Helping To Do Good

By Fr. Conor Donnelly

(Proofread)

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

My Lord and my God, I firmly believe that you are here, that you see me, that you hear me. I adore you with profound reverence. I ask your pardon for my sins and grace to make this time of prayer fruitful. My Immaculate Mother, Saint Joseph, my father and lord, my guardian angel, intercede for me.

“When he returned to Capernaum, some time later word went around that he was in the house; and so many people collected that there was no room left, even in the front of the door. He was preaching the word to them when some people came bringing him a paralytic carried by four men, but as they could not get the man to him through the crowd, they stripped the roof over the place where Jesus was; and when they had made an opening, they lowered the stretcher on which the paralytic lay. Seeing their faith, Jesus said to the paralytic, ‘My child, your sins are forgiven’” (Mark 2:1-5).

Christ appears in this passage as the only true liberator.

Four friends bring a paralytic whom they are eager to see rid of a disease that keeps him on a stretcher. After strenuous effort to carry him to Jesus, they listen to the words addressed by Our Lord to their friend: “My son, your sins are forgiven.”

It's unlikely that they expected to hear this kind of address from the Master to the invalid, but Christ lets us see that the worst of all oppressions—the most tragic of all slaveries from which man can suffer—is sin. It's not just one evil among the many other evils that afflict creatures, but the gravest, the only thing that is evil in absolute terms.

The men carrying the paralytic understand that Jesus has given their incapacitated friend the greatest good— freedom from his own sins. And we cannot forget what a great contribution to the common good that it is to do everything possible to exile sin from the world.

On many occasions, the greatest favor, the greatest good we can do to a friend, to a brother, to parents, to children, is to help them see the beauty of divine mercy in the sacrament of Penance. It is a good for the family, for the Church, for the whole of humanity, even though here on earth very few know about it.

Christ frees from sin with His divine power: “Who can forgive sins except God?” (Mark 2:7), we’re told. It was for this that He came on earth.

St. Paul says to the Ephesians, “God, who is rich in mercy, out of the great love with which he loved us, even when we were dead through our trespasses, made us alive together with Christ” (Eph. 2:4-5).

After forgiving the paralytic his sins, Jesus also cured his physical infirmity. The man must have understood in that very instant that his greatest good fortune that day had been the first cure: to have felt his soul pierced through and through by divine mercy, and to be able to look at Jesus with a clean heart.

The paralytic was healed body and soul. And his friends are an example for us of how we should help others—through our friendship mainly, cooperating in apostolic initiatives, and fostering the good of society with all the means at our disposal: working for the common good, for a decent life and culture, offering positive solutions when faced with evil.

We should do this in our professional circumstances as well as in any other environment in which we happen to be involved (neighborhood groups, parent associations, parish organizations). It is here that we can cooperate in the building up of good and avoid cooperation in anything evil.

Frequently in social life many may become spectators in the face of the serious problems that are affecting them, their children, or their social environment.

We have to ask the Holy Spirit for lights so that we can see things, see solutions, think ahead, and think out of the box, so that we're not just mere spectators observing the scene. We're not just standing on the sidelines watching other people play the game.

Christ wants us as His followers out on the pitch, playing the game, scoring the goals. He wants us to be full of initiative.

He doesn't want us to be cooperating in evil and in things that might be illegal: business dealings under the table, prescribing contraceptives, or performing abortions, or assisting in such operations, or selling things in our pharmacy that should not be sold, or teaching children wrong things in classrooms that are not morally upright.

You have to try and think of all sorts of solutions and create an environment in our profession whereby those who come after us can find it easier to lead a good professional life.

“They have the mistaken notion,” we're told by one spiritual writer, “that others should be the ones to take the initiative, to stop evil and to do good. They content themselves with sterile complaint. A Christian cannot behave in this passive way because he knows that he should be leaven within society” (Francis Fernandez, In Conversation with God, Volume 3).

In the midst of human affairs, what the soul is in the body, Christians are in the world.

The Second Vatican Council said the positive obligation of cooperating in good should lead every Christian to bring Christ's message to every human activity—professional work included—in the best way he or she can (cf. Vatican II, Apostolicam Actuositatem, Point 16, November 18, 1965).

That may mean starting schools. It might mean starting a hospital or some other good work that's going to help many people—maybe, a hospice to care for the dying. All of these purposes of these institutions are to reflect the Christian spirit, to look after people in a Christian way, and also to make sure that nothing wrong or evil is done.

The true Christian can't just avoid doing evil himself, being careless about the influence that his actions may have on the behavior of others. The Christian has to be a leader and has to be seen to be such.

The friends of the paralytic did not limit themselves to not doing evil. They were full of initiative; they looked for solutions. The sky was the limit. They act. They help the sick man to get closer to Jesus. They help him in his desire to get well by paving the way for Our Lord's miracle: “Your sins are forgiven” (Mark 2:5).

