In an earlier post, we were reflecting on the Risen Christ and the consequent belief in the resurrection of the body for us. The recent canonizations of Popes John XXIII and John Paul II demonstrate the belief in the resurrection of the dead very concretely. This was no more highlighted than in the words of the opposing author, Simon Jenkins in his post on April 28, 2014 in "The Guardian" when he brought into concern the events, saying, "Of all Catholic rituals, sanctification drips with medieval nonsense."
I am reminded of an unauthorized litany of the saints that we used to sing the beginning of each November to remember those who had died. Inserted into the litany were the names of those parishioners who had died in the previous year. We sang asking that these individuals pray for us. I remember being annoyed at the innovation. After all, we as Catholics still believed in purgatory and the necessity, out of charity, of praying for those who had died. Thus, it seemed unnatural to sing asking these ordinary people to pray for us.
As they say, choose your battles and this was not a battle I wished to fight, so I let it go. Over the years, though, the litany of names so close to me, of real individuals who I had known or that I at least knew others who knew them, began to seep into my consciousness. The very discombobulating action of the reversal in singing caused me to become acutely aware of the meaning of what I was singing. If these people can pray for me, then they must be fully alive with God in heaven. They have risen with Christ.
The very public canonizations of the two Popes declare the same bold faith. With, in, and by Christ, the dead have been raised to live forever. Our good opponents suspect as much and I do believe they suspect correctly.
Tuesday, April 29, 2014
Wednesday, April 23, 2014
Because of your faith, you have been saved.
By Faith, you will be saved: an explanation by analogy.
Several years ago, a supervisor ordered a personality test of one of his workers in the attempt to solve a conflict between the one and another worker. All sorts of accusations had been thrown against the first worker, but the accusations were general and vague without specifics and lacking any basis in fact. Still, the supervisor believed that where there was smoke, there must be fire, and authorized an investigation. So, interviews were taken of everyone and a personality test demanded of the problematic worker. When all the data was collected, the worker was confronted by the supervisor's delegates. A litany of vague accusations, screeching diatribes, and "proof" based on the tendencies discovered by the personality test pounded the worker into a state of pained numbness. As the list was read, "your test reveals you could do this and probably neglect that" of every ill will conceivable, one item on the list brought surprised joy into the heart of the worker. ..."and the great majority of your personality type are atheists, non-believers." The statement reverberated into the depth's of the worker's very being. The worker remarked, "I am supposed to have no faith in God. Yet, I have faith in God even now. The Lord must have given me this faith, since it could not have come from myself. The Lord must love me deeply to have given me the gift of faith. The Lord has saved me because of my faith."
For the curious, the personality test revealed an INTJ trying to be helpful in a heightened stress environment where, "no good deed goes unpunished." The drama ended and the workplace slowly spun back to a more normal mundane pace. Mundane, except for the worker, who went back to the tasks at hand awed by a deeper understanding of faith given out of love.
As Sunday's second reading from the first letter of Peter (3-9) proclaims:
"Blessed be the God and Father of our Lord Jesus Christ,
who in his great mercy gave us a new birth to a living hope
through the resurrection of Jesus Christ from the dead,
to an inheritance that is imperishable, undefiled, and unfading,
kept in heaven for you
who by the power of God are safeguarded through faith,
to a salvation that is ready to be revealed in the final time.
In this you rejoice, although now for a little while
you may have to suffer through various trials,
so that the genuineness of your faith,
more precious than gold that is perishable even though tested by fire,
may prove to be for praise, glory, and honor
at the revelation of Jesus Christ.
Although you have not seen him you love him;
even though you do not see him now yet believe in him,
you rejoice with an indescribable and glorious joy,
as you attain the goal of your faith, the salvation of your souls."
Several years ago, a supervisor ordered a personality test of one of his workers in the attempt to solve a conflict between the one and another worker. All sorts of accusations had been thrown against the first worker, but the accusations were general and vague without specifics and lacking any basis in fact. Still, the supervisor believed that where there was smoke, there must be fire, and authorized an investigation. So, interviews were taken of everyone and a personality test demanded of the problematic worker. When all the data was collected, the worker was confronted by the supervisor's delegates. A litany of vague accusations, screeching diatribes, and "proof" based on the tendencies discovered by the personality test pounded the worker into a state of pained numbness. As the list was read, "your test reveals you could do this and probably neglect that" of every ill will conceivable, one item on the list brought surprised joy into the heart of the worker. ..."and the great majority of your personality type are atheists, non-believers." The statement reverberated into the depth's of the worker's very being. The worker remarked, "I am supposed to have no faith in God. Yet, I have faith in God even now. The Lord must have given me this faith, since it could not have come from myself. The Lord must love me deeply to have given me the gift of faith. The Lord has saved me because of my faith."
For the curious, the personality test revealed an INTJ trying to be helpful in a heightened stress environment where, "no good deed goes unpunished." The drama ended and the workplace slowly spun back to a more normal mundane pace. Mundane, except for the worker, who went back to the tasks at hand awed by a deeper understanding of faith given out of love.
