Perfect Joy

Occupy Movement: A Gospel to Life Reflection

2011-10-24T00:40:00.001-04:00

Secular Franciscans are encouraged to go from 'gospel to life and life to the gospel'. This involves 'careful reading' of the gospel and attention to the influence life and gospel have upon each other. The 'Occupy' movement is fertile ground for consideration, which has been simmering in the back of my mind. A recent post I read brought it to the fore mainly because of a troubling assertion derived from the following gospel passage.

Gospel Lk 12:13-21

Someone in the crowd said to Jesus,
"Teacher, tell my brother to share the inheritance with me."
He replied to him,
"Friend, who appointed me as your judge and arbitrator?"
Then he said to the crowd,
"Take care to guard against all greed,
for though one may be rich,
one's life does not consist of possessions."

Then he told them a parable.
"There was a rich man whose land produced a bountiful harvest.
He asked himself, "What shall I do,
for I do not have space to store my harvest?"
And he said, "This is what I shall do:
I shall tear down my barns and build larger ones.
There I shall store all my grain and other goods
and I shall say to myself, "Now as for you,
you have so many good things stored up for many years,
rest, eat, drink, be merry!""
But God said to him,
"You fool, this night your life will be demanded of you;
and the things you have prepared, to whom will they belong?"
Thus will it be for the one who stores up treasure for himself
but is not rich in what matters to God."

At first glance one would expect this passage to engender some sympathy for those opposing greed. So I was surprised to see this particular verse, "Friend, who appointed me to be your judge and arbitrator?' turned into an argument against Christian groups (and the protestors) who promote economic reforms. The reason I'm writing this post is not to promote or criticize any economic grievance per se. Rather the heart of my concern is the 'spinning' of the gospel in a partisan fashion; turning its message on its head.

Once this gospel commentator began on the wrong path his message began to spiral downward. This particular response of Jesus; his refusal to intercede, is used as a biblical admonition against those who favor the creation of laws and policies to enhance a more just distribution of wealth. According to the interpretation I read, the message of Jesus in the opening verses is 'don't rely on me to right every wrong, but instead guard against greed'. Somehow it's reasoned that those who accumulate excess wealth are guilty of greed; while those who lack needed resources (employment, good wages and housing) are covetous and envious of what they don't have and therefore, also guilty of greed. In my opinion, this is a poor interpretation of the gospel and it's a great illustration of 'gospel conversion in reverse' (i.e. we change the meaning of the gospel to suit our position).

Before I go any further, let me state that there are certain demands in a 'gospel to life' encounter; one of which is a true nakedness or poverty of the soul. In these encounters the connection of 'life' and 'gospel' are such that our life and our behavior yields to the gospel grace. This is conversion. If we find ourselves scanning the gospel for verses that simply reinforce our current attitudes, then we have failed in the encounter. It's tricky when passages are open to multiple interpretations based upon the different circumstances in our life.

So where (in my opinion) did the interpretation mentioned above go wrong? The parable itself is generally well understood as an admonition of greed. But I would like to focus on the setup to the parable where the misunderstanding stems from; namely Our Lord's terse response.

'Friend, who appointed me as your judge and arbitrator?'

Why this refusal to intercede? First of all, Jesus points out only a few verses later (Luke 12:57-59), the ideal of settling with your opponent on your own and avoiding judges. Note however, that if you don't settle among yourselves, a judge will most certainly get involved. A second and less obvious reason has to do with the overall manner Jesus chooses to present the Gospel. In his public ministry Jesus does not exercise authority over others. He has authority over the wind, the sea and demons, but he doesn't command people. He cures diseases of the body, raises the dead and he feeds the crowd, but he never opposes anyone's free will. He chooses poverty and eschews power as an integral component of his relationship to us and his presentation of the Gospel.

Therefore we shouldn't expect to encounter Jesus as a judge, arbitrator, or enforcer of rules. These are roles that are reserved for us. Some have asked, 'Would Jesus show up at an Occupy rally?' The answer is yes and no. He certainly wouldn't show up wearing a white robe and a crown of thorns holding a placard. In reality these stunts are tasteless caricatures of the gospel message, even if well meaning. More importantly they fail to recognize the true presence of Christ in the marginalized and wounded souls who are present in the crowd and are carrying the cross of Christ; in their stress of unemployment, their foreclosure notices, and their fear of illness with no health insurance. They are scorned, for their laziness, their bad hygiene and irreverence; but so too were the lepers that Jesus encountered on the outskirts - and healed, despite their ingratitude.

The good news is that many Christians are appointed to positions of authority where they do make rules, set policies, make judgments, vote etc. In a general sense all of us have some opportunity and responsibility to influence the moral landscape of our time, the direction of our nation and its economy, even as we have varied opinions on how to do so. Thus, concluding that Christ is indifferent to injustice 'here and now' is to fail our own mission.

In becoming a Secular Franciscan I promised to live gospel poverty according to my secular state. I find myself critical of the status quo, particularly when I witness so much misery. I strive to 'build a more fraternal and evangelical world so that the kingdom of God may be brought about more effectively'. I never forget that the Church calls me to be 'a voice of contradiction' to the shadowy practices of our world.

I hope to witness a life of gospel conversion that is evidenced in all my behavior including my economic behavior. I'm concerned for the poor and the needy even when they oppose themselves. Unemployment can be as deadly as any disease and losing a home to foreclosure is truly unimaginable to me. This is bad enough when the burden is occasional and shared. But when it becomes widespread it can truly become unbearable.

All of this courses through me and into the gospel and back again to me. This is what 'gospel to life' really means. This is why I'm truly concerned when the gospel is tortured into saying to the protestors…"Friend, who appointed me as your judge and arbitrator?"

The Saint and the Sultan

2011-05-18T01:15:00.029-04:00

The Crusades, Islam, and Francis of Assisi's Mission of Peace

[A mixture of reflection and book review]

May the Lord give you peace.

It seems that the death of bin Laden has had a mixed effect on me, causing me to search for a real gospel approach to the problem of enmity and hatred. Through twists and turns I discovered the book The Saint and the Sultan by Professor Paul Moses. As soon as I entered its realm, I found myself open to its inspiration and nourished by its meaning. What I discovered was the 'sonorous voice of St. Francis' singing a neglected gospel canticle of peace and reconciliation to a world trapped in an unholy embrace of hostility and death.

The author is a journalist, not a historian, nevertheless he utilizes extensive travel and research into the life and times of St. Francis. The Seraphic Saint is revealed beyond the traditional sources through additional chronicles, journals, and documents. There are substantial notes and references, yet its very readable. The portrayal of St. Francis is very convincing, because we see him committed to the gospel in a way that signals his uncompromising belief in the transformative power of love and pardon. (see Article XIX, SFO Rule)

One of the goals of the book is to reignite Francis of Assisi's missionary vision of peace among peoples who are estranged. To understand what Francis has to say we must first see his conversion in the context of his lived experiences, particularly his intimate contact with war; its bloodshed, imprisonment, and all the other demons that swirl around the battlefield. This perspective is what makes the book a success. It's into this wounded and tortured soul that the seeds of the gospel find their mortified soil. Now the young Francis is sufficiently transformed to encounter the Savior in his vision. From here he laucnches into a new life of penance and poverty with no restraint.

The Saint and the Sultan attempts to explain why the message of St. Francis (specifically regarding his attitude toward war) is clouded. According to the author, those attempting to convey the charism of Francis are caught in conflicting cross currents. Then as now, the first casualty of war is truth. The aura of St. Francis had to pass through a Church mired in difficult circumstances. Even the rivalry within the early Franciscan Order plays some part in altering the sublime message.

Perhaps this 'cover up' is the most controversial claim of the book. Nevertheless, I chose to align with the stated goal of revealing St. Francis as the model of peacemaker in the highest order. The radical expression of the gospel as shown in the life of Francis remains the more relevant message and overshadows the need to find a conspiracy.

The Church of his time is in disarray, but we already knew this, since Christ himself spoke to the Poverello…'Francis, go and repair my Church, which you can see is falling into ruin'. The real and imagined heresies bred suspicion and anxiety and raised the specter of severe condemnation, even death to those taking opposing positions. Professor Moses reveals to his readers the historical scene and its relevant characters candidly, yet he meticulously sticks to his theme while sparing his readers a diatribe. This is one of the subtle lessons of the book.

During the lifetime of Francis, the relic of the 'True Cross' accompanied the Crusaders into battle. Thus the Cross became both divine protection and weapon against the foe. One's standing with God was manifested in the winning or losing of the battle; but either way, the mission was deemed sacrosanct. While the worldly Francis would have applauded this, the penitent Francis came to see through it with a more penetrating vision.

For Francis in his journey, the 'True Cross' remains a symbol of victory; but one of victory over sin and death. The power of the Cross is inherent in one's surrender to the Will of the Father, which Christ did in accepting the burden of the sins of the world. For Francis, this giving of oneself to God (for Christians through Christ) is in some manner recognizable in the belief of the Saracens. The term 'Islam' means 'submission to the will of God and obedience of His law'. Francis indeed wanted to convert the Saracens (not merely coexist with them), but he already recognized and affirmed the innate image of God in the hearts of the foe. For Francis, to enter into mortal battle with others contained no glory, but rather came to signify a tragedy; a nullification of the gospel itself. 'Love your enemies, pray for those who persecute you.'

For me there are two important findings in this work. One is a real satisfaction in having contemplated a more lucid understanding of St. Francis; he's always been more enigmatic than I'm comfortable with. For this alone, The Saint and the Sultan deserves to be recognized as a contribution to the understanding of the Poverello. I'm grateful for having seen a new perspective which actually strengthens my commitment to his way of life.

The second finding is the promotion of a message that's been obscure and badly needed. To my mind, the practice of gospel peacemaking as St. Francis shows is not tied to consensus thinking nor does it require the approval of others. It is willing to go it alone with its only requirement being a purified heart and faithful recognition of the divine seed in the other. The other is never evaluated in terms of their moral state or worthiness; love and pardon are extended unconditionally. Even the prospect of a failed attempt at peace is unimportant; indeed it is a distraction, because the work of bringing gospel love and forgiveness is life-giving to the bearer and efficacious to the world, even when it is scorned.

Comments welcomed. Peace and all good.

Penance and Perspective

2011-03-07T21:19:00.001-05:00

Whenever we speak or act (or judge matters) we bring a certain perspective into play. Our personal perspective is shaped by a myriad of factors. Life experiences, age, family members, income level, health status, and much more; all influence how we see the world and how we interact with it. If our vantage point ceases to change so does our potential for spiritual growth.

Interesting novels employ fictional characters to draw us into new situations, from which emerges triumph or tragedy. Think of the Dickens' character Ebenezer Scrooge, and how his near death glimpse into a world he was indifferent to, brought about his conversion. Changing perspectives doesn't alter what we look at, but it does change our relation to it.

When we collaborate with others in humility and good will, we share new perspectives which often form a mosaic of new understanding and action. When this participation in dialogue and action occurs in a religious fraternity or community, it becomes one of the striking 'tools' that God uses to bring about true 'formation'; not only for the individual, but for the entire community. If this setting invokes trust, we're free to become vulnerable and risk new perspectives and question old assumptions.

So how does the practice of penance play a role in this formation?

Penance and the penitential life are about practices which foster conversion. They should include in their goal, new or renewed perspectives that bring forth gospel action. The penance of fasting, for example, would be misguided if it didn't bring us into some sense of dependency on God, hunger for justice, stripping of selfish behavior, etc. It would be lacking if it didn't stir some action towards almsgiving or sharing. But if the penance is successful it changes our perspective and motivates us to act rightly. This is what St. Francis means when he says we must bring forth 'worthy fruits of penance'.

Penance as mortification is voluntary suffering, and suffering has much to teach us. Dealing with a dreaded illness most certainly changes our perspective. One moment life is carefree; and suddenly we must confront pain and limitations. We now experience human suffering that hardly caught our attention in the past. We feel neglect and comfort; a taste of alienation and the tenderness of love. So now we see, now we know. We receive healing or we don't, each with its unique perspective; but either way, we are given the seeds of change.

Will we bring forth 'worthy fruits of penance'? The first step is to choose and cultivate a penance that invites a new perspective. We need to create an awareness of the fleeing refugee, running from terror. We ought to evoke compassion for the neglected elderly, too tired to care for themselves. We should wonder what it's like to journey as an immigrant, desperate for work. We can be patient with abused or neglected youth who are confused and bored. We have to get ourselves into communion with these souls, to see what's hidden in our blind spot.

Our perspectives are limited, our judgment less than perfect, and our penance incomplete.

The Value of Contradictions

2011-01-21T12:23:00.005-05:00

The General Constitutions of the SFO has as its purpose, the application of the Rule of Life. Recently I had the pleasure of making a direct connection between the gospel reading of the day and a particular article I was pondering. What a joy.

… [Secular Franciscans] discover in [Christ, poor and crucified] the value of contradictions for the sake of justice and the meaning of the difficulties and the crosses of daily life. With Him they can accept the will of the Father even under the most difficult circumstances and live the Franciscan spirit of peace, rejecting every doctrine contrary to human dignity. (SFO General Constitution, Article 10)

Notice how this article is embodied in the following Gospel passage (Mk 3:1-6).

Jesus entered the synagogue. There was a man there who had a withered hand. They watched Jesus closely to see if he would cure him on the Sabbath so that they might accuse him. He said to the man with the withered hand, "Come up here before us." Then he said to the Pharisees, "Is it lawful to do good on the Sabbath rather than to do evil, to save life rather than to destroy it?" But they remained silent. Looking round at them with anger and grieved at their hardness of heart, Jesus said to the man, "Stretch out your hand." He stretched it out and his hand was restored. The Pharisees went out and immediately took counsel with the Herodians against him to put him to death.

Jesus is prophesized to be 'a sign that is contradicted' by the world [Luke 2:34]. A contradiction can be viewed as an opposing statement. When we speak of someone becoming 'a sign that is contradicted' we mean an individual who contests the accepted thinking and pays a price for his or her stand. Wherever the Church insists on justice and human dignity over degrading circumstances it too becomes 'a sign of contradiction', and it is 'spoken against' (i.e. resisted), even violently, by those who seek to marginalize its voice and minimize its demand.

The wisdom of the world tries to seduce us into dropping our mantle of contradiction and so we too often fail our responsibility to fight injustice. Most often we just can't put our (withered) finger on exactly what is the problem because we've grown accustomed to following twisted rules created for promoting self interests. But as the gospel passage shows, even well intentioned rules (including religious rules) can interfere with God's plan to reach out to his beloved children and offer healing and salvation.

This is not a small problem. It's the curse of legalism where the letter of the law opposes the spirit of the law. So many of our attempts to solve social problems end up in these horrifying paradoxes; where we reap unintended consequences. These consequences are frustrating and often difficult and painful and are suffered unevenly. The Church, even if it doesn't own perfect solutions, nevertheless acts as a 'sign of contradiction'; opposing dark outcomes and continually casting light into shadowy areas.

We don't relish our duty to confront injustice because of the pain involved. Yet we're called to this role for the sake of the gospel and we must carry these crosses and count them as holy because they counter the attacks on 'God's will for his children'. This is the basis for human dignity. It's not difficult to see that this is what Jesus was doing when he carried out the will of his Heavenly Father by healing on the Sabbath, and in doing so opposed the heartless thinking of the Pharisees at a terrible cost. 'They went out immediately and took counsel to put him to death.'

This same 'opposition' is an integral step in our own mission; 'to build a more fraternal and evangelical world so that the kingdom of God may be brought about more effectively' (SFO Rule, Art. 14). Unfortunately, being 'spoken against' is difficult and painful. We can expect to be ridiculed and persecuted for promoting causes that are 'signs of contradiction'. If they have persecuted me, they will persecute you also. (Jn. 15:20) But this is at the very core of our call to be Gospel witnesses.

Listening for God’s Sake

2011-01-03T00:49:00.006-05:00

Then Jesus cried aloud: "Whoever believes in me believes not in me but in him who sent me…for I have not spoken on my own, but the Father who sent me has himself given me a commandment about what to say and what to speak. And I know that his commandment is eternal life. What I speak, therefore, I speak just as the Father told me." (John 12: 44,49-50)

I think I've found my new task for ongoing conversion. Every so often sleepy gospel passages spring to life and beckon me to open myself to their power. Such words are 'spirit and life'. The time has come to reconsider my vocation's meaning and to surrender it into the Father's hands for his purposes.

One purpose of formation is to equip us for this sacred act of listening and responding to the 'Will of God'. This is true discipleship and it is a costly endeavor. It requires self-sacrifice and emptying of self; all for the preparing of a free heart to serve God. I'm not interested in a diploma in holiness, but a relationship with God, and a heartfelt desire to bring about his presence to others.

It's a risky act to give one's will over to someone else, even God. This requires trust in God's goodness and faith in his divine love. Moreover, we hope that this love is over-abounding to our weak love. The light (evidence) we have is the incarnation of Jesus, who embodies the Father's love. By the power of the Holy Spirit, this testimony is carried on through time, by a host of imperfect disciples to us.

So we in turn, must step into that ecclesial mission of 'giving birth to Jesus', in order that the world receives its spiritual light here and now, in our authentic living of the gospel. Most likely, our particular divine mission will never be trumpeted as such. It may be so humdrum and routine that it's indistinguishable from the ordinary circumstances of our lives. Therefore, it will probably involve more prayerful listening and an earnest desire to hear the 'Will of the Father' amidst a culture of hypnotic distractions and noise.

So what are the techniques for better listening? Perhaps it's nothing new, but rather attentiveness to what we've already heard. We might simply listen with a truly open heart to the gospel and accept its message more docilely. Or take the Rule more seriously and embrace it with greater determination as the center of our 'plan of life'. We might pray more with the Saints and look for clues in how they responded to God.

Those of us who have chosen the Franciscan journey have the additional help of walking the path joyfully in fraternity, quickened by the common goal of our vocations. Listening (and responding) for God's sake.

Korban Corner: a new blog

2010-12-15T10:02:00.000-05:00

'Perfect Joy', the blog is a collection of personal reflections, yet I've wanted to post other media of interest to Secular Franciscans. My local fraternity has decided to create a blog. I've been adding material there that's of interest to any SFO member. If you're not a member but curious about Secular Franciscan living then you might check out our blog called Korban Corner. My fraternity's name is 'Korban Fraternity'. Korban means 'dedicated or consecrated to God'. The url is http://korbancorner.blogspot.com/. I also added a link on the sidebar. All are invited. Peace and all good.

Do You Have a Plan of Life?

2010-10-25T10:24:00.053-04:00

“The spirituality of the Secular Franciscan is a plan of life centered on the person and on the following of Christ, rather than a detailed program to be put into practice.” (Article 9: SFO General Constitutions [GC].

In an earlier reflection I remarked: “What is characteristic of a spiritual family or tradition is that it embodies a ‘spirituality'; which is another name for a 'way', a 'path', […] which guides us towards our calling: Living the Gospel in union with Christ.” With that in mind let’s examine the article above from our SFO General Constitutions.

How often do we even think about a ‘plan of life’? Are we generally aware of any purpose or plan? I have to sadly admit that too often I find myself drifting through life aimlessly, shielded by habits and routines developed to maximize comfort and avoid stress. This might mean that I have a set of conflicting life plans, or one anemic plan, etc., you get the point. Just writing this makes me aware that I need a course correction…a boatload of ongoing conversion.

But our spirituality calls for a ‘plan of life’ that is centered on the person and on the following of Christ… This is a plan based upon living in a real relationship with the person of Jesus, one that should be growing through inspiration and prayer in clarity of purpose, and deepening in commitment over time. We should see our lives resembling the gospel more and more.

Since we are individuals with different talents, inspirations and circumstances, we have unique plans of life; but what they should have in common is that they are ‘centered on the person and on the following of Christ’. As our Seraphic Father has said, “I have done what is mine to do, may Christ teach you what is yours to do.” (2Celano, 214)

In my opinion, the main goal of never ending Fraternity formation is to develop and animate our ‘Christ-centered plan of life’. This includes the difficult process of our own transformation (what Franciscans call ‘conformation’): that dying to self and living in Christ. The foundation to all of this is persistent prayer and reflection on the gospels…going from gospel to life and life to the gospel. (Art.IV, SFO Rule)

So, if we’re responding to a genuine call, our initial task becomes a radical reorientation of ‘our own life plan’ (some might call this repentance), to one based upon the person of Jesus: to bring forth his presence and to do his will. We’re successful to the extent that we’re united in Christ and that we reveal him to one another. Yet even more mysterious is when Christ disguise’s himself in us in order to accomplish his Will.

Somehow we need to call to mind what it is that the Franciscan family represents; and to know its mission in the Church and in the world. From that perspective, how are you preparing for your mission…do you have a ‘plan of life’?

Being Mothers to Our Lord Jesus

2009-12-18T23:10:00.009-05:00

[This post is a revised reflection. Peace and all good, Tausign]

"We are mothers when we carry him in our heart and body through divine love and a pure and sincere conscience; we give birth to him through a holy life which must give life to others by example." -St. Francis of Assisi-

One of the greatest joys of our mortal existence is to experience the 'immanence' of God. The 'incarnation' of Christ means that which is pure 'Spirit' enters into our humanity in every way except sin. God could have stayed 'outside' of creation: 'non-incarnate' and aloof. But He didn't.

Not only that, but all of Creation can now rejoice because the Creator has revealed himself in its midst. The Canticle of the Creatures, throws new light on a sublime relationship. The sun and the moon could always give glory to their Creator, but they did so as material evidence of the Creator's work. But now because Jesus has looked upon them with his human eyes and felt the warmth on his human skin, they become 'transformed', if you will, with all of Creation. All of Creation 'praises' the 'eternal God' through Jesus. All in Creation are related to each other as kin, through Jesus.

Mary's role in all of this is the basis for St. Francis' undying devotion to her. The early writers say The Poverello loved her with what is called 'inexpressible love'. Her loving fiat, 'be it done unto me according to thy word', is the indispensable cooperation of Mary for the human family. She is the gateway to incarnation of the divine Person of Jesus.
It wouldn't hurt to occasionally ponder what having 'God incarnate' means to us as pilgrims in the temporal order. First of all, Jesus reveals how we are related to God in new terms. The Eternal Son, touches us: he becomes our 'brother', sharing with us his mother; and makes a transcendent God, our 'Father'; even 'Abba'. We share in 'his life' because he has taken on ours.

For St. Francis, Mary herself is a beautiful hymn proclaiming humility and exaltation together as a single chord. She is 'humble', as divine handmaid, completely open to the goodness of God. Her 'exaltation' is the received dignity due the mother of God. 'The Almighty has done great things for me...' Indeed, all generations will call her 'Blessed'.

Though we haven't received her singular graces, nevertheless, our Heavenly Father, in his providence provides what we need to accomplish his will for us. So in recalling the refrain of St. Francis stated above, we should count on the Holy Spirit through Mary, to bring about the 'birth' of Jesus in ourselves. To 'carry Jesus in our hearts and body' and to have him 'give life to others by our example' means necessarily our own dying to ourselves. This is of course the sticking point: the need to accept a baptism of death to our worldly way of life; and a rising to new life in Christ Jesus.

God can move deeply into our lives: but not without our consent. Our Heavenly Father has chosen us for something special; to carry His Son and to reveal Him to others. And if a thousand billion others are called to the very same task it still is glorious to undertake. I'm speaking of course of the awesome task of being 'mother to our Lord Jesus Christ'.

God’s Economy is Bizarre

2009-09-23T00:59:00.006-04:00

We instinctively suppose we should work from strength, handing on to others the riches that are ours. Instead, we often do our best work when we operate from weakness and totally empty hands, passing on something we do not possess, producing effects we can in no way explain out of who we are. God's economy is bizarre; there is no employment quite as baffling as his. (Thomas N. Hart, The Art of Christian Listening, pgs: 12-13)

Humility is so often misrepresented and poorly understood, but the excerpt above points towards its true purpose and expresses its rightful benefit. Holy humility has less to do with the expression of our personality and more to do with finding our strength in God. This simple understanding is a key to opening ourselves to God's grace; to operating beneficially in God's economy.

We're speaking of the way in which God applies the divine will in our everyday affairs. Our 'Sister', Holy Humility, is not so concerned with annihilating our faults (God can work through them) as she is in releasing the real source of strength, the Holy Spirit, into the lives of those we encounter. Most believers acknowledge the power of God in an overarching way throughout history, yet many discount the unknown spiritual movement that happens daily through our powerlessness.

This is joyful to contemplate. Rather than complaining about the spiritual or material gifts we seemingly lack, we do better in sharing what little we do have. In fact, we can rejoice in our poverty because it allows God to provide his richness in the most wholesome and unexpected manner. It's not nearly as paradoxical as it seems; it's true faith in action.

In the last post I spoke of 'getting out of the way'. Overall, I was referring to impediments of 'self-centeredness' that distort and short circuit the message of the gospel. Even so, it's a wonder to behold how God's will is accomplished more readily, and seen more easily, in our own limitations. We need this awareness (humility) to counter our sense of helplessness, especially when circumstances are beyond our control.

Getting Out of the Way

2009-09-12T12:58:00.004-04:00

In the spiritual life I've discerned a general mission that begins with my own on-going conversion and extends to the world around me. In some mysterious sense, I find myself oscillating between my own spiritual needs and a need to be available for others. It's awkwardly comfortable and lately my consolation comes through meeting the needs of others.

This past winter I became a volunteer at a local soup kitchen and each week I make myself available for a few hours. Some of the time is spent in kitchen work, but my real purpose (according to the staff) is to mingle with the patrons and listen. My initial reaction was trepidation, but the Holy Spirit has consoled me and helped me to listen more attentively and speak more supportively. There's definitely an art to 'Christian listening' and it involves something I call 'getting out of the way'. It's a simple role but its life giving and profoundly spiritual, as long as I allow the Spirit free reign.

I'm not trained in serving the poor, so I refer any material needs to members of the staff; who are creative in finding solutions and resources. After some months at doing this, it's clear that my primary role is to be present and listen. It's also clear that there's a reward far greater than the small sacrifice I offer. (Speaking of sacrifice; we moderns have tried to avoid it rather than embrace it for others, and in doing so we've traded our unity with others, for discord and blame.)

In some way my life is being altered because of the role I play as listener. I have more of an opportunity and an obligation to share God's grace. Yet when I'm in the presence of someone in need, it's not clear whether this grace moves toward or away from me. What is clear is that the life of Christ arises as I step aside. The opposite is also true, that the gospel life diminishes as my own self-centeredness appears.

Self-centeredness becomes most obvious when I see others as 'wrong'. I 'get in the way' when I classify some individual's behavior as 'foolish'. I push Christ aside when I quantify someone else's 'weaknesses'. On the other hand, the gospel emerges when I focus on the needs of others, and it is exalted when I assist someone who's alienated or alone. Jesus is revealed when people are nurtured in any way, but he's glorified the most, when the poor are lifted up in their most undeserving moments. If I take the gospel seriously, then I have to be Christ-like to the most difficult person I can find.

Listening is actually a privilege and all of the souls I've met have been far from difficult: in fact they've been downright pleasant. And they've given me their time unselfishly, and aided me with their spirits. So I'll try to help by simply 'getting out of the way' and letting them unload their burdens for a short while.

Trusting God in Turmoil

2009-08-28T22:16:00.001-04:00

This past year has been turbulent; one of fear and anxiety. Financial panic has gripped the world and only recently subsided. Our confidence in the future has been shaken and our dreams have given way to harsh realities. So this may be an opportune time to step back and see what role our faith can play in overcoming the turmoil.

Renew our trust in God. Stress almost always boils down to a lack of control and many of our spiritual battles are about 'who's in control'. Don't give in to anxiety. The first thing is to gather ourselves spiritually and to make an 'act of trust' in God. Doing so is a concrete form of humility. If we, as creatures, have any control over the circumstances, it's in placing our highest confidence in our Creator as a loving Father (or loving Mother). The point is that we are the object of God's love; a love which never changes, and we must keep faith, even in difficult circumstances.

Realign our values and make change. (The old fashioned term would be repentance) This is an opportunity to see how our own financial behavior reflects our commitment to gospel living. Are we so fearful of tomorrow that we neglect today? Sometimes the uncertainties of the future can crowd out the love and joy available in this very moment. Are we open to the needs of others, or do we see them as burdens? Our fallen human nature tells us that our neighbor is our competitor; one who drains us: but the gospel proclaims our solidarity and asks for self-sacrifice.

Realize that faith transforms us and the world. A crisis always contains the seeds of new growth. Times like these not only test our faith, but also fortify it, especially as we practice it. Witnessing Christ to others brings about God's Kingdom here on Earth. Even if the world should fall into catastrophe we do little to help by falling into despair. Times such as these, with the world in disarray, are also the times when the world becomes open to a new message.

Work for justice. The world is constantly yearning for better economic outcomes and the Church joins in this quest while insisting on the dignity of each person. In a very real sense work is a gift from God and part of our human development. In working we share in creation and redemption and serve our community. Therefore we need to promote human work (labor) as both a gift and a responsibility (see Article XVI, SFO Rule). We do so in a twofold manner: primarily by the testimony of our own lives and beyond that in taking courageous initiatives in public life (see Article XV).

Decide to take action now. The more we give as Christ gives, the more we receive Christ in return. As St. Francis would say…'it is in giving that we receive'. Ask God who you can help. Look for Christ among us especially in those in need. Let others see Christ in you through your compassion.

It is in Giving that We Receive

2009-07-27T10:51:00.003-04:00

One of the reasons I love the Franciscan way of life is its willing acceptance of the paradoxes of Christian life. Followers of Francis have that seemingly odd spiritual sense of embracing what the world finds absurd. It's a quality of finding what you're not looking for by searching for the wrong thing. For instance, striving to become the leader and discovering that a true leader is really the servant of all the rest. We grow by becoming small, rather than lording it over others. We receive by giving, not taking. We discover a rich life through spiritual poverty or we find true greatness in holy humility. (Note: I count this uncommon quality as an authentic sign of a Franciscan vocation; conversely someone who resists this inclination is applying at the wrong door.)