I was very impressed many years ago in the living room of the house of a general practitioner, with two or three other people, to hear him talking about how he wanted to see if they could insert into the Constitution a phrase to make sure that abortion could never be legalized in that country.

From that small gathering, and many other small gatherings with many other small groups of people, a whole movement was initiated in society that ended up getting a 70 percent majority of voters to vote in favor of inserting that clause into the Constitution. That clause lasted for over 50 years.

It's amazing what a few people can do with their initiative. Great things begin in small ways. And we all have to see how I can cooperate for the good, to build that “civilization of love” that John Paul II talked about (John Paul II, Letter to Families, February 2, 1994; Apostolic Letter, Salvifici doloris, Point 30, February 11, 1984); the “culture of life” (John Paul II, Encyclical, Evangelium vitae, March 25, 1995).

Cooperating in good implies avoiding any cooperation in evil, not only in important decisions but also in the small ways that easily lie to hand: not wasting money—even in only small amounts—on magazines or newspapers or books or shows or entertainment, which, because of their sectarian, anti-Christian, or immoral character, damage the soul; buying one's newspaper at a particular newsstand (even if it means a longer walk) rather than from one where publications are sold attacking the Church or Christian morals; or avoiding a pharmacy selling contraceptives; or not buying a certain product (possibly very good) which is advertised on an immoral or anti-Catholic program on the radio or TV.

And our action will be even more effective if we suggest a similar line of conduct to our friends. If lukewarm Christians were to stop buying certain magazines, publications, and newspapers, many of these would not survive.

It's regrettable that on many occasions, much of the immense damage caused is being subsidized by Christians, who, at the same time, may often be complaining about society's moral ruin.

It's also very good to point out to people in Christian countries, or formerly Christian countries, how the Christian environment was brought about by many dedicated people in schools, in hospitals influencing governments—Christians living out their Christian vocation to the full.

The Christian has to cooperate in the common good by seeking and offering positive solutions to the perennial problems; he or she can't limit himself or herself to simply not voting for a party or a program which attacks Christian family values, or is against freedom in teaching, or favors legislation directed against life from its conception.

For some people, it means if they have the capacity, they should go forward to be active in public life, to make a splash, to leave a mark, to do what they can.

Many years ago in a country, they were drafting a new constitution, and thirty-five prominent members of each profession were selected. One particular person to draft that constitution, one particular person, his name ended with a V, and he was going to be the last then to vote. There was an uneven number of votes so if there was a problem, the uneven number would carry the vote.

These people were debating what concept to put into the Constitution. Some people supported the idea of having “the greatest good for the greatest majority,” which sounds very good, it sounds democratic, but the problem with that is what happens to minorities.

So this person with a deep Christian formation was very aware of this and was also aware that the one Muslim representative of the Muslim minority in that country had voted in favor of “the greatest good for the greatest majority.”

This person said to this Muslim, “With great respect, Your Honor, if we have ‘the greatest good for the greatest majority,’ and the Catholic majority in this country decide to kill all the Muslims, then constitutionally that would be correct.”

When that was pointed out, the honorable Muslim changed his opinion to the idea of “the common good,” which means the defense of the well-being of each person in society, no matter who they are or where they're from.

There may be all sorts of opportunities that crop up that we have of doing good, of sowing the mustard seeds, which can be for the benefit of many people in society in the long term.

We need to conduct a constant, deep doctrinal apostolate, free from false prudence, and not be afraid of going against the mainstream in issues that are vital for society itself and upon which there is often complete disorientation, or else a partial truth that often causes more confusion.

A student told me recently how in a class he was attending, the lady professor was talking about capital punishment, and how we all have to be against capital punishment and do what we can to remove it.

He put up his hand and asked the teacher, “Miss, are you pro-life or pro-choice?” She said, “Oh, I'm pro-choice, of course.”

He pointed out the incongruity of being against capital punishment but being pro-choice. Sometimes the opportunities we have to correct people's thinking can be at arm's length.

This amicable apostolate of doctrine, showing affection for everyone, spreading the teaching of Christ as widely as possible, and making use of every opportunity (discussions with friends, conversations, journeys, with clients)—this can be the leaven that ferments society.

If we bring this to our prayer, we see how the Holy Spirit will place words on our lips or help us to see opportunities or possibilities that we can maximize to have that Christian influence.

The work of re-Christianization is similar to the one undertaken by the early Christians and makes use of the same means—good example in private and public life, prayer, friendship, nobility, personal prestige, sharing other people's concerns, showing an authentic desire for their happiness, along with the conviction that there is no peace for the individual, the family, or society, that is distant from God.

The first Christians found a social environment very distant from the doctrine that they had so much at heart.

Our Lord has told us that we have to “launch out into the deep” (Luke 5:4), to plant the mustard seeds which can grow into great trees, “where the birds of the air can come and make nests in their branches” (Matt. 13:32).

Even though they opposed the customs that seemed to be against every aspect of human dignity, they didn’t waste their best energies in complaining about and denouncing evil.

