One of the things I've been meditating on lately is the universe, particularly: Is there other life out there, and if not, then what is the purpose of the universe being incomprehensibly "big".
First of all, let me just give a little background for those of you who have never studied how big the universe is... Our Galaxy, the milky way, is one of millions in the universe. Even if we could channel the science of Star Trek and travel at "above light speeds" (in a sense), we could never hope to physically explore more than a fraction of the universe. Furthermore, the universe is bigger than we can even observe, and its constantly expanding. To use theological terms, the universe is somewhat like a mystery... we can begin to comprehend its vastness, but there's things we just don't even know we don't know about it.
So why did God make a universe that is so big? I have a few theories, and if you as a ready have others, or agree with one or more of these, please feel free to let me know.
1) Mystery: The reason God made the universe a mystery is exactly that--to give us something that will always be a mystery, even to the realm of science. In some sense, it puts humans in their place, reminding us of how small, finite, and powerless we are compared to the rest of creation. It helps us to be OK with mystery... we can keep trying to understand it, but ultimately, much like some of revelation, we must be OK with not understanding it completely. It enables us to continually be amazed at the beauty of creation--it's nearly impossible to meditate on the universe and feel awe at its beauty and complexity. Finally, this also helps us be a bit more humble.
2) A Purpose Unknown: It's possible that the universe is so big because God has it purpose for it that we just don't even begin to realize. While this is much like the first reason, this theory postulates that there is a reason beyond just being a means of exploration and beauty for the universe.
3) Other Life: This is the most commonly believed theory as to the universe, and it's the one that I personally struggle with the most. As far as I know, the Church holds no definitive teaching about whether alien life exists, or even if believers shouldn't believe in it. I remember reading something about JPII saying it was up to the choice of the believer, but don't quote me on that. Anyway, I'm not sure where I stand on the issue. I know C.S. Lewis, in his sci-fi space series, posits a very believable scenario in which alien life could exist on other planets. Furthermore, from a statistical standpoint, it's very hard not think that intelligent life could exist on at least one other of the millions of planets in the universe.
However...from a theological standpoint, it would seem that believing in other beings would compromise the state of human persons as the crown and center of creation, Christ's sacrifice for human's of all time, and our unique relationship with God.
I haven't made my mind up about reason #3, but the first two seem completely reasonable. Am I missing anything? No matter what the reason why the universe is so dang huge, it's still one of the most fascinating things in existence, and I will probably never grow tired of thinking about it.
Showing posts with label Theology. Show all posts
Showing posts with label Theology. Show all posts
Wednesday, July 18, 2012
Friday, September 23, 2011
Reflections on the Historical Jesus
Recently, I was asked a question about my thoughts on the "Historical Jesus"... ie searching for those words and acts that Christ ACTUALLY said and did. I'll admit that, at the time the question was asked, I had had very little exposure to what the Historical Jesus actually was. Basically, I lumped every analysis of the "Real Christ" as falling under John Dominic Crossan's "Quest for the Historical Jesus" and the subsequent "Jesus Seminar". For the record, even after brief subsequent study on the historical Jesus, I still think the work of Crossan and the Jesus seminar is inspired by Satan... but more on that later.
For my Eucharist class I was required to read an article (The Eucharist at the Last Supper: Did it really happen? Theology Digest 42:4, Winter 1995) by Roman Catholic Historical Jesus scholar John Meier. I'll admit, Meier has begun to change my view on Historical Jesus, and has shown me the value the paradigm has in answering certain theological questions and gaining a deeper understanding and love for the person of Christ and Sacred Scripture.
Meier starts off by saying that, while his book A Marginal Jew is often "yoked" with the Jesus seminar, he nevertheless disagrees with Crossan on key issues of Catholicism, for instance... whether or not the Last Supper actually happened. Meier also points out the value of knowing the historical Jesus in reaction to fundamentalist's literal readings.
Without giving away the whole article, or just quoting applicable one-liners from Meier, I'll just give you my general assessment:
Theology is faith seeking understanding, and faith is also rooted in the intellect, which requires some element of reason to truly assent to God. It is for this reason that the Church has always upheld faith AND reason as essential to true belief in God. While different believers are responsible for various levels of understanding concerning faith, it is important for theologians, teachers, and priests to have a deep wisdom and understanding of theological knowledge in order to defend the Truth and help uphold the faith of others.
The Historical Jesus, and historical criticism in general, when applied correctly, in respect to tradition, right reason and intent, and with the guidance of the Holy Spirit, can be a wonderful tool and paradigm in gaining a deeper understanding of the Gospel and the doctrines of our faith. It is for example, in learning the formula that Christ used during the last supper we can begin to see, as Meier says that,
"...what the hallowed bread and wine first of all mediate or communicate is not a static thing but a dynamic reality, the whole saving event of Jesus' death and ultimate vindication" (350).
It is through such study that we begin to see our doctrines in new and beautiful ways, as they were handed to us by Christ himself.