As Sunday's second reading from the first letter of Peter (3-9) proclaims:
"Blessed be the God and Father of our Lord Jesus Christ,
who in his great mercy gave us a new birth to a living hope
through the resurrection of Jesus Christ from the dead,
to an inheritance that is imperishable, undefiled, and unfading,
kept in heaven for you
who by the power of God are safeguarded through faith,
to a salvation that is ready to be revealed in the final time.
In this you rejoice, although now for a little while
you may have to suffer through various trials,
so that the genuineness of your faith,
more precious than gold that is perishable even though tested by fire,
may prove to be for praise, glory, and honor
at the revelation of Jesus Christ.
Although you have not seen him you love him;
even though you do not see him now yet believe in him,
you rejoice with an indescribable and glorious joy,
as you attain the goal of your faith, the salvation of your souls."
Monday, April 21, 2014
Easter and Faith in the Resurrection
There was a time when it was easy to say, "Christ is Risen" and feel a sense of expectancy pregnant with possibilities and joy. There is a time now that the same phrase provokes a feeling reminiscent of anxiety, as a type of existential crisis. We wonder, "Is it true? Is it just metaphorically true or is it historically true? What meaning does it have for me if it is true?"
We hear the exhortations to believe and then act as if you do believe. What if you believe and don't have a clue as to how to then act? The tendency is to read, study more, listen to every good reflection, and think the whole problem through searching for answers. It seems though that many people have a good summary defining the problem of evil or why Christ died, but the resurrection is just declared as a happy solution, as though that is enough. A happy thought like,"My husband died, but look he is alive again. Problem solved." Of course, it does not work that way at all. We blame all the circumstances surrounding the death. He should have done this or should not have done that. The doctors or that other person should have done this or have not done that and so on. Either way, the death is irreversible. So, how does "Christ is Risen" change what happened? Of course, it doesn't reverse the death of the husband. Yet a metaphorical view of the resurrection becomes tiring. Am I simply to believe that God will help me through the time of loss? But desert me at the end? Or that God is not really present, but the community's love and care for me will get me through my grief? And then necessarily desert me at the end because the community can not prevent death? No, a belief in the resurrection of the dead because of Christ's saving and raising power gives a better foundation for hope. So, we have hope, but we are not to test that hope and that provokes more questions.
If I believe in the resurrection, then why not test the hope? And why the drama of living life like a grand test which one can fail or succeed? The grand test of heaven and hell keeps us from evil, but doesn't exactly inspire a holy life. The doubt that these are realities at all prevent us from attempting to go completely for heaven, especially if a holy life means sacrifice. Then again, the early Christians believed and believed despite no change in their circumstances, yet still they believed with ardent desire. The spread and enduring nature of the faith through the ages becomes a testimony of its own. This cloud of witnesses becomes a reason to continue searching as we wrestle with God for our answers. In the meantime, we hear good advice from Pope Francis on Holy Thursday at the Chrism Mass. Although, he was speaking to the priests, the ideas apply to all of us. Pope Francis remarked that, "The priest who tries to find his priestly identity by soul-searching and introspection may well encounter nothing more than "exit" signs, signs that say: exit from yourself, exit to seek God in adoration, go out and give your people what was entrusted to you, for your people will make you feel and taste who you are, what your name is, what your identity is, and they will make you rejoice in that hundredfold which the Lord has promised to those who serve him."
John Paul II will be canonized in a week. Experientially, there is a connection, but also a desire that the connection was less feeling and more reality. So, we honor his life by our prayers, study of his writings, and how we live our life. Perhaps, through the intercession of John Paul II, we will understand better the Risen Christ and how the resurrection affects the reality of our lives. Christ is Risen. He is Risen Indeed.
We hear the exhortations to believe and then act as if you do believe. What if you believe and don't have a clue as to how to then act? The tendency is to read, study more, listen to every good reflection, and think the whole problem through searching for answers. It seems though that many people have a good summary defining the problem of evil or why Christ died, but the resurrection is just declared as a happy solution, as though that is enough. A happy thought like,"My husband died, but look he is alive again. Problem solved." Of course, it does not work that way at all. We blame all the circumstances surrounding the death. He should have done this or should not have done that. The doctors or that other person should have done this or have not done that and so on. Either way, the death is irreversible. So, how does "Christ is Risen" change what happened? Of course, it doesn't reverse the death of the husband. Yet a metaphorical view of the resurrection becomes tiring. Am I simply to believe that God will help me through the time of loss? But desert me at the end? Or that God is not really present, but the community's love and care for me will get me through my grief? And then necessarily desert me at the end because the community can not prevent death? No, a belief in the resurrection of the dead because of Christ's saving and raising power gives a better foundation for hope. So, we have hope, but we are not to test that hope and that provokes more questions.