Of course Franciscans don't own this quality, it's basic to Christian spirituality; but it is a hallmark of our spiritual family. Other paradoxical traits include simplicity and pardon. Simplicity disarms cunning and overcomes worldly wisdom (which is really foolishness). Forgiveness and love have the power to sting a wrongdoer and may ultimately transform a heart to goodness (see Article XIX of the SFO Rule). To follow Francis is to necessarily enjoy the paradox of finding our strength (which comes from God), in our weakness.

This quality is heralded in The Prayer of St. Francis: (an excerpt)

For it is in giving that we receive, It is in pardoning that we are pardoned, And it is in dying that we are born to eternal life.

We could easily misunderstand or limit our understanding of the above passage. We might conclude that when we give, we begin a chain reaction that results in our receiving something in return. This is the world's rationale. Or again, when we pardon, we're setting a good example, and therefore we might hope it will be contagious and spark a return. Indeed, sometimes this is the case. Nevertheless, whether we receive anything back, or are pardoned in return, is actually irrelevant to the greater good of uniting with the Will of God.

Sadly, our experience teaches us that our gifts are often spurned and our forgiveness is usually trodden underfoot. As bad as that seems it gets worse, because we foolishly translate this into disappointment in others, and sometimes in God. We often judge our own uncharitable ways as justified, because we gave but did not receive in return. But here in the world's disappointing behavior St Francis finds an inverse response to the situation; he shows us joy, something Francis referred to as 'Perfect Joy'. (If you're unfamiliar with 'Perfect Joy', click here.)

What the Prayer of St. Francis says to me is that when we give of ourselves, we do as God has shown us in the giving of his Son Jesus; and we simultaneously receive the gift of the Son. When we pardon from our hearts unconditionally; we pardon others in the manner God has pardoned us; and in doing so, we receive our own eternal pardon. Finally, and perhaps most paradoxical, we must hasten our death to our own unhealthy inclinations. When we're ready to immerse ourselves in a baptism of death to the old man, only then are we ready to rise to new and glorious life.

For those of us who are professed into the Order, we have the responsibility to live out these inverse qualities of poverty, humility, simplicity, chastity and all the rest, in manner appropriate to our state in life. In doing so to make it clear that Jesus is present in us and to not obscure his image in any way. If we fail to show this life we're squandering precious time (Mea Culpa).

Was That a Knuckleball?

2009-07-19T00:15:00.002-04:00

Now and again I'm thrown off my spiritual game. What I mean is that ordinary spiritual patterns become unrecognizable, and my normal prayer routines fail to produce the standard results. I get the impression that God throws me a curve or some other pitch I don't expect, and I respond by swinging wildly - striking out again and again. So here's my clumsy attempt to understand and explain why my string of reflections stopped rather abruptly.

Late last year my bogging diminished dramatically and I noticed my inability to put a coherent thought down. My spiritual life continued on autopilot, clinging to routines (thankfully) with a sort of dispirited faithfulness born in duty more than love. I suspect one of the primary reasons is discovering I have sleep apnea and experiencing difficulty in getting the treatment fine tuned. The reality of living with poor quality sleep has been profound and it's taken its toll in dozens of ways. Only of late have I begun to resolve this successfully.

Hopefully, I'll be able to focus and write again. But the experience of a setback itself may turn out to be a sort of spiritual 'backing and filling', giving me a new perspective and new growth. We'll see.

Labeling Our Conversions

2009-01-13T11:56:00.002-05:00

I find the expression 'gospel conversion' is spoken of with two distinct meanings, which occasionally are used interchangeably, and thus a source of confusion. In one sense we mean an initial commitment to Christ which is cause for new life through the Sacrament of Baptism and incorporation into the Body of Christ. The term 'convert' applies here if one is experiencing Christian initiation.

In a second and distinct sense, 'gospel conversion' means a renewal or deepening of faith. Often this is experienced as awakening, zeal or renewal of spirit. Other manifestations include the return to (or beginning of) religious practice, realignment of life towards the gospel, purification of sin, etc. Baptized Christians often speak of 'reversion' to signify this delayed or renewed sense of conversion.

The first form of conversion can happen only once, while the second should happen daily. We should distinguish between the two aspects of 'conversion' in order to carry them out meaningfully. If we use them interchangeably without understanding the progression, then we're bound to confuse ourselves and others.

An important point to consider is that for most of us our first 'conversion' happens without our knowledge or consent. With infant baptism the child is initiated into new spiritual life based upon the faith, love and commitment of parents and godparents. Some dissenters are thrown by this fact, but fail to consider that in a very real sense, new spiritual life is transmitted in the same fashion as natural life – through the action of others.

It's very much an act of humility to accept our new life as a true gift with it joys, burdens, and responsibilities; even if we did not chose it directly. With new life (both natural and spiritual) we are impelled necessarily to grow beyond the seed. And we must grow in Christian values through attachment to the source of life, the 'true and living vine' spoken of in John 15:1-6.

Ongoing conversion is the process of daily transformation (Franciscans say conformation) to Christ. Part of the 'ongoing conversion experience' involves awareness initially, and then a call to action. In many ways our paths are similar (devotion to prayer, liturgy and sacraments), but in other ways are paths are unique, with the Lord calling us to particular vocations and specific tasks; all with the purpose of bringing about the Kingdom of God here on Earth.

Here is an article from the Rule of the Secular Franciscan Order regarding our union with Christ through conversion "…let them conform their thoughts and deeds to those of Christ by means of that radical interior change which the gospel itself calls 'conversion'. Human frailty makes it necessary that this conversion be carried out daily. On this road to renewal the Sacrament of Penance is the privileged sign of the Father's mercy and the source of grace. (Article VII – SFO Rule) Clearly the first form of conversion/initiation is presumed and the focus is on conversion as transformation and renewal which includes reconciliation.

Those of us who have fallen away or lapsed from church attendance and practice, often remember with great joy some moment of return and reinstatement. For many, the renewal is so great as to create a sense that the past was all for naught. But in fact, grace builds upon grace and renewal builds upon foundations; even those unseen. For Catholics, with our practice of infant baptism, we have the inspiration to impart new spiritual life based upon the faith, love and commitment of others (parents and godparents), all with the hope that our new members will take up their own 'ongoing conversion' as they mature.

Defining Progress

2008-12-11T11:53:00.006-05:00

Christianity does not have a notion that history always progresses, that, things are always getting better for mankind. When we read the Book of Revelation we see that humanity actually moves in circles. Over and over there are horrors that then dissipate, only to be followed by new ones. Nor is there any prophecy of an inner-historical, man-made state of salvation. The idea that human affairs necessarily get better and better has no support in the Christian outlook. What does on the other hand, belong to the Christian faith is the certainty that God never abandons man and that man therefore can never become a pure failure, even though today many believe it would be better if man had never appeared on the scene. (Joseph Cardinal Ratzinger – Salt of the Earth)

At some point in my life I began to see the world from a less self-centered perspective and began to thing and act in ways that would hopefully bring about material progress and better living conditions for others in our temporal state. Later I began to realize this goal must be pursued not only in the realm of natural sciences and technology but in the moral sense of changing our behaviors to reflect a spiritual view that causes individuals to rise above natural inclinations. For Christians, the template of this behavior is the person of Jesus Christ.

We profess a Faith of love, and compassion; mercy and justice, which calls for true solidarity among Earth's inhabitants. Very importantly, this solidarity arises when we conform ourselves to Christ and it dissolves when we look to uniting without Him. In this sense, true human progress is attained as mankind unites spiritually and in a manner that is faithful to its real destiny, union with God.

We grow our relationship with God, in the very soil of humility and personal sacrifice, all the while faithfully trusting in an invisible seed of divine life in each individual, whether seen or unseen. And we can do this even in the midst of uneven human behavior which seems to cycle between inspiration towards God and monstrous depravity. In other words, each soul can (and should) faithfully move towards God even if the world seems heading towards calamity.

I've tried to avoid being easily fooled by humanistic movements of misguided hope where mankind is 'saved' by technology, education, schemes of social welfare, or some new political philosophy. This can be difficult at times, because we are truly inspired to show our Faith's reality in concrete love and compassion: to help alleviate suffering and misery in the name of our Lord of love. Real Christian love arises in sacrifice and self-giving and is the only way in which the world becomes a better place.

Our true progress will be mirrored in human affairs as we grow in unity, but only if that unity is attached to the Body of Christ. This is the hallmark of understanding these cycles of descent to new horrors and tragedies. Our Lord's own temptation in the desert is a warning of how we can be drawn away from our real spiritual goals by crumbs of bread. In today's terms we are tempted to avoid suffering by terminating human life and labeling it compassion.

In a mystery of the spiritual life, individuals, groups, and societies are forced to roam about the desert in blindness groping for direction. Spiritual literature describes this as a time of purification and renewal. History and Sacred Scripture show us that the family of man has wandered often in the desert, but never alone.

The Primordial Relationship

2008-11-25T12:38:00.002-05:00

The essence of religion is the relation of man beyond himself to the unknown reality that faith calls God. It is man's capacity to go beyond all tangible, measurable reality and to enter into this primordial relation. Man lives in relationships, and the ultimate goodness of his life depends on the rightness of his essential relationships—I mean father, mother, brother and sister, and so forth—the basic relationships that are inscribed in his being. But none of these relationships can be right if the first relationship, the relationship with God, is not right. This relationship itself, I would say, is, properly speaking, the content of religion.

(Joseph Cardinal Ratzinger – Salt of the Earth)

The above is an insightful response to a question many have regarding the essence of religion. What I find interesting is the awareness of proper ordering of relationships; that it's in discovering and giving priority to the relationship with God which guides and nurtures all other relationships successfully. Even if we allow for the fact that many people discover this 'Primordial Relationship' through other relations; we must still conclude that the proper disposition of our relationship with God (it's rightness) is what enables us to get the other relationships 'right'.

In religious terms this means placing our relationship with God first and above all others. The skeptical world views this as a scandal, because it falsely interprets this to mean interference, or worse, a degradation of the natural movement of human affairs. Scriptural passages which focus our love, obedience and attention to our Creator, sometimes appear overbearing to the nonbeliever and confusing to the novice believer.

The danger here is twofold. On the one hand we can form rigid notions of religion in which we view it as a set of preset instructions or commands and fail to participate in a real manner of listening and responding to what God is directing us to in our unique mission. On the other hand, we can ignore the parameters of this 'primordial relationship', created for our own good and the good of others, and instead create foolish and destructive patterns of behavior that appear fulfilling and loving while distracting us from getting our relationships 'right'.

I'm somewhat concerned that so many have entered into these 'other relationships' (family and beyond) without the proper footing that comes from recognizing and developing the 'primordial relationship'--communion with God. Societies are struggling and families failing because they lack the connection and guidance of that supernatural relation to God. The overarching role of religion in our lives is to correctly form the 'primordial relation', which can then be relied upon to form all other relations 'rightly'; with true love, integrity, justice and compassion.

So true religion has the fearful task of calling individuals to the 'primordial relationship'; and beyond this it also has the task of informing and shaping that relationship. To complicate matters it has to do so in a contentious arena where a host of voices clamor for attention and legitimacy. In all of this the individual must respond, not because of coercion or power, but because he or she is created for the purpose of living in this relationship and in communion with others. The faith involved is not for the purpose of making life easy but for the purpose of making life real.

"Man lives in relationships, and the ultimate goodness of his life depends on the rightness of his essential relationships." Indeed, this is a crucial test of goodness not to be underestimated. The 'rightness' of our relations grows from family outwards to the fraternity of all mankind, especially those in need. So getting it 'right' seems to be of paramount importance. "But none of these relationships can be right if the first relationship, the relationship with God, is not right."

Remembering to Pray for the Dead

2008-11-02T21:53:00.001-05:00

At our parish this morning the pastor read the names of parishioners who have passed away since All Souls Day last year. The church bells were slowly tolling as we remembered our brothers and sisters who have gone before us. For the month of November, we place the names of our deceased loved ones on a table in the sanctuary with lit candle; all in the hope that our sacrifice and prayers of supplication will aid them in their final journey to heaven. I find this practice most consoling and uplifting. Still, I lament that many Christians neglect this duty; perhaps due to a misunderstanding or denial of the doctrine of Purgatory.

It seemed that this year's list of names was quite long, and at the same time the number of envelopes bearing names of deceased friends and relatives seemed few. Apologetics is simply not my forte and so I hesitate to get embroiled in defending the practice of praying for the dead. Nevertheless, I regard it as spiritual common sense and a tenet of Catholic Faith, that it is useful and necessary to remit the temporal punishment due our sins; even as the sacrifice of Jesus has atoned for our eternal punishment.

Doing Penance is a Privilege

2008-10-17T01:08:00.005-04:00

In reading a meditation I was taken by the phrase 'doing penance is a privilege'. The more I pondered it the more fascinated I became with the deep spiritual insight of such a simple pronouncement. Encarta Dictionary defines 'privilege' as follows: 1. restricted right or benefit – an advantage, right or benefit that is not available to everyone, 2: rights and advantages enjoyed by elite – the rights and advantages enjoyed by a relatively small group of people.

Before reflecting on the privilege involved let me recap what we mean by 'doing penance'. One way to think of 'doing penance' is to give up something that is 'licit and pleasing'; a mortification of sorts. By saying 'no' to that which is both 'licit and pleasing' we learn to reign in our natural desires and build the fortitude to say 'no' to that which offends God. (To give up something that is sinful (repentance) is related, but not what we are talking about in this instance.)

Penance is a simple virtue that quickly attacks the root of behaviors and attitudes that distance us from God. All too often it is overlade with exaggerated notions of harshness and rigor. Let me give a simple and concrete example of the practice of penance in action. Each morning I head to 7am mass. Daily mass is not obligatory and sleeping a little later would be pleasing and licit. Attending weekday mass is not penance, yet rising early to go is. Furthermore, as I approach the church I spy a newsstand with copies of the morning paper. Now if I stop to read the headlines (again something licit and pleasing) I find that it distracts me from the upcoming liturgy. Therefore I try to avoid viewing the headlines and save the newspaper for later reading. This may sound trite but this is the heart of what 'doing penance' involves.

There's nothing harsh or medieval in this sort of practice. Yet it represents small but meaningful actions taken in my life that help me to form a 'spirit of detachment' from the world, and move closer to God. More than likely, if I am attuned, I discover that this is prompted by the Holy Spirit and it is the common and ordinary way in which the Spirit helps us to grow. Any penance (even the most 'soft' version) immediately makes us aware of God, often because of some distraction that is impeding our relationship with Him.

So let's return to the insight that 'doing penance is a privilege'. Actually, all of us are called to 'do penance', not just an elite few. This has always been made clear by the Church and no one can claim that penance isn't part of their spiritual path. Even so, it is a privilege in that it is highly salutary for our own sanctification; more so when we go beyond penance as Christian duty (i.e. Lenten regulations) and move to penance as a voluntary act undertaken for love of God.

All prayer is directed to God and we normally think of it as rising from our heart, mind or spirit. Yet 'doing penance' is a true form of prayer which moves through the body and as such it gives glory to God. Penance (as mortification) is not directed to punishing an evil body, rather it is directed to properly aligning ourselves towards God. This particular form of prayer seeks God through the body, and it must be given weight and recognition as substantial prayer in the same manner as forms of prayer involving heart, mind or spirit.

No matter what our spiritual disposition, all of us share some movement toward contemplation and meditation. Likewise all of us have a true need to be penitents in some manner and fashion, simply because we have bodies which share in our eternal destiny. Our body is destined to be glorified, not abandoned; therefore it needs to share in the journey of faith.

I suspect that those who seek God often 'over-think' their prayer life and sell short the role of penance as a form of prayer. I invite any reader to incorporate penance as a form of prayer and test for themselves the results. It won't take long to realize that 'doing penance is a privilege'.

Standing on My Head Does Hurt

2008-10-04T13:36:00.000-04:00

…But it's worth it to get the most insightful perspective.

[This reflection was originally posted on 2/28/08. Since it bears on the election and since I've been distracted of late by the election process, I'll offer it again. Peace and all good. --Tausign]

G.K. Chesterton noted of my beloved St. Francis; "He who has seen the vision of his city [nation] upside-down, has seen it the right way up." It's the ordinary vision of live (i.e. the worldly way) that lacks imagination. And it's the gospel way of life, with its foolish imaginary ideals, that holds the greatest hope.

As we contemplate the upcoming electoral process the focus of national attention will be upon the candidates. I take the election process as solemn duty with utmost seriousness: but with no illusion. For the cause of change that most people seek is not in the leadership; at least not in a democratic nation such as ours. No, the true cause of change is in the electorate; for there lays the problem and the solution.

The general population is apt to think that we are 'victims' of our own political process: never feeling satisfied with the outcome and rarely being united, unless some large common foe forces us, through fear, to band together. For the most part we view the problems that must be addressed as other than our own: personal problems, faults, miscalculations, or misdeeds of others. The corollary of this is that the interests that must be defended are usually our own: in fact these interests are often in opposition to the interests of others.

This is the stark reality: and it is quite upside-down.

At another blog the topic of late is; what qualities are necessary to define a good candidate? This is an important consideration for sure, but as much as I disdain cynical thinking, I nevertheless commented with this skeptical remark:

"A fearful people will get a tyrant to protect them. An avaricious people will get a salesman to provide what they simply must have. A people unwilling to feed themselves will get someone to feed them. But a nation of people who are not afraid; are not greedy; and are willing to provide for themselves and perhaps a neighbor to boot...well they might call forth a person of humility."

Why should we look for and expect qualities in a candidate that are not manifestly sought after in a personal way by the electorate as a whole? Seriously, if you think the culture is in decline and decay and the vast majority has lost their senses on vital matters: then how can we reasonably expect a political solution? The best possible outcome would be for the 'right thinking' few to somehow pull an upset, and force by some 'set of rules', others to fall in line. That's just upside-down thinking.

And this is why so many default to seeing the whole process as a subjugation of a true majority of 'right thinking' citizens somehow being overpowered by nefarious entities: the manipulating media; profit hungry corporations; evil special interests, (the list is endless). They 'thwart' the 'right thinkers'. All manner of theories arise (with some half truths thrown in for veracity) which explain how our power is exorcised from our hands. Have you noticed that these groups are always made up of 'them'…and never of 'us'?

This is why the gospel never speaks of a political solution to the woes that we endure. My political theory is thus: The political process merely reveals the state of conversion of a nation. A virtuous nation will call forth a virtuous leader. When we fight and win the conversion battle (beginning with ourselves), then we won't need the political savior…we won't cry out for Barabbas to lead our cause. As important as the political battle is; it pales in comparison to the battle for conversion of the nation. The priority must be correct.

My greatest hopes and endeavors are focused not so much on the nation, but on the Kingdom within the nation. My battle is from the inside-out (my own conversion first and by extension others around me). Many, (surely not enough) have been praying and fasting, and will continue to so for our upside-down nation. We've begged God through his Holy Mother to shower graces upon us. Now we need to incorporate the graces. The solution is nothing less than a life of enduring penance as Our Lady has told us, repeatedly.

If the Christian community in particular continues to take a secular approach and avoid penance, then we are in for the longest of long pulls. As I remarked in in a post some time ago:

"Contemporary opinion of the practice [doing penance] is often seen as unnecessary and ludicrous; outdated and old fashioned; even backward and harmful. Yet, when the practice of 'doing penance' is put into actual usage, it quickly loses its absurdity and induces a sense of wisdom and good judgment."

To borrow a metaphor from an earlier reflection: Penance must precede great moral change as surely as a needle must precede the thread. Abortion, war, pornography, torture, poverty, drugs and a very long list of evils will simply not diminish unless and until a much larger conversion of hearts takes place. Some tipping point must be achieved. To imagine a world of less evil without great conversion is ludicrous. So if we imagine that we can push threads through fabric with our bare hands (for that is what relying on the political process alone entails) we are fooling ourselves. Penance is the indispensable means to both pierce the fabric (our hearts) and pull through the threads of our desire for change. "Let us begin anew, for as yet we have done nothing" (St. Francis of Assisi).

The Mystery of the Cross

2008-09-15T11:55:00.008-04:00

Once I read a maxim saying in effect, "Problems are walls to be scaled; Mysteries are pools to be plunged into."

God our Father, in obedience to you your only Son accepted death on the cross for the salvation of mankind. We acknowledge the mystery of the cross on earth. May we receive the gift of redemption in heaven. (Opening Prayer: The Exaltation of the Cross)

I've heard it said that when Jesus entered the Jordan River at his baptism that he consecrated the waters. In a similar manner when he entered his Passion he consecrated all suffering. The understanding and treatment of suffering is one of the attributes that marks a Christian and separates him or her from the mainstream. In a proper sense we strive to alleviate suffering to its irreducible core; and that core is the place where it can no longer be ameliorated, it can only be embraced or rejected. If we embrace it we do so with Christ and with his strength, love and passion, at which point it eventually is overcome, as death is overcome with new life.

But when we reject or disdain our sufferings we resist the power of God in our lives which is always life giving, even as our bodies tend toward their ultimate temporal state, that of death. (We sometimes forget this when we fail to discern the proper boundaries for medicine and healthcare, violating the rights and dignity of all human life and sacrificing others for our own well being. )

It's no coincidence that the Feast of The Triumph of the Cross is followed the next day by the Memorial of Our Lady of Sorrows. Somehow all Christian love passes through suffering in this life. That's one of the keys to the mystery of the cross. In one respect we call Christ the 'Eternal Word of God' because his life communicates all true life (He is the Way, the Truth, and the Life) not only in speech but in the transcendent reality of the Divine One becoming incarnate and consecrating the human condition. The sinless Virgin Mary is not spared from the sorrows of this world because she is so completely united with her Son. His willingness to take on suffering for our salvation and her willingness to accept sorrows because of her union with him are further keys to understanding our role in the plan of salvation.

Thus it's difficult to get one's arms around this mystery unless we are willing to join in an intimate journey with Our Lord and his mother as we enter the 'valley of tears'. The Crucifixion is a scandal and an outrage. It involves humiliation and indignity. It asks us to accept surrender and powerlessness. It cries for justice and asks, "Who is to blame?" These questions often elude us when we are free from pain. But they eventually surface and cry for attention when we are confronted with this mystery: especially when we are trapped in corners where the only escape is the Way of the Cross.

Pope Benedict XVI reminds us at his recent remarks in Lourdes, France that the Lord has bridged immeasurable distance to unite himself with us through suffering and love.

"He is calling you (cf. Jn 11:28)! He wants to take your life and join it to his. Let yourself be embraced by him! Gaze no longer upon your own wounds, gaze upon his. Do not look upon what still separates you from him and from others; look upon the infinite distance that he has abolished by taking your flesh, by mounting the Cross which men had prepared for him, and by letting himself be put to death so as to show you his love. In his wounds, he takes hold of you; in his wounds, he hides you. Do not refuse his Love!"

In Ineffable Wisdom the Lord has chosen to communicate eternal life through his own passion and death and to draw us into the mystery of what this divine suffering means and does for the whole of creation. He has given us the opportunity to transform our own suffering by uniting it with his and offering it to God the Father. As each Christian grows in maturity they become drawn to the reality of suffering and the cross and their need to submit in obedience to its efficacious work, even as it remains mystery.

To Awaken Faith, Hope, and Charity

2008-08-25T21:04:00.006-04:00

God continues to reveal Himself to individuals "not indeed for the declaration of any new doctrine of faith, but for the direction of human acts" (St. Thomas Aquinas, Summa Theologica II-II q174 a6 reply 3). This post is a continuation from the last: Apparitions, Locutions, and Ecstasies. In it I failed to make the explicit connection between private revelation and prophecy; which I will do here.

"No one is obliged to believe in a recognized apparition, even Lourdes and Fatima which received the best guarantees. An apparition does not have as its function, the promotion of a new dogma, but to awaken the faith, charity, and especially hope. Thomas Aquinas stressed these points, and that the function of apparitions is essentially prophetic." [Laurentin, Rene. (1990). An Appeal From Mary In Argentina. Page 127, Milford, OH: Faith Publishing Company]

The above explanations serve to capture the essential characteristic of what private revelation is meant to accomplish. Properly discerned, it never threatens or contends with the 'Deposit of Faith'. This 'prophetic call' serves as an awakening or challenge to live the gospel more energetically where it is lackluster or dying. Ideally, we receive prophecy as a booster shot that arouses our awareness of spiritual matters.

Most of us find it rather easy to view this as the role of prophecy when we encounter it at a distance in Sacred Scripture. The detachment of time and space makes it easier to see the working of the living God among his people…but what of now? What is our expectation of ongoing prophecy? Has it ended with the passing of the last Apostle? If we understand the role of true apparitions and other private revelation as prophetic calls to resurrect our spiritual journey; to guide us into repentance, reparation, and renewal; we will not feel so threatened. We should rejoice that God chooses to speak anew to all generations.

The Church seems to accept the gift of prophecy with a prudent eye, which is for our benefit. Prophecy seems challenging and demanding partly because we often receive it when we are most complacent or wayward. This helps to explain why it is so often ignored or rejected. In addition to this (to use a modern analogy) our 'communication system' is so easily 'hacked' with fraud and deception; which is why careful discernment remains always in play. There seems to be no lack of false 'volunteer' prophets who want to insert their own message or vision into the mix. (Obedience to the Church, over and above any 'message', is paramount in avoiding confusion.)

"The apparitions are only episodes and particular facts in the life of the Church. They are not at all the essential, as are the Gospel and the Sacraments, dogmas and charity. They are a contribution, a stimulant to the faith and especially to hope, as we have seen. Particular attractions and devotions are left to the discernment of each one in the Church, which is a place of freedom. Christians adhere to them according to their affinities, and especially according to the inspiration of the Holy Spirit." [ibid. pg. 130]

This "place of freedom" mentioned above (as in all true freedom) does carry its responsibility for authentic discernment of the prophetic call. To discern is not to ignore and it would be a very poor excuse to close our hearts to any awakening of faith, hope and love. In other words, we should avoid such harsh skepticism that we preclude all possibility of opening our hearts to a surge of grace even in our own time.

Any 'prophetic call' can appear as both gift and admonition, simultaneously. Often it is met with resistance or ambivalence as it takes time for each of us to sort through our own conflicts and obstacles in our journey to God. We can and should hear 'the message' both on the individual level and again as a single body, 'the people of God'. We move together, for the most part, since we are united as a mystical body in communion with our Savior. Yet, in our freedom to respond to these prophetic calls, the 'seer' is aided by grace to act in singular accord if necessary, (sometimes the prophet stands alone) to the inspiration of the Holy Spirit in announcing or accomplishing God's will.

It does seem that the prophetic call can be directed to a specific or limited audience. Perhaps a religious founder hears a call to 'get moving' and accomplish a specific task for the Kingdom (think of the beginnings of many religious orders). Perhaps a whole nation can be called to renewal, as seems the case in San Nicolas, Argentina. Some even appear to be worldwide calls to awakening of the faith, as in Lourdes and Fatima. But importantly, the faithful Catholic should remain open to the possibility of hearing a prophetic call even in our current age.

Apparitions, Locutions, and Ecstasies

2008-08-17T23:26:00.005-04:00

Some two and a half decades ago I began to recover my faith after a dozen or so years of depriving myself of the sacraments. As part of this process of faith recovery I was led to an elderly widow who was regarded as 'holy and pious'. She was surrounded by a circle of friends who gathered regularly at her home in prayer. I will call her 'Mrs. M'. I was new in my 'reversion' and had accompanied a friend who was seriously ill at the time; he was looking for healing. Here's an extract from the epilogue to an earlier post when I spoke of this period:

We began to pray for healing and in doing so we reached out to people who were truly devout and walking in the ways of the Lord. We visited the home of one poor elderly widow, who I was told, had a 'bleeding stature of St. Theresa of Liseux'. I saw the small statue of pewter with dried blood but never saw a bleeding event. But the bleeding mystery became moot as the genuine Christian love and concern of the widow and her companions for desperate pilgrims spoke more powerfully than any statue could. These were the earthly communion of saints who filled this holy widow's home - who truly believed in the love of God - and they prayed for my friend – and they prayed for me.

We went a number of times and I was shown another article of devotion; it was a copy of an image or painting as depicting our Lord's tortured body at his crucifixion. It showed the horribly scourged body of Jesus as seen in a private revelation by a mystic. The picture was not like any artwork I had seen and might have resembled the later depiction given in Mel Gibson's movie 'The Passion of the Christ'. Mrs. M took the image to be a true reflection of what our Savior's body looked like at that dreadful moment. No one could look upon the image without a sobering realization of what that sorrowful day involved. I had no reason to doubt any of this and I accepted them on her testimony and faith.

As I re-read my own comment I am struck by my trouble-free acceptance of the bleeding statue. I simply did not have any desire to challenge such a claim. The mystical picture could be easily explained either as a true supernatural gift of revelation or a devout meditation that supplanted true reality with a pious imagination. Either way it wasn't harmful to anyone's faith. But the issue of the statue was another matter; here I was dealing with a claim of the supernatural with physical manifestation. I did see what appeared as dried blood that had streamed down the small pewter figure. Yet I felt that the statue was almost reserved for those non-curious souls who weren't threatened or upset by such things.

Besides this, the statue's 'owner' appeared clearly well balanced and she herself continued to strive for sanctity and a holy life. Finally I noticed that my faith life grew steadily and in a healthy fashion; something which I always associated with this initial encounter of intercessory prayer and devotion. So if my faith was growing, why should I question the validity of supernatural claims, especially since they seemed almost irrelevant? None of this is isolated; indeed it's quite common in Catholic circles: apparitions, locutions, ecstasies, and bleeding or weeping statues.