However, this paradigm is not for everyone, for those who are not firm in their faith, sound of reason, or guided by the Holy Spirit, may fall into serious and grave error such as that of the Jesus Seminar who has concluded that, "Jesus was a mortal man born of two human parents, who did not perform nature miracles nor die as a substitute for sinners nor rise bodily from the dead.[3][4][5] Sightings of a risen Jesus were nothing more than the visionary experiences of some of his disciples rather than physical encounters.[3][4][5]" I'll let you figure out exactly that is not in accord with the core of Christian belief.
So, when we aim to de-mythologize and legalize the words of Christ, we can fall into serious error. But for those of us who approach this aspect of historical criticism with the intent of greater understanding and in respect to already established doctrines of the Church, we can come to a deeper faith.
So my brethren, happy (and appropriate) "Questing".
For my Eucharist class I was required to read an article (The Eucharist at the Last Supper: Did it really happen? Theology Digest 42:4, Winter 1995) by Roman Catholic Historical Jesus scholar John Meier. I'll admit, Meier has begun to change my view on Historical Jesus, and has shown me the value the paradigm has in answering certain theological questions and gaining a deeper understanding and love for the person of Christ and Sacred Scripture.
Meier starts off by saying that, while his book A Marginal Jew is often "yoked" with the Jesus seminar, he nevertheless disagrees with Crossan on key issues of Catholicism, for instance... whether or not the Last Supper actually happened. Meier also points out the value of knowing the historical Jesus in reaction to fundamentalist's literal readings.
Without giving away the whole article, or just quoting applicable one-liners from Meier, I'll just give you my general assessment:
Theology is faith seeking understanding, and faith is also rooted in the intellect, which requires some element of reason to truly assent to God. It is for this reason that the Church has always upheld faith AND reason as essential to true belief in God. While different believers are responsible for various levels of understanding concerning faith, it is important for theologians, teachers, and priests to have a deep wisdom and understanding of theological knowledge in order to defend the Truth and help uphold the faith of others.
The Historical Jesus, and historical criticism in general, when applied correctly, in respect to tradition, right reason and intent, and with the guidance of the Holy Spirit, can be a wonderful tool and paradigm in gaining a deeper understanding of the Gospel and the doctrines of our faith. It is for example, in learning the formula that Christ used during the last supper we can begin to see, as Meier says that,
"...what the hallowed bread and wine first of all mediate or communicate is not a static thing but a dynamic reality, the whole saving event of Jesus' death and ultimate vindication" (350).
It is through such study that we begin to see our doctrines in new and beautiful ways, as they were handed to us by Christ himself.
However, this paradigm is not for everyone, for those who are not firm in their faith, sound of reason, or guided by the Holy Spirit, may fall into serious and grave error such as that of the Jesus Seminar who has concluded that, "Jesus was a mortal man born of two human parents, who did not perform nature miracles nor die as a substitute for sinners nor rise bodily from the dead.[3][4][5] Sightings of a risen Jesus were nothing more than the visionary experiences of some of his disciples rather than physical encounters.[3][4][5]" I'll let you figure out exactly that is not in accord with the core of Christian belief.
So, when we aim to de-mythologize and legalize the words of Christ, we can fall into serious error. But for those of us who approach this aspect of historical criticism with the intent of greater understanding and in respect to already established doctrines of the Church, we can come to a deeper faith.
So my brethren, happy (and appropriate) "Questing".
Saturday, September 10, 2011
On "Heaven is for Real"
When I was working Totus Tuus this summer, teaching Catechism and immersed in Catholic culture, I heard about a fad that was sweeping through the faithful. The book Heaven is for Real is a "true" story about a 4 year old boy who, while undergoing emergency surgery for a ruptured appendix, visited heaven. The book was written a number of years later by his father, a Wesleyan Pastor at a relatively small rural Nevada church. Throughout the second half of the book, Pastor Todd, through humorous and inspiring anecdotes, explains some of the things his son saw in heaven.
Here's the thing--this book IS spiritually inspiring, above all its a testimony of strength, perseverance, and hope through suffering.
The book would also qualify as personal revelation which has not been approved and even if it has been we can choose not believe:
“Throughout the ages, there have been so-called ‘private’ revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ's definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church. Christian faith cannot accept ‘revelations’ that claim to surpass or correct the Revelation of which Christ is the fulfillment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such ‘revelations’” (CCC # 67).
However, I don't believe that this simple little book will ever be approved by Church. Why? Because 1) the source is not credible... the visions were by a young boy who hardly even knows how to communicate what he saw, and then were written down, many years later, by his Protestant father who could have interpreted his son's words in ways that fit his belief.
Secondly, some things are directly against Catholic doctrine or dogma, specifically that the young boy says that Jesus told him those in Hell will not have resurrected bodies--a notion which contradicts centuries of Catholic doctrine ("For an hour is coming in which all those in their tombs shall hear His voice and come forth. Those who have done right shall rise to live; the evildoers shall rise to be damned" (Jn 5:28-29)).
To my Catholic brethren--it is OK to read this book, it has some emotionally and spiritually moving sections that, for the right person, could enrich their spiritual life. However, to all who read this I must urge prudence and deliberation in choosing which elements of the revelation to believe. Educate yourself before reading this, disregard the parts that are contrary to established Catholic teaching, and, if by chance you are prone to being led astray, just stay away from the book. There are other books you can read for the same effect that are more solid.