If I believe in the resurrection, then why not test the hope? And why the drama of living life like a grand test which one can fail or succeed? The grand test of heaven and hell keeps us from evil, but doesn't exactly inspire a holy life. The doubt that these are realities at all prevent us from attempting to go completely for heaven, especially if a holy life means sacrifice. Then again, the early Christians believed and believed despite no change in their circumstances, yet still they believed with ardent desire. The spread and enduring nature of the faith through the ages becomes a testimony of its own. This cloud of witnesses becomes a reason to continue searching as we wrestle with God for our answers. In the meantime, we hear good advice from Pope Francis on Holy Thursday at the Chrism Mass. Although, he was speaking to the priests, the ideas apply to all of us. Pope Francis remarked that, "The priest who tries to find his priestly identity by soul-searching and introspection may well encounter nothing more than "exit" signs, signs that say: exit from yourself, exit to seek God in adoration, go out and give your people what was entrusted to you, for your people will make you feel and taste who you are, what your name is, what your identity is, and they will make you rejoice in that hundredfold which the Lord has promised to those who serve him."
John Paul II will be canonized in a week. Experientially, there is a connection, but also a desire that the connection was less feeling and more reality. So, we honor his life by our prayers, study of his writings, and how we live our life. Perhaps, through the intercession of John Paul II, we will understand better the Risen Christ and how the resurrection affects the reality of our lives. Christ is Risen. He is Risen Indeed.
Thursday, April 17, 2014
Holy Thursday: In Groups and Out Groups no More
As Saint Paul writes, "There is neither Jew or Greek, slave or free, man and woman. We are all one in Jesus Christ." In this Holy Thursday's homily, I thought the analogy of the three oils all different in the fragrance of chrism and yet from the same source, the olive tree, was insightful. We come seeking the same source, Christ, who gives us God's love and life.
At the last supper, Jesus, in washing the feet of his apostles, took the form of a slave. Our Lord took the form of a slave and, in doing so, destroyed all caste distinctions between ourselves and others. The act of washing the feet initiated us into the one family of God. We are all brothers and sisters of each other's (with the added caveat that the Lord's brothers and sisters are those who do the will of God, Matthew 12:46-50).
There are in groups and out groups and the time and energy spent trying to be part of the "in" group or as the rebel in the "out" group is enormous and utterly useless. Still the temptations remain to create new "in" groups even as we convince ourselves we are eliminating these groups. So, we argue over methods, means, and ways to solve practically every social problem that comes along. It is good to remember that we are all from the same source, seeking the same. Christ is our hope. Charity is our goal. Whatever group you are in or want to be in, the Lord loves you very much.
A blessed Holy Thursday!
At the last supper, Jesus, in washing the feet of his apostles, took the form of a slave. Our Lord took the form of a slave and, in doing so, destroyed all caste distinctions between ourselves and others. The act of washing the feet initiated us into the one family of God. We are all brothers and sisters of each other's (with the added caveat that the Lord's brothers and sisters are those who do the will of God, Matthew 12:46-50).
There are in groups and out groups and the time and energy spent trying to be part of the "in" group or as the rebel in the "out" group is enormous and utterly useless. Still the temptations remain to create new "in" groups even as we convince ourselves we are eliminating these groups. So, we argue over methods, means, and ways to solve practically every social problem that comes along. It is good to remember that we are all from the same source, seeking the same. Christ is our hope. Charity is our goal. Whatever group you are in or want to be in, the Lord loves you very much.
A blessed Holy Thursday!
Wednesday, April 16, 2014
Silent Voices: Veronica wipes the face of Jesus
As one of the stations in the traditional version, the encounter of Veronica with Jesus is not recorded in scripture. The story, dating from perhaps the 4th century, tells us that Veronica courageously approached Jesus in his passion and wiped his brow. His face appeared on her cloth.
Veronica is given no words, her voice is silent. Yet, she is given the image of Christ's face on a cloth. The story of Veronica is analogous to the exchange that takes place in the Eucharist. The Eucharist in adoration makes Christ present as an image for prayer. Yet, adoration as an act of worship is designed to bring the person to a desire for union with Christ, a union begun by the reception or consummation of the Eucharistic host. In the act of eating, we are brought up into the life of Christ, as St. Augustine is known for saying, "Behold what you are; You are what you receive."
The face of Christ on a cloth points to something greater. Veronica is herself to be an image of Christ and bears that image for all to see. Both Victim and Savior are pictured. The suffering Christ (Isaiah 53) is the face of all victims of violence, the poor, and those who suffer. Christ as Savior ("Lord, to whom shall we go? You have the words of eternal life, John 6:68.") is seen in all who work to eradicate the conditions of modern forms of slavery and in those who alleviate the sufferings of the victim.
We often talk about bearing one's cross as an acceptance of difficulties that come our way. The very act of bearing one's cross creates an attitude that is open to the Lord's helping to shoulder these crosses. An open attitude willingly shoulders the crosses of others and eases their pain through empathetic gestures. Bearing these types of crosses and offering empathetic gestures are part of living an active life of love.