All of this came to a head recently as I offered to re-do new brochures that are used to promote The Fatima devotion: Communion of Reparation on the First Saturdays. As I was researching and updating the brochure I stumbled across one particular author's claim, that some of the recent apparitions (Garabandal and Medjugorje in particular), were not authentic apparitions. The woman who leads our First Saturday devotion was highly attuned to most of the Marian devotions and gently told me that she was very much drawn to Garabandal and loaned me some books to investigate. Meanwhile I mentioned this also to my wife's aunt who has traveled to Medjugorje. To my surprise she told how she and others had seen the Blessed Virgin surrounded by a rainbow of colors while looking up at the sun. She insisted that this was not some vague image or shape but a very clear image seen by her and others while staring directly at the sun with no pain or damage to her eyes. This was more than a decade ago and each and every day she looks to the sky hoping to see the Blessed Virgin again.

I have generally accepted private revelations with little resistance as long as they contain nothing contrary to the Faith. I have often had my own faith in 'public revelation' (which is what we call 'the deposit of faith') bolstered by a new or renewed understanding. Beyond that, these revelations, locutions or ecstasies bring out the reality of having to put one's faith into practice NOW, rather than treating it as some intellectual musing. Since belief in 'private revelation' is not binding (even those apparitions declared authentic by the Church) it is sometimes viewed as unimportant to our faith. In my humble opinion, this is a mistake. We have to ask the obvious question: If God does allow for such prophetic communication, should it be ignored?

I'd like to take another post to reflect on that very question.

Birdbath Francis

2008-08-10T11:45:00.006-04:00

Birdbaths and St. Francis go together like ham and cheese--so it seems. The modern world has grown up with a lawn ornament saint, whose reputation and character have been set adrift and nearly lost. I occasionally encounter remarks similar to this:

"I finished Chesterton's St. Francis of Assisi. What a glorious little book. It has helped me to regard St. Francis in a very new way. I've always been rather cool toward him, probably mainly due to modern stereotypes, myths, and sentimentalities… the whole Medieval Flower Child thing, you know. I know it's horrible, but that's pretty much the (fake) image of St. Francis I've grown up with."

So says one of my blogger favorites, The Practicing Catholic…and she's not alone. I'm guilty of starting with a similar misconception of Francis. In fact, I've confessed often that my beginning knowledge was 'less than zero' and fraught with glaring errors. Still, as one who has devoted considerable time and prayer getting to know St. Francis, I've become attuned to remarks which echo this sentiment. Since his image is so well known, even 'iconic', it sometimes lends itself to a childish caricature. Because he is highly recognizable, generally admired, and widely misinterpreted; he is free to be associated with whatever fancies the world finds useful: all with little objection or scant historical accountability.

Culturally, we make Francis fit our own needs and desires rather than bring ourselves to his sanctity. Take the matter of promoting peace. Young Francis was a captured soldier who later learned that personal sacrifice and penance precedes peace in the way that a needle precedes thread. All too often, we as worldly peacemakers focus on the change that's required in others--not ourselves. This is true whether we brandish words or bayonets. As a spiritual peacemaker, Francis typically brought parties together and created circumstances for peace to emerge. Brother or Sister Peace was a spiritual guest who never failed a proper invitation. It was not his manner to impose peace or mandate its presence.

His loving attentiveness of creation marks his love of the Creator. This is what the environmental movement unwittingly prays for, if it seeks to call upon Francis as patron. The sun, moon, stars, sheep, worms, and birds; all give glory to God by their own nature and in their own way. For St. Francis, they are worthy of respect not only because they are created by God, but because Our Lord had deigned to enter into his own creation. In the way of Francis, creation is blessed because the Eternal One who is Creator has 'emptied himself' and become incarnate; he has looked upon the sun with his human eyes, and felt its warmth on his face. Brother Food nourishes the Savior's body and Sister Water slakes his thirst. This is ecstasy to the Saint who is Brother to the Divine Savior and all of creation. Francis also values mankind's role as co-creator in the material realm, so long as he serves the divine plan accordingly.

Through the gift of eternal light the Penitent of Assisi sought to rid himself of all unworthy attachments of body, mind and soul that interfere with our proper stance before God. Nowhere is the spirit of St. Francis more lacking today than in the worlds' complete disdain for the practice of penance as virtue; otherwise known as 'doing penance'. It's an indispensable element in aligning the human spirit with the divine plan. Poverty and humility are the hallmarks of his path, and 'doing penance' is the academy in which the individual grows in his relationship with God. For Francis, the Holy Spirit 'makes his home and rests upon' those who do penance. Those who refuse to do penance are trapped in their carnal desires, blind, full of anxieties, and lacking in Wisdom from above.

His mystical heights are for some an embarrassment in a world that has locked itself in temporal chains. This devaluation of mystic qualities in Francis has left him appearing awkward, with some of his behaviors seemingly harsh, odd, or unexplainable. One of the keys to accepting an authentic vision of Francis is to humbly acknowledge the many extraordinary gifts he possessed, while simultaneously avoiding the need for sensationalism in our own religious experience. The gift of the stigmata, the divine seal, marks him with God's favor. And if holes in his body were not enough, his skin formed the shape of nails themselves that could be touched and moved within the palms and feet. Though he tried to hide the stigmata while living, many bore testimony to having witnessed them directly. "More than fifty friars with St. Clare and her nuns and innumerable lay people saw them after his death. Many of them kissed the stigmata and felt them with their own hands, to prove the truth." [Bonaventure: Major Life]

St. Francis is one of the most chronicled persons in history and the Church has sought to hold him up in full light. As with every human being 'The Poor One' remains somewhat a mystery: part of every person is reserved for God alone. But his life was given to be a radical witness of the gospel, to be put on display for us to learn from. Some focus on his rather harsh mortifications, but truly he was a person who gave himself totally over to God, who in turn showed to us, what a person who is conformed to Christ resembles. For this reason, when he is properly understood, his saintly reputation is often placed immediately after that of the Virgin Mary.

St. Francis is truly a gift to the Church; for that matter he's a gift to those still outside the Church. Those who know him most clearly do so by following his example and tracing his footsteps; which is the only way he is ever substantially revealed. All in all, the current generation sees Francis in a superficial manner: without any serious consideration and therefore of little value or significance. The birdbath Francis isn't misleading or incorrect, but to a world that rarely sees his charism displayed in real life, he's simply another lawn ornament.

In effect, it's the current stock of living members in the Church who are called to carry on the role of 'doing penance' here and now. In doing so they counter the stranglehold of materialism and selfishness that robs all souls of eternal life. Those who embrace the charism of Francis with its emphasis on penance, show the world what real freedom is. They have set themselves free from worldly entanglements in order to love and serve the Lord; to bring about the Kingdom of God.

Meanwhile, those charming little statues stand alongside welcoming birdbaths. Here winged visitors rest and refresh themselves giving praise. So too, they invite human spirits who are open, to stop and spiritually bathe in simplicity and quiet peace.

Francis Entered Where Theologians Stand Outside

2008-08-02T20:07:00.007-04:00

St. Francis had never studied Sacred Scripture, but unwearied application to prayer and the continual practice of virtue had purified his spiritual vision, so that his keen intellect was bathed in the radiance of eternal light and penetrated its depths. Free from every stain, his genius pierced to the heart of its mysteries and by affective love he entered where theologians with their science stand outside. [Bonaventure; Major Life; Chapter XI; Section 1]

What St. Francis receives as 'eternal light' is never wasted; it is carefully pondered and diligently acted upon. This dual response of reflection and action (especially penitential action) sets him apart for God's spirit; so much so, that what is commonly received, even in the sacramental graces available to all, is in St. Francis raised to mystical heights.

Growth in understanding along with purification of body, mind and soul, went hand in hand in his ascent to sanctification. Each insight was a precious seed to be nourished and cultivated to full development. Not only deep meditation, but intense action was his road of holiness. Mortification of all spiritual distraction was continual; whether in his body, mind or soul. Each insight he received involved not only an understanding to gaze upon, but a decision to act upon. At each step he was carefully transformed into the likeness of Christ through insight and knowledge, along with continual 'dying to oneself'.

I am finding that my own spiritual growth lately comes in short burst where small and simple insights are strained and studied. What's missing for me is what St. Bonaventure refers to as the 'continual practice of virtue'. Pondering sacred scripture without 'the practice of virtue' is like hopping along on one leg. What St. Francis preaches by his own life, is that racing toward God takes two legs in coordinated strides: one of understanding and knowledge, the other in penance and bodily mortification. Knowledge of divine affairs and mortification of human affairs go together as complimentary characteristics of spiritual life: either alone is incomplete.

This 'inconvenient truth' is tempting to run away from, but we do so at our own peril. As difficult as the practice of penance is to embrace, it's critically important in revitalizing the Church and its members. We simply cannot reduce the spiritual life to a longing for union with the divine, without the elements of purification and mortification of our human nature. It's this integration of 'knowledge' and 'practice of virtue' in all its fullness that's at the heart of St. Bonaventure's observation: 'Francis enters where theologians stand outside'.

This lesson is beneficial for all members of the Church. It is hallmark for those of us who are called to spiritual life in the way of Francis. The twofold way in which the Seraphic Saint responded to the promptings of the Holy Spirit might today be called 'holistic' in that it embraces body, mind and soul. It transforms us more completely and more quickly. It directs our relationship more properly to God and neighbor. To carefully unpack the opening words of St. Bonaventure sets a framework for understanding and applying Franciscan spirituality. Hopefully my short reflection won't confuse the issue.

So after twenty plus years of profession it's time to begin anew; to re-enter with fresh insight the heart of the Franciscan calling: "The rule and life of the Secular Franciscan is this: to observe the gospel of our Lord Jesus Christ by following the example of St. Francis of Assisi, who made Christ the inspiration and center of his life with God and people." [Article IV: The Way of Life]

Refocus

2008-07-25T22:15:00.002-04:00

There's a din of late that has been oppressing me. My posts have dried up and I find myself hearing ruckus and commotion everywhere, including the blogosphere. It's time to retreat to an Oceanside hermitage, otherwise known as a rental cottage along the shore. Here we can join with other family members for a week of more simple routines: a chance to refocus on life's more elemental qualities. Yes, even a chance to bring dinner home from the sea.

Peace and all good.

Why Do We Say Christ Is Hidden In the Eucharist?

2008-07-16T22:41:00.005-04:00

One common theme I've heard expressed among spiritual writers is that Our Lord remains hidden in the Eucharist. The implication is that since we witness no observable change to the bread and wine that he is not available to our senses and thus, he must be hidden. But a sacrament is essentially a visible sign of an invisible reality; it's not meant to hide anything - it's meant to reveal.

Occasionally, we speak of sensible experiences of the risen Lord. Francis of Assisi had a number of such experiences. He heard Jesus speaking to him while praying in front of the San Damiano Crucifix, 'Francis rebuild my Church which you see is falling down and in ruins'. Spiritual writers tell us that in the final stage of his conversion Francis understood the Leper he embraced and kissed to be Jesus. At the first reenactment of the manger scene, witnesses reported the Christ child came to life in the tender arms of Francis. And finally Francis had the seraphic image of Jesus before him when he received the stigmata on Mount Alvirna. Yet despite these dramatic encounters St. Francis of Assisi maintained, "I see nothing bodily of the Most High Son of God in this world except his most holy body and blood." It's this quote that is often used to demonstrate Francis's devotion to the Eucharist.

But of course a quote like this really doesn't tell us what it is that Francis 'sees'. In one sense we all see the same thing…we see the appearance of bread and wine. We of the Catholic Faith hold that at the consecration the substance of the bread and wine are changed into the substance of the body and blood of Christ [see Catechism of the Catholic Church 1374-1376]. In this consecration the bread and wine are no longer present; they have been changed into the body and blood of Christ, and yet to our senses we perceive bread and wine.

Listen to this passage from the writings of the St. Francis of Assisi, the Seraphic Saint:

Sacred Scripture tells us that the Father dwells in 'light inaccessible' (1 Tim. 6:16) and that 'God is spirit' (Jn. 4:24), and St. John adds, 'No one at any time has seen God' (Jn. 1:18). Because God is spirit he can be seen only in spirit; 'It is the spirit that gives life; the flesh profits nothing' (Jn. 6:64). But God the Son is equal to the Father and so he too can be seen only in the same way as the Father and the Holy Spirit. That is why all those were condemned who saw our Lord Jesus Christ in his humanity but did not see or believe in spirit in his divinity, that he was the true Son of God. In the same way now, all those are damned who see the sacrament of the Body of Christ which is consecrated on the altar in the form of bread and wine by the words of our Lord in the hands of the priest, and do not see or believe in spirit and in God that this is really the Most High himself who told us, This is my Body and Blood 'of the new covenant' (Mk 14: 22-24), and,' he who eats my flesh and drinks my blood has life everlasting' (Jn. 6:55).

At first glance this admonition seems disjointed because Francis begins by using Sacred Scripture to inform us that we cannot see God. Then he seamlessly transitions to lamenting the state of those who don't see or believe in the divinity of the Son of God, either in Palestine or on the altar. But if we continue Francis adds:

He shows himself to us in this sacred bread just as he once appeared to his apostles in real flesh. With their own eyes they saw only his flesh, but they believed that he was God, because they contemplated him with the eyes of the spirit. We too with our own eyes, see only bread and wine, but we must see further and firmly believe that this is his most holy Body and Blood, living and true.

Reading Francis more closely we see that if we contemplate the Eucharist with 'the eyes of the spirit' we will come to know Our Savior in the Blessed Sacrament. As we appreciate the Incarnation, the divine presence of the Son of God in his humanity, then we can truly and easily believe his promises. If we choose to live in the Spirit we will see the Lord Jesus as the divine Son of God and believe in his presence on the altar; we will hear and respond to his words "This is my Body and Blood". None of this is based on any evidence. It's based solely on faith in the Person who makes the promise.

This is why each person must seek, accept, nuture, and defend the gift that comes through his or her baptism. A gift of spiritual life in Christ, a life that enters fully into the mystery of the Trinity. Here in new life we seek 'spiritual light' and abhor darkness. Here the spiritual newborn (or reborn in the case of Confession) learns to accept in faith what is being revealed; to trust in the manner and means of salvation, and the promises that will be fulfilled in time. Thus we accept by faith that Jesus is the divine Person that the Father and the Holy Spirit testify to, and that he is doing what he said he would do, namely to feed us with his Body and Blood. This should present no problem for a Christian who dwells in light or sanctifying grace. I believe this is the crux of what St. Francis is driving at.

A sage once told me that a spiritual mystery is not a problem to be solved; rather it's a pool to dive into. When we seek to dissect spiritual mystery with words we risk confusing the reality. To enter into unending contention over the mystery of the Eucharist is to drift away from spiritual light into darkness. It's not Jesus who is hidden, indeed he is revealed by his very word and promise. His Eucharistic presence is taught and proclaimed in word and brought forth in liturgical action by his Church. It's the inner life of God that remains mysterious, though less so through the gift of sacrament. What we see, taste, chew, and feel in our encounter of the Eucharist is Jesus himself. It is what Jesus intended for us to experience as he truly unites us with himself and presents us to the Father.

Rest, A Fullness of Gathered Peace

2008-06-29T16:13:00.004-04:00

Rest is not idleness; indeed, restlessness is the torment of idle people. It is not relaxation. Relaxation should never be necessary, because the nervous tension which makes it so should never be present. Rest, far from being relaxation, is a culmination, a fullness of gathered peace. Like the fullness and stillness of waters gathered to a flood tide. (Caryll Houselander: The Little Way of the Infant Jesus)

So begins the chapter entitled 'Rest in Christ and let Him rest in you'. Today I'll drift with Caryll's thought as material for a quasi 'Lectio Divina'. But first I should praise Caryll publicly for providing me countless hours of fruitful meditation. Many acclaim her as a mystic, and I've prayed for her intercession; being quite convinced that she enjoyed God's favor even in this life. If you're looking for food for meditation try her writings, as she never disappoints.

Whenever I feel the twinge of restlessness or the pangs of anxiety stealing my calm, I pray that her passage springs to the forefront of awareness, as it is very useful for setting me upon the high path towards peace. Notably, this spiritual 'rest' is not a state of recuperation from fatigue; it may even come in a period of high emotion or zealous activity. I find that it arrives at a time when the heart is pure and the mind is gathered and keen.

When I say the mind is 'gathered and keen' I mean that it is not agitated: that it is not burdened with plotting schemes and the like; though it may be involved deeply in activities of pondering, doing and creating. The heart is pure in that it is not aware of any selfish motives and perhaps not even aware of itself, though it may be in the midst of nurturing, healing, and loving.

Rest is not idleness; indeed, restlessness is the torment of idle people. Inactivity may lead to sensations of impatience, agitation, feeling fidgety or on edge. We should guard our leisure and free time by simply keeping aware of intruding feelings of restlessness and recognizing the need for countermeasures.

Relaxation should never be necessary, because the nervous tension which makes it so should never be present. This is an interesting insight which is challenging. Anyone having read Houselander's autobiography and collected letters knows that she had her share of nervous tension and yet she eventually discerned they signal a lack of peace and rest. I have always valued relaxation because of it's property of reducing stress and tension; and yet Caryll is pointing us toward creating a habit of living in spiritual 'rest' and nipping nervous tension in the bud.

Rest, far from being relaxation, is a culmination, a fullness of gathered peace. The peace that we know as 'Christ's Peace' is the key here. Spiritually we speak of peace, not as lack of conflict, but as harmony with God. "Peace I leave with you; my peace I give to you. I do not give to you as the world gives." [John 14:27]

Like the fullness and stillness of waters gathered to a flood tide. Flood tide is that entire period when the ocean moves from low to high tide. Its opposite is known as the ebb tide. I spend much of the summer months at the ocean shore where Long Island Sound meets the Atlantic Ocean. Each day is a day to watch the tides bring to culmination, slowly but surely, a 'fullness'. I would imagine there is some peak moment when the tide has reached its potential; when it has fulfilled its destiny. From here the tide is 'turned' and now ebbs.

Looking to the future we imagine the life beyond as 'eternal rest'; a gathering flood tide of eternal life, but with no ebb. 'Eternal rest grant unto them, O Lord', is how we pray for our departed friends and loved ones. But to experience some 'eternal rest' in the 'temporal order - here and now' is the gift of the Holy Spirit, offered to the most ordinary of us. A gift given to souls who are willing to live in the harmony of God's peace. A gift to disciples willing to nurture peace even in this 'valley of tears'; where it is abused, neglected and scoffed at. A gift of 'rest' miraculously bestowed even as some select few lift the weight of a heavily burdened cross in the tribulation of daily life. Our gift of 'rest' awaits us here and now, each and every day. Perhaps we can't escape our ebb flows with its daily tensions and distractions, but neither can we avoid the pull of the flood tide, whose culmination is the fullness of gathered peace: our spiritual rest.

Living and Suffering Through Sacred Text

2008-06-23T17:01:00.008-04:00

One of the greatest joys of life is the illumination of our actual lived experience under the light of the gospel. For the believer, great portions of the mundane happenstance of everyday existence become transformed into new life by the process known as 'going from gospel to life, and life to the gospel'. Even in a place of suffering, life is succored with spiritual meaning when a passage of Scripture imparts its grace in tiny epiphanies. This is how I experience 'spiritual or graced life'; and it's this singular quality that I find lacking in those who swear and insist that gospel living is 'for the birds'.

Gospel verses and canticles carry the breath of spiritual life (grace) as a current, if you will, which imparts actual force into any living soul. The believer, once awakened, begins to sense stirrings due to the vigor of these Scriptural verses. We pull the gospel into our lives, and lo and behold, we begin to experience effects that can be quite moving. Depending on our current state they can be either consoling or disturbing; they have power (sometimes unwanted and unwelcome) which is often emotive as well as intellectual. And yet this testimony of the Word of God is too frequently rendered void or inert. Why?

Often critics or inquirers of faith, look to 'reason' as the high-point of discernment in evaluating any of the claims that believers make. They mistrust sensations, dreams, and even intuition (emotive reasoning) as 'lowly' evidence or foolishness. This is surprising because careful observation shows that 'higher reasoning' alone is hardly ever the quality that impels someone to make life altering changes even in regards to natural matters. Indeed, we've all discovered in ourselves the ability to suspend or deny the dictates of 'reason' in order to avert the 'pain' associated with making important and necessary changes. Often being comfortable or attracted to a pleasurable state far outweighs whatever demands that 'sound reason' would ask of us.

One of the great 'experiments that can be researched and tested' is to take a detached position and witness the effect of Sacred Scripture upon ourselves; believers or nonbelievers alike. The gospel's inspiration or provocation (depending on your relation to its message) doesn't serve to prove anything other than it has a force. Individual's can seek to discern its meaning and validity by their reaction to its demands in the lived experience of their lives. Loose translation: 'The Gospel works or it doesn't'. I suspect that this is the ultimate arbiter of whether we make an assent of 'faith' or not. The existence [or not] of God is not contingent upon a proclamation of my faith; but the 'reality of my faith', (a reality that transcends a mere belief system or coherent framework for living), depends upon the existence of God. This is not absurd or unreal thinking. It's both logical and reasonable.

Sometimes sacred text does allow and even begs us to test its own veracity. Try wrestling with this claim…"Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart." [Heb. 4:12]. One adage of Christian spiritual life is that 'sin' and the habit of reading sacred scripture cannot coexist: which is to say that a very real effect is discerned when we contrast the 'gospel life' with our own. Even if we don't find the word 'sin' in our moral vocabulary, believer and non-believer alike universally speak in terms of 'good and evil'. The Holy Father, Benedict XVI, provides guidance in that we 'live through' and 'suffer through' the sacred text. It's a challenge for sure, and yet, it's essential if we hope to discover spiritual reality and interpret it correctly. Speaking of interpretation:

The Saints are true interpreters of Holy Scripture. The meaning of a given passage of the Bible becomes most intelligible in those human beings who have been totally transfixed by it and have lived it out. Interpretation of Scripture can never be a purely academic affair, and it cannot be relegated to the purely historical. Scripture is full of potential for the future, a potential that can only be opened up when someone "lives through" and "suffers through" the sacred text. [Jesus of Nazareth; pg 78, Pope Benedict XVI]

The Gospel is Audacious

2008-06-15T23:41:00.007-04:00

[A continuation in a series of reflections labeled 'Rebuild My Church']

The 'good news' of the Gospel must certainly appear audacious, if not an incredulous message to non-Christians in today's postmodern world. Even with two thousand years of reaching through human history the claim of 'rising from the dead' is always bold; beyond that, the Beatitudes sound imprudent and risky to unbelievers. Because the Gospel is pregnant with Spiritual Life, it must be presented with utmost care.

Most non-Christians don't receive the Gospel in a coherent manner; they hear it in bits and pieces. They hear it within their own frame of reference, usually with great skepticism, which often includes cynicism, sarcasm, and prejudice. And they hear it within their own psychological security zone which for most of us yields to a strong desire to be protected by the norms of our culture. For the most part we seek the majority of others to validate us; so if it's not within the family of God, with God as our Father, we will turn to other groups or associations for our image of who we are.

The evangelization of our Faith comes about mostly through the testimony of our lives well before it reaches the stage of catechesis. It comes about through genuine friendships where faith is displayed in practice in the everyday affairs we encounter. And it goes both ways: the values of friends can and will rub off on us. It's my belief that what we witness as the secularization of our (western) culture is really nothing more than the net outcome of all of these personal interactions which happen each and every day.

If this is so, then the rebirth of evangelization comes about through an intensifying of conversion experience in existing believers. This is not happening often enough. Much of the decline in Christianity is due to the 'boldness' of the Christian Gospel being 'toned down', so to speak, in order to appear more modern and enlightened. Indeed, the headiness of rapid scientific advance has created an illusion that all truth and meaning are contained in the realm of objective reality and reason. Divine Revelation is discarded as superstition, nothing is 'revealed' to man. All knowledge is discovered and evaluated: accepted or rejected based upon its utility or desirable consequences.

There are both temporal and eternal dangers here. Secularists have become overconfident and imprudent in completely shedding the counsels of wisdom from above. What is undesirable is termed 'evil' and destroyed; it could be any unwanted life (not only the unborn) or any other suffering agent. Ethical systems are subject to consensus thinking, where the majority creates 'truth: right and wrong'. One nation that condemned another for the practice of eugenics a generation ago, is now condemned in turn for the practice of cloning and splicing human and animal genes into 'hybrids'. Times change and values change quickly and easily in the secular temporal order.

The reality of mankind's relation to God is bound to reassert itself; for the roots of 'faith, hope, and love' dictate that a world without grace will always reach its lowly limits, as surely as all human edifices have in the past. Christians through their willingness to live the Gospel life fully can and will bring the boldness back to the Gospel message.

By resuscitating ancient practices such as unconditional love and forgiveness, love of enemies, compassion for the suffering, self-giving and dying to oneself, they bring spiritual light to a darkened world. In bearing their sufferings as true disciples they hold up Christ crucified as redeemer to all who suffer. By renewing their commitment to the visible Church in public worship, faithfully and in large numbers, they manifest the mystical Body of Christ. In renewing practices of prayer and penance; scripture meditation; re-dedication to the Sacraments, and personal conversion: they give themselves to the Holy Spirit as agents for change. Undoubtedly, the Spirit has already begun.

Rebuild My Church

2008-06-11T13:53:00.005-04:00

I suppose that anyone who has ever heard the story of St. Francis in the chapel of San Damiano becomes susceptible, sooner or later, to a similar awakening. From the Crucifix in the broken down chapel Our Lord repeats to St. Francis three times…"Francis go and repair my house. You see it is all falling down." At first the direct vision terrified him, but eventually the message penetrated his heart and he went into ecstasy, says St. Bonaventure. After a period in which he physically repaired many run down local chapels, the Holy Spirit made him realize that his mission was to the universal church: this is what St. Francis later explained to his friars.

My awakening came recently while joyfully exploring a survey post entitled 'What is the Religious Climate in Your Country?'. Mostly, some very faithful Christian stalwarts reported on religious realities outside of the U.S.A. Even some generous nonbelievers lent their comments in a kindly sharing of their observations. What was different about this survey was that its 'value' was in the narrative comments; not in some dry statistical summation of which we have all seen ad nauseum. I hope that Jennifer F. over at 'et-tu?' develops the survey responses into future posts, and for that reason I will try to restrict my remarks, for now, to the issue that moved me the most: the Church in decline.

I guess I should begin by describing my reaction so that you can gauge my response as 'on' or 'off' target.

I felt a sense of angst, a true existential dread; as nearly every response (when taken as a whole) pointed to a tide of secularization that has swept over what many would have described as, Christian nations. As I said, most of the responders were the faithful stalwarts who were 'holding the line', so to speak. Yet from my perspective, they described myriads of Christians who were dropping like flies into the clutches of Secularization and Relativism. America herself is certainly not immune from this force, particularly my region of the nation. I live in a State that, on paper, is largely Catholic and predominantly Christian, but far too often that is very difficult to discern. Again, none of this is news for those who have been following trends but I was completely dumbfounded by my own visceral reaction: and thus my 'awakening'.

I don't expect that many others felt a similar response, nor do I maintain that they should have. After a few days of praying about it, I sensed that it was merely a personal revelation, but a revelation that deserves consideration and action. One of the ways I will respond is to reflect and blog about it in a systematic manner. Today I am creating a 'label or category' of posts titled 'Rebuild My Church'.

One of the goals of this ongoing reflection (with your help) is to give new impetus into ways that we can gently confront this oncoming tide. I sense we need to explore and pray about our fears that we experience in witnessing (or not) to Christ. Some areas of concern are:

What are the true costs and rewards, both temporally and spiritually?
How is the Secular culture affecting us in our daily lives: do we change it or does it change us?
How does a Christian know where the boundaries are of authentic evangelization, without trammeling over the 'free will' that God has given to all of his children?
How do the Christian faithful stand up for their own beliefs and practices in a pluralistic society, without having them become so diluted in meaning and purpose, as to become 'worthless salt'.

Considering the Church's struggle in our own times we must consider practical solutions through listening and discerning what the Holy Spirit is saying. The Spirit is our guide. The first step may be in realizing that this Spirit is calling us here and now to 'move the mission' of the Church. I guess I would call that my 'awakening'.

The Edge is Embedded in the Core

2008-06-06T23:18:00.010-04:00

I've always known that Franciscans sprout in all the nooks and crannies of the known world so it's good to find kindred spirits any and everywhere. Of course St. Francis is so widely admired that his followers exist passionately in both Catholic and Anglican communities. So when MikeF dropped in here at Perfect Joy, I was obligated to return the call over at The Mercy Blog; and in doing so discover a treasure trove of inspiration. Reflecting on his Franciscan vocation in a recent post he made this remark:

"I think this sense of living "on the margins", this sense that God's new word will be found out on the edges of things, is deeply embedded in the core of what it means to be a Franciscan."

I just love it when fellow bloggers drop inspirational crumbs off their table. I responded of course but this topic is so juicy that it needs an entirely new post. My comment (and this post's title) involved a charitable twisting of his remark to accommodate my insight and yet it concluded this way:

"But you're right, when [Francis] drives down into the mystical core of faith he emerges always at the margins. This is not so much being 'countercultural' or 'on the edge of things' as being freed from entanglements which he knew from experience would fasten chains around him."

There are at least two meanings contained in these remarks. The more obvious is that Franciscans look to those who are marginalized to discover God's 'new word'; that is, to hear what Our Lord is saying for our times. We're apt to find 'the wisdom from above' lacking among the comfortable, the proud, or the powerful: for them the gospel message is so often 'inaudible'. They are more likely to dispense 'conventional wisdom'; the 'wisdom of the world' spoken of in the Letter of St. James [cf. Jas 3:13-18]. This is why the followers of Francis cultivate 'the spirit of detachment' primarily through the use of penance (mortification); and also foster 'ongoing conversion' through Scripture and Sacrament.

