of Nazareth is waiting always for our attention to turn to the Good News of the Gospel: the kingdom of God is still on offer, to everyone. We simply need to ‘think again’ about where we are going, and why equality is always a mirage.

From the time of Alexander the Great (356-323 BCE) the prideful search for celebrity, for the admiration of ‘the world’, has lain at the root of all inequality and violence – including the violation of the Earth itself. That is why Jesus overcame the world by allowing it to crucify him: we are here to love and to serve, not to be objects of envy and fascination. There never was any other way of saving us humans from ourselves – and of saving our world as well.

Only when we have realised the promise of the first Pentecost, that there is to be a second Pentecost – a complete realisation of the power of the Holy Spirit to make us wise – could there be a second visible coming of the Lord. Only then will we be ready, realising that it is the same Lord who has been with us, through the same Holy Spirit, all along.

Trusting the Gifts of the Spirit among the People of God

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Sean O’Conaill  ©  Doctrine and Life  May/June 2012

FOR WHAT exactly is the Holy Spirit supposed to be waiting, to move the Irish Church into vibrant and visible recovery and renewal? This question seems to me to be critical to any response we might make to the predicament that so many find themselves in just now in Ireland. This is related above all to two problems: frustration with the current governing system of the Church, and a still-appalled reflection on a series of Irish government-led reports on child abuse within the Irish Church, beginning in 2006.

Seeking to guide us in our response to those reports the Holy Father issued a pastoral letter in March 2010, and in April 2012 we received the summary report of the apostolic visitation to Ireland that had followed that pastoral.1Summary of the Findings of the Apostolic Visitation in Ireland, March 2012

It is largely my frustration with this summary report that leads me to ask the question posed at the start. In a previous article here I offered the conclusion that Catholic authoritarianism had been a key factor in the moral failure of Catholic officials in Irish state and Church to protest most vehemently against the abuse and endangerment of children.2S. O’Conaill, ‘Authoritarianism and Moral Cowardice’, Doctrine & Life, May-June 2010

Elsewhere I later argued that the Church’s governing system has been thoroughly disgraced not just by the scale of the abuse crisis, but by the fact that the initial revelation of this horror had been a product of secular structures and processes arising historically out of the Protestant Reformation and the European ‘Enlightenment’ of the eighteenth century.3S. O’Conaill, ‘The Disgracing of Catholic Monarchism’, in The Dublin/Murphy Report: A Watershed for Irish Catholicism?, eds. John Littleton and Eamon Maher, Columba Press, Dublin, 2010<

I simply cannot get my head fully around the clear fact that my Church was finally moved to protect children not by the watchfulness, love and courage of its own leaders but by policemen, journalists, judges and jury members who often owed no debt of loyalty whatsoever to the Catholic Church. And that this process began in one of the most secularised societies on the planet: the USA.

Why did the church not uncover the problem itself?

The problem now for me is this. The summary report makes no allusion to the failure of the governing system of the Church to reveal to its leaders the scale of the abuse horror, and to act spontaneously long ago as it began to act in Ireland in 1994. Nor does it clearly explain the moral failure of so many Catholic officials, many of them ordained. In its references to the incompatibility of renewal and dissent it also seems me to seek to clamp down on the free expression of honest opinion within the Church in Ireland. So, as I began this article I was not even sure that it could be published.

Praying about all of this has led me somehow back to a reflection on my Confirmation at the age of about ten or eleven in 1953/54, when, as I distinctly remember, I was told the sacrament conferred upon me the dignity of becoming a ‘Temple of the Holy Spirit’. That sense of my own dignity within the Church has never completely left me, mainly because it was further reinforced by the mentoring I received at University College Dublin in the 1960s, by clergy heavily influenced by Vatican II. I caught the excitement of the time. The expectation of reform has heavily influenced my life ever since, especially since 1994, when the abuse crisis first emerged.

Learning from Scripture

It is strange how prayerful meditation on what life was like as a child of ten or eleven can somehow recover for us the hopes, dreams and vulnerability of childhood. Doing this in Lent in 2012 led me frequently into tears, and into recovered memory of matters long suppressed, such as my late mother’s strange illness that was not finally named for me until I was in my fifties. It led me also, by a process too circuitous to need tracing here, to a reflection on my early experiences of the Bible.