On the contrary, they chose rather to distribute the treasure they possessed by spreading it with a joyful and fraternal testimony, serving society through innumerable initiatives in the area of culture, social life, education.

St. Josemaría liked to say we have to “drown evil in an abundance of good” (Josemaría Escrivá, Furrow, Point 864). Very often when we're faced with problems, that can be a good idea to think of: How can I drown the evil in an abundance of good? Instead of focusing on the evil, focus on the good that we have to do.

They could have spent their lives observing everything that was out of keeping with an upright life. But if they did that, they might never have given the true solution to the world at large. The truth is like a mustard seed, but it contains a marvelous power.

You don't have to be very clever to see evil, but a deep Christian spirit is required to discover the presence of God in all circumstances. We need to keep our eyes open to good, like the true friends of that paralytic. St. Paul talks precisely about that to the Romans: “to conquer evil with an abundance of good” (Rom. 12:21).

On many occasions, the Christian's task will be to point out whatever is positive, since things well done encourage us to be better and bring us closer to God. We need to be quick to notice the virtues of those around us: a friend's generosity, the industriousness of one of our colleagues, our neighbor's readiness to help, our professor's patience.

If at times we can’t praise, let us hold our tongues. Sometimes we do a great good by just being silent. Or we may be able to be of assistance with a kind correction and our prayer.

We can try to foster whatever good is born around us—sometimes with an encouraging word, at others with our help given in time and money.

Faced with so much useless or harmful reading, we can spread news about good books that are being published, and also about magazines that are not unworthy of a Christian home.

We could write a brief letter expressing our praise and thanks for a good show, or a sound article, or a good letter in the newspaper. This takes little effort and is always fruitful.

Our Lord doesn't want His children to be naive when faced with life's harsh events. But He asks them never to be bitter or resentful. God wants us to see whatever is good in people and social events; He doesn't want us to spend the best years of our lives denouncing or complaining, but rather giving generously from the treasure of our faith.

A man told me once how a friend of his had died the previous week at the age of 42 from a heart attack, and said that this friend was always complaining, always grumbling. He said, “One thing I learned from his death was not to spend my last breath grumbling.”

It's very good if we can be remembered as somebody who always had something positive to say, who lifted up the tone of a conversation, who encouraged others in the good they were doing.

From giving generously from the treasure of our faith, we can help to transform people in society and help them not to forget either that what's good is attractive and that it always engenders much more happiness than lukewarmness does.

A large family, for example, with its many demands and sacrifices, always brings about more happiness than another family which—out of pure selfishness—sought its well-being in a little bit more of material comfort. The joy that other people sense is also a way of cooperating in the good; at times it is the most fruitful one.

Our Lord has called us to share in His mission to intervene in the lives of others, so that they learn to be happy on earth and to reach heaven, for which they have been created.

We've received the command to extend His kingdom, “a kingdom of truth and life, a kingdom of holiness and grace, a kingdom of justice, love, and peace,” as we're told in the Preface of Christ the King.

“We are meant to be Christ,” says St. Josemaría, “who passes near those who live in the world” (J. Escrivá, Letter, December 8, 1941).

From Him, we have to learn how we have to serve and help everyone in the very fabric of society. We need no other title than that of our Christian vocation in order to spend our lives in the service of others.

The Second Vatican Council says: “The laity derive the right and duty to the apostolate from their union with Christ the head; incorporated into Christ's Mystical Body through Baptism and strengthened by the power of the Holy Spirit through Confirmation, they are assigned to the apostolate by the Lord Himself” (Vatican II, Apostolicam Actuositatem, Point 3).

Our charge and mission come from Christ. We have the right to intervene in the lives of others, because the life of Christ is shared by all. And if one member falls ill, or becomes weak, or perhaps dies, the whole body is affected: Christ suffers, and so also do the healthy members of His mystical body, since “all men are one in Christ,” says St. Augustine (Commentary on Psalm 39).

All of us, so different from one another, are united in Christ, and charity then becomes part of life. The right to influence other people's lives becomes a joyful duty for every Christian without exception, no matter how unusual his personal circumstances.

St. Josemaría in The Forge, Point 902, said, “Jesus doesn't ask our permission to ‘complicate’ our lives. He just enters them, and that's that!”

And we who want to be His disciples should do the same with those who travel along our way. We should make use of the occasions that arise, as well as creating others ourselves, so as to draw those souls close to God.

We might suggest a good book for them to read, or give them some advice, or talk clearly to them about the need to go to Confession, or perhaps serve them in some other way.

Our Lady went “with haste” to help her cousin (Luke 1:39). She teaches us always to seek to cooperate in the good, so that Jesus her Son, through His grace, may continue to work miracles on earth for the good of all men and women.

I thank you, my God, for the good resolutions, affections, and inspirations that you have communicated to me during this meditation. I ask your help to put them into practice. My Immaculate Mother, Saint Joseph, my father and lord, my guardian angel, intercede for me.

In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

RK