The second meaning and the one taken up in my response is that Francis doesn't aim for the margins per se. For St. Francis the center of all of life is the Person of Jesus Christ, so to 'drive down into the mystical core of faith' is to engage Jesus. And in doing so he always emerges somehow on the 'edge of things'; more commonly called 'the margins'. He and his 'lesser brethren' have purposefully taken up the gospel in its most undiluted form; living the Beatitudes, fully and intensely; trusting in the Providence of God, wholeheartedly and without reserve. This form of life and commitment leads them away from the worn barren pathways where God's seeds are continually trodden underfoot.

For Francis the 'new word' is always fresh and inspiring. No matter what the cost of implementing some new insight, there is no concern, for he has set himself free to love and serve the Lord. The further along and the more often Francis discerns God's inspiration the greater is his delight. Whatever resistance he faces in the objection of others is quickly cast aside, because he has completely abandoned his attachments to his former way of life. He has purified his heart; a heart which now is burning intensely in love of Our Lord's Incarnation. Just as the Book of Revelation promises a New Heavens and a New Earth [cf. Rev 21], Francis can glimpse the reality of this new world even now, where all are invited through conversion into the Temple of God.

Those worldly souls who reside in the 'center of things': who have each other to rely on along with their material wealth, are in great need of conversion. Here is where the power of 'preaching by example' rises to the fore, as his life becomes an unmistakable beacon of God's love. His compassionate words, whether consolation, admonition or rebuke; along with his tender witness of love, are like divine tenderizer that softens and transforms even the most hardened heart.

To say that 'the edge is embedded in the core' is of course, a play on words--a twist and almost nonsensical. In the worldly way of seeing things 'the edge' is farthest away from 'the core'. But the gospel is full of seeming contradictions and St. Francis like no other is able to embrace them fully. So too, any followers of his spiritual path must come to embrace the hallmark virtues of minority, poverty and humility that free them from the grasp of the worldly majority. These are the spiritual ways that speak of finding Jesus on the outside of the mainstream-- 'the edge'; while simultaneously embracing Him in the core of one's life.

Compassion for Creation

2008-06-01T18:00:00.018-04:00

Creation deserves our compassion—she has been sold into slavery by our sins. This is a post for reflecting outside the ‘temporal box’ and glimpsing through an eternal perspective.

It was not for any fault on the part of creation that it was made unable to attain its purpose. It was made so by God; but creation still retains the hope of being freed, like us, from its slavery to decadence, to enjoy the same freedom and glory as the children of God. [Romans 8:20-21 Jerusalem Bible Translation]

In my little corner of creation I have recently enjoyed some of the most pristine weather over a period of several days. These are the coveted ‘perfect’ days of bright sunshine, mild temperature, low humidity, and slight breeze. It’s nearly a sin to stay indoors on such days. It’s so easy to enjoy ourselves, cultivating renewal of lawns and gardens: the growth is lush. Everything seems perfectly in order as the cycle of life-death-renewal goes on predictably.

But the passage from Paul’s letter to the Romans reveals that it is not actually so. The more common bible translation speaks of ‘creation being subject to futility’. Our notion of observable creation as rightly ordered is a misnomer. When we perceive “all of creation”, which includes both the spiritual realm as well as the material universe; we must understand this in terms of its overall ‘subjection’. In our temporal state we classify as 'normal', reoccurring phenomenon including the sequence of birth, death, and decay. But from the eternal perspective, creation is frustrated and groaning in labor. Earthquakes, tornadoes, hurricanes, tsunamis, floods and a host of other ‘events’—all are the created world’s ‘burdens and affliction’. So too are plagues, drought, disease and most of all—death.

Just because we’re consigned by Judgment to a ‘fallen creation’ doesn’t mean it’s the natural state. It’s important to occasionally bear this in mind, so as to put into perspective what the true ‘pristine environment’ actually is. It resembles the New Earth pictured in the Book of Revelation [cf. Rev 21], far more than the idyllic scenes captured in nature journals. Creation has been frustrated in her primary purpose and fulfillment (whatever that will be): she deserves our compassion. We must bow our heads and accept both our own fallen human nature and its damage to all of creation. Then we can accept our redemption.

Christianity is the only faith I know which proclaims the New Heavens and the New Earth. Others (including the view of non-believers) generally see ‘perfection of creation’ as that which is untainted by human interference. I guess there’s a particle of truth in that paradigm, assuming we acknowledge the effect of sin. If we deny sin against the Creator and his corresponding judgment; if we see merely the physical (i.e. scientific) laws of the temporal order or some other physical distinction, as that which defines the state of creation: then we have limited our view unwisely.

Recent events such as the tsunami in Myanmar and the earthquakes in China bring forth all forms of speculation as to the meaning of nature’s eruptions. They range from ‘this is God’s punishment’ to ‘these are simply random but unfortunate weather patterns with disastrous consequences’. Those who point to ‘punishment’ will select some sinful behavior to highlight and claim a linkage. There is a passage in the gospel that I think is particularly useful here.

At that very time there were some present who told [Jesus] about the Galileans whose blood Pilate had mingled with their sacrifices. He asked them, ‘Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? No, I tell you; but unless you repent, you will all perish as they did. Or those eighteen who were killed when the tower of Siloam fell on them—do you think that they sere worse offenders than all the others living in Jerusalem? No, I tell you; but unless you repent, you will all perish just as they did.’ [Luke 13:1-5]

I claim no specific knowledge, but to my mind this is the result of what we refer to as ‘original sin' and its progeny. The ‘sudden’ shifting of tectonic plates under the earth is, in one sense, the result of natural forces building over centuries or even eons: and yet, taken in faith, they are the travails of Creation shaken from her original purpose. Remembering Our Lord’s admonition—these tragedies could have befallen us—there’s no evidence to indicate that the sins of those affected were greater than ours. The victims of these and all tragedies deserve our response in faith: our most heartfelt compassion, prayers, solace and substantial material aid.

Most probably this is the affliction of nature itself caused by the sin of all mankind—sin in which we all share. We must bear the tribulation of violent outbursts until the end times when all of creation will be…"freed, like us, from its slavery to decadence, to enjoy the same freedom and glory as the children of God.”

Back It Up or Misery

2008-05-31T23:31:00.011-04:00

Well it happened again; just when I thought it wouldn’t. Not able to boot-up: a failed hard drive or maybe something more nefarious- a lousy virus. I was lulled into complacency and hadn’t done a backup in a loooooooooong time.

My Dell laptop is nearly five years old and has held up better than anything prior. I think I’ve owned a half dozen other laptops over the years (all other makes). I skipped the first model offered by my business, which was a laptop with no hard drive. Yes, that’s right a laptop run with real bendable floppy disks. But as soon as hard drives and DOS were out I was on board and I faithfully backed up everything…until this last stalwart convinced me it was invincible.

I was ready to purchase today, but as I explained what happened to the technician he highly suspected a virus lodged in my BIOS (or whatever) that is keeping my computer from recognizing the hard drive. The setup mode shows all the hardware found but lists the hard drive as ‘none’. And all of this with constant virus protection and automatic downloads and updates. In fact the automatic virus scan had been done just hours before.

If my hard drive is intact and salvageable that will be a miracle. Actually, my reaction to this event has been a miracle as I’ve taken it remarkably in stride. A few years ago this would have caused a greater emotional response. Fortunately I have my wife’s school laptop available, but everything is different. Where are my Feeds?…my Favorites?…all gone. Thankfully another post is ‘scheduled’ on Blogger to ‘post itself’ soon…and all my email is saved too. The spirit of detachment…put everything on someone else’s server or hard drive…I’m beginning to appreciate having stuff reside somewhere out there…wherever out there is.

So I confess I’m a ‘backup’ sinner and I’ll have to pay the price. For my penance I’m admonishing you to back up your important files.

More by Example than by Preaching

2008-05-25T18:00:00.001-04:00

The following passages are from St. Bonaventure's 'Major Life of St. Francis', [Part I - Chapter VIII]. They explain the reality of the Poverello's conversionary zeal and the importance he placed on witnessing an authentic Christian life before a word leaves our mouth.

Compassion, as St. Paul tells us, is all-availing, and it filled the heart of Francis and penetrated its depths to such an extent that his whole life seemed to be governed by it. It was loving compassion which united him to God in prayer and caused his transformation into Christ by sharing his sufferings. It was this which led him to devote himself humbly to his neighbor and enabled him to return to the state of primeval innocence by restoring man's harmony with the whole of creation.

The words above cannot fully convey to us what graces filled the saint's heart. Bonaventure and the other early writers often describe Francis in affective terms. We rely on external expressions of emotion, to reveal an inner reality that resides in the heart, over and above the intellect. The suffering of Christ on the cross became the 'school' in which Francis received his spiritual education. His 'knowledge' was 'compassion' and his teaching method was contained in his personal sharing of the suffering of others.

Loving compassion made him regard everything with affection but especially the souls which Jesus Christ redeemed with his precious blood. If he saw one of them being stained with sin, he grieved with such heartfelt pity that he seemed to be in travail over them continually like a mother in Christ.

What Francis learned in the 'school of the cross' was to feel the effect of sin on the sinner; not as an abstract or intellectual calculation, but rather as real loss in the way that a mother experiences the injury of her child. The Seraphic Saint 'grieves' for the sinner. For Francis, the devout Christian succors and aids the sinner as a mother does: caring and restoring health to an ailing child.

This was the principal reason why he had such respect for those who preached God's word—by their labor and zeal for the conversion of sinners and their pastoral anxiety they beget children in the name of Christ, our dear Brother who was crucified for sinners. He was convinced that such a work of mercy was more acceptable to the merciful Father than any sacrifice, particularly if it was done in a spirit of perfect charity, more by example than by preaching, more by fervent prayer than by longwinded sermons. [Emphasis added]

"Preach the gospel; if necessary use words", is a widely circulated saying attributed to St. Francis, (though he never spoke it directly). It's often reduced to a cliché uttered for consolation when Christians can't find inspiring words. But Francis was an outstanding preacher and 'preaching by example' was not a fallback for ineffective words. It was (and still is) spiritual common sense that gospel living is integral to gospel preaching. He regarded the compassionate witnessing of a good life as the instrument of conversion par excellence; as a result he deeply lamented that the grace of conversion could be assaulted by scandal and bad example.

St. Francis used to say that we should feel sorry for a preacher who sought his own glory in his work and not the good of his listeners, or who destroyed by the example of his bad life what he had accomplished by his teaching. Such a man was devoid of any true religious spirit. He maintained that an ordinary friar with no claim to eloquence was in a better position because he encouraged others to do good by his good example.

The 'ordinary friar' referred to here is not a priest but a religious penitent. The testimony of their lives stood out in shining fashion; and together with the heartfelt compassion for those who suffered, these qualities had a great effect on accomplishing the mission given to Francis by our Lord at San Damiano: 'Rebuild My Church'. This witnessing by the friars and their secular penitential associates (the third order) breathed new life into moribund souls.

He explained the phrase. "The barren womb bears many" (1 Samuel 2:5) in this way, "The barren woman is my poor friar who is not appointed to bring forth children in the Church. But at the last judgment he will bring forth many, because then the Judge will set down to his glory all those whom he is now converting to Christ by his secret prayers. 'The fruitful mother is left to languish' (ibid) means that the vain and loquacious preacher who now prides himself on those whom he imagines he has begotten by his own powers will see then that he had nothing to do with their salvation."

In this interpretation, the ordinary Christian who holds no 'office' for preaching and conversion, nonetheless has unseen powers in prayer and sacrifice; and even more power by the example of living a Christian life with love and compassion for others; with mercy and forgiveness. They receive no earthly awareness of the 'children they bring forth' into the Kingdom of God. But the Judge of us all will show us the spiritual life we have helped to pass on simply by living our gospel life fully and with heartfelt concern for others.

Picnic with Brother Bandits

2008-05-18T20:14:00.008-04:00

(O Seraphic Father St. Francis; long has it been since I have spoken of you and your ways: forgive me. Here is a story of conversion and penance.)

How St. Francis and his 'lesser brethren' (the friars minor) won the souls of bandits by humility and charity [Mirror of Perfection - #66].

A party of bandits who used to hide in the woods and rob travelers occasionally came for food to a hermitage of the friars situated above Borgo San Sepolcro. Some friars said that it was not right to give them alms, while others did so out of compassion and urged them to repent. Meanwhile blessed Francis came to this friary, and the brothers asked him whether it was right to give them alms.

The eternal debate: Who is my neighbor? Are the criminal poor entitled to compassion? Are they suitable candidates for repentance? Some say 'yes': others complain. Enter the Poverello; what does he have to offer? He counsels kindness and compassion for the conversion of bandits: while supplying spiritual guidance for his 'lesser brethren', a path for their sanctification.

And he said to them, 'If you will do as I tell you, I trust in God that he shall win their souls. So go and bring some good bread and wine, and take it to the woods where they live. And shout to them saying, "Brother Bandits, come to us. We are friars, and are bringing you some good bread and wine!" And they will come at once. Then you must spread a cloth on the ground, place the bread and wine on it, and serve them humbly and gladly until they have eaten.

The divine absurdity: Feed the thieves; serve them gladly and with great humility. Doesn't this resemble our Lords own action? Let the cloth cover the ground as the linen covers the altar: offer good bread and wine to them.

After the meal speak to them of our Lord's words, and end by asking them for the love of God to grant your first request, which is to promise not to strike or injure anyone. For if you ask for everything at once, they will not listen to you; but because you are humble and loving they will promise this immediately.

Can this really work, Brother Francis? Will love open their twisted hearts? 'Yes of course, each time they hurt others they do more harm to themselves, though they don't see it.' 'Give them God's words – let the Holy Spirit counsel them through you.' 'You yourselves, my brothers are to be God's Word.' 'They won't see or hear their Savior and Lord Jesus, unless you carry Him within you.'

On a later day take them eggs and cheese with the bread and wine to show that you appreciate their promise, and serve them until they have eaten. And after the meal say to them, "Why do you stay here all day to die of hunger, and suffer so much hardship? And why do you do so many evil things for which you will lose your souls unless you turn to God? It is better to serve God, for He will both supply your bodily needs in this world, and save your souls at the last." Then God will move them to repentance because of the humility and charity that you have shown them.'

'We did as you said Father Francis and we ourselves were filled with the Holy Spirit.' 'When they saw that we came back with food again, and were joyful in being with them, they were moved and amazed.' 'Not only that, but they realized the foolishness of their old ways and asked if they could have our joy.'

So the friars did everything that blessed Francis had told them, and by the grace and mercy of God the bandits listened to them, and punctiliously observed all that the friars had humbly asked of them. Further, because of the friars' humility and friendship towards them, they themselves humbly began to serve the friars and carried logs up to the hermitage on their shoulders for them. At length some of the bandits entered the Order; the others confessed their crimes and did penance for their sins, laying their hands in those of the friars, and promising that henceforward they would live by their own labor and never do such things again.

They confessed and did penance. Eight hundred years have passed and those with the spirit of St. Francis continue to call out: "Brother Bandits, come to us. We are friars, and are bringing you some good bread and wine!"

Faith Precedes Wisdom: It’s a Spiritual 'Law'

2008-05-12T13:02:00.004-04:00

How interesting is today's set of readings from the Lectionary. We have just witnessed all the drama of the Easter season, and its culmination in the outpouring of God's Spirit in superabundance on the Apostles. On the very first day back in Ordinary time we hear a message insisting on 'faith' as a precursor for wisdom, and we see the Lord Jesus shaking his head asking 'Why is this generation looking for signs?'

Today's gospel reading is actually a confrontation between the Pharisees and Jesus: they argue and they want to test him. They are what we would call 'Religious Scientists' who want to observe and evaluate the data. 'Just show us a sign; prove who you are and we'll listen to your theory'. In one sense, none of this is unreasonable as we note that the Lord did perform many signs and wonders during his period of proclaiming the kingdom. And the signs were seen and recorded, and the wonders were witnessed and pondered.

Today's first reading from the Letter of James points to a vital sequence in spiritual growth that often gets ignored in practice. Faith precedes wisdom. James puts it this way:

"But if any of you lacks wisdom, he should ask God who gives to all generously and ungrudgingly, and he will be given it. But he should ask in faith, not doubting, for the one who doubts is like a wave of the sea that is driven and tossed about by the wind. For that person must not suppose that he will receive anything from the Lord, since he is a man of two minds, unstable in all his ways." [James 1:1-11]

Those who accept the Faith in its most rudimentary outlines often move forth slowly in devotion and understanding because they allow unanswered questions to halt their progress. Even those who simply must have their questions answer as a precondition for faith would argue that 'we are begging the real questions' that lurk as barriers to their faith: 'Give us the 'ah-hah' moment of realization and then we'll believe'. Skeptics take note: I don't deny the reality of 'ah-hah' moments, but they are always proceeded by humility and faith. Neither do I deny the real difficulties that unanswered questions pose: and yet ironically, it's the increase in faith that brings wisdom and understanding to unanswered questions and not the other way around. It's a 'spiritual law' that must be respected.

If I wanted to learn the science of physics, I would enter a science class and listen to a physics professor. If I were highly astute I might discern 'gravity' on my own or pick it up from casual conversation and believe in its effect. But to go beyond I would actually require some humility and faith as I would have to sit at the feet of those who are trained in the science. I would have to listen and have my knowledge guided even to the point of conducting 'experiments' that have been produced and reproduce thousands of time in order for me to observe the predictable results. And it almost goes without saying that to learn physics I would speak with a physics professor, not a voodoo doctor.

Let me insert here that I don't need to study physics to enjoy its benefits. And I don't need a PhD in order to avoid jumping off a cliff foolishly; nevertheless whether knowingly or unknowingly, I must respect the law of gravity.

As implausible as this might sound, there's something akin to that in the growth of a faith relationship with God. We follow Church teachings and listen to the 'professors'. In the realm of faith we call them 'shepherds, bishops and pastors' as opposed to professors but their role is similar. We review life's data with the discerning eye of faith formators; who are simply people who have walked ahead of us on the faith journey. We ask the help of those who can demonstrate some acumen in their life of faith and in this process; faith is passed on and grows. We avoid serious pitfalls and believe it or not, we obtain the desired results.

My analogy is limited for certain, but in each case we must demonstrate faith and humility as a precondition, before we can even attempt to acquire the knowledge that we seek. (Here's some practical advice from a former athiest who confronted this very issue.) If you ponder it sufficiently you'll see that it not such an unreasonable demand. And that's exactly what the Pharisees in today's gospel were unwilling to do.

Eucharistic Adoration Documentary

2008-05-11T09:00:00.007-04:00

A woman and her husband have created and produced a new documentary on Perpetual Eucharistic Adoration which is titled "Watch With Me". I was highly impressed with the preview and wanted to recommend it to the blogging community. Here's the post where the trailer video is embedded. View it and see for yourself.

Act When You Are Acted Upon

2008-05-09T23:49:00.010-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

Day Nine-Saturday of the 7^th week of Easter

[Note: I've included an epilogue or personal testimony at the end of the Novena

Let me recall from Day One's opening scripture passage: The Spirit helps us in our weakness, for we do not know how to pray as we ought; but the Spirit himself makes intercession for us with groanings that cannot be expressed in speech. He who searches hearts knows what the Spirit means, for the Spirit intercedes for the saints as God himself wills. [Romans 8:26-27]

I interpreted that passage this way: "The Holy Spirit knows us in a way that words can't express; knows us in the way of God; and the Father knowing us in this manner, acts according to His own Will."

Let me offer on the final day of the Novena, this passage: Similarly, no one knows what lies at the depths of God but the Spirit of God. This Spirit we have received is not the world's spirit but God's Spirit, helping us to recognize the gifts he has given us.[cf. 1 Cor. 2:10-12]

This brings us full circle. The Father knows us because the Holy Spirit penetrates our being and 'groans' (intercedes for us) to the Father on our behalf. The same Holy Spirit knows the depths of God and provides 'gifts' to his children, according to our Father's holy will. Our understanding of this connection between God and us via the Holy Spirit has the potential to alter our awareness of how God is acting in our life. In a sense, if we could 'eavesdrop on this divine conversation' of the Spirit pleading on our behalf as our advocate; and hear the Father's response with his good gifts; then we would come away with a heightened sense of what our prayer life should be. The 'wavelength' of our own personal prayer would begin to look identical to the Spirit's signal. Once we see that God is acting in ways we've missed (or even resisted), we can try to discern his actions with more clarity and sensitivity.

I trust that those who have made it to this final day are prepared to receive the gifts and even more desirous to use the gifts. To all those looking for inspiration and companionship on our little pilgrimage of prayer, I am confident that the Holy Spirit will not fail us. We may receive our gifts with a fanfare or we may receive them with quiet gentleness. We may only discover these gifts some time in the future as their effect begins to manifest noticeable changes in our lives. Don't be afraid to revisit this prayer anytime during the year. I myself pick up the Novena whenever I sense I need a lift; so come back anytime to re-read these simple reflections, if they help. Peace and all good.

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

-------------------------------------------------

Epilogue (sort of) or a personal testimony:

My regular readers know by now that I very seldom speak of my personal experience. This blog has always been a place for me to record and journal spiritual reflections and it contains very little of a 'diary' like quality. But here I do want to share a personal testimony about my experience with the Holy Spirit.

I am a 'cradle' Catholic and I enjoyed the life of the Church as every young person should. My mom (a single parent) had me baptized as an infant and when I was ready for pre-school even dropped me off at Catholic 'nursery' school. Each morning a waiting nun showed her dedication by virtue of arriving early to accommodate mom's factory schedule. We attended Mass together regularly through my youth but as I became older some 'event' caused my mother to send me on alone . When the time came to make my Confirmation at around the age of thirteen, I attended all of the catechism classes as required and was fully prepared to be confirmed. We, 'the candidates', were measured for our robes and anxiously awaiting the ceremony.

A new pastor was transferred to the parish, who my mother knew well and had a 'difficult' time with because of a separate family issue. The fact is that my grandfather (her dad) had committed suicide and this priest (acting within the norms of the Church at that time – the late 1950's) refused to provide a funeral service. After some contention I believe he did receive 'some sort of service' by another priest, but was not buried in a Catholic cemetery. I believe that was the 'event' that withered her desire for regular Mass attendance, but she was insistent that I attend even through I had some lazy Sunday mornings. (In her later years she did attend mass regularly and even enjoyed daily mass on television when she became frail.)

At any rate, this same pastor was assigned to this parish and noted that I actually did not 'belong' to that specific parish and thus could not make my Confirmation there and then. He was correct; I did technically belong to a parish a few blocks away. Back in those days we were required to register to a parish based upon our street address; that determined where one 'belonged to'. But I also belonged to a Boy Scout troop associated with my 'alien' parish and thus began my confirmation studies with all my friends who were enrolled in the same school and activities as I was. The original pastor had no problem with this.

This 'grudge' between my mother and the pastor was given 'new food to chew' and he would only allow me to be confirmed at his parish if Mom could arrange for a 'letter from the Bishop or my rightful pastor'. She tried frantically, but as it was so short a time involved - it simply didn't come to pass. So the time for the Sacrament came and went, and I was not Confirmed. I scarcely remember my own reaction; I believe I was disappointed but not bitter. I certainly was not disposed to start classes again and so my meeting with the Holy Spirit was delayed. Unconcerned, I continued to attend church faithfully until sometime after I began to attend college.

College in 1969 was quite an interesting transition to independent living. I began on the right path by attending Mass regularly at the university chapel. So what was it that caused me to fall away for a dozen years or so? More than likely it was the period of 'great loosening of cultural moorings'; meaning an unpopular war, and a heightened resistance to authority, including the authority of the Church. It was a time for 'going with the flow' and it was a time for searching into new thoughts and Eastern Mysticism and 'expanding our minds' both natural and otherwise. There's no sense filling in the details…use your imagination. Some of this is cause and some is effect. I never felt alienated from God or angry, it was simply a sense that organized religion was too restrictive and controlling: and what about all the other people in the world who never heard this message of evangelization?

But by age thirty-two, I had eventually graduated college and was now in my first marriage with a son of around three years old, and more than a dozen years lapsed from the Faith. Entering stage right, my Mother came to visit our home for Easter weekend and simply asked to take my son along with her to Easter celebration (think 'gift of counsel' as in letting the Holy Spirit take over). For some amazing reason, I blurted out that I wanted to go also. To this day I can only thank the Holy Spirit for catching me in such an unguarded moment. And so we went and after my first reunion with the Mass I knew instantly that I was 'caught in the trap'.

I had the good sense to avoid Holy Communion and began to attend for a few weeks on my own and somewhere in the Easter season I decided to see the pastor and talk things out and go to confession. (I know this is getting a little long but stick it out).

While all of this was happening I had become friends with a new co-worker, who was a man of faith, but not overly pious. He helped me out with some 'Church' issues and gently insisted that confirmation was the next step. Right around this time we received some devastating news; he was diagnosed with brain cancer. He was a bit older than me but still in otherwise good health at age 50.

Meanwhile, my new pastor and I connected and he discerned me well. He knew I had already attended my classes decades before; so we had a few hours of discussion about the Catholic faith and after some individual sessions with him as teacher, I was deemed prepared to make my confirmation along with the parish youth. My friend with the brain cancer agreed to be my sponsor.

As the time to be confirmed arrived, my friend was undergoing some serious medical treatments. The day arrived and we walked into the Church together. He had lost all his hair due to radiation and there were grid lines drawn on his head to mark where the technician should aim their treatments. He had never seen the inside of this church and when we sat down in our designated pew he was quite taken by the size and 'beauty' of the crucifix that was on display. He was absorbed in its presence and I believe that he came to know, then and there, that the physical healing he hoped for was not for him. I can specifically remember his raising his eyes in adoration and remarking how totally comforted he was by this fourteen foot image of Christ on the cross. This picture is that very crucifix.

Finally, it was our turn to approach the visiting Bishop and my friend placed his hand on my shoulder and presented me for the Sacrament. It was done. Fortunately for me the Holy Spirit allowed me the time to make it back to the pew: from that moment on I was 'slain in the spirit' although I didn't know what that meant at that time. It was 'the sweet anointing from above' and I will never forget the intense love of God washing over my entire being as I sat paralyzed for quite some time. When others rose I simply could not move.

That was twenty-three years ago. My friend died that year - several years younger than I am today.

What I take most from all of this is that the Holy Spirit does what he wills, when he knows we are ready. It's my belief that he kept his gift for me at age thirteen in reserve, and gave me an overly generous portion of Himself at my later age for some mysterious reason. Perhaps I wasn't suitably disposed at age thirteen or he had bigger and differing plans that defy the normal sequence of events. I simply don't fret about mistakes of the past or spiritual gifts I may have squandered. I'm confident all of that has been forgiven. What I am concerned with is my response today. It's quite true that one moment of grace and one drop of divine blood is all we need.

The other thing I've learned to appreciate is that when it comes to the Spirit, we must become very docile, and learn to quickly respond. We must act when we are acted upon. The book called Acts of the Apostles is sometimes referred to as 'the fifth gospel' or the 'Gospel of the Holy Spirit'. It really does focus on actions. It focuses on the response of all Christ's disciples to receiving the Holy Spirit and his guidance. And so must we. I invited those who's faith was lukewarm to participate with the hope of activating the graces that were genuinely imparted by your Bishop, perhaps many years ago. And for the unconfirmed; even unbaptized 'seeker', we have prayed for you to experience, at the very minimum, some rudimentary awakening that would help you in your spiritual journey. No matter who you are, the Spirit brought you here NOW (even those who read this months later) to receive some portion of his gifts if you will simply desire them and remain open.

This online Novena came about not because of my own desire, but because I felt a quiet and simple inspiration, which I acted upon. I have completed my task and leave the end result to God.

The Gift of Wisdom

2008-05-08T22:55:00.004-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

Day Eight-Friday of the 7^th week of Easter

Is there anyone among you who is wise and understanding? He is to prove it by his good life, by his good deeds performed with humility and wisdom. But if in your heart you are jealous, bitter, and selfish, don't sin against the truth by boasting of your wisdom. Such wisdom does not come down from heaven; it belongs to the world, it is unspiritual, it is demonic. Where there is jealousy and selfishness, there is also disorder and every kind of evil. But the wisdom from above is pure first of all; it is also peaceful, gentle and friendly; it is full of compassion and produces a harvest of good deeds; it is free from prejudice and hypocrisy. And goodness is the harvest that is produced from the seeds the peacemakers plant in peace. [James 3:13-18]

I would say St. James is cutting with the proverbial 'two-edged sword'. The scripture quote above is both a stern admonition and a heavenly lullaby. There's enough meat in this passage to carry us to the end of our discussion of the 'seven gifts'.

Seeing the admonition portion of this passage makes me realize some things I should have said at the very beginning. To behave as a guide through this Novena and to make some unstrained or murky spiritual comments is cause for a little 'fear and trembling'. My only recourse is that I did pray every day for guidance and asked to be protected from saying anything too far fetched. My overall purpose was to help anyone who was looking for some spiritual companionship, to move close enough to these 'gifts of the Spirit', so that they could feel their spiritual attraction and draw nearer.

Then there's the issue of my being a follower of St. Francis: he was concerned of limiting the spiritual life to a speculative discussion of spiritual matters. I believe it was he who said, "I would rather feel compunction, than study its definition." Likewise I would rather experience 'pure wisdom from above' quietly, even in ignorance, than 'sin against the truth by boasting of wisdom.' (St. Francis - pray for us.)

To live under the influence of heavenly wisdom has the effect of placing us 'in the light of the Lord'. For the Christian the 'gift of wisdom from above' causes us to base our lives on eternal values. Our motives and goals are all enclosed within a heavenly design: the rewards of this life soon become rusty and eaten by moths; empty of their allurement. The gift of wisdom from above makes us ever connected to eternal assistance and indifferent to earthly esteem and power sources.