One of these in particular stands out: the story of Susanna and the Elders in the Book of Daniel.

Briefly, this story tells us that during the Babylonian captivity of the Jews, beautiful Susanna was lusted after by two Jewish judge elders. They conspired to tell her that they would publicly allege that they had seen her in adulterous intimacy with a fourth party if she did not satisfy their lust. When Susanna even so resisted their joint intimidation, they proceeded with their plan publicly to accuse her of adultery. As two witnesses were all that were required by Jewish law to satisfy their assembly, their accusation was accepted as true by that assembly. Susanna was being led away to die when she passionately declared her innocence. Then, according to the text, this happened:

The Lord heard her cry and as she was being led away to die, he roused the Holy Spirit in a young boy called Daniel who began to shout, ‘I am innocent of this woman’s death!’ At this all the people turned to him and asked ‘what do you mean by that?’ Standing in the middle of the crowd he replied , ‘ Are you so stupid, children of Israel, as to condemn a daughter of Israel unheard, and without troubling to find out the truth? Go back to the scene of the trial: these men have given false evidence against her. (Daniel 13: 46-49)

We are told then that the other judge elders of the assembly not only acted on the young Daniel’s advice, but asked him to sit with them and advise them further. He suggested separating the two accusers, and questioning them as to the precise circumstances in which they had seen Susanna committing adultery. When this was done the conspirators gave different accounts, proving Susanna’s innocence. (Everyone has seen much the same thing happen today in TV police procedural dramas.)

Rousing the spirit of youth!

Remembering this in the aftermath of the apostolic visitation summary report, I was prompted to explore in my mind precisely what could have been involved in the Lord ‘rousing’ the Holy Spirit in a young boy, to the extent that he could stand alone in an assembly dominated by elderly judges and shout ‘stop’?

Could it be any of these, the virtues that can arise out of the gifts of the Holy Spirit, as listed in the Catechism of the Catholic Church: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord?4Catechism of the Catholic Church, par. 1845
 And could it be also be the fruit of the Great Commandment: to love God above all, and our neighbour as ourselves?

My mind fastens particularly on the words ‘fortitude’, ‘understanding’ and ‘love’. Does the Catholic magisterium, and its method of exercising authority, nourish these virtues? Does it allow for the possibility that prayerful young people especially might ever be gifted with an understanding and an insight that might lead them to ask difficult questions, and with the courage to stand up and ask them, no matter what? Especially all of the questions that arise out of the leadership catastrophe we have suffered?

I have to say that my experience of the magisterium since about 1968 is that it seems to have a fearful attitude to the creation of circumstances within the Church that could encourage young people especially, but lay people in general, to ask difficult questions of itself, and of those in ordained ministry. Many of those difficult questions pertain to the issue of sexuality. It is true that individual bishops have been an exception to this rule, and that some have held open and honest forums in the aftermath of the Irish state abuse reports. But there is still no sign that such assemblies will become embedded in the regular and normal life of the Church.

‘Bishops are accountable to the people’

And that brings me back to what I see as the enormous gaps in the summary report:

First, its failure to address the question of widespread moral cowardice among so many Catholic adults, and especially among those who carried the full weight of the magisterium’s expectation that they would be loyal to it, and would avoid scandalous revelations.

Second, its failure to explain why it was that it is to Irish secular agencies that we owe both the revelation of the abuse horror in Ireland, and the momentum that led to Catholic bishops becoming for the first time ostentatious in the cause of child protection.

Third, its failure to predict that the mooted reorganisation of the Irish Church will include structural reforms that will mandate a principle stated by Monsignor Charles Scicluna earlier this year at a clerical child abuse forum in Rome: ‘Bishops are accountable to the Lord, but also to their people.’’5Monsignor Charles Scicluna, as reported by the National Catholic Reporter on February 8, 2012.

As the apostolic visitation and its summary report also arose out of a secular process of discovery, I am prompted to ask then also how the Holy Spirit might be moving Irish Catholics today to respond to the crisis that now still weighs on us. Could one of those ways be a questioning why the elimination of dissent among Irish Catholic clergy loyal to Vatican II should be a priority of the magisterium at this time – when it has so many questions still to answer about its own failures? And when there is still no promise of structural reform?