Struggling with anger due to a past made unbearable due to another's abuse, whether verbally or physically or both is not a cross to bear. Nor is putting up with current abuse. Our Lord is with us, working to free us from the slavery that keeps us so bound. We cooperate by recognizing the evil perpetrated by the other and resisting it, in a prudent way, until we are free of the abuse. The anger is then best placed in the hands of God, as we ask for the grace to forgive (since we experience no peace within our own soul without the grace of forgiveness). God is with us as we then seek justice.
Noticeably, there is a process or stages the individual goes through (based on awareness of experience and not study). At first, there is a joyous disbelief, a kind of happy surprise that the time of suffering is over. This is followed by a time of ambiguity, of questioning, now what am I to do? Time does not stand still however and before the ambiguity is figured out, the sense of lost time presses hard upon the mind. So, the jump into fast and unrelenting activity wins out and the desire to produce is strong. Obstacles come and are plowed through with new found strength and seemingly the world itself appears available again to enjoy. With that enjoyment comes a growing impatience that is determined never to return to a situation of abuse, never to allow that experience to happen again. Impatience brings it's own problems. Was it a moment of tiredness, or was it encroaching exhaustion, or was it simply bound to end? A small misinterpreted remark triggered intense feelings, feelings out of proportion and clearly coming from somewhere in the past. Caught in time, a quick apology is given with others barely noticing, but the internal struggle now begins. This is going to have to be worked out. The past has left its mark. The thought frightens, "I can't fix this...I can't fix myself." And the mind begins to look towards a savior.
In our quest for justice, the story of Veronica reminds us that the image of Christ is borne by those suffering and is appropriated by those who are merciful. We do well to practice mercy as the means to seek justice. In doing so, our words may be absent, but we are not silent.
Veronica is given no words, her voice is silent. Yet, she is given the image of Christ's face on a cloth. The story of Veronica is analogous to the exchange that takes place in the Eucharist. The Eucharist in adoration makes Christ present as an image for prayer. Yet, adoration as an act of worship is designed to bring the person to a desire for union with Christ, a union begun by the reception or consummation of the Eucharistic host. In the act of eating, we are brought up into the life of Christ, as St. Augustine is known for saying, "Behold what you are; You are what you receive."
The face of Christ on a cloth points to something greater. Veronica is herself to be an image of Christ and bears that image for all to see. Both Victim and Savior are pictured. The suffering Christ (Isaiah 53) is the face of all victims of violence, the poor, and those who suffer. Christ as Savior ("Lord, to whom shall we go? You have the words of eternal life, John 6:68.") is seen in all who work to eradicate the conditions of modern forms of slavery and in those who alleviate the sufferings of the victim.
We often talk about bearing one's cross as an acceptance of difficulties that come our way. The very act of bearing one's cross creates an attitude that is open to the Lord's helping to shoulder these crosses. An open attitude willingly shoulders the crosses of others and eases their pain through empathetic gestures. Bearing these types of crosses and offering empathetic gestures are part of living an active life of love.
Struggling with anger due to a past made unbearable due to another's abuse, whether verbally or physically or both is not a cross to bear. Nor is putting up with current abuse. Our Lord is with us, working to free us from the slavery that keeps us so bound. We cooperate by recognizing the evil perpetrated by the other and resisting it, in a prudent way, until we are free of the abuse. The anger is then best placed in the hands of God, as we ask for the grace to forgive (since we experience no peace within our own soul without the grace of forgiveness). God is with us as we then seek justice.
Noticeably, there is a process or stages the individual goes through (based on awareness of experience and not study). At first, there is a joyous disbelief, a kind of happy surprise that the time of suffering is over. This is followed by a time of ambiguity, of questioning, now what am I to do? Time does not stand still however and before the ambiguity is figured out, the sense of lost time presses hard upon the mind. So, the jump into fast and unrelenting activity wins out and the desire to produce is strong. Obstacles come and are plowed through with new found strength and seemingly the world itself appears available again to enjoy. With that enjoyment comes a growing impatience that is determined never to return to a situation of abuse, never to allow that experience to happen again. Impatience brings it's own problems. Was it a moment of tiredness, or was it encroaching exhaustion, or was it simply bound to end? A small misinterpreted remark triggered intense feelings, feelings out of proportion and clearly coming from somewhere in the past. Caught in time, a quick apology is given with others barely noticing, but the internal struggle now begins. This is going to have to be worked out. The past has left its mark. The thought frightens, "I can't fix this...I can't fix myself." And the mind begins to look towards a savior.
In our quest for justice, the story of Veronica reminds us that the image of Christ is borne by those suffering and is appropriated by those who are merciful. We do well to practice mercy as the means to seek justice. In doing so, our words may be absent, but we are not silent.
Saturday, April 12, 2014
A Reflection on the Cross as We Enter Holy Week
In the days when our Lord walked among us, crucifixion was an instrument of torture designed to cause fear in a subjected people and therefore reserved for foreigners, non-citizens, and slaves. A Roman citizen could never be crucified even for a capital offense. A slave could be crucified for the slightest of offenses.
