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.
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