Committed to Justice

I also ask, finally, whether the unwillingness of the magisterium to encourage questioning from lay people at every age from Confirmation on might be a key factor in the continuing inertia of the Irish Church, and especially the departure of young people from it. The forgetting that as early as ten our Church has given to all of us the dignity of being Temples of the Holy Spirit is widespread in Ireland, especially among young men. Isn’t it time to remind all of the Irish three million plus who claim to be Catholics that this privilege is still theirs? And to ask them to pray to the Holy Spirit, above all for the gifts of insight, love, wisdom and fortitude? And to provide church structures as worthy of the People of God as those that allowed the Holy Spirit to prompt an honest young man to ask, in open assembly, life-saving questions of his elders long before the time of Christ?

Apropos the latter, according to the Vatican’s own website, ‘Msgr. Charles J. Scicluna is the “promoter of justice” of the Congregation for the Doctrine of the Faith.’6Vatican website: www.vatican.va : type ‘Monsignor Charles Scicluna’ into the site’s ‘Search’ option
 Isn’t justice also a gift of the Holy Spirit? Wasn’t justice precisely what was involved in the case of Daniel and Susanna, and wasn’t it precisely justice that was lacking in so many cases when the parents of victims of clerical abuse came to the administrators of Catholic dioceses and religious congregation? How are we to encourage young Daniels in Ireland, and to ensure that our child protection is not again subverted by clericalism, if our Church structures continue to patronise and exclude all lay people, and especially young people?

I am entirely convinced that the continued holding back on Church structural reform by the magisterium, and in the meantime its encouragement of unjust and covert delating of those who do ask difficult questions, subverts the work of the Holy Spirit and delays the recovery of our Church.

Endless Deference or Integrity?

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Sean O’Conaill   Blog   April 2012

In preparation for Confirmation around the age  of ten, Catholic children are taught that this sacrament will confer on them the dignity ‘Temple of the Holy Spirit’. Are they taught how to recognise the Holy Spirit moving within them then?  If their hearts were then to burn strongly for other Temples of the Holy Spirit who were violated in the past, or they were to feel a just anger against bishops who knowingly allowed that to happen, or they were to shed tears for the mothers so cruelly betrayed – would any of those manifestations of moral indignation signify to them that the Holy Spirit was now at work within themselves?

I ask this question because of the stunning failure of the apostolic visitation to Ireland to address two other questions:

First, why Irish Catholic church administrators, politicians, civil servants and police officers – all also Temples of the Holy Spirit – were not moved to moral outrage and effective action by the cruelties revealed by the series of state reports into abuse:  in Ferns, Dublin, the Catholic residential institutions and Cloyne.

Second, why it was that the church’s clerical system did not become ostentatious in the cause of child protection until secular courts, media and state forced it to act?

The apostolic visitation to Ireland was itself the result of secular revelation but its summary report shows absolutely no sign of an honest acknowledgement of this.  Are Ireland’s young Temples supposed to be forever unable to notice this, and forever unprompted by courage, honesty and love, to ask why?

Did the visitators even ask these questions of themselves?  If not, how can they convince us Irish Catholics that the visitation was not in the main just another holy show, primarily designed to distract attention from those questions, and from the fact that the concealment of abuse within the church is a global and not just an Irish problem?

As a Catholic educated in the era of Vatican II, and subsequently by the Catholic children I taught for thirty years, I can say with the deepest conviction that those young hearts do indeed burn, feel anger and weep for all cruelty and injustice.  But while the Holy Spirit is indeed moving those children in this way they are simultaneously being taught something quite contrary by the Catholic magisterium: deference to itself, and mute obedience to its minute theological formulae as the sine qua non of Catholic loyalty.

And this is still the obsession of the magisterium, as revealed by the passage  in the summary report that insists that renewal of the church forbids dissent.

What this means is that the magisterium is still not paying attention to the effect of the prioritisation of obedience to itself above moral outrage.  What this teaches is not honesty, initiative, courage and love, but subterfuge, irresponsibility, fear and malice.  We need look no further for the moral inertia of Irish Catholic officials who were forever afraid to act rightly on behalf of the weakest of our children.