Wisdom is not a spiritual PhD. It is not an award for theological rigor or memorized scripture passages. Rather it is the unseen vision of what it is that pleases God. Wisdom is a gift of 'spiritual bifocals' given as heavenly assistance to keep us clearly focused on both our earthy pilgrimage and our eternal home.

Using our gifts of knowledge, understanding and council (as discernment) we should be able to distinguish between this worldly and heavenly wisdom. If we could somehow remember to review the passage above, on a periodic basis, that should go a long way toward keeping us correctly aligned.

Some Christians tend to misread the Letter of James; claiming that the author is somehow disparaging faith and overemphasizing the value of works. Not so at all. I love this letter as it is the 'wisdom' letter of the New Testament. Its verses are full of practical guidance regarding living an authentic Christian life. 'If anyone wants wisdom he should pray for it', says the Letter of James [Jas 1:5]… (and read the Letter of James often and slowly, says Tausign.)

Tomorrow: Day Nine - the wrap up and a personal testimony.

Reflection questions: Can you name instances where your worldview changed based on adopting eternal values? What values do you most cherish and why?

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

The Gift of Counsel

2008-05-08T00:18:00.005-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

Day Seven-Thursday of the 7^th week of Easter

"When they hand you over, do not worry about how you are to speak or what you are to say; for what you are to say will be given to you at that time;" [Matt 10:19]

The 'gift of counsel' has a variety of meanings that are spoken of. First, it's the gift that assists and elevates the 'virtue of prudence'. Often it is referred to as the gift of 'right judgment'; as in choosing correctly or discernment God's Will. Finally, it's the gift of 'spiritual intuition'; meaning to respond as the Lord would have us do – quickly, in an unexpected or difficult situation. It's this latter meaning, as illustrated in the opening passage that I wish to dwell upon today.

In the very beginning I mentioned that to desire and receive these 'seven gifts' implies service to the Kingdom of God. Whether it is to witness or proclaim the Kingdom, this 'gift of counsel' is the gift of letting the Holy Spirit take control in a particular situation. Here's an example from scripture:

When they had made the prisoners [Peter and John] stand in their midst, they inquired, "By what power or by what name did you do this?" Then Peter, filled with the Holy Spirit, said [See full passage here - Acts 4:7-13] - when they saw the boldness of Peter and John and realized that they were uneducated and ordinary men, they were amazed and recognized them as companions of Jesus.

The apostolic prisoners relied on the Holy Spirit (they became 'filled with His Presence') to say what needed to be said in a bold fashion.

A more modern day and widely known example of this gift is seen in the witness of St. Maximilian Kolbe, the saint of Auschwitz. If you recall the story, Fr. Maximilian steps forth to take the place of a prisoner (one of ten) who was condemned to death as punishment for an escape attempt of another.

The ten were selected, including Franciszek Gajowniczek, imprisoned for helping the Polish Resistance. He couldn't help a cry of anguish. "My poor wife!" he sobbed. "My poor children! What will they do?" When he uttered this cry of dismay, Maximilian stepped silently forward, took off his cap, and stood before the commandant and said, "I am a Catholic priest. Let me take his place. I am old. He has a wife and children." [Read a brief but beautiful account here]

Here the humble friar, without forethought, allows the Holy Spirit to take control of the situation. It's a most extreme and dramatic example for sure, but it shows how the Holy Spirit will intercede when we are powerless and provide us with exactly what is needed right on the spot.

If we contemplate this 'gift' in a more mundane fashion we can see opportunities that pass in our lives where this gift is very useful. Perhaps it's that ability when caught off guard to say exactly the right thing in order to elevate a bad situation with grace. Or maybe it's the occasion of encountering someone with spiritual needs or a grudge, and allowing the Holy Spirit to guide our response.

The cultivation of this gift is not in filling ourselves with memorized responses, as in getting ready for a game of 'Spiritual Jeopardy'. Rather the advanced preparation is in emptying ourselves and aligning our hearts to God. It's in fostering the desire for God's Will to be done in every circumstance, and creating the awareness that the Holy Spirit genuinely desires to 'breathe forth' through us, if we will only give him the latitude. It means among other things, removing bitterness, hatred, cynicism, and other offensive behaviors that often jump to the fore and abort the gift of counsel before it can emerge. To pray for this gift will necessarily lead to a rethinking of our attitudes on 'confrontation', 'insistence on being right' and 'defending ourselves'.

Reflection questions: What behaviors must I change in order to allow the Holy Spirit to act more freely through me? Examine some situations in the past where you might have interfered with the Holy Spirit's grace in reaching others in need. Can you recall what specific action or behavior blocked this 'gift'?

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

The Gift of Understanding

2008-05-06T23:27:00.002-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

Day Six-Wednesday of the 7^th week of Easter

A few days ago I remarked that the gift of Holy Fear has two aspects. First was the grasp of divine reality that 'God exists' (in his own words "I AM"); and that He is Good and Holy. The second or resulting gift was the desire not to offend God or injure our relationship. The connection between the two aspects is linked by the 'gift of understanding'.

In the last reflection we saw how Peter acquired the 'knowledge' of Jesus as the Messiah. He 'knows' but he doesn't yet 'understand' what that means. In fact, his actions from that point until Pentecost demonstrate this. Consider how he reacts to the Lord's arrest with his outburst of violence; his later panic, fear and threefold denial. Even his experience of the Risen Christ and his dialogue with him on the beach 'Do you love me Peter', 'Yes you know I love you Lord'. All of this is his 'continuing formation' which is culminated on the Feast of Pentecost and the descent of the Holy Spirit to 'rest' upon him and the others. NOW he understands. HERE is where he can say who Jesus really is and what he now must do.

Understanding is where 'knowledge' springs to life and leaps for joy. How often have we claimed to 'know' the Lord or some important 'truth of our Faith', but have done nothing to put that knowledge into action. 'Understanding' is the animating portion of 'knowledge': it is its 'soul'. Understanding not only enlightens our knowledge of positives: but negatives too. Sometimes the gift of understanding can bring remorse of the past or the call for drastic change: something called repentance. Knowledge of our sin can be sterile if we don't understand its meaning. When we've experienced 'a surge of guilt' regarding our sinful behavior then we have felt the presence of 'the gift of understanding'. But whatever the emotion involved, 'understanding' is a 'transformation' of a mere fact into a realization.

Let me insert a caveat: We can't run away from the duty to obey a commandment of God simply because we don't understand it. In fact, our faith might be strengthened as we carry on without a clear understanding. But in general, God will give us 'the gift of understanding' as it is required if we desire it and ask with humility.

We desire understanding when our previous grasp of knowledge or some 'Truth of our Faith' is challenged and seems inadequate. It could be a troubling passage of scripture that doesn't seem to make any sense or contradicts our current understanding. It could be a Church teaching that is quite well known but difficult to follow. We might grip our teeth and carry on with 'Fortitude' but the 'gift of understanding' will make any of our difficulties lighter.

As in all of these gifts, it's important to recall that they are being given to 'move the mission' of the Church. It's not about obtaining divine consolation as spiritual reward. Again that is for the next life. But this 'gift of understanding' is to help the 'soldier Christian' grow in maturity and enter into the task of evangelization.

Reflection questions: Can you recall a 'transforming experience' when something that you previously knew was 'true' now became animated with meaning? Can you name some articles of our Faith or some Church teachings that require greater understanding on your part?

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

The Gift of Knowledge

2008-05-05T23:46:00.011-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

Day Five-Tuesday of the 7^th week of Easter

When the disciples got near him, they asked him. "Why do you speak to them in parables?" Jesus answered "To you has been given knowledge of the mysteries of the reign of God, but it has not been given to the others." [Matt 13:10-11]

I find this passage quite intriguing about 'knowledge' as one of the 'gifts' of the Holy Spirit. We see that we are speaking of knowledge as 'revelation' in this case. Revelation unfolds a 'mystery' that goes beyond our intellect. It is 'given' by someone. It is 'received' by some and not all.

To the 'seeker' this scriptural passage alone might open up a locked gate behind which lies untold treasure. To accept this statement of Jesus on its face value, it seems to me, breaks down many of the barriers to acquiring true faith; and faith is the essential virtue needed for life with God. If this scriptural passage is taken as 'true' (and therefore worthy of pursuit); then knowledge of the mysteries of God, doesn't require endless searching and effort. Instead it requires the humility to accept a 'free gift'. The root meaning of humility comes from the term 'humus' as in 'the quality or matter which enriches soil'.

The actual parable that prompted the question to Jesus, 'Why do you speak to them in parables?' was the story of 'the farmer who sows seed' [Matt 13:1-9]. The farmer is God who scatters seed everywhere, not just where its growth is most probable. (As Christians we must trust that the divine seed is in everyone). Because of the various soil conditions that 'receive' the seed; it either flourishes, or it doesn't. In this sense, each and every person has a spiritual plot of fallow (unplanted) land with the responsibility to cultivate his/her own life's circumstance; and prepare themselves to receive God's message and his graces. This parable implies that even without supernatural aid the very 'natural law' written upon our hearts dispose us to lead a good life. This good life is characterized by true humility (humus), and thus, can receive 'knowledge' (revelation of God and his Kingdom) as a 'free gift'.

If you read Jesus' explanation as to why he uses parables [see Matt 13:13-23] then you discover that they are an attempt to communicate with those who 'Look - but do not see', 'Listen - but do not hear'. We can take that to mean that they are not truly disposed (as 'humus', good soil) to receive revelation, but rather are 'hard of heart' or 'choked off with weeds', etc.. Not having the proper soil bed they need, they 'look and listen' - fruitlessly.

The clearest example of receiving 'knowledge' as 'free gift' versus logical conclusion is when Peter answers the question of Jesus: 'Who do you say I am?' 'You are the Messiah', replies Peter. At which Jesus says, "Blest are you Peter…No mere man has revealed this to you, but my heavenly Father." [see Matt 16:15-17] Peter may not be the perfect example of true humility, but he is 'humble enough' (meaning his life's soil is fertile enough) to receive the revelation of God.

Can you see the vital connection between 'humility' and 'knowledge'? I'm not speaking of humility as a personality trait, but a healthy spiritual soil bed waiting to support and nourish revelation. For me at least, I experience 'knowledge as gift' when I least expect it: when I have not been looking for a 'Truth'. If I experience deeper insight into a matter that is already known to me; then I would call that 'understanding', our next 'gift'.

Prayer for today: Lord Jesus, today for the first time I open my heart with humility to enrich the seed bed of my soul. Please plant the seeds of knowledge (or ask for another spiritual gift that you desire_______) here and now.

Reflection Question: Are we disposed to receive the 'seeds of knowledge of the kingdom of God' and allow them to flourish? What specific steps could we take to 'enrich our life's soil', to give it a more 'humus' like quality? (i.e. increase prayer time, decrease anxieties, etc.)

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

The Gift of Fortitude

2008-05-04T23:18:00.002-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

Day Four – Monday of the 7^th week of Easter

Fortitude (or Courage as it's sometimes called) is a gift that gives us strength and endurance in a painful or difficult circumstance. Again it's in that grouping of the 'gifts of the heart' along with Holy Fear and Piety. Fortitude assists Piety when we struggle with our duty of worship.

Fortitude as a spiritual gift provides assistance in following the ways of the Lord. It's not the gift of strength alone, but strength in those particular circumstances that call us to witness to God. There are other forces that drive us also into action that have nothing to do with the spiritual gift of fortitude. Think of panic and fear as an aid to self preservation. Think of our ability to stampede over others and their rights in order to make our lives easy or safe. These forces have power and impulse like fortitude but are not guided in the ways of the Lord.

Fortitude helps us to bear our own weaknesses with grace, as we await our own conversion. Yes it can be a burden to have to endure our own lack of patience, or charity. And when we come to realize that we have to bear our own weaknesses, then we can also do better with bearing the weaknesses of others. Humiliations born of malice become transformative into spiritual profit with the help of Fortitude. Fortitude helps us to bear persecution, natural or spiritual. We can stand in the breech against ridicule or slander.

For reasons beyond the scope of this reflection, we as followers of Christ will always be confronted with persecutions and hardships [see these passages]. "Blessed are those who are persecuted for righteousness sake, for theirs is the Kingdom of heaven." : this is one of the beatitudes and a truism of our Faith. Sadly this truism is sometimes stood on its head, as we seek to escape persecution, and worse, attack others in the name of 'defending ourselves or our Faith.' But the Lord says differently, [Matt 5:39-48] instructing us to 'Love our enemies and pray for those who persecute us'. Thus our ability to practice the Christian virtue of Love often needs strength and courage: 'the gift of fortitude'.

I would say that endurance in tribulation (born in the manner that Christ himself preached and lived) is far more powerful than any other manner to convey the message of the Gospel. The Gospel stands in contradiction to the 'way of the world' the 'easy way'. While we seek to 'transform' our world with the gospel message, the reality is that we will never be able to embrace worldly values that overlook the gospel message of eternal life. This is one of the reasons why the world will forever persecute us. In this realization, the 'gift of fortitude' will always be our indispensable ally on our spiritual journey.

Fortitude is intimately linked with the theological virtues of faith, hope and love; as these must not only be 'declared', but put into lifelong practice, often in very difficult circumstances, even persecutions. True Christian fortitude endures this: even embraces it heroically unto death if necessary, and transforms the sting of persecution with the power of love and pardon of neighbor. In doing so, the true Christian message shines like an light that penetrates far beyond Christian rhetoric, logic and reason.

All of this talk of persecution can make us feel overwhelmed with sticking to the gospel message. To speak of the 'gift of fortitude' reminds us of something very unpleasant: spiritual battle and trial. But just as fortitude is a helper with genuine Christian love; so too should we remember that 'perfect love casts out fear' [see full passage here, 1 John 4:13-5:2] and provides a reason to desire fortitude. One of the techniques we're taught to handle natural fear is to take a deep breath. Likewise, in the spiritual realm we might try taking a 'deep spiritual breath filled with the Holy Spirit' and praying to God: "Lord please send the Spirit of Fortitude."

Reflection question: How might we develop and exercise this 'gift of fortitude' as a muscle?

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

The Gift of Piety

2008-05-03T22:29:00.008-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

[Note: Since the introductory remarks to this Novena I've witnessed quite a few 'hits' but no comments. I would certainly love to here if the Holy Spirit is whispering anything in your ears.]

Day Three – 7^th Sunday of Easter

I used to regard 'the gift of piety' as a reward or an outcome of my relationship with God, especially when things were going well. If that were actually so, 'piety' would not have been titled a 'gift', but rather one of the 'fruits' of the Holy Spirits…love, joy, peace, etc. [cf. Gal 5:19-26]. Let's remember that these gifts are meant to assist us, not serve as consolation.

I may experience feelings of love, peace, and joy as I serve and worship God…or I may not, especially when true sacrifices are called for. Piety is often referred to as the gift of making the 'bitter turn sweet'; especially when it comes to matters of worship and devotion towards the Church. To obey God: to surrender our wills to His Holy Will is anything but 'sweet' (at least in the beginning). To do so even when it is hardship and pain is my understanding of the meaning of Piety as a gift of assistance. Piety is best displayed by Jesus and Mary in The Passion.

Piety is the gift of steadfast desire to keep in contact with God through thick and thin. If we continually move towards God because of our needs, and become lazy when we're satisfied; then we are experiencing a lack of Piety.

Some spiritual writers have divided the 'seven gifts' into two categories: those involving the heart (Holy Fear, Piety, Fortitude) and those involving the mind (Knowledge, Understanding, Counsel, Wisdom). In this sense Piety is directed to the heart. It falls in between Holy Fear (as giving honor and obedience to the Father) and Fortitude (which is perseverance and a gathering of spiritual strength).

This seems like a good place to bring up the issue of worshiping God as a people. Again for those who are not practicing faith in a community of believers, you are missing out on one of the vital elements that must be in place for the Christian. Staying home and reading the bible or climbing a mountain to experience peace, as wonderful as they are, is simply not a substitute to worshiping and serving God in community. Most people who have 'fallen away' and later returned can attest to this. I mentioned in an earlier reflection that we can have our 'gifts' dry up or even have them 'withdrawn' simply because we are not approaching God in community. To approach him alone is a most serious disadvantage.

^{"Again, truly I tell you, if two of you join your voices together on earth to pray for anything whatever, it will be done for you by my
Father in heaven. For where two or three are gathered in my name, I am there among them." [Matthew 18:19-20]}

Whatever obstacles or barriers keep you from worshiping together with the people of God must be overcome; and they are ultimately overcome with 'the gift of piety'. So ask for this 'gift', in particular.

Reflection questions: Do we take the 'gift of the Church' for granted or see it as optional? Are we prone to 'going it alone' with God? What are practical ways that we can stir up this gift of piety: in ourselves, our children, our spouses?

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

Gift of Holy Fear

2008-05-02T23:12:00.002-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

Day Two – Saturday of the 6^th week of Easter

Well I can see already, that had I used the 'reverse ordering' of the gifts, I would have 'wisdom' in place prior to discussing 'fear of the Lord'. If we read any amount of commentary on this gift [see links below] we quickly encounter a discussion as to what exactly does it mean to 'fear the Lord'. Does it mean 'dread of God if we sin' as Adam and Eve experience after the fall ('fear and trembling')? Or does it mean a 'filial respect' for God who loves us more than we love ourselves?

I suppose if we're completely truthful we would discover that many of us have approached God in a variety of fashions. Some have started with curiosity, a sense of obligation, or perhaps turned to Him in a state of desperation. Others have rushed forth in a flurry of anger and resentment as their first real contact with the Lord. Whatever was the initial impulse that drove us toward our Creator, it must be respected, because somehow the Holy Spirit was involved.

As time goes on, if the relationship deepens then we could say that we are experiencing the gift called, "Fear of the Lord". That's sort of a 'circular' explanation, but I find it's true. What I mean to say is that in order to go further along our relation must conform to what is spiritually real, otherwise we fool ourselves. The gift of 'Fear of the Lord' is ultimately a gift that correctly aligns this relation between the Creator and the creature. It's a precursor to anything we might call 'wisdom or knowledge'. In that sense it is rightfully called the first of the gifts. It's also the beginning of true and authentic blessing, love and mercy. But this 'gift' also returns as the 'last of the gifts' to form a shield and guard us: here we are fully aware of what it means to cause offense to the 'Source of all Holiness.'

The Lord will bless those who fear him, the little no less than the great [Psalm 115: 13]. Salvation, glory, and power to our God: his judgments are honest and true [Rev 19:1-2]. "Who will not fear you, O Lord, and bring glory to your name? For you alone are holy" (Rev. 15:4).

When we've arrived at a clearer 'understanding' of the nature of God, through the 'gift of fear as respect for God's holiness with honor and awe'; only then we will more rightly 'understand' why sin is an offense. Thus we will quickly desire to move away from causing offense and injury to our relationship with God: this is the 'gift of fear as dread in offending him'. Actually, this 'gift' with both meanings, connects with itself as a clasp on a necklace, to form a beautiful adornment. Better still, all of the 'gifts of the Holy Spirit' are displayed as gems on the same necklace.

Reflection questions: Do you recall what your first impulse was toward God? How has 'your image' of the Lord changed over time?

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

***Useful links about this gift:

Pope John Paul II – Fear of the Lord – Angelus Address.

Article from Taize Community – Fear of the Lord.

The Spirit Helps Us in Our Weakness

2008-05-01T21:55:00.005-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

Day One – Friday of the 6^th week of Easter

[The practice of praying for God's spiritual 'gifts' is attributed to Christ himself when he instructed his Apostles to 'stay in Jerusalem' and await God's promise of the Holy Spirit [Acts 1:4-5]. Since there are nine days in between the Lord's Ascension and the arrival of the Holy Spirit on Pentecost Sunday, the custom developed of praying each day for nine days to obtain spiritual favors. This we call a 'novena'. I have done this often with wondrous results. This year I felt inspired to do something I've never done before, which is to also invite people who are in need of a spiritual lift to try this form of prayer. I'm thinking in particular of those who have had a sincere desire to find God (let me use the term 'seeker') but have not been able to obtain satisfactory results.

In the past I would have 'prayed for' such individuals (something we call intercession) but this time I hope to have you join in directly. This Novena to the Holy Spirit really highlights some 'gifts' that are designed to bring about and strengthen our very relation with God. It's not a prayer for food, health or prosperity, etc., rather it's a prayer to foster our relation with God himself. I'm also hopeful that those who are in need of a spiritual boost or who feel lukewarm regarding their faith will tag along. As much as possible I've added links to scripture passages to show my thought and make it easy for you to view, please click and view the brief passage. Take some time each day to pray for results. I discussed a possible prayer format in my introductory post. To all souls of good will, who were guided here and are truly seeking the 'unknown God,' I ask you to lay up the oars on the boat and instead, hoist the sails, for the Wind is now blowing.]

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The Spirit helps us in our weakness, for we do not know how to pray as we ought; but the Spirit himself makes intercession for us with groanings that cannot be expressed in speech. He who searches hearts knows what the Spirit means, for the Spirit intercedes for the saints as God himself wills. [Romans 8:26-27]

It's good to occasionally be reminded that we need assistance in our prayer, we need help because we don't see clearly: we lack; we are weak. The fact is we're so confused that we really make a mess of it: yet according to St. Paul, one of the roles of the Holy Spirit is to intercede for us. Reflecting on the passage above, the Holy Spirit knows us in a way that words can't express; knows us in the way of God; and the Father knowing us in this manner, acts according to His own Will.

Similarly when the Father chooses to reveal something of himself or his ways, to us, it is via our Advocate, the Holy Spirit. The Spirit accomplishes his revealing through his 'gifts.' Holy Scripture speaks often of the 'spirit of the Lord' as 'resting' upon someone…

The spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might (fortitude), the spirit of knowledge and the fear of the Lord. His delight shall be in the fear of the Lord (to delight in worship is piety). He shall not judge by what his eyes see, or decide by what his ears hear. [Isaiah 11:2-3]
And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, "This is my Son, the Beloved, with whom I am well pleased." [Matthew 3:16-17]
(Jesus at his Ascension said to them)…'But you will receive power when the Holy Spirit comes upon you: and you will be my witnesses [Acts 1:8]

Most versions of the Novena to the Holy Spirit use the same ordering of the gifts (though sometimes in exact reverse). (1) Fear of the Lord, (2) Piety, (3) Fortitude, (4) Knowledge, (5) Understanding, (6) Counsel, (7) Wisdom. Though they are not listed in scripture in this fashion (see Isaiah above) they certainly seem to build one upon the other, as for example: The fear of the Lord is the beginning of wisdom [Ps. 111:10a] I hope to speak of each of these gifts one day at a time and add a conclusion on the ninth day. There will also be a question or two for your own reflection. I invite as much sharing as possible through the comments section.

An important point to understand as we pray this Novena is that there is a purpose and intent to desiring and receiving the 'gifts of the Holy Spirit'. God bestows his 'gifts' in a manner that implies service and fidelity to the Kingdom of God. Indeed scripture also speaks of someone's 'gifts' as being dried up or taken back if not used as the Lord intended. "Those who have will get more until they grow rich, while those who have not will lose even the little they have" [Matthew 25:29]. Our Lord curses the fig tree for bearing no fruit [Matt 21:18-22]. In the parable of the tenants he warns that the kingdom of God will be taken away for rejecting the word of God [Matt 21:43]. In a very real sense, we either use our 'gifts' wisely, or we lose them (as well as our relation with God).

“Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. Is there anyone among you who, if your child asks for bread, will give a stone? Or if the child asks for a fish, will give a snake? If you then, who are evil, know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask him! [Matthew 7:7-11]

Reflection questions: Do you agree that receiving the 'gifts of the Holy Spirit' implies service to God's Kingdom? In what ways have you 'proclaimed the Kingdom'? In what ways might you be 'blocking the Spirit's gifts'?

Say the following as often as you can bring it to your mind throughout the Novena:

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

Prepare to Receive the Gifts

2008-04-28T10:23:00.010-04:00

Novena to the Holy Spirit (Introduction+Nine Days)

They say, 'it's better to give than receive' and I would certainly agree with that adage. Nonetheless, when we stand before our Creator we are at a serious disadvantage; for the simple reason that we have nothing to give God that he has not already given to us. This is true of all things but especially true of spiritual gifts.

In a few short days we enter a special time marked on the liturgical calendar; a period of watching, waiting and praying for the gift of the Holy Spirit himself. We can do this at any time certainly, but to keep with the rhythms and progression of liturgical time, is to enter more fully into the mystery of all the divine workings. In a true sense the period of time before Pentecost is similar to Advent before Christmas; or Lent before Easter. Thus to pray, watch and await the 'gifts of the Holy Spirit' at the time prescribed, is to align ourselves for the best possible outcome.

This year I felt the inspiration to invite others to pray along and do this online. This is a great way for someone to begin a life of faith, especially if they've found it difficult to get started. The theology of all this is quite simple: God is calling us and wants us to draw near: we ourselves want to draw nearer to God. He sends us a helper, advocate, comforter to accomplish the task, this is the Holy Spirit. Christians never go it alone so my thought was for us to make this Novena together (let's call it a prayer pilgrimage for now). I would like to enlist the aid of others who are experienced at prayer and ask them to help others make this journey. For those who are lukewarm or fallen away and looking to revitalize their faith: this is your call. If you are someone who has been searching and seeking God only to feel like you're getting nowhere, please join in. If you're not familiar with the vocabulary of faith, don't worry, the Holy Spirit is the unseen teacher and you'll eventually catch on. Besides, the comment section is open – so use it.

A relationship with God builds with his 'grace' upon our nature; 'his divine call' followed by 'our response'. We must enter the mystery of these progressions and do our part. How does it all start? Perhaps it begins with a little kindling of love that is gently fanned with the Spirit's Breath. The word 'Spirit' means 'Breath of God' or 'Wind'. However it happens, it is vital.

The practice of praying the Novena to the Holy Spirit is itself enriching because it indicates the hidden presence of the Spirit prior to his 'official' arrival. The very desire and act of praying for 'gifts' can only come because God has some plan to utilize these 'gifts' for his own purpose. It is true that the Holy Spirit is himself our 'Comfort' but the 'seven spiritual gifts' are not for our consolation; rather they are a preparation for a task. When the Spirit fills our life we are filled with joy, but again, the purpose is to 'move the mission', (i.e. bring about the Kingdom of God). This all starts from the instruction of our Lord to the Apostles: 'stay in Jerusalem and pray' until the Father sends us our Advocate. [cf. Acts 1:4-5]

I have for many years felt called to pray this Novena in particular, and the effect has always been a more docile nature, especially when it comes to inspirations of the Holy Spirit. This characteristic of 'quieting down' has allowed me to be more attentive and is a precursor to the Spirit's aim, which is to take hold of my life more effectively. There are many 'faith seekers' who are roaming about the blogosphere and looking for a way to break through their doubt. There are many lukewarm folk who have received the Sacrament of Confirmation but not participated in the joyful mission. After a period of time the pilgrimage falls prey to frustration and weariness. Shall we offer them a hand? Let's invite all our friends who are seeking God or desiring an opportunity for growth in their relationship with the Lord to join in. Even those who are not yet baptized but are seeking some insight to move forward will be in a privileged situation. They can begin with a high degree of confidence, because to be in the 'seeking mode' is an indication that a stirring action (grace) is already in play.

To read the Novena prayers is not enough: they must be 'prayed with faith'. To pray together (as the Apostles did) is to lend our 'faith' to others whose faith is weak; thus no one misses out and all receive. How you pray during the nine days (the Novena) is up to you. A good format is this one offered at EWTN's website (see others below). More important than the format of specific prayers is the giving of oneself over to the Holy Spirit through a sacrifice of time and availability (your presence and openness). Shall we do this together? Gather your prayer material or booklets and come back Friday – day one. Invite as many friends as possible. I plan to add some brief commentary during each day of the Novena that will serve as a focal point for discussion or comments.

Come Holy Spirit; fill the hearts of your faithful people. Enkindle in us the fire of your divine love.

***Some links to possible prayer formats:

Link 1, Link 2, Link 3, Link 4, Link 5.

What Is God Whispering To You?

2008-04-20T01:11:00.019-04:00

Now that's a provocative question. The Holy Father asked this and other probing questions to his audience at St. Joseph's Seminary. It was certainly inspirational to those poised to meet the Church's future. At that moment they experienced the presence of the Holy Spirit and his gifts being poured out in superabundance. Too rich a fare to be digested quickly, the pontiff's remarks were something which needed to be captured and pondered. I was fully amazed at the scope of his speech which surveyed quite a bit of ground; it was a lavish display of the good shepherd's loving guidance for his young flock. Shepherd, father, professor, and prayer director: he was all of these in a spectacular display of the Holy Spirit's power.

And the Holy Spirit did in fact put wind in Pope Benedict's sails as you could see the acuity in his eyes, hear the confidence in his voice, and easily discern the true love for Jesus in his heart. He warned us of evil, but assured us of our triumph. He mapped out the various pitfalls we must overcome and gave us the guidance in rough terrain. He directed us to pray and revealed the need for silence: to listen and be touched by God.

Can a few pages be a catechism? It seems so. This document demands attention, prayerful reflection, and application. As these young people will eventually discover; what takes only a few minutes to read will involve a lifetime of transformation. Guided by the Holy Spirit, they will realize that an address that took only a short time to deliver, required the better part of eighty-one years to compose.

['A Penitent Blogger' has the Pope's entire address presented in blog format with accompanying photos to add a visual dimension. Thank you, Penitens.]

Hallowed Be Thy Name

2008-04-13T00:36:00.012-04:00

There has been so much written about the Lord's Prayer that it's hard to imagine that anyone could add something new; therefore I will not try. Not only is it the most perfect prayer but it's also the most commonly said prayer. One reflection about this particular prayer is that it has helped me make sense in my overall prayer life. The awareness of the hierarchy of order and relative importance of the various petitions has helped form a 'structure' for how I approach the several elements of prayer.