In a world of secular iniquities and religious purity and impurities, of clean and unclean, the stripping of the clothes was part of a shaming process. Crucifixion with shaming was designed to crush the victim both physically and emotionally.
Jesus Christ was made vulnerable for our sake, exposed to the elements, humiliated in body and soul, and hung at the city's gates for all to see.
There are two events in life where the vulnerability and humiliation of nakedness (or the stripping of clothes) force themselves upon the psyche. The first is happy. The second is deeply sorrowful.
The first is childbirth. Here for a woman the experiences of vulnerability, openness, breathlessness of painful labor, indignity of nakedness, blood, and fluid lead to the great joy of giving birth, of holding and cradling a newborn child.
The second is death. Standing helpless and watching a loved one die, the breathing is difficult and the mind is afflicted by racing thoughts of fear, grief, and sorrow all mixed together, assaulting every sense of being, and penetrating deep into the soul. Why Lord? Why?
Yet, even here in the emptiness, hope makes known its presence. Somewhere in the midst of this pain, there is an experience of presence, a feeling perhaps that we are not alone. In the center of pain, there is a reassurance that love never dies, that all will be again as it should, that our lives have meaning and purpose, that death is a labor into life, and that this too will pass into the eternal happiness of life forever.
You, Lord are the resurrection and the life.
Written by Ellen Ward and read masterfully by Carol Fedewa for the Stations of the Cross, April 11.
In a world of secular iniquities and religious purity and impurities, of clean and unclean, the stripping of the clothes was part of a shaming process. Crucifixion with shaming was designed to crush the victim both physically and emotionally.
Jesus Christ was made vulnerable for our sake, exposed to the elements, humiliated in body and soul, and hung at the city's gates for all to see.
There are two events in life where the vulnerability and humiliation of nakedness (or the stripping of clothes) force themselves upon the psyche. The first is happy. The second is deeply sorrowful.
The first is childbirth. Here for a woman the experiences of vulnerability, openness, breathlessness of painful labor, indignity of nakedness, blood, and fluid lead to the great joy of giving birth, of holding and cradling a newborn child.
The second is death. Standing helpless and watching a loved one die, the breathing is difficult and the mind is afflicted by racing thoughts of fear, grief, and sorrow all mixed together, assaulting every sense of being, and penetrating deep into the soul. Why Lord? Why?
Yet, even here in the emptiness, hope makes known its presence. Somewhere in the midst of this pain, there is an experience of presence, a feeling perhaps that we are not alone. In the center of pain, there is a reassurance that love never dies, that all will be again as it should, that our lives have meaning and purpose, that death is a labor into life, and that this too will pass into the eternal happiness of life forever.
You, Lord are the resurrection and the life.
Written by Ellen Ward and read masterfully by Carol Fedewa for the Stations of the Cross, April 11.
The Cross, Mary, and our Salvation
We first recall the annunciation when the angel greeted Mary with the message that she would conceive and bear a son, who would be the anointed one, the one who saves us. Mary answered, "May it be done to me according to your word." In Mary's yes to God, she carried in her womb our Lord and gave birth to the Word made flesh, to the incarnation of God who is Love.
Now, we stand at the foot of the cross with Mary in the midst of the passion of Jesus. We hear the words that Jesus tells John, his beloved disciple, "Woman, behold your son." And Jesus speaks to John, "Behold your mother." In this encounter, we hear echoes of Mary's answer in that earlier time, "May it be done to me according to your word....according to your word...Your will Lord, not mine."
A new era is about to begin. Reminiscent of Mary's yes to God, Jesus now turns to her in his passion and she becomes the mother of eternal life. In Mary's heart and mind, she cherishes our Lord, pondering his words and his life in her heart. In these moments, Mary re-hears her own calling to love, nurture, guide, and bring to life the love of God in others. By the sacrifice of Christ on the cross, the debt is paid, justice is complete. The old era is about to be finished.
It is the beginning of the end to an era of escalating violence, scapegoated victims, or even the old law, an eye for an eye and a tooth for a tooth. Mercy now triumphs justice. Forgiveness satisfies wrath, love conquers evil, death has no victory "for God so loved the world that he gave his only son, so that we might have eternal life."
Fulfilling the old and beginning the new, Jesus entrusts to Mary the mission of the church and in doing so, entrusts to Mary our mission as disciples of Christ. By the same Spirit active in the annunciation, the word begins to grow and take form. The power of creative love transforms and gives life to all who willingly, (or at least are docile enough to) allow the word to take shape in their lives.
We stand with Mary. Deep within our soul, we search out and gaze into the eyes of the same Lord who looks with intent upon us. In an exchange of Love between ourselves and the Lord, we hear again the calling to trust in the Lord of Love. Perhaps we hear his voice, "Love conquers death. Love brings eternal life. Trust me now in the time of darkness. Bring forth the love of God to those people, places and times still empty, alone, in pain, suffering, and alienated. Bring forth Life."