I respectfully challenge here and now the Catholic magisterium to refute this, and to explain why the  revelation and the tackling of the grotesque evil of abuse within the church had to come from the secular world.  The sacraments are one thing, but the church’s governing system is something else entirely – something that frustrates the brilliant work of Catholic teachers.  They too must be wondering now whether the magisterium will ever, like good Catholic children, sit up, wake up, and pay full attention.

For example to the obvious fact that Catholic children have been far better served by the principle of the separation of executive, legislative and judicial power in secular society than by the church’s own vertical power system in which there are no checks on the power of the most powerful, and insufficient protection for the weakest.

And this is obviously because the magisterium has forgotten article 32 of Lumen Gentium: “Although by Christ’s will some are appointed teachers, dispensers of the mysteries and pastors for the others, yet all the faithful enjoy a true equality with regard to the dignity and the activity which they share in the building up of the body of Christ!'” 

The Irish church still has absolutely no structures to vindicate this principle, and no Irish lay person has a structured right to question a bishop on obvious derelictions of duty.  And the summary report of the apostolic visitation ignores this problem also.

To this day there has been no response to the historical argument presented in 2010, and again here on this site, that the rescuing of Catholic children from the most depraved evil owes far more to the Protestant Reformation and the ‘Enlightenment’ than to the Catholic magisterium.   (See The Disgracing of Catholic Monarchism)

So again I ask: how exactly is the Holy Spirit supposed to be moving the young Catholics of Ireland and globally ‘to renew the face of the earth’?  I’ve been saying the prayer ‘Come Holy Spirit’ all my life, and the fact is that I’ve learnt far more about how that could actually happen from Catholic clergy loyal to Vatican II (now again under covert intimidation in Ireland) and from Charles Dickens, than I have from the Catholic magisterium since 1968.

If it is argued that Irish Catholic lay people need to be protected from priests who would want to explore controversial issues, has the magisterium considered the impact of this upon our morale – through the inferences that the Holy See apparently believes the Holy Spirit denies the Irish people the gift of discernment and that we are not even to be allowed to suppose that an Irish priest could actually be speaking his own mind?

Our own bishops can’t even have the courage to demand that the Holy Spirit be freed to enable them to determine the language of the Mass for us.  What kind of leadership is this?  And what kind of theology?

The crisis in secular society offers an opportunity for the church

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Sean O’Conaill  © Reality  Nov 2011

The recovery of the Catholic church in Ireland will occur just as soon as its leaders realise that they need to share responsibility with lay people for evangelising secular culture.

The summer months of 2011 saw an intensification of the crisis of the Catholic Church in Ireland.  The Cloyne report showed how the powers exercised by Catholic bishops could be used to frustrate even the church’s own child protection guidelines as late as 2008.  Once again, despite the warning provided by previous scandals,  an Irish bishop had totally mishandled this issue – to the detriment of victims of abuse, and to the disgrace of his church.  With other dioceses now undergoing investigation, we wonder how Irish Catholic bishops can ever regain the trust and confidence of their people.

Soon after, something entirely different happened in a neighbouring society.  London, Birmingham and other major British cities were convulsed by terrifying riots that saw wide scale looting and destruction.  In the aftermath over 1,300 rioters were brought before emergency courts – and media commentators agonised over this unexpected event.  Many spoke of the alienation of too many young men from modern society, but none saw any easy solution.   The most honest pundits confessed to total bewilderment.

How would the Irish Catholic church react if similar events were to take place in Irish cities?  There is no precedent for the emergency that would then present itself, and no precedent for the calling together of the Irish faithful to respond to such a secular crisis.  And that encapsulates the problem of the Irish Catholic church today.  With no reason to believe that what happened in Britain could not happen here, our Irish church occupies itself entirely with internal diversionary matters – for example, ‘World Youth Day’ and the Eucharistic Congress scheduled for 2012.