The prayer begins with what is most important: the recognition that God is Our Father and that He is holy. It next moves to expressing the goal of Christian life: that of living in the Kingdom which entails embracing the will of God on earth as it is in heaven.

After we acknowledge who God is and what his purpose is for us; only then do we then get to the third petition which is asking God to sustain us: 'give us this day our daily bread'. In the fourth petition we acknowledge our weakness and ask for forgiveness (as we forgive others) and finally we seek protection against evil.

Since there is this hierarchical quality to the 'Our Father', many commentators on the prayer have recommended structuring our overall prayer life in a manner to resemble this single and most perfect prayer, the 'Our Father'. This has always made great sense to me.

Admittedly there are times when we are consumed with our anxieties and concerns. There are times when we are steeped in sin and in need of forgiveness. There are times when we have a heightened sense of being touched or connected with evil and in need of protection. These concerns will drive us closer to the Lord it is true, but note how they are reactive or secondary in nature: meaning that we are being brought closer to the Lord because we are moving away from something we loath: hunger, sin and evil. In fact we could be so focused on these concerns that we actually neglect the higher form of prayer: praise, adoration and thanksgiving.

How different would our spiritual life be if we aligned our prayer more to answering his direct call to Himself? How different is prayer when we are joyfully and peacefully praising God and proclaiming his Kingdom? In fact to pray the Lords name in one word only, saying 'Jesus'; is in and of itself enough to insure our daily bread, forgive our sins, and drive out evil without even having to mention these concerns.

I know this is a leap of faith for those who need to control things until they can no longer do so; in which case they finally 'let go and let God'. But I have tried it both ways (and retried it over and over again), and can testify that to 'let go and let God' sooner rather than later is best. The only way to do this is to steep ourselves in praise, adoration and thanksgiving to the greastest extent possible with the confidence that God knows what we need before we have the awareness to ask for it.

I am suggesting that if we approach prayer with the greatest emphasis placed on the first two petitions we will experience our spiritual life in a different manner. If instead of approaching God with a list of our concerns we might approach him in praise and thanksgiving and recollect our minds to listen and hear what he has to say to us. Rather than asking what He thinks of our proposed plans and solutions to problems, we might simply say 'Thy Will be done on earth (and in my life) as it is in heaven'. The more we pray in this way, the more we will experience Him calling us to tasks and providing guidance and resources, before we arrive at our own forks in the road.

In my last post I spoke of 'The Prayer Corner' in our homes. In my opinion it is the best place to lay prayers of petition and supplication. This will 'free us', so to speak, to come to liturgy (Mass and Adoration of the Blessed Sacrament) with a readiness to praise God and give him thanks. We will be more disposed to hear his insights and callings. We will find solutions to problems before they arrive or even deflect their arrival. We become less concerned with ourselves and enter more fully into the overall mission of the Church.

The Prayer Corner

2008-04-07T17:15:00.010-04:00

There is one Catholic practice that seems to have diminished in the last generation which I lament. It's the practice of erecting a small table or area in one's home that has a 'shrine-like' quality. Some call it an 'altar table' or 'a prayer corner'; but it's simply a reserved place where one collects statues and sacramentals that bring attention to God; his saints and his church. Back in the 'days of faith' (meaning my childhood) I often saw this in the homes of faithful Catholics we visited. Though less common, the truly devout might even have a kneeler present for recitation of the rosary.

The point of this area is to call attention to our faith and to have a space that is reserved as holy. In some sense this area marks the home distinctly as a place of faith, and it 'offers' a perpetual prayer by virtue of its purpose and content. For the person of active faith it's an area to go to in times of turmoil, or even to simply say 'thank you' to the Lord. In a rather loose sense it is the 'sanctuary' of the Domestic Church, our home.

The family simply places statues, artifacts and sacramentals that have meaning and purpose in their life of faith. A rosary, scapula, pieces of palm, prayer cards for loved ones, and of course, statues of favorite patron saints (Mary is an absolute necessity). Whether the statues match in quality, style or size is of little importance. The Crucifixes, icons, vigil candles, all represent the presence of the Holy: what better place to leave prayer intentions and supplications.

Perhaps the home 'prayer corner' or 'altar table' is THE ideal place to leave our daily worries, concerns and supplications. (I will explain further in my next post). Whenever I receive a prayer request from a friend, or even a plea over the Internet, I simply write the request down and place it at 'the altar table'. Returning from a funeral or wake I place the prayer card of the decedent along with others who have gone before me.

I feel this 'prayer corner' reflects our life's priorities and is a simple and humble acknowledgement to God of our gratitude. It's a chance to 'sacrifice' some space and bend our rules about matching home décor, in order to reflect God's presence. We will occasionally be thought of as 'religious fanatics' with such a demonstration of our Catholic Faith, but even joyfully bearing that mild persecution brings with it untold blessings. As with much of our Catholic faith, I often need a physical reminder of that which is truly spiritual.

(P.S., While reviewing the Catechism on an entirely different matter I stumbled across this passage):

Places favorable for prayer- [...] --For personal prayer, this can be a "prayer corner" with the Sacred Scriptures and icons, in order to be there, in secret, before our Father. In a Christian family, this kind of little oratory fosters prayer in common. [excerpted from CCC 2691].
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Life is Nourished in Peace

2008-03-31T11:40:00.012-04:00

This is the time of year when thoughts turn to planting of seeds and to growth. There is a biological definition of 'seed' meaning embryo which is characteristic of reproduction. Every physical seed that you harvest and hold in your hand is life held in store: a marvelous design just waiting for fulfillment. The seed 'waits' until unheralded graces provide the necessary conditions for germination. These include a suitable soil, the circumstance of the right season, and a myriad of proper conditions such as temperature, sunlight and water.

Human life has an even more complex and fragile set of circumstances and conditions necessary for its fulfillment. Peace is one indispensible condition for the fulfillment of the seed of human life. The Catechism tells us that…

"Respect for and development of human life requires peace'. Peace is not merely the absence of war,[…]. Peace cannot be attained on earth without the safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is 'the tranquility of order'. Peace is the work of justice and the effect of charity" [CCC 2304].

I fear we're tempted to think of peace as a naturally occurring substance; omnipresent unless some wrongdoer interferes with its generation. It's 'just there when it's there'; very much taken for granted. But 'peace' itself must be planted, cultivated and grown: as such we need to take the view of the farmer who dedicates his very self to producing nourishment for others. Note that the farmer makes purposeful intent to grow and produce his harvest: his method is a far cry from our ancient ancestor who took to gathering whatever they could find. Relying only upon a supply of naturally occurring 'peace' is as detrimental to the wellbeing of a civilization as relying upon an uncultivated, naturally occurring supply of food.

Have we considered establishing projects modeling the Agricultural Extension Service as a way to practically enhance our "cultivation of the seeds of peace?" It's a useful comparison; as there is much need to learn good propagation techniques; and there are 'natural enemies to peace'. Just as in agriculture, pests and diseases make the growth of 'peace' a struggle and labor. Some of these pests and diseases are poorly formed human attitudes and behaviors which run about like the 'evil sower', casting weeds among the good wheat. This must be confronted and controlled: in a peaceful manner of course.

In an age of advanced development and high interconnectivity we need 'peace' more than ever in superabundance. It seems that some are content to gather only the naturally occurring 'peace'. We must convert them and seek their enlistment in our cause. Christians in particular need to take up the vocation of peacemakers (or shall we call ourselves peace farmers).

There is a secondary meaning in which 'seed' is seen as the 'source of something': the source of a significant change in outlook or action. Some readers might look upon this change and cast 'seeds of doubt or skepticism'. My hope and endeavor is that we will begin to take the cultivation of peace as seriously as we do other of life's necessities. If I were to title an introductory meditation or study for this 'Agricultural Extension Service of Peace', it would be: Peace is Gathered as a Harvest – Life is Nourished in Peace. I hope you will add other titles or comments to develop the program.

Good Friday Reflection Through Music

2008-03-19T00:07:00.000-04:00

Perhaps Good Friday,the most somber and grave day of the year, is a day that can be given to prayer and some private musical reflection. Here are three pieces that I find reflective of the character of this day. If you have 15 minutes for reflection, please stay a while.

The first piece is Adagio in G Minor by Tommaso Albinoni (9:54). Whenever I hear this selection I instinctively associate it with Good Friday and Our Lord's Passion. It begins very quietly; with a distinct feeling of a purposeful and trudging movement. Waves of pathos build slowly and finally reach a crescendo. The end comes with a quiet and sweet violin. If you close your eyes and picture The Way of the Cross...

The second piece I favor on this day is Gymnopedie No. 1 by Erik Satie. (3:28) After the Lord's death there is an emptiness that is not reconcilable: the feeling is more than loss, it's uncertaintly and misunderstanding. The work reflects a mild dispirited confusion where the final phrase is slightly discordant. This piece is also slow (lent) but not as heavy as the first. For me it reflects the despair of time in between death and resurrection.

My final selection is somewhat more hopeful. It is Schumann's Traumerei. (2:28) It's performed by the master pianist Vladamir Horowitz in Moscow.This is a favorite among the Russian people whose history has been filled with tragedy. The piece conveys sadness but its ending is more encouraging: it is peaceful and we know that we are reconciled. I enjoy the quiet appreciation and reassurance on the faces of members of the audience. They are recollected and witness an attentive spirit. They are vulnerable and open to the music's message.

We adore you O Christ and we praise you, Because by your Holy Cross you have redeemed the world.

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Take Up Your Cross

2008-03-17T09:51:00.014-04:00

Have you ever given thought to what the Gospel is without The Crucifixion? What if God had sent someone other than his Son to preach the 'Sermon on the Mount'; another to heal the sick; a third to feed the hungry…but no one to take up the cross? One prophet after another arrives, teaching wisdom and knowledge; speaking about kindness and compassion; calling for change and repentance. Yet the Cross remains empty and forsaken.

On Passion Sunday I attended a Church concert of The Seven Last Words of Christ by Theodore DuBois. As we sat in our pews with our backs to the choir we faced a slightly larger than life sized Crucifix which is suspended by chains from the ceiling and is perhaps four or five feet away from the wall. Now the Crucifix hangs in darkness except for one light which shines on if from the ceiling, casting an even larger shadow of Christ's body upon the wall.

As I listen to Christ's words from the cross in concert, I am taken by the spectacle of a body nailed to a cross. It's more than a 'putting to death' of an enemy. It's far more than what we think of as capital punishment…even more ghastly than a lynching or a beheading. I fear I will never fathom the enormity of God's love in willingly and purposefully taking on the suffering involved in His Passion.

Considering the readings of Passion Sunday, we see how the world seems to be secreting gall and bile in an effort to rid itself of the one who is Truth and Love. It is rejecting its own Savior; an incomprehensible and absurd drama that must be accomplished. What's even more transfixing is the realization that Jesus can prevent this, but doesn't. No attempt at escape; no money to bribe; no political or military solution; no legions of angels to force the will of his opponents…none of this will He have.

The world which insists on achieving its own salvation wants to eliminate Him; but can't do it. Our own evil has recoiled upon us, not with punishment, but with His love. In nailing Jesus to the cross we have unwittingly fallen under his Father's Will: a Will in which our Savior holds on to our sin and transforms it with his all powerful love and forgiveness. From the altar of the Cross he has reconciled our sinful state. Nailed to his pulpit he has taught us how we must deal with sin and evil. But will we listen?

Our Redemption is now complete and the forces of darkness were not able to forestall the Redeemer. But they deviously apply the never ending temptation of trying to turn us from 'the gospel of Love and the Cross' and have us become intoxicated with a gospel variation of self redemption and the sweet life.

Must I endure the fear and pain of suffering in this world, all of which is caused by sin and evil, and be limited to a response of love and pardon? Can't I trust in money and wealth? Why not superior weapons and strategies? Shouldn't we solve this with our own intellectual assertions and philosophies of what is good and what is not? Must I confront evil by relying solely upon the way of the Cross?

Back to my opening paragraph in which I pondered a world without the crucifixion. I can treat my life as though I were living in the time before the reality of the Cross. I can seek wisdom and all virtue; yet stop short of the scandalous Cross. I can treat Jesus as a great teacher or prophet; a Buddha or Confucius. I can limit my life to avoidance of sin with scrupulous examinations of my own behavior. I can do all these things (and more) while never desiring to take up my cross and follow Him in his Passion.

But if I forsake my crosses, I would be void of what Francis preached as Perfect Joy. I suspect that many who visit this blog misinterpret the meaning of its title and theme. Some perhaps picture a smiling and contented state of peacefulness and eternal bliss. In fact, Perfect Joy is all about The Cross.

As St. Francis explains to Brother Leo: …"Above all the graces and gifts of the Holy Spirit which Christ gives to His friends is that of conquering oneself and willingly enduring sufferings, insults, humiliations, and hardships for the love of Christ. For we cannot glory in all those other marvelous gifts of God, as they are not ours but God's. As the Apostle says: 'What have you that you have not received?' But we can glory in the cross of tribulations and afflictions, because that is ours, and so the Apostle says: 'I will not glory save in the Cross of Our Lord Jesus Christ.'"

The Stations of the Cross

2008-03-09T14:09:00.006-04:00

A pilgrimage is described as a journey, usually to a holy place undertaken for religious purposes. Our current devotion known as The Way of the Cross has in its origins the desire of early church members to follow the footsteps of Christ in his Passion. It has had a lengthy development which has culminated in the current practice we find in nearly all Catholic parishes. It's a devotion that I practice periodically throughout Ordinary time, especially on Fridays: but it becomes especially moving during the season of Lent.

During this season my parish has a weekly Way of the Cross on Fridays at 3 pm (the hour corresponding to our Lords death). I wish there were more souls present, as the lack seems to add to the melancholy. The priest gives some opening remarks and then proceeds with an alter server as cross bearer. The church aisles become transformed into the Via Dolorosa marked with the fourteen stations. At each station we intone a stanza of The Stabat Mater reflecting the pathos of Our Lady. We conclude with Benediction and The Divine Praises, while incense lifts our prayers before the throne of God.

For the readings we use a popular booklet titled "Everyone's Way of the Cross" (EWTC) by Clarence Enzler. I favor this particular version of the 'Stations'. In it Jesus speaks to us in the first person using a compassionate tone as he reveals his thoughts. He refers to his followers as, 'my other self'. After He speaks to us; we reply in guided thought befitting a heartfelt disciple. If you're familiar with the very popular devotional work "My Other Self" (MOS), written in 1958 with the same style by Enzler, then you'll know the intimacy of having Christ in the present moment.

I find this particular devotion more than a 'recalling' or 'remembrance'. Each station is an opportunity for us to 'be there'. It's easy to envision how what happened in the past, still happens to this day. To witness the Condemnation of Jesus at the 1^st Station is to see injustice rise up and show its face. We recognize its appearance because we have seen it on the news or perhaps even more closely. Somehow time is sidestepped or transcended to the point where the reality becomes present. The Catholic author and mystic, Caryll Houselander, put it this way:

"The Stations of the Cross are not given to us only to remind us of the historical Passion of Christ, but to show us what is happening now, and happening to each one of us. Christ did not become man to lead His own short life on earth--unimaginable mercy though that would have been--but to live each of our lives. He did not choose His Passion only [to] suffer it in His own human nature--tremendous though that would have been--but to suffer it in the suffering of each one of His members through all ages, until the end of time. […]Above all, (the Stations) show, in detail, His way of transforming suffering by love."

This is part of the pain that we must accept in this pilgrimage: this taking up our cross with Christ and following him. We recognize that we must accept what he accepted and be willing to offer love alone—love purified as our token in uniting ourselves with Him. "If you would become my disciple, take up your cross and follow me."

At each Station the priest proclaims: "We adore you O Christ, and we praise you": and those gathered respond, "Because by your holy Cross you have redeemed the world."

Moving to each of the Stations we have a brief glimpse into the whole sordid affair: into our wretchedness that causes him to fall and be bruised; into the pain of his mother as she consented to his sacrifice. We see the crowd, then and now, people of all stripes: his enemies, consumed with anger, righteousness and bitterness; his followers, who bow to the injustice in confusion and fear; those indifferent, who shrug and cast their eyes aside.

Help is required and forcibly obtained, but not out of kindness; rather out of merciless necessity to accomplish the execution. A stranger (Simon of Cyrene) is compelled against his will to carry the cross. Further along, a compassionate unknown figure offers her shawl to wipe his face; and for this she receives the gift of his holy image. We call her 'Veronica', which simply means 'lover of the image'.

We walk by women and children who are crying and upset; the unbounded cruelty passing them by, while goodness is overpowered. Yet Jesus offers them compassion and consolation. He ultimately reaches the place marked for his crucifixion and is stripped of his clothing which has clung to his open wounds.

At the 11th Station Christ speaks (Enzler from EWTC): "Can you imagine what a crucifixion is? My executioners stretch my arms; they hold my hand and wrist against the wood and press the nail until it stabs my flesh. Then, with one heavy hammer smash, they drive it through--and pain bursts like a bomb of fire in my brain. They seize the other arm and agony again explodes. Then raising up my knees so that my feet are flat against the wood, they hammer them fast too."

Our Savior speaks his last from his altar: "Why have You forsaken me?...Forgive them Father…You will be with me in Paradise…There is your mother…there is your son…I thirst…It is complete." Finally, his death is marked by a shudder of the cosmos. The earth quakes, the sky bursts, and the curtain of the temple is torn. Now grief reigns as his sacrificed body is pierced by a lance, un-nailed and buried.

This pilgrimage is now complete. Christ speaks to us once again: "I told you from the start my other self; my life was not complete until I crowned it with my death. Your 'way' is not complete unless you crown it with your life. Accept each moment as it comes to you, with faith and trust that all that happens has my mark upon it. A simple fiat, this is all it takes; a breathing in your heart, 'I will it Lord.' ..."So seek me not in far off places, I am close at hand. Your workbench, office, kitchen, these are altars where you offer love, and I am with you there. Go now! Take up your cross and with your life complete your way."

In our Lord's last days upon this earth he asked his beloved disciples to pray with him, yet they could not stay awake. When he was betrayed and taken prisoner, they ran away. So let us drop what deters us: let us gather ourselves and take up the pilgrimage as fully as possible; even if only to glance upon him with compassion, as he carries the burden of our sins before our very eyes.

Entangled Victims: A Misguided Torture Policy

2008-02-19T22:36:00.004-05:00

My last post alluded to one of my strongly held convictions; that the manner in which we confront evil circumstances in our lives is of crucial concern to our own spiritual well being. After creating that post I had it reaffirmed as I was browsing about the blogosphere and dropping comments here and there. I'd like to weave these various inspirations together to show that we can easily become entangled victims when confronting evil; as our own chosen tactics often drag us down.

My first stop was to a blog called I Have to Sit Down., where a mother of seven and self proclaimed Lenten Theologian, named Simcha, explained in very clear terms her understanding of how evil is 'not something': actually, it's a 'lack of something'. After considering the Genesis story of 'the fall' she concludes:

"Worst of all, evil convinces you that your new perspective, your new insight, is the way things really are. Once you have the knowledge of evil, it's hard to see anything good."

This is a keen insight: she's telling us that what we have 'gained' by the knowledge of evil is a distortion or privation of 'good'. Since we've all inherited this 'gain/loss' we are now wounded and easily confused. In effect we've inherited 'darkness or sin' which is a 'diminution of the light of Christ'.

My next stop was Postmodern Papist where the author has been consistently speaking up and linking to other posts against the practice of torture. In one of his comments he remarks:

"I'm more and more convinced that the most pressing moral crisis this country faces is not relativism but consequentialism."

Well that sounds important and I think I know what it means; but just to be sure I 'Googled' myself into a crash course in 'consequentialism'; a philosophical construct identified [i.e. labeled] and opposed by Elizabeth Anscombe. [Professor Anscombe was a noted Catholic philosopher and mother of seven (that's two in one post!) who steadfastly promoted Pro-Life causes. She stood up to toast when the Vatican reaffirmed its stand against contraception. She participated in the English version of Operation Rescue and was arrested for defending life.]

I myself am not academically or editorially constrained; so let me characterize (even bend) this school of thought (consequentialism) into a common phrase: the end justifies the means. This is an unwise way of judging our own actions: in fact our actions really don't matter, as long as the outcome is advantageous or has a utility. Prof. Anscombe decried such thinking.

Of course this form of thinking is rampant in our culture today. This thinking (and its cousin utilitarianism) is imperative to what John Paul II termed 'The Culture of Death'. All actions are weighted against a desired end with hardly a thought given to who or what is trampled in the process. Under this system of thought it's easy to justify an abortion…simply look beyond all the actions involved and only consider any desirable end result…let's say for instance…'the goodness of life unencumbered'.

So what of our Nation's 'torture policy'? One way to see this clearly, is to note that no one (other than an unrepentant sadist) sees torture as good in and of itself. It is necessary to suspend our sensibilities, keep it quiet and in the dark, (or record the act then destroy the recording) and hope for a benefit. Again, it overlooks the action and hopes for a good result. Putting any action under light is a great way to test it legitimacy. Even the horror of war is able to be viewed and reviewed. We honor our soldiers and commemorate great battles and struggles. But the act of torture…can we view it and pin medals on those who perform it? Torture simply cannot stand up to the light.

In one of my comments at Postmodern Papist I concluded with this:

"When we oppose the practice of torture we are primarily concerned with the intrinsic evil of the act itself. Though sometimes we're defending those who are corrupt and not innocent, we need to keep in mind (if we're considering this in the light of Christ) that the torturer and his/her supporters are doing much spiritual damage to themselves as well. My spiritual worldview leads me to fight this evil [insert: ALL evils] in a manner that doesn't only consider the result, but also the means and the benefit to all."

This issue of torture (and by extension the battle against terrorism) points out an example of what I was trying to draw out in my last post: namely that we can't give in to the temptation of fighting evil with evil. I'm well aware that it's risky to bring out talk of 'Christlike actions' in a discussion about confronting the 'evil of terrorism': nevertheless when all is said and done, evil can never be eliminated with more evil.

Some Things ARE What They ARE NOT

2008-02-10T00:21:00.001-05:00

What would you think of someone who, wanting to overcome darkness, resorted to solutions which involve no light? So then, how is it all of us fall for the illusion of trying to dispel EVIL in a way other than increasing the presence of LOVE?

I'm thanking Fr. Tom Washburn, OFM over at 'A Friar's Life' for the inspiration to this reflection. His post 'A Proof of God' is a fictional classroom colloquy between a professor and his students. The atheistic professor seeks to 'show the problem that science has with religion'. Along the way he smugly asks..."So who created evil?"..."If God created everything, then God created evil, since evil exists, and according to the principle that our works define who we are, then God is evil."

Another student, to his credit, recognizes that 'evil' falls into a category of things that ARE NOT. Realities such as COLD; DARKNESS; DEATH; and yes…EVIL. None of these are creations. Cold is the absence of heat. Darkness is the absence of light. Death is the absence of life. Evil is the absence of God (If we say 'God is Love', [1 John 4:16] then we might also say 'evil is the absence of love or goodness').

We may define these 'things' that ARE NOT in other ways of course. For instance, 'cold' is something which makes me shiver or is a temperature that is less than XYZ: but ultimately, we are speaking of a 'lack of heat'. Importantly, if you are confronting the 'problem of cold', then the proper solution is to raise the level of the heat or at least conserve it. There is simply no way to think of 'extinguishing the cold' other that to raise the heat.

One of our great deceptions is to see EVIL as an entity unto itself rather than a privation of the good. Some people spend fruitless hours or lifetimes wondering how God could have 'created' evil. Most of us have at some point criticized God for allowing evil to 'exist'. In point of fact, evil as a force or a being or a spirit, truly doesn't exist…but the lack or distortion of goodness and love does exist…and that is ours to own…and that is the reality of evil.

The purpose of this reflection is not to diminish the reality of evil or its consequences. The purpose is to expose its very nature and to help us avoid some of the pitfalls involved in confronting its many manifestations. There is an upshot to all of this, of course. How will we choose to deal with the reality of evil? One erroneous belief we are often tempted with is that we may ‘confront evil’ with any means we choose. A great Lenten reflection might be to consider what actions and behaviors we feel are justified and useful in confronting evil. (Today's Gospel is the 'Temptation of Jesus in the Desert' - Mt 4: 1-11)

Picture a Spiritual Journey

2008-02-01T16:41:00.001-05:00

Recently I came across a website that touted the effect of web graphics and design. It's called CSS Zen Garden. I highly recommend it if you have a hi-speed connection. If so, you get to alter the look of 'static content' and gauge your reaction to very fast changes in presentation. [ I have no idea of the science or technology involved.]

Right on the spot I decided to insert a picture in my title bar. This is a key to understanding how I behave. I'm given to impulsiveness; but at the same time, what I 'allow' myself to do 'impulsively', actually has some 'consideration' behind it. For instance, the image chosen has been on my hard drive for a couple of years. I have studied and viewed it on occasion and simply enjoyed it as a saved image. Now as I have uploaded it I ponder it even more carefully and see nuanced aspects to what I had previously glossed over.

This is a spiritual journey - is it not? I love the vegetation shown above. It's more than barely alive and yet it has an impoverished look somehow. It's not quite a barren scene, but it implies a struggle to stay alive.

The mountains on the horizon beckon me with a feeling of purpose and destination: a journey of ascent in due time. The sky is expansive: it feels thick and clear with a little touch of foreboding. Here's something very new that I've just discovered: a sparse and slightly worn path that transects laterally in between the two stands of trees. Yes, I'm quite sure it's a path.

Do you have any images of your spiritual journey?

Confessions of a Liturgical Pray-er

2008-01-26T11:21:00.001-05:00

In roaming the Catholic blogosphere I've discovered a lot of discussion among lay folk concerning a form of prayer called 'The Liturgy of the Hours' or 'The Divine Office'. I'm presuming that you have a general knowledge of what this form of prayer is. There are many very fine websites devoted to this topic. Click here for an very detailed online tutorial.

I've listened through posts and comments as many have described the travails they've experienced in trying to sustain The Divine Office. Many have tried and quickly given up. Others have continued for a time and have been overwhelmed by its demands and had to quit. I want to make some comments on what it is that has helped me to sustain my commitment in praying the Divine Office for over two decades. Hopefully, someone will get some helpful tips on how to approach this as a layperson.

In addition to my own personal experience, I have been helping others to discern if this prayer is for them, as well as giving some guidance on its implementation. This has been primarily through my role in Fraternity Life as a Secular Franciscan. I have been Minister, Council member or Formation Director for the majority of those years and this is one topic that each and every member must address.

So why do so many lay people start with good intentions and quickly fall away? Here are a few reasons that I'd like to point out and then explore:

Not rightly distinguishing between personal and liturgical prayer.
Insufficiently developed personal prayer life or personal relationship with the Lord.
Overly rigorous about the rubrics.
Not doing this freely for 'love of Jesus and His Church', but rather creating an obligation which does not exist.

Liturgical Prayer as Prayer of the Church: The Divine Office is liturgical and not personal prayer, even when said alone or in private. The root meaning of 'liturgy' or an 'office' is something akin to 'a public work' or a 'duty'. Someone who has fallen away from regular Sunday mass attendance is apt to make a comment such as: "I don't get anything out of the mass". Such a remark will trigger a vignette playing in my head that sounds something like this: 'I'm sorry if you don't get anything out of this. This is not about our personal religious experience but rather about our praying WITH and FOR the 'Body of Christ'. This individual has confused the 'public work or duty of liturgy' with their own personal prayer experience.

To use a military analogy, if a young person joins the Army because he wants 'to be all he can be'; well that's fine. But ultimately he or she will come to understand that the goal of their personal development will take a back seat to the overall mission of the Army itself. They are really being asked to participate in a larger mission that could ultimately involve the sacrifice of their lives. Indeed, 'personal development' can and does happen, but this is due to the fact that the soldier is maturing and participating more fully in the larger mission.

And so it is with our participation in any form of liturgy. Hence, the reality of liturgical prayer is that it is the prayer of the Church; not our personal prayer.

Insufficient Personal Prayer Life: Like our unprepared person who 'gets nothing out of Mass': someone who has little or no devotional or prayer life will find it difficult to jump into The Liturgy of the Hours. They are not likely to bear the burden or sacrifice, small as it is, because they haven't formed a mature sense of who Christ is and the mission he has established for his Church. I think this is true for all liturgical prayers: The Mass, Benediction and Eucharistic Adoration, The Divine Office. Each of these liturgical forms of prayer flourishes when the individual 'brings to them' some personal experience in meditation, scripture reading, or other form of private prayer. The disciple moves from being an observer to one who now wants to 'get yoked' with the Lord.

Excessive Rigor and Scrupulous Rubrics: In short, lay people sometimes overstep the mark by transforming their home, a 'Domestic Church', into a 'Domestic Monastery'. [I am speaking here specifically to the lay individual who is participating in private recitation of the Office. Certainly any Religious or Priest is answerable to their own vows, spiritual guidance and/or Religious Superior.] The secular person's life, especially with marriage and family, has huge demands and duties in and of itself. Our response to these demands is where much of our holiness and sanctity is being formed.

These family roles are our true vocation and duties and they rise even above our desire to participate in the liturgical form of prayer. Since the needs of the family are so great the demands of The Divine Office must occasionally yield to the legitimate demands of the family members. All of this is to say that the lay person who frets over missing an occasional prayer session or is not able to say prayers when and how he or she wants, is causing excess burden upon themselves and therefore increasing the chance that the entire undertaking will be dropped.

Freely for the Love of Jesus and his Church: Sadly, some people do Sunday mass liturgy because they 'fear hell' if they don't. Others respond to a sense of obligation. But love of Jesus and his Church is the greatest motivator and that's the only reason to take up this liturgical form of prayer. Finally, be wary of making commitments such as 'I'm doing this for the rest of my life' without due consideration. I find that lay people do best by practicing this prayer freely until they arrive at the point where 'missing the prayer' hurts. Then they will discover they have been 'called to the liturgy'. [Note: Professed Seculars such as myself have in fact made 'promises', but not vows and thus should strive to do what they have promised on the day of their public profession.]