Now, we stand at the foot of the cross with Mary in the midst of the passion of Jesus. We hear the words that Jesus tells John, his beloved disciple, "Woman, behold your son." And Jesus speaks to John, "Behold your mother." In this encounter, we hear echoes of Mary's answer in that earlier time, "May it be done to me according to your word....according to your word...Your will Lord, not mine."
A new era is about to begin. Reminiscent of Mary's yes to God, Jesus now turns to her in his passion and she becomes the mother of eternal life. In Mary's heart and mind, she cherishes our Lord, pondering his words and his life in her heart. In these moments, Mary re-hears her own calling to love, nurture, guide, and bring to life the love of God in others. By the sacrifice of Christ on the cross, the debt is paid, justice is complete. The old era is about to be finished.
It is the beginning of the end to an era of escalating violence, scapegoated victims, or even the old law, an eye for an eye and a tooth for a tooth. Mercy now triumphs justice. Forgiveness satisfies wrath, love conquers evil, death has no victory "for God so loved the world that he gave his only son, so that we might have eternal life."
Fulfilling the old and beginning the new, Jesus entrusts to Mary the mission of the church and in doing so, entrusts to Mary our mission as disciples of Christ. By the same Spirit active in the annunciation, the word begins to grow and take form. The power of creative love transforms and gives life to all who willingly, (or at least are docile enough to) allow the word to take shape in their lives.
We stand with Mary. Deep within our soul, we search out and gaze into the eyes of the same Lord who looks with intent upon us. In an exchange of Love between ourselves and the Lord, we hear again the calling to trust in the Lord of Love. Perhaps we hear his voice, "Love conquers death. Love brings eternal life. Trust me now in the time of darkness. Bring forth the love of God to those people, places and times still empty, alone, in pain, suffering, and alienated. Bring forth Life."
Wednesday, April 9, 2014
Antidote to Assets and Liabilities
We all know the feeling. After giving everything we've got, we are told (with no doubt good intent) a few pointers to make the event, project, or work even better next time. Of course, we can always be better which inevitably means that we were not good enough, which drawn to its finality means we failed or so we feel.
In the spiritual life, taking such an approach is guaranteed to leave us exhausted, frustrated, and ready to give up. There is a better way that Christ offers us. Saint Paul speaks of hope, faith and love with the greatest of these being love. Saint Augustine is noted as having remarked, "Love and do as you will." Christ tells us in the gospels to love God with your whole heart, mind, and soul and love your neighbor as yourself. We hear that God is Love in 1 John 4.
Paul describes love in 1 Cor 13: 4-8, 13:
"Love is patient, love is kind. It is not jealous, [love] is not pompous, it is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth. It bears all things, believes all things, hopes all things, endures all things. Love never fails...So faith, hope, love remain, these three; but the greatest of these is love."
Substitute the word Love for God and we hear that God is patient, God is kind...God rejoices with the truth...God never fails. We are called to friendship, a close companionship with the Lord by a loving God who desires our good.
Thus, the spiritual life is not about assets, credits, debts, or liabilities at all. Our lives are about being loved and loving God. When our thoughts, judgements, and decisions center on whether we have loved God in our words and actions, then we are no longer thinking of credits or assets at all, nor are we anxious about our liabilities, debts, or perceived failures. We become a free people ready to echo Saint Augustine's words, "Love (as God loves), and do as you will." Our lives become a unique story of God's love and we can place our full trust in this God who loves us.
Sunday, March 23, 2014
Do Your Assets Outweigh Your Liabilities?
Flannery O'Connor, the short story novelist, described the culture around her as "haunted by Christianity." Faith feels more like angst in the human heart rather than a help to living an active life of love.
Saint Paul tells us,"that no one is justified before God by the law...the one who is righteous by faith will live (Gal 3:11).” The Lord loves us first, searches us out, and calls us by name to relationship with Him. We respond by living purposely a life of love, where love is no mere sentiment, but consists of works or deeds. We do not earn salvation, for salvation is freely given to us and yet we cooperate with God in our salvation, as Paul describes, "so then, my beloved... work out your salvation with fear and trembling (Phil 3:12)."
The idea of living a life of love is sweeter than its practice. If we were to begin to make a list of our "assets and liabilities," we would find in the beginning that we could multiply the number of good works in the hopes of diminishing our liabilities. Eventually, though the assets would become liabilities as the perceived assets would crowd out first the intuitive voice of God within us, then our duty, if we still recognized it as such, and ultimately inhibit the work of God within us. We become haunted by Christianity, afflicted by an angst masquerading as faith, and confused as to why the whole undertaking did not work! The day arrives when we realize that all we have done is built a Tower of Babel just as unable to reach the heavens as the first tower (Genesis 11).