It is a state of affairs that cannot continue.  Sometime soon Ireland will reach a tipping point – a severe and immediate crisis that will precipitate a realisation on the part of church leadership that the division of the church into clerical insiders and non-clerical outsiders simply cannot and must not be maintained.   We are sleepwalking at present on the edge of a cliff, maintaining a model of church that prevents us from doing something basic to the health of every social entity –  communicating with one another over a host of vital issues.

We obviously need to communicate, for example, about the desperation of so many young people, and about the vulnerability of the family – and the role of adult males in mentoring and providing role models for young men.  We need to acknowledge also that the fragile forces that prevent the collapse of any society into chaos are in need of support from every concerned citizen.  We need to talk about the relevance of Catholic social teaching to the vast disillusionment that has overtaken Irish society in recent years.  We need to discuss how we are to counter the dangerous negativity that threatens to overwhelm Irish life, and to replace it with a soundly-based optimism. In a climate of deep cynicism created by so many failures of leadership, we need to restore confidence in the possibility of unselfish public service.

We need to develop together also a deeper understanding of the perils of consumerism and the relevance of the Gospels.  It simply will not do to go on moralising about ‘materialism’ from the pulpit when it is absolutely clear that we humans are entirely uninterested in ‘matter’ for its own sake.  What drives consumerism is the search for social status, the status that is supposedly conferred by possession of advanced technology and expensively ‘styled’ possessions of all kinds.  Churchmen need to become aware that the search for status is a problem they also have – it is actually the root cause of their aloofness, their preference for the company of their peers and their distance from their people.

This ‘status anxiety’ is also the trigger for ‘contagious greed’ – the infectious manias that drove, for example, the Irish property bubble, and even, partially, the craze for ‘designer drugs’.  At a more benign level ‘contagious greed’ even maintains the higher consumer spending that economists tell us we need to revitalise the global economy.  We really need an opportunity to discuss all of this – because unbridled contagious greed is also obviously the trigger for looting.

How many Irish priests and bishops are able to connect in their homilies these obvious phenomena of status anxiety and infectious greed with Jesus warnings against seeking status and against coveting a neighbour’s possessions?

Is it too dangerous to ‘go there’, perhaps?   Is status anxiety also the root problem of the Irish church, the source of clerical aloofness – the basic reason that Catholic clergy – and especially Catholic bishops – are afraid to make open discussion the weekly diet of a church in deep crisis?  Was it also the underlying reason for the cover-up of clerical child abuse? Are clergy basically fearful of losing their status in the church if they lose control?  Is clerical status anxiety the root cause of the widespread weakness of preaching at Mass these times?

Preaching would be far stronger also if clergy could confidently assert that it is possible to overcome status anxiet’.  That is in essence what Jesus did – and what Francis of Assisi and every other great saint of the church did.  They lost the fear of descending to the base of society because they were already secure in the love of God.  When secular commentators ponder the nature of ‘strength of character’ we all need to be ready to point out, confidently, the source of the greatest strength. Spirituality is not just for monks – it is the soundest basis of moral character and of civic responsibility.

If the seeking of status is the root source of the growing secular crisis, how is the church to say so if it cannot criticise and dismantle its own status pyramid?  How many humiliations must the church experience before it chooses the path of humility willingly?

It will choose that path soon enough in any case – there will be no alternative.  With austerity set to intensify in Ireland in the months ahead the scene is set for a tipping point that will get us all talking at last – and using the Gospel as a source of salvation.

That cannot happen soon enough, but why do we need to wait?  The relevance of the Gospel to every major problem threatening us is clear enough.  It is only our absurd church structures that prevent us from sharing our understanding of that, and from bringing far better news to a secular society desperately in need of hope.

Of Good and Evil: V – Abba

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Sean O’Conaill  © Reality  Jul/Aug 2010

We are chronically unsure of our own value!

We may be so unsure of it that we may waste years in search of the admiration of others.

Until one day we realise that we have wasted our time.

Only then are we ready to live.

Never in human history have we humans had access to so much knowledge. Never has the possession of knowledge had such prestige. Especially the kind of knowledge that allows financial information to be controlled and communicated through the world’s computer systems.

And never has there been less interest in making some kind of meaningful pattern of the knowledge at our disposal. What people call western civilisation was founded on a passionate search for an overarching truth that would make sense of everything. Today you are likely to get the blankest of looks if you ask one of today’s university graduates any truly important question.

