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Byline: Msgr. Charles E. Pope

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Scripture

What Was Cain’s Sin?

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While there is no obvious explanation given for the rejection of Cain’s offering in Genesis, there are differences in the details of the two offerings that provide some clues: First,…

While there is no obvious explanation given for the rejection of Cain’s offering in Genesis, there are differences in the details of the two offerings that provide some clues: First, Abel gives of the firstlings (first fruits) of his flock. There is no mention that Cain gave of the first fruits of his crop.

In biblical legislation, God commanded that the tithe be given. But it was not any tenth that was to be given, rather it was the first tenth that was to be given (see Ex 23:16,19; 34:26; Lv 23:10 to name just a few). Thus Cain erred by not presenting first fruits, and God did not regard his offering. We are not to give God leftovers.

A second, though less certain, problem may be that Cain offered a cereal offering, not a blood offering. Scripture attests that it was necessary to shed the blood of animals for the remission of sin. Hebrews 9:22 says, “According to the law almost everything is purified by blood, and without the shedding of blood there is no forgiveness.” This is confirmed all throughout the Old Testament wherein God specifies the sacrifice of certain animals for Temple worship. This theory is not without a problem, however, since cereal offerings and other offerings from the harvest are elsewhere commanded and acceptable to God (see Lv 2:14 for just one example).

Whatever the full reason, the Book of Hebrews attests: “By faith Abel offered to God a sacrifice greater than Cain’s. Through this he was attested to be righteous, God bearing witness to his gifts” (11:4).

Cain’s reaction to God’s response goes further to indicate a third area of concern, not for Cain’s offering, but for his disposition. As we shall see later in 1 John 3:12, Cain’s offering was not just lacking, it was evil. And this indicates not a merely external problem with Cain’s offering but an internal disposition of sin that renders his offering displeasing to God. And thus one can offer a technically perfect sacrifice to God, but if we offer it in unrepented and serious sin, God is displeased and we can even bring condemnation on ourselves (see 1 Cor 11:29).

Here, too, the Genesis text hints at the “heart problem” Cain brought to the moment. Scripture says: “Cain was very angry and dejected [that God did not regard his sacrifice]. Then the Lord said to Cain, ‘Why are you angry? Why are you dejected? If you act rightly, you will be accepted; but if not, sin lies in wait at the door; its urge is for you, yet you can rule over it’ ” (Gn 4:5-7).

The image of sin that lies in wait at the door is a powerful one. In permitting his anger and envy to grow toward his brother, Cain is moving toward darkness and sin. He must learn to master his anger and all his passions.

Sadly, Cain gives way to sin and murders his brother. Thus the First Letter of John tersely notes: “Cain … belonged to the evil one and slaughtered his brother. Why did he slaughter him? Because his own works were evil, and those of his brother righteous” (3:12).

Rev. Msgr. Charles E. Pope is a priest of the Archdiocese of Washington, D.C.

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Angels

Two Guardian Angels For Priests?

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There is a tradition that priests have two angels, a guardian angel and an empowering angel. But this is only a tradition, not an official teaching of the Church. It…

There is a tradition that priests have two angels, a guardian angel and an empowering angel. But this is only a tradition, not an official teaching of the Church.

It makes some sense that a priest would have an empowering angel since it is attested in Scripture that God administers creation in many ways through the angels. Some angels attend to the highest heavens, others the stars and cosmos, others oversee the earth, and still others attend to us. In these ways, they carry out God’s will and providence.

Since a priest is engaged in a special and powerful work of God, it makes sense that God would assign an angel to assist in this task. The Roman Canon (Eucharistic Prayer I) points to the ministry of such an angel when it asks God that our sacrifice be “borne by the hands of your holy Angel to your altar on high, in the sight of your divine majesty.”

Hence, to surmise that a priest has an empowering angel in addition to a guardian angel is not without basis or merely pious thinking. But, that said, it is not officially taught by the Church.

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3 min read
Sacraments

What Should Take Priority in the Examination of Conscience?

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In the Sacrament of Penance, Catholics are obliged to confess serious (mortal) sins in kind and number since their last confession. If one is uncertain of the number, then an…

In the Sacrament of Penance, Catholics are obliged to confess serious (mortal) sins in kind and number since their last confession. If one is uncertain of the number, then an estimate is acceptable. Hence, one should always begin there: What are the more serious sins I have committed that may likely be mortal sins? No exact list of mortal sins can be given here since circumstances are important and because many sins have a range between serious and lighter matter. For example, gossip is usually not a mortal sin, but it might become so if reputations are ruined. Regarding lies, there are serious lies that cause harm and smaller lies that do less harm and are told merely to avoid awkward situations.

That said, we could generate something of a “hot list” of sins that tend to be more serious. There are sins against faith, such as idolatry and serious superstition. There is the sin of missing Mass without a serious reason, refusing the worship that is God’s due and refusing holy Communion, which is essential for us. There is invoking the name of God to curse rather than to bless, or making false oaths invoking God’s name. Serious disrespect to parents and lawful authority or the refusal to obey significant and just laws can become serious. Significant neglect of parents in their old age can also be serious.

Endangering the lives of others through reckless behavior can be serious as is the harboring of hateful and vengeful feelings, violent outbursts and other forms of destructive anger, whether verbal or physical. Abortion, or helping others to procure abortion, is gravely sinful, and so is the neglect to assist or warn others whose lives are endangered physically or spiritually. The willful viewing of pornography and the masturbation that often accompanies this, engaging in fornication, adultery and homosexual acts, are all mortal sins.