So, we end up where we started. God loves us and loves us in spite of our faults and with disregard to our "assets." Each of us lives out a unique story of God's love in our lives. Perhaps, we are to be open to that love and look at our daily encounters and occurrences and pause in prayer. The Lord is here in my midst. What is he trying to say to me?
Wednesday, March 19, 2014
An Encounter that Transforms a World
If you have not already done so, please watch the video of the talk on Tuesday, March 18 or read the full text of the talk here.
The method of execution known as crucifixion, "invented by the Persians and perfected by the Romans" as an instrument of a tortuous death, was reserved for slaves, foreigners, and all those conquered people who were subjected to the domination of Rome. Roman citizens were exempt from death by crucifixion, even if found guilty of grievous crimes. A slave could be put to death by crucifixion for the slightest of offenses.
Paul tells us that Jesus Christ identified with the slave, for "he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross (Phil 2: 9)" and in doing so, Jesus identifies with the poorest, the most vulnerable among us. The good news that Paul confidently preaches, is the Crucified Christ now Risen, for "because of this, God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord (Phil 2: 10-11)." The good news of the Risen Christ, in victory over death, breathes new life, dignity, worth, and meaning into whole groups of people whose lives consisted of endless laborious toil for a ruling class that regarded them as less than human and often treated them worse than work horses.
Paul preaches the good news that in Jesus Christ, "there is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus (Gal 3:28)" and powerfully brings forward the idea of an encounter with Christ that gives and and restores the fullness of dignity to all classes of people.
Among the Jewish people, sickness, bad fortune, and poverty were still largely viewed as the result of sin. Jesus manifests the image of God as Love and both heals the blind man and transforms how the disabled are viewed, for "his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him (John 9:2-3)."
The good news of Christ, crucified and risen, of a God that identifies with the poor, the hurting, the suffering, and the vulnerable, of a God of Love that (as Fr. James describes in Tuesday's talk) "generously and abundantly seeks each heart," spreads quickly, fueled by the Spirit, like wildfire among all classes, reaching all surrounding cities and expanding beyond to other cities, penetrating the Roman military, the courts, the ruling class, and finally the family to the emperor's throne.
The newly converted Christians were convicted by an encounter, a permeating presence of Jesus that completely changed their outlook on life. An encounter with the Risen Christ in varying ways, both explained and unexplained, changed the way they viewed their life, evaluated their life, and how they lived their life. Paul's conversion was profound, but even more profound was a growing community of believers that were also willing to risk their very lives because of faith in Jesus. An idea, an illumination, an encounter had occurred, and this encounter transformed the world.
As Fr. James mentioned in his talk, the paschal mystery, from the Last Supper to Easter, form one single event. "Christ died for our sins; Christ was buried; Christ arose on the third day; Christ appeared to his disciples; and All those who encounter Christ live now in him and hope to live eternal life."
The Triduum, celebrating the paschal mystery of Christ, on Holy Thursday, Good Friday, and Easter is scheduled at St. Francis of Assisi Parish at the following times:
Thursday of the Lord's Supper, April 17
Holy Thursday Mass at 7 p.m.
Good Friday of the Passion of our Lord, April 18
Living Stations begin at 12 noon
Celebration of our Lord's Passion begins at 1:30 p.m.
Evening Prayer begins at 6:30 p.m.
Easter Vigil in the Holy Night, April 19
Vigil on Saturday with Mass at 8:30 p.m.
Easter Sunday of the Resurrection of the Lord, April 20
Sunday Masses at 7 a.m.; 8:30 a.m.; 10:30 a.m.; 12:30 p.m.
The method of execution known as crucifixion, "invented by the Persians and perfected by the Romans" as an instrument of a tortuous death, was reserved for slaves, foreigners, and all those conquered people who were subjected to the domination of Rome. Roman citizens were exempt from death by crucifixion, even if found guilty of grievous crimes. A slave could be put to death by crucifixion for the slightest of offenses.
Paul tells us that Jesus Christ identified with the slave, for "he emptied himself, taking the form of a slave, coming in human likeness; and found human in appearance, he humbled himself, becoming obedient to death, even death on a cross (Phil 2: 9)" and in doing so, Jesus identifies with the poorest, the most vulnerable among us. The good news that Paul confidently preaches, is the Crucified Christ now Risen, for "because of this, God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord (Phil 2: 10-11)." The good news of the Risen Christ, in victory over death, breathes new life, dignity, worth, and meaning into whole groups of people whose lives consisted of endless laborious toil for a ruling class that regarded them as less than human and often treated them worse than work horses.
Paul preaches the good news that in Jesus Christ, "there is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus (Gal 3:28)" and powerfully brings forward the idea of an encounter with Christ that gives and and restores the fullness of dignity to all classes of people.
Among the Jewish people, sickness, bad fortune, and poverty were still largely viewed as the result of sin. Jesus manifests the image of God as Love and both heals the blind man and transforms how the disabled are viewed, for "his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him (John 9:2-3)."