Afterthoughts: Should we pray the one volume – the four volume set – some subscription format like 'Magnificat' – or a shortened version like Little Office of the BVM? Yes, yes, yes, yes…whatever works for you. I use the one volume edition called 'Christian Prayer'. (It's old and soft like a broken in baseball glove.) I feel entirely free to sit relaxed with a cup of coffee or even a glass of wine in the evening and participate in the Liturgy of the Hours. My morning prayer can be anytime from wake up to mid-afternoon. My evening prayer is anytime from late afternoon until bedtime. I try to find a quiet place to pray. This could drive me from room to room depending on where others are. My favorite place is outside in the yard when the weather cooperates.

Morning prayers are easiest as I now have the luxury of 7 am mass followed by rosary with the 'rosary ladies' followed by The Divine Office in front of the Blessed Sacrament, followed by a few quiet moments alone with the Lord. This is the ideal of course and is only a recent development in the last year. If my schedule changes I'll have to give it up. Ironically, if I do miss an occasional Office it's most likely to be Sunday morning when the whole routine is changed and others are running around. So go figure.

Oh, one more thing. If you really want to see the fruit of this manner of prayer in Franciscan flavor, take a look at this short Breviary meditation by clicking here.

Super Bowl XLII: The Divine Drama

2008-01-22T14:00:00.001-05:00

I have the distinct blessing of living in the right place at the right time. Meaning I live nearly equal distance from Foxboro Stadium and the Meadowlands…the home fields of the New England Patriots and the New York Giants. This is the prophesized land where ..."father-in-law is divided against son-in-law; co-worker against co-worker"…you get my point.

This Super Bowl has some of the greatest hype going for it. Can the lowly and ascending Giants who were thrilling and near spoilers in the final week…can they beat 'THE PERFECT TEAM' in a rematch? (Enter your Prophecy on the sidebar poll) Now I occasionally 'allow myself' to pull for the Pats…but when it comes to a head to head matchup…well it's definitely… Go GGGGGmen !

As I'm normally given to spew 'spiritual reflection' I needed to spin the topic in order to turn this into a theological matter. Two simple questions - the first is: Is it right to pray for your team to win and for your opponent to lose? I looked this up on the Vatican website and can find nothing in canon law to form an opinion.

I had to look to a secondary source…a baseball hall of famer…a man of honorable note...the legendary catcher...Yogi Berra. In one of his books he tells of an incident in which an opposing batter came up and made 'the sign of the cross' with his bat over home plate. Yogi quickly took his catchers mitt and rubbed out the batter's supplication. He looked up at the batter and while pointing to heaven said something like…"Why don't you just let Him watch the game?" Yogi should have been elevated to the clerical state of deacon, at least, for such a profound instruction.

So, based on the oral tradition of Yogi, I am strictly prohibited from praying for my team to win...and yours to lose. Nevertheless, I do believe it's OK to undermine our opponent's confidence: and for this I seek divine guidance.

Second question: Who's going to win Super Bowl XLII? We'll here's how I figure. My lifelong sports obsession, the Giants…have everything (supernaturally speaking) going for them.

Do you think I've gone off the deep edge? Can't I see the inevitability of America's most overwhelming and perfect team 'clocking' the G-men? My answer: You don't understand divine drama.

First of all, consider that the Giant's early season drubbings were a lesson in humility. From this they have groveled in the dirt and began to make acts of contrition and exhibit signs of a back and forth conversion. Those with 'eyes that can see' and 'ears that can hear' know that the lowly G-men ultimately were 'baptized in the final week of the season with their loss to New England and have subsequently risen to new life'.

The final game of the regular season was all the more revealing as each team broke the 'rules' of the game: when they had 'put everything on the line' in a game that should have been played with backups and substitutes. One played for 'perfection' the other for 'honor': and both earned their reward.

America was given a foreshadowing of the Superbowl when the NFL Network was 'forced' (by divine intervention mind you) to air the game which would have been hidden from view of most fans. Indeed, it was shown on nearly every conceivable TV network: thus bringing football's best game of the regular season to the entire nation. For that alone we should give thanks.

It gets even better: There is absolutely no belief or sympathy for these ignored G-men. They were despised by each and every sports commentator who consistently picked against them. Like broken slot machines the opposition logos lined up: all Buccaneers; all Cowboys; all Packers. Is that not, in and of itself, a sign of divine favor?

They took out the Bucs who were favored; only to be deemed 'lucky'. They stood in the breech to withstand the crybaby Cowboys (Oh, sweet merciful justice!) and still were given no credit. They passed and kicked bricks, disguised as pigskins, in absolute zero temperature; where no material object is supposed to move. In doing so they stunned over 70,000 Packers fans who were transformed into frozen popsicles in the hallowed stands of Lambeau field. Can I hear an AMEN!

All of this happened on the road while quietly setting an all time NFL record for most consecutive road wins: which is a direct allusion to surviving and maturing in 'biblical exile'. Even the Holy Father penned an encyclical on HOPE in time for this football season. (Of course, those who are 'perfect' don't need 'hope', now do they?)

Finally, the quarterback: Isn't it written (1 Sm 16: 7,12) that the older brother; the one with lofty stature [actually both Peyton and Brady fit the bill] was to be rejected and that the 'ruddy youth' would be anointed as the true leader of the chosen team?

My father-in-law doesn't buy any of this. My wife, reasonably detached from all this, utters the only supplication worthy of any consideration: 'O Lord, please don't let my dad or husband have a heart attack watching the game.'

Stay lowly and humble dearest 'Gints'…relish your status as decided underdogs. For thou shalt venture into the air conditioned desert once more…Yea, O Giants, thou art heading for the Promised Land.

Finding Your Spiritual Family

2008-01-12T23:06:00.001-05:00

Let me begin by introducing "Paths to Renewal: The Spirituality of Six Religious Founders", by Zachary Grant, OFM Cap.,(Alba House, Publisher - 1997). I attended retreats he gave for lay Franciscans at a period in which the book was in its final stages and therefore acquired a genuine interest in his perspective. Rev. Grant reflected upon, researched and studied this topic for many years. He polled many representatives of the various religious orders and congregations to get their input. This is the source that I am relying upon to bring out issues that I alone am simply not qualified to explain.

In my previous post I remarked that…'as a useful matter...to know which spiritual family you fall into will propel your spiritual life'. I have found that to be true in my own experience; so much so that I hope to explain it in a way that will convince you to pursue the matter.

Though Fr. Grant pursues his calling as a Franciscan, he nevertheless takes great pains to treat the matter in an unbiased fashion. He makes it quite clear that it would be 'arrogant' to claim that any spiritual tradition is better or superior to another, for ultimately we are responding to God who has raised up these spiritual families.

What is characteristic of a spiritual family or tradition is that it embodies 'a spirituality'; which is another name for a 'way', a 'path', even a 'program or system', which guides us towards our calling: Living the Gospel in union with Christ. Let's let the author speak for himself:

"In the Church we have six very different spirituality traditions. All are intrinsically woven into the fabric of the Church's holiness and her devotional practices. Everyone who is sincere about living the Gospel in true disciple-union with Jesus chooses one or the other without always knowing which one is being followed, i.e., without being able to give it a name. Any nuance or emphasis which is added by an individual, including subsequent founders of religious orders or congregations will reflect a difference of experience or a unique and sometimes limited purpose. A "new" spirituality may be known by a different name because it has a very specific priority, but it will be radically Augustinian or Benedictine, Dominican or Franciscan, Ignatian or Teresian. [Emphasis added - pg 34]

So these are the Great Six as he asserts. Why these six and none other, he discusses at length: however it is well beyond the scope of this reflection. When Fr. Grant speaks about 'those who are sincere about living the Gospel…with Jesus', he is not speaking only of religious. The laity have been greatly influenced by these distinctive spiritual traditions. Each spiritual family has contributed to growth in holiness and sanctity among large numbers of individuals in the secular state. Indeed without a strong lay following, they would not be among the Great Six.

[Please note that my purpose here is merely to show the existence of the Great Six traditions. If I were to attempt to explain each of them my ignorance would quickly betray me. Besides, my hope is that you will explore them yourself.]

Did Fr. Grant omit Marian spirituality? No; not at all. Mary is intimately infused in all of the so called 'spiritual traditions'. She is, so to speak, 'where her Son is' and inseparable from him. None of the Great Six traditions could be deemed as such, if not for their embodiment of love for Mary. While many of us experience an authentic personal closeness and devotion to Mary; in the context of this discussion, we can't rightly call this a separate spirituality any more than we can call the 'way of Jesus' a separate spirituality.

So what is it that compels a sincere follower of the Gospel to choose a 'path'; even if unknowingly? It's about answering God's call to draw closer in union with him:

"The motivation which helps us to overcome our fallen nature's propensity toward evil may be as ungallant as the fear of hell. The measure of a response to goodness may come from a sense of obligation toward our Creator, but when it is guided by generous love of Jesus, we call it holiness. When our generosity is total, we call it sanctity. The program or system we follow to maintain a steady progress in holiness toward the goal of sanctity is called a spirituality. And that is what we are speaking about here." [Emphasis added - pg 34]

This is significant because Fr. Grant is informing us not only that these 'families or traditions' exist; but even more, they are 'pathways' for us in our growth of the spiritual life. This is what I was thinking when I made the claim from my earlier post…'to know which spiritual family you fall into will propel your spiritual life'…this is the 'color or glaze of your plate'.

If our spiritual life amounts to more than 'fear of hell'; if our heart responds to more than an 'obligation' which we owe to God; if indeed we are motivated by 'generous love of Jesus': then in fact we are on one of these 'paths'. Isn't this a keen insight and opportunity? Shouldn't we discern 'where we are' and enjoy whatever graces are awaiting us? The first step might be to obtain 'Paths to Renewal'. If you have a collection (small or large) which you refer to as a 'Catholic Library'; then this title belongs in it.

We are nearing the end of what is for me, a very long reflection. Two more points please. Each of the spiritual families has a unique perspective and set of tasks in their relation with Our Lord and his Church. We call these 'charisms' and gifts. One can discern particular language and symbols that have meanings attached to their founders from early days. [The title of this blog is PERFECT JOY which has a distinct meaning to Franciscans and may be completely obscure to others].

This helps to explain why we find some published material more appealing than others. I try to discern which 'spiritual family' is being represented when reading anything written. Sometimes this is as easy as looking for the religious affiliation or initials after an authors name. This uniqueness affects almost everything shared among the traditions. This understanding helps to make me more receptive, (even tolerant), and able to be filled with the intended spiritual message.

This also helps to avoid misunderstandings and unintended frictions. (If Jesus is your 'Lord and Master'… are you offended if another calls him merely 'Brother'?) No where is this more important than in small Church groups or Bible Studies [and dare I add - blog posts].

Finally, I want to emphasize that it is fruitless and arrogant to promote one of these spiritual paths as holier, the best or greater than the others. Even worse is to excessively criticize or accuse any of unfaithfulness. All the spiritual families are constantly in need of renewal and reform: whether it's institutionally or for the benefit of individual members. We must keep foremost in our minds that it is God himself who has called forth these families. As for ourselves, we simply 'discover' the path that God has set us upon. Thus what 'seems best' is really only best for us. Having each of us follow our various paths serves the purpose of accomplishing his Will.

Caught In the ‘Catholic Mom’ Vortex

2008-01-06T19:43:00.001-05:00

New Year's Day is the secular world's equivalent of Ash Wednesday: the day to resolve great changes and repent. Not of moral failings mind you, but of sins against secular demigods- such as 'perfect physical appearance', 'high productivity' and 'smooth efficiency'. If weight loss and exercise were not the foremost New Year's resolution; then the only possible rival would be the need to get organized and be more productive.

Catholic bloggers are not immune to this cultural tsunami. We examine ourselves a few days before the year turns and then promptly drop to our knees wailing lamentations of 'goals not accomplished', 'houses not thoroughly cleaned', and 'insufficient income streams'. Those who don't post, but merely comment; fling ashes over their heads and rend their bathrobes sobbing; "me too - mea culpa!"

[Disclosure: I am quite new to the blogosphere and still getting my bearings; and seem to have been 'Spirit guided' into a 'network of consciousness' which I'll loosely label - 'Catholic Moms Vortex'. OK, I'm not a mom… (Nevertheless, I am married to one and she's the greatest)...I admit I'm a dad…and even a granddad. But for heavens sakes, I'm trying to stay in the Catholic realm and only know how to explore via 'links or blogrolls'. Thus I keep getting bounced around into this never ending universe of Catholic Maternity.]

Now being a lay person professed to a third order [please read my welcome post] I'm really interested in how my fellow lay folk experience God in their lives and so I seek to share the Spirit. Therefore, I bounce around these blogs expecting to discern the Lord's promptings and interact. When I post on my own site I try to be very considered…when I comment on your site I'm more apt to shoot from the hip.

So what have I observed in the 'Catholic Mom Vortex'? Well they're quite committed to their families and desperately trying to get God 'right'. They're doing the impossible with tears and grace…and giving each other spiritual direction; for better or for worse. They're the Church's renaissance; it's quite evident. I am totally convinced that the Holy Spirit is raising up a new generation of renewal; and for that I give God thanks and praise!

My second observation is this: everyone has a 'full plate': All have a litany of family and extended relations, duties, and activities: enough to choke a horse. The number one question discussed in the 'vortex' is where does God fit in with all these elements of daily life?

The answer: God doesn't fit on the plate - God is the plate. Or to state it more accurately: our relationship with God underlies and affects every aspect of our life. Hence, a small but consistent amount of time and attention devoted to Christian formation works wondrous results.

As a useful matter, it's helpful to discern what color or glaze your 'plate' is. This is called a primary spirituality. Mine is distinctively Franciscan; and to know which spiritual family you fall into will propel your spiritual life. I promise to take this up as a practical matter in a future post.

Finally, what of the rate of change that we observe in our spiritual life? Oh, how Catholic Moms torment themselves with this one. I wrote a post months ago which addressed this very topic: Unhurriedness is One of God's Characteristics. Hope you can find time to read it.

Being Mothers to Our Lord Jesus

2007-12-25T11:00:00.000-05:00

[A Rosary Meditation on the 1st Joyful Mystery - The Annunciation

"We are mothers when we carry him [Jesus] in our heart and body through divine love and a pure and sincere conscience; we give birth to him through a holy life which must give life to others by example."

-St. Francis of Assisi-

One of the greatest joys of our mortal existence is to experience the 'immanence' of God. The 'incarnation' of Christ means that which is pure 'Spirit' enters into our humanity in every way except sin. This is something that often leaves me speechless and occasionally grinning like a fool. God could have stayed 'outside' of creation: 'non-incarnate' and aloof. But He didn't. And for this I feel like St. Francis: wanting to grab two sticks and dance for joy with an imaginary fiddle.

It wouldn't hurt to occasionally ponder what having 'God incarnate' means to us as pilgrims in the temporal order. First of all, Jesus reveals how we are related to God in new terms. The Eternal Son, touches us: he becomes our 'brother', sharing with us his mother; and makes a transcendent God, our 'Father'; even 'Abba'. We share in 'his life' because he has taken on ours.

Not only that, but all of Creation can now rejoice because the Creator has revealed himself in its midst. The Canticle of the Creatures, throws new light on a sublime relationship. The sun and the moon could always give glory to their Creator, but they did so as material evidence of the Creator's work. But now because Jesus has looked upon them with his human eyes and felt the warmth on his human skin, they become 'transformed', if you will, with all of Creation. All of Creation 'praises' the 'eternal God' through Jesus. All in Creation are related to each other as kin, through Jesus.

Mary's role in all of this is the basis for St. Francis' undying devotion to her. The early writers say The Poverello loved her with what is called 'inexpressible love'. Her loving reply, 'be it done unto me according to thy word', is the indispensable cooperation of Mary for the human family. She is the gateway to incarnation of the divine Person of Jesus. Indeed, all generations will call her 'Blessed'.

When reflecting upon the 1^st Joyful Mystery of the Rosary I find myself enthralled, even now, in anticipation of the young Virgin's response. Oh what a glorious encounter in our salvation history. I must confess that in the past I've regarded Mary's 'fiat' passively; not understanding both the loftiness and humility of the drama spanning the eternal and the temporal.

By loftiness I'm referring to the sheer magnitude of what is at stake, and the high measure that God uses to choose his Son's mother. The high measure being her lowliness: her humility brought about by her complete openness and cooperation with the singular graces given her.

Though we haven't received her singular graces, nevertheless, Our Heavenly Father, in his providence provides in each and every way, what we need to accomplish his will for us. So in recalling the refrain of St. Francis stated above, we should count on the Holy Spirit and also Mary, as being midwife and model, in bringing about the 'birth' of Jesus in ourselves. To 'carry Jesus in our hearts and body' and to have him 'give life to others by our example' means necessarily our own dying to ourselves. This is of course the sticking point: the need to accept a baptism of death to our worldly way of life; and a rising to new life in Christ Jesus.

God can move deeply into our lives: but not without our consent. Our Heavenly Father has chosen us for something special, to carry His Son and to reveal Him to others. And if a thousand billion others are called to the very same task it still is glorious to undertake. I'm speaking of course of the awesome task of being 'mother to our Lord Jesus Christ'.

________________________

Love Is Born – Love Is Poor

2007-12-25T00:10:00.000-05:00

[A Rosary Meditation on the 3^rd Joyful Mystery – The Nativity]

"Christ, the gift of the Father's love, is the way to him; the truth into which the Holy Spirit leads us; and the life which he has come to give abundantly." [cf. SFO Rule: Article IV.]

Christmas is the day the Church has chosen to celebrate The Incarnation of Our Lord Jesus Christ: The Gift of the Father's Love. Today, Love is born.

From a Crèche prayer to the Divine Infant we hear…"In a word, you became weak to make me strong, poor to enrich me, humble to exalt me, subject to all sufferings in order to free me from all evils and procure for me all blessings."

Weak…poor…humble…subject to suffering? Our Rule tells us: "Trusting in the Father, Christ chose for himself and his mother a poor and humble life… [cf. SFO Rule: Article XI.]

Consider the circumstances regarding our Lords humble birth. Don't overlook how the Holy Family were obliged to leave their home for the census; their arrival at the inn with no room; and their finding refuge within a lowly manger. Amidst all of this we find myriads of angels well aware of all hardships and every detail surrounding the Holy Family; yet proclaiming peace and singing praise to God Most High.

Dedicated Christians quickly come to understand that circumstances and events in the life of Jesus are not the result of happenstance or divine caprice. It is theologically correct, (and therefore very significant), to say that 'Christ chose for himself and his mother a poor and humble life'.

The Word is sent by the Father to reveal a God who is Love: and more, to save us and bring us abundant life. Yet in accepting this greatest of all Christmas gifts, it is required that our hands be empty: this is our poverty. It is simply in the nature of God that in order to 'possess' him we must have open hands and pure hearts to receive.

What are some implications for us as we strive to conform ourselves to our Lord? We could begin by taking into consideration our personal celebration of Christmas itself. We might stop to adore Jesus hidden in the manger and not be overly concerned about the lack of room for him in the inn (or the modern culture). He simply chose not to be born there. "For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich." [2Cor 8:9]. Don't deny him his poverty even if its specter causes you to shudder.

In the spirit of Christmas giving, I offer to all people of good will, a passage from the Rule of the Secular Franciscans that is free but not cheap…amazingly efficacious…field tested and proven by those who have sought to follow Jesus through the example of St. Francis. It reads:"Thus, in the spirit of 'the Beatitudes'… we should strive to purify our hearts from every tendency and yearning for possession and power."

Indeed, we won't find him in the comfortable inn: but as we 'empty ourselves' we become attracted toward the lowly and holy manger. As we draw near we can hear the shepherds proclaim among those present: "Love is born – Love is poor."

We adore You hidden in the manger.

May Christ's peace be with you this Christmas Season and throughout the New Year.

Tausign

Carrying Christ Unseen

2007-12-15T12:38:00.001-05:00

[A Rosary Meditation on the 2^nd Joyful Mystery – The Visitation]

I am very fond of this Orthodox icon known as 'The Virgin of the Sign'. The iconographer wants us to 'read' the image and have it speak to our hearts. The icon is not specifically a 'nativity' icon; and yet to me it 'speaks' vastly of what St. Luke intended to portray in the Gospel account we call 'The Visitation' [Luke 1: 39-45]. Please take a moment to gaze upon the icon and imagine you are Elizabeth as your eyes catch Mary approaching.

The Orthodox tradition sees in this Icon, Mary as the whole Church (a living Holy Temple) which brings Jesus into the world. I find contemplation of this Icon also conveys (at least potentially), what St. Francis envisioned when he spoke of our 'Being mothers to our Lord Jesus'.

Contemplating the image of Jesus - now in the young Virgin – we see the promised Emmanuel (God with us). In Luke's account, Jesus is still unseen and unknown to the world. Even so, upon hearing Mary's voice, Elizabeth and the unborn John do 'perceive' Him.

From the first moment of conception in Mary's womb Christ is fully active (by virtue of his Divine Personhood), and free to bring about the Will of his heavenly Father who sent him. Because Mary is 'full of grace' she in no way obscures her Son's presence. Since the Virgin is carrying Christ yet unseen, she is able to call out to Elizabeth: and in doing so have her voice speak 'the unheard voice of Jesus', who summons the Holy Spirit upon them all.

The gathering in the 'hill country' of Mary with Elizabeth is in some way an early glance into Pentecost. John is 'quickened' as his cousin draws near; Elizabeth, filled with the Holy Spirit, is brought to great joy; and Mary herself bursts into high praise which has come to be known as 'The Magnificat'. Isn't this burst of life, joy and praise, a 'prior echo' of what will happen a lifetime later to the Apostles and Mary in the 'upper room'?

Our Lady is always pleasing her Son by carrying him unseen to where he must be. What of our Lord's desired to be carried by you and me to where he wishes to be? Is this so strange? Isn't this the manner Jesus has chosen to move among us until the day in which he returns in glory? Within the span of time past, our Lord's earthly presence was so incredibly brief. Had his presence ended on Calvary we would be pitiable. But he intended for us to have life 'in Him, with Him and through Him'. And even more mysteriously the Divine Son desires to incarnate his life 'in us, with us, and through us'.

'The Virgin of the Sign' calls me to be a 'holy temple'. (Do you sense its beckoning?) I find joy in knowing that this 'Infant God' has called me to bring him forth into the world: something that is both a task and a privilege. And for me the lament of life comes when I somehow fail the task and bring obscurity and darkness in place of Love.

This is very much about whether we have heard and understood the call to be Disciples of Christ. About whether we have allowed and cultivated the transformation which began at our baptism: a mission to 'carry Christ unseen'. And yet have Him be recognized in our Christ-like presence, words and deeds. He is most recognized in our love and pardon.

This carrying out of God's will through our presence and actions, wherein we become the Lord's hands and voice, is a vocation that needs to be contemplated and nurtured. We are fed in diverse ways; but most essentially through Scripture and Sacrament.

This is the spiritual journey: where disciples walk all roads and bring about a perpetual state of 'Visitation' to our neighbors. This is the consequence of our one baptism: and our ongoing repentance, conversion, metanoia. All of them speak so eloquently of our transformation into what has been called the 'mystical body of Christ'.

______________________

Holiday Time: Friend or Foe?

2007-11-30T14:40:00.001-05:00

[We're all aware of the 'hustle and bustle' of the holiday season. A period when it's easy to let stress enter and spoil what should be a time of great joy. If you know of anyone afflicted by 'holiday madness', please pass this post on to them.]

The season of Advent brings attention to the issue of 'time': beginning and end. The early weeks pay tribute to the Eternal Son of God, as Triumphant King: He who will bring about the end of time. The latter weeks herald the Babe of Bethlehem, our infant Creator: the One who set time in motion and entered into its realm. Advent moves gracefully in a gradual transition between these two separate encounters with the Person of Jesus.

As in all things created by God, time is good. The cycles of the days and the seasons each contain their own beauty, enfolded in the loving presence of the Creator. The season of Advent is a dedicated period in which time is given by God, with the express request that we give time back to Him.

Now all time is somehow dedicated to 'knowing, loving and serving the Lord', yet Christmas is a holy season with special demands and special rewards. God in his providence always provides amply to accomplish his will. So why then are Christians overwhelmed, flustered and distressed in the holy season of 'peace and joy'? The answer is simple: we don't give back time in the manner in which it was intended.

Is it any surprise that a 'thief' prowls about to steal and poison our time? Or plant in our brains ill conceived plans? We overextend our limits, bringing fatigue and frustration; we have arguments and bicker about shopping for gifts; we endure stress and anxiety, over not living up to others expectations. In so many ways, our time is squandered and tarnished as we drop our eyes from the manger scene which lies just ahead.

When we are unmindful of God we perceive time as a limitation. Time not only slips away, but often recoils on its victim in the form of regret. Contrast this with our 'mystic' periods when we are united with the Lord. Time is no longer of any concern: we use it in a way which honors God, and even now enjoy a taste of the eternal.

What we do with the following few weeks is our choice. God, who has sent His Son into 'time', has done his part. The Babe of Bethlehem gazes upon us as if to say, 'Give some of your time to Me; spend the rest with others, through Me'.

The More We Renounce Ourselves…

2007-11-22T20:18:00.001-05:00

In recent posts we saw how 'Penance Must Precede Peace'; and argued for 'Reclaiming the Practice of Penance as Virtue'. This reflection will consider the individual's response to the 'call to do penance': the battle of 'me' with 'my self'. As we observe the exaltation of the 'self', promoted with reckless abandon in every aspect of our culture we need to take a serious look to see whether we've been lulled into complacency. The best method I know to keep us on the right path spiritually is to 'do penance'.

Our goal here is to promote the value of 'doing penance' and to suggest a way to begin the process. Those who would even consider this already know that penance is not something new, but a reclaiming of something that is ancient, proven and truly radical. This is the penance done in secret that Jesus spoke of when he said, 'wash your face and smile so no one knows that you are fasting'. [cf. Mt. 6:16-18] What the penitent does our heavenly Father sees.

Let's briefly review three issues: (1) Obtaining the desire to do penance; (2) Focusing on a particular behavior or attitude to amend; (3) Choosing a suitable penance to perform.

The first consideration for the individual is obtaining the desire to 'do penance'; which is itself a gift from the Holy Spirit. Doing penance is not a natural inclination. I confess it's simply not for me to know how this desire breaks to the surface. To think or utter, 'Lord, give me the spirit of penance', signals the process is already underway. So we should give thanks for the desire itself. All Franciscans have a duty to somehow cultivate this desire and regard it as an indispensable virtue. We will desire penance more as we discern its value.

The value of this 'gift of penance' becomes obvious when we consider the following scriptural passage. As you read, keep in mind the 'Prologue' to our Rule regarding those who 'do' and 'do not' do penance.

"What human nature does is quite plain. It shows itself in immoral, filthy, and indecent actions; in worship of idols and witchcraft. People become enemies and they fight; they become jealous, angry, and ambitious. They separate into parties and groups; they are envious, get drunk, have orgies, and do other things like these. I warn you now as I have before: those who do these things will not possess the Kingdom of God.
"But the Spirit produces love, joy, peace, patience, kindness, goodness, faithfulness, humility, and self-control…And those who belong to Christ Jesus have put to death their human nature with all its passions and desires. The Spirit has given us life; he must also control our lives." [Galatians 5: 19-25]

"The more we renounce ourselves, the more we walk by the Spirit", says the Catechism [cf. CCC 736]. That is the understanding that St. Francis preached. Regarding those who do penance, he said: 'The spirit of the Lord will rest upon them, and he will make his home and dwelling among them'.

[If you've read this far, rejoice: you've been called to do penance!]

The second consideration is to ask, 'What specific behavior or attitude needs reforming?' While the scriptural passage above speaks to 'human nature', this needs to be owned by each of us, concretely. The point is that each of us, as individuals, ought to assess what behavior or trait has us crawling on our belly when we should be standing upright. A good spiritual director or valued confidant would be helpful. Again, here we're not considering the repentance of 'humanity', 'human nature', or 'the flesh'; but rather oneself and one's own individual behavior.

A useful indicator of where to apply 'the practice of penance' concretely, is where we experience the opposite of the 'fruits' mentioned above: for instance, feelings of bitterness instead of love; despair instead of joy; or anxiety vs. peace. These are red flags that shout for scrutiny and action.

Also keep in mind; these previously mentioned 'nine fruits of the Holy Spirit' (love, joy, peace, etc.) are inseparable. It's no accident that when we experience a lack of 'self control', for example, that all of the other 'fruits' dissipate. This realization helps to strip away some of the most insidious self-deceptions: (i.e., the feeling of being 'in love' with someone, without 'joy or peace': or regarding myself as 'humble' with others, when I lack 'patience'). The insight of St. Francis in his Salutation of the Virtues is just as valid here: "Whoever possesses one and does not offend the others possesses all, and whoever offends one does not possess any and offends all."

The third matter is choosing a suitable penance to counter the malady. Prayer, fasting and almsgiving are ancient and unquestionable weapons for spiritual combat. Consider adapting and expanding them generically to get into the real issues you face. 'Fasting' implies sacrifice. It could mean denying oneself of anything that is licit and pleasing but somehow detracts from one's relation with God. A good example might be turning off media and turning on prayer and spending time with those in need. Find out whether it is harder to give up meat or your favorite TV show (and ask, 'why'?). Be open and creative: seek specific results of changed behaviors and attitudes.

Here's sage advice: if your 'penance' makes you irritable or cranky with others…stop and realize…'there's no fruit here'. Don't give up: just pray for guidance and either adapt or try again.