Such as: “Why have reason and science alone been unable to build a perfect world?”

Or: “What important conclusions are you able to draw from everything you know?”

Or: “Why do you think the world is in crisis?”

Or: “What is the difference between knowledge and wisdom?”

Focused on increasingly narrow areas of expertise, aimed usually at making a living, our educated people have mostly lost confidence in their own ability to discern a deeper truth. They may even have bought into an arrogant “we know it all” attitude that disparages all the wisdom of the past.

Wisdom such as is compressed in the following story.

“There was a man who had two sons. The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them.

“Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. After he had spent everything, there was a severe famine in that whole country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. He longed to fill his stomach with the pods that the pigs were eating, but no-one gave him anything.

“When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father, I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men.’ So he got up and went to his father.

“But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him. The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’

“But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let’s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.'”

All Christians will be familiar with this story, but we have still to exhaust the wisdom it contains, or to apply it properly to our own time. No one may ever have pointed out to us to a key element of the story, the key that unlocks a meaning that would have been plain to every Jewish listener in Jesus’ time.

The fact that the son who left home and ‘squandered his wealth’ was the younger son.

Younger sons were especially doubtful of their own value in ancient times. Noticing and envying the dominant role of their fathers, they also noticed that their fathers tended to favour their eldest sons. And those eldest sons would inherit all of the prestige of their fathers some day. Younger sons could all too easily conclude: “Here I will always be second to someone – never first. I must go elsewhere to make a name for myself!”

Story after story in the Bible tells us of the rivalry that develops between brothers – and usually the rivalry has to do with the very same problem that we all have today:

We are chronically unsure of our own value, and have an extraordinary need for the reassurance of others.

And, repeating in our own lives the story of the ‘Prodigal Son’, we can cause ourselves extreme suffering in the years we spend looking for that reassurance. It is always a vain search, because most of those we look to for reassurance are looking for exactly the same thing themselves.

Does God punish us?

But this short story had an even greater meaning for Jesus’ Jewish listeners. To summarise their history, they were a people who went wandering in search of glory, who lost faith in the God who had delivered them from slavery, who suffered a second exile in Babylon, and who then found themselves in Jesus’ time under the captivity of Rome. For some of the Jews these humiliations were God’s punishment for their own waywardness.

But Jesus had an entirely different ‘take’ on these events. The parable just related explains it fully. Our worst humiliations are a self-punishment. They follow naturally from our vanity. But the God of Israel, and of all of us, is ‘Abba‘ – the father who never forgets his wayward sons. He sees us while we are ‘still a long way off’ and runs to us as we approach.

And today in Ireland?

We in Ireland desperately need to apply the parable to our own recent history. In times of despair in the past we sought meaning and solace in such stories – in the reassurance they bring that we are never forgotten, never ‘out of sight’, and always of value.

There were never more prodigal sons, and daughters, in need of such reassurance, than there are in Ireland today.

One of the main obstacles in the way of us seeking that reassurance is the fact that so many today are stuck fast in the Sargasso Sea of post-modern doubt. This is the intellectual outlook that pours scorn on any possibility that the Christian story told in the Creeds could be true after all. This outlook has been greatly strengthened by the revelations of ‘scandals in high places’ that Catholicism is still suffering.

Nevertheless, some of us still go to Mass today – because we have found ‘Abba’ in our own crises – and are confident that He sees everyone ‘far off’ . We need to equip ourselves to show the same compassion for those who will come seeking encouragement in the same story.

We need above all to have the confidence to ask: “What meaning can we derive from the facts of our own history?” and the confidence to pray for an answer.

It was in prayer that Jesus communed with ‘Abba’ – and found the strength to proclaim his truth until his last breath. It will be in prayer, and in reflection on the Gospels, that we will find a way of speaking the same truth to all those who are currently lost.

The worse things get, the closer everyone will be to understanding that mere facts are not enough, and that we must look for the meaning behind the facts to be truly knowledgeable.

It will always be through Jesus’ love of Abba that we human prodigals will most readily rediscover the kingdom of God – the realisation that Abba has always known us, and understands better than we do why we harm ourselves.