The good news of Christ, crucified and risen, of a God that identifies with the poor, the hurting, the suffering, and the vulnerable, of a God of Love that (as Fr. James describes in Tuesday's talk) "generously and abundantly seeks each heart," spreads quickly, fueled by the Spirit, like wildfire among all classes, reaching all surrounding cities and expanding beyond to other cities, penetrating the Roman military, the courts, the ruling class, and finally the family to the emperor's throne.
The newly converted Christians were convicted by an encounter, a permeating presence of Jesus that completely changed their outlook on life. An encounter with the Risen Christ in varying ways, both explained and unexplained, changed the way they viewed their life, evaluated their life, and how they lived their life. Paul's conversion was profound, but even more profound was a growing community of believers that were also willing to risk their very lives because of faith in Jesus. An idea, an illumination, an encounter had occurred, and this encounter transformed the world.
As Fr. James mentioned in his talk, the paschal mystery, from the Last Supper to Easter, form one single event. "Christ died for our sins; Christ was buried; Christ arose on the third day; Christ appeared to his disciples; and All those who encounter Christ live now in him and hope to live eternal life."
The Triduum, celebrating the paschal mystery of Christ, on Holy Thursday, Good Friday, and Easter is scheduled at St. Francis of Assisi Parish at the following times:
Thursday of the Lord's Supper, April 17
Holy Thursday Mass at 7 p.m.
Good Friday of the Passion of our Lord, April 18
Living Stations begin at 12 noon
Celebration of our Lord's Passion begins at 1:30 p.m.
Evening Prayer begins at 6:30 p.m.
Easter Vigil in the Holy Night, April 19
Vigil on Saturday with Mass at 8:30 p.m.
Easter Sunday of the Resurrection of the Lord, April 20
Sunday Masses at 7 a.m.; 8:30 a.m.; 10:30 a.m.; 12:30 p.m.
Wednesday, March 12, 2014
Theology of the Cross Q & A
Theology of the Cross Q & A
If you have not already done so, please view the full video and or read the text from the March 11 talk.
"Blood on our Hands"
A: Paul, then known as Saul, was a zealous pharisee determined to blot out from existence the very idea of Christianity, at the time of the stoning of Stephen (see Acts 7:54-60). Paul was present and approved of Stephen's death by stoning. Later, on the road to Damascus, Paul hears a voice say to him, "Saul, Saul, why are you persecuting me? (Acts 9:4)" and later gradually realizes that in killing Stephen, he was also responsible for the crucifixion of Christ.
This idea of empathetically siding with the victim, in this case the stoning of Stephen, is a profound concept for first century AD and indeed for much of ancient human history. Evil was bounded by laws to limit its spread in regulations, such as "an eye for an eye," with only moderate effect. Domination by brute force was the norm. In ancient Rome, there were whole classes of people who had no rights, no dignity, and were considered less than human. Epidemics, plagues, natural disasters, and economic calamities fueled the desire for a scapegoat victim. A victim who was believed to be the cause of the evil. The victim's identity inevitably was blotted out and forgotten and the spotlight shone on the majority as heroes, (instead of killers) who were seen as saviors, freeing the people from the evil that had fallen upon them.
As the Old Testament unfolds, we see a gradually unveiling of the victim, so that in the prophet Isaiah, in the suffering servant passages, (Isaiah 53), we see the foreshadowing of Jesus Christ as victim, "He was spurned and avoided by men, a man of suffering, knowing pain, Like one from whom you turn your face, spurned, and we held him in no esteem (Is. 53:3). As the Isaiah 53 passage continues, "If he gives his life as an offering for sin...I will give him his portion among the great and he shall divide the spoils with the mighty (Is. 53:10-12)," we see the foreshadowing of the victim vindicated, no longer forgotten, but victorious. In the death of Jesus on the cross, the spotlight now shines on the victim, and in the resurrection of Jesus, the innocent victim is now vindicated and restored victorious. The spotlight also reveals the majority, as those with blood on their hands, and no longer as saviors or heroes. With the revelation of Jesus Christ Crucified, the momentum for scapegoating the victim, the false good of attributing evil to the innocent victim has ended, for the light of Christ illumines the truth of the innocent and the guilty.
Of course, the spotlight then shines back on us as guilty ourselves and yet in the same moment our guilt is removed by the sacrifice of Christ on the cross. This Lent, join us as we continue to look towards the cross and its meaning for our salvation.
Join the discussion here with your own questions or reflections:
(Sign up using your email and the access code SF2150 then click on the folder hw1 for week one when you enter the site)
Q. 1 If we view the stoning of Stephen in light of the Gospel of Luke (Acts 7:58, Luke 23:46), we see that very similar words are spoken. Did Paul recognize, by way of his hand in Stephen's death, how he may also be a part of Christ's death?
Q. 2 Not many of us have a conversion experience as dramatic as Paul's event. Where in your own lives do you find God's surprises? Where is that "irresistible presence of the Risen One whom subsequently you will never be able to doubt?"
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