Lastly, I purposefully left out a different dimension of 'penance'. Our liturgical forms or penance as a people ; (i.e. Ash Wednesday and Lent; Fridays as a day of penance; fasting for justice; etc.). This has social significance in fostering repentance, instilling justice, and creating unity for the 'People of God' as a whole. I'll take up the communal aspects of penance in a future post.

Sing Dreams in the Deepness of Sleep

2007-11-10T11:14:00.001-05:00

I've been stirred through the years, to welcome certain recurring readings or psalms from the Breviary, as though they were 'old friends' come to visit. Each is unique and presents some special gift. Psalm 127, from Wednesday, Evening Prayer of Week III, is one of those 'friends'.

If the Lord does not build the house, in vain do its builders labor; If the Lord does not watch over the city, in vain does the watchmen keep vigil.

In vain is your earlier rising, your going later to rest, you who toil for the bread you eat: when he pours gifts on his beloved while they slumber.

'Brother Psalm' arrives with his kin, the 'Other Readings and Prayers'. As familiar as the full moon, he enters with a broad smile, "Old friend, I'm back and God give you peace!" "And peace be with you, Brother Psalm", I reply.

The other messengers kneel down. "We have come to assist in praise for 'The Most High'."

"Shall we begin?" invites Brother Psalm our Maestro.

"Apart from God our efforts are useless;" Brother Psalm announces tonight's concerto.

(Three times the refrain. Two stanzas the score. One message the psalm.)

"Building without God is not building." (Accelerando)

"Watching without God is not watching." (Animato)

"Working without God is not working." (Con spirito)

(His triple refrains are celestial enlightenment; worth hearing a thousand times.)

"Oh pardon me Brother Psalm, but may I join in this praise to 'The Most High' who pours gifts on his beloved when they slumber?"

Brother hands me his hidden score, crinkled parchment from untold deep: "Simply sing 'this praise' in the deepness of sleep."

Praise be You, my Lord, through Brother Psalm, Who brings song and knowledge of You.

Blessed are those who hear his concert from Heaven, ---"Apart from God our efforts are useless"---

Praise be You, my Lord, through our Sister Bodily Sleep, Who enlivens and gives dreams to the weary.

Blessed are those who receive Your gifts when they slumber, Unearned reward for being loved by You.

Reclaiming Penance as Virtue

2007-11-04T22:13:00.001-05:00

These days one rarely hears about the practice of 'doing penance'. Its value is belittled. Its necessity is questioned. Its effectiveness is ignored. Yet St. Francis placed the highest importance on 'doing penance' and preached it as indispensable in the spiritual life.

One interesting and helpful insight into how Francis judged the matter is noted in Legend of Perugia: [cf. #96 – Brother Body]. To paraphrase Francis: The body is meant to serve God but can easily be impeded or distracted. This is the devil's playground. In matters of '…food, sleep and other necessities, the servant of God must act with discretion so that Brother Body has no excuse to complain' (i.e., we should avoid being unjust to our bodies). He continues… if on the other hand the body gets what it needs while observing moderation, and yet responds by '…being lazy, negligent, sleepy during prayers, vigils and other good works, then it must be chastised like a bad tempered and lazy beast of burden that wants to eat, but refuses to carry its burden.'

From this we can see that 'Brother Body' is called to glorify God. The body is 'weak and fallen' yet eternally destined to share in the joy of eternal life. Penance as mortification is indeed a virtue if it serves to move us (as it should) in the right direction and keep us on the path to God. Any other 'chastisement' can quickly descend to a misguided endeavor and defeat the goal of serving God joyfully. Of course it doesn't help when the virtue is itself distorted by bad practice. It is meaningless when deprived of the vital elements of love and contrition: of heartfelt sorrow for one's sins (not sin in general but my sins in particular).

The Church has clung to the practice of penance insistently, providing seasons and days for its observance. We see scriptural evidence of the 'People of God' often being called to prayer and fasting as a measure to correct waywardness and counter the influences of the surrounding culture. We can't ignore how our current culture of consumerism and materialism has launched a frontal assault on anything remotely resembling the practice of 'doing penance'. Contemporary opinion of the practice is often seen as unnecessary and ludicrous; outdated and old fashioned; even backward and harmful. Yet, when the practice of 'doing penance' is put into actual usage, it quickly loses its absurdity and induces a sense of wisdom and good judgment.

It's not for me to judge how God may inspire any other individual to carry out the practice of penance. What I can judge however, is my own response (or lack of response) to what is certainly a tried and true virtue. Something to consider is the effect that the original lay followers had on St. Francis. The Brothers and Sisters of Penance were fervent practitioners of penance. St. Bonaventure notes that they received great inspiration from Francis which in turn inspired him to practice the virtue to a 'heroic degree.' [cf. Major Life of St. Francis; Chapter V, 1]

Penance as sacrifice or mortification; when aligned correctly in a spirit of love and contrition will undoubtedly fly in the direction of God. Even if the penances are 'soft': when launched with a 'humble and contrite heart'- the angels will gather them and deliver them to the hearts of Jesus and Mary, where they will be used for God's own divine purposes.

Still not convinced of the benefits of this virtue? All I can say is that this is one area where practice trumps knowledge. This brings us to another Franciscan trait: the habit of doing virtue rather than merely pondering it. As the Seraphic Saint said, "I would rather feel compunction than study its definition."

"Let us begin anew, for as yet we have done nothing."

Penance Must Precede Peace

2007-10-22T15:49:00.001-04:00

Reflection upon a few paragraphs from Mirror of Christ: Francis of Assisi, by Isidore O'Brien, O.F.M.; St. Anthony's Guild, Paterson, NJ; 1944 [Pgs. 157-158]

He [Francis] who lived so completely the Gospel realized with a clarity grasped by so few the evangelical truth that penance, sincere and strong, must precede peace, as the needle must precede the thread.

The above observation uses an unusually keen image to explain one of the principles of Francis with brilliance. It is so perceptive that we should devote special attention to its meaning and its guidance.

Francis possesses a deep appreciation for the consequence of 'our fallen nature'; the effects of sin and the resulting chaos that distorts all our relations. He preaches penance as the way to 'restore order', which is ultimately what we mean when we speak of 'building peace'. Stated another way, 'peace' is a reflection of our harmony with God. St. Augustine called this 'the tranquility of right order; and a necessary precondition for this state is a change in heart, or repentance. This opens the way for peace.

Francis saw clearly: sin had thrown the whole moral world out of balance; only the practice of penance and co-operation with grace could restore that balance for the individual and the world; only in that balance would men find peace. Therefore he preached penance…

The great announcement of the Gospel is not 'Listen and believe the Good News.' It is clearly 'Repent and believe the Good News.' [Mark 1:15] Repentance begins by acknowledging that we have offended God which results in discord; and subsequently, accepting the 'right order' of God's way - which has among its fruit, 'peace'. Of course, the change we call repentance, is not a one time act. The Seraphic Saint preached that conversion was daily and ongoing. It is strengthened and renewed in daily penitential practices which are vital for those who would bring about peace.

One of the chief goals of doing penance is to draw attention to what is most important and to strip away deceptions and pretexts that hide truth. This invariably involves the difficult process of dying to oneself and overcoming selfishness. Francis describes the Penitent in this way; as one who…'loves the Lord with their whole soul and mind and strength, and love their neighbors as themselves, and hate their bodies with their vices and sins…and produce worthy fruits of penance.'

'Hating one's body with its vices and sin', is to detest whatever it is in our 'fallen state' that causes us to reject God; and as an antidote, to take up the life of penance with the help of grace, to reestablish harmony with God. The penitential life is a sacrificial life: a life in which everything is viewed and judged in the light of God. Priorities are modified or reversed, while simultaneously, trust in 'Abba' our loving Father is strengthened. Peace is gathered as a harvest. Life is nourished in Peace.

… and one on the chief fruits of his preaching was the formation of the Order of Penitents, [The Third Order]: an institution that brought peace to individuals and cities and communities and even to nations...

The Catechism tells us that…'Respect for and development of human life requires peace' [CCC 2304]. It's this characteristic that demands our steadfast commitment and labor. How will we, as today's enlistment in the 'Order of Penitents', account for our time and effort in building peace? Peace as saving ointment and healing balm, (as opposed to faithless 'peacemaking' bombs), for the rest of the world.

To seek political or temporal peace is certainly one of Francis' legacies. Yet it understates what is called for in our vocation as peacemakers. To reveal to fellow human beings the beauty of Peace as 'harmony with God', (and therefore each other and Creation), is the highest form of peacemaking. Those who can see clearly what St. Francis saw, namely the relation between penance and peace; will be delighted to put that insight into practice.

Reading the Prologue to our Rule and connecting 'peace' with what it means to 'do penance' and 'not do penance', will open our hearts and help us to shun chaos and restore right order. "Oh, how happy and blessed are these men and women when they do these things and persevere in doing them because 'the spirit of the Lord will rest upon them' and he will 'make his home and dwelling among them'…"

True Penitents are not glum and their call is never outdated. They are in great demand. They bring something essential to the world: God's Peace.

Blessed Franz Jagerstatter-SFO Martyr

2007-10-22T14:17:00.001-04:00

Please take time to recall a humble human being who gave up his life in order to witness to the Kingdom of God. In the midst of the NAZI reign of horror, Franz Jagerstatter steadfastly avoided cooperation with evil; even to the point of death.

On October 26, 2007, Franz Jagerstatter, a member of the SFO, will be beatified in Linz, Austria. I invite you to read a brief yet poignant reflection [pdf or Word] on his life and death published by the National SFO - Peace and Justice Commission.

I Need Another Ladder

2007-10-08T20:36:00.001-04:00

Holy Virgin Mary, there is none like you born in the world among women, You are daughter and handmaid of the most high King, our heavenly Father, You are mother of our most holy Lord, Jesus Christ, You are spouse of the Holy Spirit. Pray for us, With St. Michael the Archangel, All the virtues of heaven and all the saints, To your most holy, beloved Son, Our Lord Jesus Christ. Amen __________________________

I am grateful for having discovered this beautiful praise to Our Lady nearly twenty years ago. St. Francis recited this antiphon at each of the hours in his 'Office of the Passion', which he said daily, in addition to The Divine Office.

It is said Francis loved Mary with 'inexpressible love'. He was overwhelmed with the wonder of Our Lord's 'Incarnation', which was accomplished through Mary with her fiat: and for this he praised her unceasingly. Knowing of The Poverello's fondness for, and continuous use of this antiphon, I decided long ago to make it part of my daily recitation of The Divine Office. I simply replaced the hymn, with the devotional antiphon when reciting the Office in private. For me, it is a favorite prayer to honor Mary.

I experience the heart of this prayer, as highlighting Mary's relation to the Triune God. She 'lives, moves, and has her being' as: daughter of the Father; mother of the Son; and spouse of the Holy Spirit. The antiphon inspires us to meditate on her relationship with each Person in the Blessed Trinity, which in turn, serves to illuminate our understanding of the mystery.

She is enthroned in complete and perfect relation to Father, Son, and Holy Spirit: and is poised therefore, to be the perfect intercessor for us. Mary as our helper is 'the splendid woman' who cooperated fully with grace and thus reveals our potential as creatures to be filled with God's love.

In a dream, Brother Leo, a companion to St. Francis, had a vision about the preparation of the Last Judgment. In it he saw a red ladder extended from the earth to Heaven with Our Lord at the top. Next to him was Francis encouraging his brothers to climb; yet as they ascended they would fall off to the ground. Francis turned to Jesus who in turn revealed His Wounds, all bleeding, and said: "Your friars have done this to Me." Francis looked over to see a white ladder and yelled to the brethren…'run to the white ladder…that is the Holy Virgin's ladder'. They were easily able to climb the other ladder. [cf. Little Flowers of St. Francis (Fioretti), Part III, Chapter 19]

Who better to turn to, when we're burdened by anything which distances us from God? Does God the Father, seem too harsh or unfair? Look to the daughter to soothe your anxiety. Does the Holy Spirit seem stingy with his gifts? Turn to Mary; she will share what her Spouse has given her. Does the Son demand more faith than can be mustered up? Tell this to his mother, she will obtain more faith for you.

Our Lady is proclaimed Protectress and Advocate for the Franciscan family by the Seraphic Saint. Not only for the needs of the 'Order' as a whole, but for each and every member personally. Therefore, she should be called upon often and fervently for any aid. She has unfailingly provided the easier ladder for me when I needed it. Consider inserting Francis' beloved antiphon somewhere in your daily prayer.

Transforming Power of Love and Pardon

2007-09-28T10:28:00.001-04:00

Mindful that they are bearers of peace which must be built up unceasingly, they should seek out ways of unity and fraternal harmony through dialogue, trusting in the divine seed in everyone and in the transforming power of love and pardon. [Beginning of Article XIX - SFO Rule]

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The article highlighted above has been for me, one of the most inspiring yet challenging demands contained in the entire Rule. Inspiring, in that it tells us what is to be done, how to do it, and supplies the power that brings it about. The desired goal is to 'build peace'. The work or activity is to 'seek unity and harmony through dialogue'. The power to bring it about is in the 'love and pardon' we bestow upon others.

Now the challenge. Since this is so clearly stated, then why, at times, do we have difficulty in embracing the task and obtaining the wondrous results? Let's examine some of the elements and see what could be lacking.

Are we mindful that we are bearers of peace? Do we have sufficient awareness of the mantle of peace that is bestowed upon our spiritual family? What saint is more universally associated with the charism of peace, than Francis?

Do we really want peace? The fruitfulness of our desire is somehow tied to the purity of our intentions. Building peace always involves a sacrifice: it requires relinquishing power, shunning privileges and sharing resources. Do we trust in the providence of God and reject a competitive mindset in which everything is limited and fought over?

Are we willing to do the work or activity? Some training might be involved such as obtaining better social and communication skills. Can we dialogue with someone without rushing headlong into an argument? Learning to listen is ever in demand. Will we find the time and exert the effort needed?

Do we trust that the divine seed is in everyone? Certainly no medical X-ray will find this seed. Many are simply unwilling to consent to this faith demand. And yet without it there is no basis for peace. We live in a world that descends not only to denying the divine seed, but even further, falsely describing enemies as less than human. Do we provide a response?

Will we unleash the transforming power of love and pardon? Or imprison it in never-ending justifications of why we don't have to forgive? Excuses abound: 'the other side is beyond forgiveness'…'doesn't deserve forgiveness'…'hasn't asked for forgiveness'…'won't accept forgiveness'…and so on. But wait: the point of receiving the 'transforming power of love and forgiveness'...is to use it. We don't need to ask permission to give 'love and pardon'. In fact, we will be held accountable if we don't give it.

Brothers and Sisters, the Lord himself says…"Blessed are the peacemakers, for they will be called children of God" [Matt. 5:9]. We're empowered as peacemakers by our profession of the Rule. If the results aren't evident it's most likely due to the challenges mentioned above. We must desire peace. We must do the work for peace. We must rely upon the transforming power of love and pardon to achieve peace.

Unhurriedness Is One of God’s Characteristics

2007-09-17T15:05:00.001-04:00

"Unhurriedness is one of God's characteristics and is manifested in nearly all His works. The lightning flash is instantaneous, it is true, but the thundercloud is slow in building. [Volcanoes] may erupt without notice, but their nether fires burn the lava long before it boils out the fault in the earth's crust. The meteor may plummet in white heat through our atmosphere, but it traveled far across space before the pull of our planet dragged it from its trajectory. In other words, sudden phenomena are but the results of processes that work slowly, through fixed laws"... [Isidore O'Brien, O.F.M.; Mirror of Christ: Francis of Assisi; 1944; pg 29]

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Unhurried (adjective): done in a relaxed and deliberate way. (Synonyms): thoughtfulness, consideration, purposefulness.

Conversion, metanoia, and repentance, are all words that imply a change in direction, even a change in state. What has drifted off target is now properly aligned. What was dead is raised to new life. We know that it's God's grace that accomplishes or at least precedes our change.

Our expectations as to how quickly this change should take place can be a hindrance in realizing any spiritual goal; be it a change in sinful behavior, growth in virtue, or the bearing of fruit in the apostolate. In our modern way of life, we have become slaves to fast, quick, and easy. So much so, that we are disappointed when our desires are delayed. We are frustrated when our apostolate is slow in bearing fruit.

What's missing is the awareness of God's 'unhurriedness': His care and purposefulness in all matters. The Divine workings are usually unseen, so much so that we are unmindful of their presence; in the same way that we are unaware of the air we breathe. Perhaps these workings are even mysteriously veiled in order to counter our conceit and prevent us from taking credit for what is truly a gift.

Picture loving parents, sitting in awe watching their toddler play with 'building blocks'. They have no concern for the 'block structure'...that's bound to tumble over. Rather their gaze is upon the beauty of the child: a child who is growing and developing; all according to a mysterious design. Their role is to nourish and sustain proper development…in an 'unhurried' manner…with thoughtfulness, consideration, and purposefulness.

Regarding ourselves, can we look for hidden graces in the 'unhurried' ongoing conversion of each and every day, and pay less attention to 'how high we've stacked the blocks'? Can we discern how the whole and entirety of the activities taking place, in all of the time we are allotted, are somehow contributing, little by little, to our spiritual formation? Again, all of this taking place in a relaxed manner…purposefully…unhurriedly.

Consider St. Paul's conversion. The direct encounter with our Lord on the road to Damascus was a terribly dramatic event. It was as the flash of lightning…the complete change in trajectory of his spiritual zeal. But we should not overlook the long and sustained divine movements that were at work before the conversion. Paul tells us himself that he was"…advancing in Judaism beyond many of the same age, for I was more zealous for the traditions of my ancestors ." He further explains that he was "called and set apart in his mother's womb." (see Gal. 1:14-15) We remember the dramatic, while giving little credence to the 'unhurried' workings. How 'unhurried' the way of God, working even from the womb.

What of our own ongoing conversions? Take the long view. When reflecting upon highlighted moments of great joy, or darkened moments of painful distress; think of the long path that brought you there (like that of the meteor). Pay attention to unnoticed simple events and those habitual behaviors that appear mundane and of no concern. These are actually the nether fires under the volcano, waiting to erupt when the unusual circumstance arrives. This is where God's 'unhurried' transformation is taking place; cooperate with it.

Finally, what of our resistance to conversion, our fear of how daunting the challenge appears? Yes, daunting when looking for sudden and dramatic results. But to cooperate with God's grace over time - full of confidence that unhurriedness is one of God's characteristics; gives us the patience to see and know that roots are taking hold, foundations are being built, and mountains are being moved.

One Eye Is Nearly Blind

2007-09-04T23:33:00.001-04:00

"To be secularly literate and religiously illiterate produces an unbalance within the man. He finds himself with two eyes which do not focus--a strong eye which sees life as the world sees it, a weak eye which sees life as Faith declares it to be. The temptation is overwhelming to close the one eye, the weak eye naturally." [Sheed, F.J. (1957). Theology for Beginners. New York: Sheed & Ward]

The author quoted above was a speaker for an organization called The Catholic Evidence Guild based in London during the middle of the last century. He was dedicated to evangelization and formed an apostolate to train like minded Catholics to carry out this task. He was aware of how often faithful and practicing Catholics were simply unable to respond to the most fundamental questions posed to them regarding their Faith. They might be able to feed back a memorized response from the Catechism, but hardly more. "While a virtuous man might be ignorant", he quipped, "ignorance itself, was not a virtue."

Above and beyond the questions posed by individuals, whole societies were in upheaval; corrupting or rejecting the Faith. Radical movements such as National Socialism (Nazism) and atheistic Communism were advancing. The faithful needed a greater understanding of their Faith in order to counter certain claims: namely, that many of man's problems could be solved simply by unburdening ourselves of past structures, including Faith and Religion.

The problem of viewing the world without the perspective of faith has become even more troublesome today. Ideologies that, for example, seek to control population with a heavy hand, or cure disease, using techniques that cause mankind even deeper afflictions, are a few of the agendas being promulgated in the name of modern advancement.

As the general population has become more literate in a worldly way, they have declined in religious literacy. If both eyes were illiterate that would be bad enough. But to have a weaker spiritual eye is nearly disastrous both for the individual and for the society. A lost sense of balance between reason and faith has caused many to turn their back upon revealed truth; while openly accepting foolish and trendy notions of morality.

Under the banner of 'democracy and freedom' we have a responsibility as citizens with a free will; to make judgments and form opinions; weigh alternative solutions to complex problems; vote on public policies; etc. Perhaps now more than ever we need clear and penetrating vision that comes from having, the eye of reason and the eye of faith, properly focused. As the psalmist praises, 'O Lord, in your light, we see light.'

Our greatest aid in recognizing moral truth with clarity is of course our mother, the Church herself. She is endowed with the skill and desire to gaze on life's concerns with love and insight and to discover the Creator's will for us. Our Franciscan spirituality in particular, shows us also, that reliance on secular knowledge alone is not enough. We become trapped in faithless solutions to some of life's most vexing problems. Our Lord gave us deeper insight when he explained to his disciples...this demon can only be expelled with prayer and fasting.

And so we are engaged in a world which boasts of having thrown off its shakles of religion and faith and become 'enlightened'. Ironically, we seem to be in a circumstance where relying on 'reason' alone in dialogue has lost its effect, mostly because...one eye is nearly blind.

Don’t Soak the Beans ‘til Tomorrow

2007-08-28T16:12:00.001-04:00

Mirror of Perfection - Chapter 19 - How he did not wish the friars to be provident and anxious for tomorrow.

"He therefore forbade the friar who cooked for the brethren to put dried beans into warm water in the evening, as is usual, when he intended to give them to the friars to eat on the following day. This was in order to observe the saying of the holy Gospel, "Do not fret over tomorrow".

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While the manner of soaking beans is unimportant, the awareness of the providence of God is vital to a life in union with Him. Francis knew this, and as the guide for his Lesser Brethren he was inspired to train them.

Some of us feel the need to have much of the future well planned. Since God doesn't reveal our future we take matters into our own hands. To some extent this is one aspect of the virtue of prudence. But as we expend excessive time and energy for the future we take away from the present with its own inspirations and demands. We can become as time travelers venturing off to the land of our future fears and anxieties; distracted from God's love and care for us right now.

Shortly before writing this I began reading a book on reconciliation and healing. In the first few pages was posed a certain reflection: Do I question God's providence - mistrust him - doubt him? When phrased like this it does point to the heart of the matter, namely: How much does God really care for me? How actively and attentively is He involved in my life?

One factor which will determine our response is the amount of time spent in prayer. Considering that prayer is communication with God, we might inquire, what level of dialogue is going on? For example, if my adult children are living in another city I might hear from them often, over the phone, pouring a weeks activity into a half hour chat. On the other hand, they might be estranged from my life, in which case I only hear of them through others or when they're really desperate for help. Communicating with God implies trusting Him.

If my trust in God's providence is lacking, this calls for healing. The Sacrament of Reconciliation is the privileged place to bring this wound. The Triune God who creates and sustains...provides. Materially, He provides according to our needs; and spiritually, full measure flowing over.

The essence of love is in the desiring of what is good for the other, the beloved. Trusting in that love; assured of its performance without slack or fault is the greatest sign of faith. It's always refreshing, sometimes surprising and ever delightful to have God provide. This is what Francis wanted the friars (and all his followers) to experience. So then…don't soak the beans 'til tomorrow!

Prayer: Father, how wonderful your care for us!

The Opportunity of a Humiliation

2007-08-04T16:27:00.000-04:00

We Will Not Have You Govern Us For You Are Too Unlearned [see 2 Celano145b; Legend of Perugia 83; Mirror of Perfection 64]

In the everyday world people are lauded for their ability to 'seize an opportunity and profit from it'. It's most remarkable when the opportunity is there for everyone, yet somehow the vast majority overlooks it. Ultimately, someone recognizes an option which others haven't discovered and turns it into profit. Would you account a humiliation as an opportunity for gain? Francis did.

In his description of a 'True Friar Minor', Francis uses an illustration of himself being criticized and removed from office in the Order because…"you have no eloquence, you are simple and unlettered." He continues, "At length I am thrown out with reproaches and despised by all. I say to you unless I listen to these words [of humiliation] with the same face, with the same joy, with the same purpose of sanctity,[as words of praise], I am in no way a Friar Minor." And he added: "In an office is found an occasion for a fall; in praise, an occasion for complete destruction; in the humility of being a subject, an occasion for profit for the soul. Why then do we pay more attention to the dangers than to the profit, when we have time to gain profit?

In pointing out the dangers of praise and the profit in humiliation the Poor One of Assisi is guiding his followers up the mountain of sanctity and perfection. If we wish to follow him on this assent we have to accept our humiliations as gains; for under grace, that is truly what they are.

For our purposes let's say that humiliations come in two general forms. The first are those which we inflict upon ourselves. We might call this, "making a fool of myself", usually caused by poor judgment or foolish behavior. Often in this circumstance there is no spiritual gain, because we're generally not aware of what's happening or why. But if there is awareness, then the opportunity for gain will follow.

The second form of humiliation comes from others and is more of an injustice; often brought upon by some misunderstanding or confusion. Or perhaps a judgment that's different than ours. Even the lowliness of our position, our lack of power or rights, places us at a disadvantage. We feel the humiliation deeply and our first inclination is to react emotionally; to defend ourselves. But wait, this is where Francis says…'I see an opportunity for profit'.

We read in scripture: God opposes the proud, but gives grace to the humble (Jas 4:6). Yet often it seems that even among those interested in the spiritual life; that to act humbly is separate from enduring a humiliation. The sense that justice may be lacking causes the wounded soul to want to defend and fight back: if my humiliation is caused by someone else's detraction of me...then what? Am I not entitled to my reputation? And even if I do bear some fault, should I not be treated more charitably?

But what might Francis whisper? "I say to you unless I listen to these words [of humiliation] with the same face, with the same joy, with the same purpose of sanctity [as praise], I am in no way a Friar Minor."

Do you think that this is unique to the Franciscan way? Consider the Church's teaching on Indulgences, updated and revised in 1968. In the First General Grant we read: "A partial indulgence is granted to the faithful who, in the performance of their duties and in bearing the trials of life, raise their mind with humble confidence to God, adding—even if only mentally—some pious invocation." Are not humiliations, prime fodder for this source of grace?

Again in the Third General Grant: "A partial indulgence is granted to the faithful, who in the spirit of penance deprive themselves of what is licit and pleasing to them." That justice that I didn't receive—that justice that was lacking, yet licit and pleasing to me—can't this be given up in the spirit of penance? Is it any wonder that the poor Francis, affectionately known as the Poverello, was the richest man on the face of the earth?

The Leper Heals Francis

2007-07-10T11:22:00.000-04:00

An excerpt and reflection from an out of print biography: Some Loves of the Seraphic Saint, by Fr. Augustine, OFM Cap.; Published in 1944; M.H. Gill and Son, Ltd., Dublin; Pgs 29-31.

In describing the conversion process of Francis, Fr. Augustine speaks of various encounters that he had to overcome. The first he called the visible enemies, the second, invisible foes, and the third...the greatest foe of all--himself. This final encounter refers to his own attitude and feelings about people that he feared intensely...lepers. The biographer tells us that Francis' revulsion was surprising; note the reason why.

"Before his conversion, the lepers had always inspired him with disgust. Even the sight of one in the distance filled him with horror and dread. He would never give them alms directly, but always through an intermediary. A hospital especially devoted to their care stood on the plain in the vicinity of Assisi, and whenever he went in this direction on business or for pleasure, to escape the nauseating odor…he hurried past with averted and closed nostrils. This is all the stranger when we remember that the leper inspired great veneration in these ages of Faith. The reason of this veneration was that the Prophet Isaiah represented the future Messiah as a leper struck by God and humiliated. [cf. Is 53 –The Suffering Servant]. Hence the lepers more than all other sufferers were looked upon as an image of the Redeemer, and spoken of tenderly as "the poor of the good God" and "the sick ones of the good God." Christ himself, too, during the days of His mortal life, had great compassion on the lepers, and never closed His ears to their appeals for cure. Legend had also consecrated stories of lepers being changed into Jesus himself in the arms of their benefactors. In spite of all this, however, Francis could not overcome the natural repugnance which the very sight of one excited in him."

The sight of someone radically deformed, disfigured or diseased can cause an emotional response that is extreme and repulsive. Some deep seated fear of the afflicted person; their pain, misery, and alienation; touches us and we naturally look to run away. It's akin to the fear of death, and in some sense perhaps, worse. Whatever is in Francis that must be purified, is holding him back. It's the last battle, so to speak, before he becomes entirely available for God's work.

"But the Lord was leading him by the hand and slowly purifying his sensitive nature. One day as he was riding across the plain below Assisi absorbed in thought, his horse suddenly swerved a little, and, looking up, Francis saw a leper before him asking for alms. His whole soul sickened at the sight, and his first inclination was to cast some coin on the ground, spur his horse and ride away. But he reproached himself in stern tones: "Thou art not yet a knight of Christ if thou canst not conquer thyself."

Francis is aware of the battle struggling within and laments his failure. It is well for us to stop and consider how these terrible moments which we dread, are so vital for us to overcome on our journey toward The Kingdom. If we could only remember to cry out: "God, come to my assistance; Lord, make haste to help." Yet God did come to his assistance.

"The vision in the cave rose up before him, and he saw the figure of the wounded, bleeding Christ reflected in the leper. A wave of pity, compassionate love passed over his heart, and reining in his horse, he leaped down, ran back to the poor sufferer, placed a generous sum of money in his wasted hand, and then, raising it reverently to his lips, kissed it. Before the leper could utter a word Francis had clasped him in his arms, and received, in turn, the kiss of peace from the poor stricken one of the good God. Having borne away the prize in the third encounter, Francis felt that he was now a true knight of Christ."

Francis plunges into the mystery that God works even through suffering to accomplish his will. The leper becomes God's instrument of healing--to Francis; allowing the Divine Person to pour through and dissipate the fear and revulsion that had occupied his heart.