Stealing significant items or the intellectual or creative property of others can be mortal, as is damaging the goods or property of others in significant ways. Withholding the truth and lying can become serious, especially if the matter involves the reputation of others or important information they must have. Greed (coveting), too, can become serious when we act on it in ways that harm others significantly.

Circumstances will sometimes reduce culpability even in objectively serious matters. But these sorts of sins are a place to begin.

Another way to focus when going to confession when mortal sins are not a huge problem is to focus on a particular part of our life, such as family relationships, or on a particular sin, such as gluttony. Perhaps, too, we can look to sins of omission, not merely to what we have done. Attitudes such as fear, prejudice, pettiness, ingratitude and so forth can also be a particular focus to bring to the sacrament.

Msgr. Charles E. Pope has a Master of Arts in Moral Theology from Mount St. Mary’s University, Emmitsburg, Md. He was ordained to the priesthood on June 24, 1989, and is currently a pastor in Washington, D.C.

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Devotion

Why Are Votive Candles Used?

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These are referred to as votive candles, and people purchase and light them to symbolize their prayers or devotion. The candle continues to burn for some hours or days (depending…

These are referred to as votive candles, and people purchase and light them to symbolize their prayers or devotion. The candle continues to burn for some hours or days (depending on the size) and thus signals the prayer and love of the person who lit it, long after they must go.

Biblically, the root of this practice is the notion of a “burnt offering.” In the Old Testament, things of value (usually sacrificed animals) would be burned and thereby offered to God. The smoke was a symbol of the sacrifice of praise ascending to God.

Catholics who light candles are making an offering to God of prayer and praise. The fire of the candle symbolizes ardent love.

The consuming of the candle symbolizes the oblation (offering) of something of value to God: our time, our praise, our resources and so forth. The lingering quality of the candle symbolizes the fact that our prayers, praise and concerns continue in our heart even when we must leave the church. The flickering light also seems to say “Remember me, Lord, remember my prayer and those for whom I pray.”

Electric votive candles do not as clearly show these symbols, but the idea is still the same.

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Church History

How Is Someone Named a Doctor of the Church?

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The Doctors of the Church are teachers of the faith who have demonstrated exemplary holiness and have deepened the whole Church’s understanding of the Catholic faith. They must be officially…

The Doctors of the Church are teachers of the faith who have demonstrated exemplary holiness and have deepened the whole Church’s understanding of the Catholic faith. They must be officially declared doctors by a papal proclamation. Such men and women also are known particularly for the depth of understanding and the orthodoxy of their theological teachings.

Though their teachings are not infallible, being a “doctor” means that they contributed significantly to the formulation of Christian teaching in at least one significant area in a way that has impacted later generations.

Through the Middle Ages, the title and process of being named a doctor remained a fluid and informal one. In the 13th century, however, the Church formalized the process by which the Church could honor persons with the title and then put out the first official list of Doctors of the Church.

There are three requirements for being named a Doctor of the Church. First is great sanctity. Thus only those who have already been declared to be saints by the Church may be named a doctor. A second requirement is eminent learning. This is often demonstrated by the fact that they were known to be great teachers of the Faith. The third requirement is a proclamation by the Church. Usually, such proclamation is made by the pope.

Msgr. Charles E. Pope is a priest of the Archdiocese of Washington, D.C.

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3 min read
Eternal Life

How To Pray For Those In Purgatory?

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Any prayer or pious act applied to the souls in purgatory can be a way to pray for them. The most effective manner of praying is to have Masses offered…

Any prayer or pious act applied to the souls in purgatory can be a way to pray for them. The most effective manner of praying is to have Masses offered for them or to apply the fruits of your own attendance at Mass. The Rosary, too, is a wonderful way to pray for them.

We pray for the souls in purgatory because they are undergoing the final purifications that are necessary for most of us after we die. This is because Scripture says of heaven: “nothing unclean will enter it” (Rv 21:27). Jesus also made a promise to each of us when he said, “So be perfect, just as your heavenly Father is perfect” (Mt 5:48).

Most of us realize that few leave this world as perfect or pure, even if they are in friendship with God and in a state of grace. Some final work must be done to take away any final attachments to sin, any rough edges, any sorrows, regrets or hurts. These things are surely disclosed when we appear before the judgment seat of Christ (see 2 Cor 5:10).

How this purification is done is mysterious, but Scripture gives two images, one consoling and the other more vigorous. The Book of Revelation supplies the consoling thought that, regarding the dead, Jesus “will wipe every tear from their eyes, and there shall be no more death or mourning, wailing or pain, [for] the old order has passed away” (Rv 21:4). The more vigorous text comes from St. Paul, who speaks of a fiery purgation the dead will pass through on the day of judgment: Each one’s work will become manifest, “for the Day will disclose it. It will be revealed with fire, and the fire [itself] will test the quality of each one’s work. If the work stands that someone built upon the foundation, that person will receive a wage. But if someone’s work is burned up, that one will suffer loss; the person will be saved, but only as through fire” (1 Cor 3:13-15).

So on account of this judgment and purification (that seems necessary and is taught), we pray for the dead that this process be swift and that they be in the full glory of heaven soon.

It is the instinct of the Church that our prayers help, which is an ancient practice, stretching back into the Old Testament (see 2 Mc 12:40-46). It is our wish to assist these souls and speed their purifications that may be necessary and that they may be undergoing. We are not always sure of how time here relates to time there, or even if they experience time as we currently do. Yet, still, it is our instinct to pray and assist them in those final finishing touches, as the Lord completes His masterpiece.

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