Tuesday, August 9, 2011
Faith Vs. Reason
Faith and Reason go hand in hand--as responsible Christians, and especially Catholics, we've been told that since Thomas Aquinas, and have recently affirmed it through the Encyclical Fides et Ratio. However, there comes a point in time when, one side becoming unbalanced or unduly focused upon, Faith and Reason can battle each other for domination and actually HINDER the growth of the Christian.
Pope John Paul II states "Faith asks that its object be understood with the help of reason; and at the summit of its searching reason acknowledges that it cannot do without what faith presents" (Fides et Ratio, 42). Therefore, Faith without reason is "superstition", whereas Reason without faith is nihilistic and relativism (seems to be the backbone of today's society, huh?).
So which is more important, faith or reason? As a responsible Catholic, I must say that they are both equally important--just as Scripture and Tradition are equal. We all have a duty to be able to "give reason" as to the hope in our hearts and why we believe what we do. Likewise, there are mysteries of the Faith that reason cannot supply an answer to, and in those we are called to have faith.
I'm going to go out on a limb here and say, in this modern day society, considering the way most Americans think, Faith is the harder virtue. And, while I won't say its "more important", I will say that its the "safeguard" or reason, and in a sense "higher" in that it is a Theological Virtue endowed by God.
There must be an academic element to all faith, and it is good to study theology, and at the very least the basic doctrines of the faith. We must UNDERSTAND God to KNOW and LOVE God.
HOWEVER, reason, study, and academia cannot and must not be our primary source of identification with God. We MUST have a relationship with him, and can do that only through a faith-filled WILLING of love through him. We must pray about what we learn and ask God to speak to us himself, not only through books.
Please, brothers and sisters. Have faith, pray, and discern what God wants for you. We are made to know, love, and serve God, and so let us try to do all those three equally.
Ratio ET Fides
Pope John Paul II states "Faith asks that its object be understood with the help of reason; and at the summit of its searching reason acknowledges that it cannot do without what faith presents" (Fides et Ratio, 42). Therefore, Faith without reason is "superstition", whereas Reason without faith is nihilistic and relativism (seems to be the backbone of today's society, huh?).
So which is more important, faith or reason? As a responsible Catholic, I must say that they are both equally important--just as Scripture and Tradition are equal. We all have a duty to be able to "give reason" as to the hope in our hearts and why we believe what we do. Likewise, there are mysteries of the Faith that reason cannot supply an answer to, and in those we are called to have faith.
I'm going to go out on a limb here and say, in this modern day society, considering the way most Americans think, Faith is the harder virtue. And, while I won't say its "more important", I will say that its the "safeguard" or reason, and in a sense "higher" in that it is a Theological Virtue endowed by God.
There must be an academic element to all faith, and it is good to study theology, and at the very least the basic doctrines of the faith. We must UNDERSTAND God to KNOW and LOVE God.
HOWEVER, reason, study, and academia cannot and must not be our primary source of identification with God. We MUST have a relationship with him, and can do that only through a faith-filled WILLING of love through him. We must pray about what we learn and ask God to speak to us himself, not only through books.
Please, brothers and sisters. Have faith, pray, and discern what God wants for you. We are made to know, love, and serve God, and so let us try to do all those three equally.
Ratio ET Fides
Monday, August 8, 2011
Why I'm Catholic
I Believe in God
I Believe God wants to be known
I Believe God wants a mutual loving relationship
Therefore God must reveal himself through covenants
I Believe that God made Covenants with the Hebrews
I Believe that Jesus Christ fulfills all the Covenants and Prophecies of the Old Testament
I Believe Jesus Christ established His Church on the foundation of Peter
I Believe that Peter handed down his Authority through history to the current Pope and Bishops
I Believe that this power is to "Bind and Loose" on Earth AND Heaven
I Believe that the Church is guided by the Holy Spirit
Therefore, I Believe, in good faith, that ALL the doctrines, dogmas, and teachings of the Holy Catholic Church are inspired by God and thus true.
I am Catholic because it was the Church established by Christ.
I Believe God wants to be known
I Believe God wants a mutual loving relationship
Therefore God must reveal himself through covenants
I Believe that God made Covenants with the Hebrews
I Believe that Jesus Christ fulfills all the Covenants and Prophecies of the Old Testament
I Believe Jesus Christ established His Church on the foundation of Peter
I Believe that Peter handed down his Authority through history to the current Pope and Bishops
I Believe that this power is to "Bind and Loose" on Earth AND Heaven
I Believe that the Church is guided by the Holy Spirit
Therefore, I Believe, in good faith, that ALL the doctrines, dogmas, and teachings of the Holy Catholic Church are inspired by God and thus true.
I am Catholic because it was the Church established by Christ.
Monday, August 1, 2011
Reflections on Charitability
I was thinking and praying today during mass about what to do concerning a specific situation. I thought it very important to discern correctly what to do as it concerned the well-being of another person. I began to feel overwhelmed because how can I, as a human being with limited intelligence and obscured by sin, be sure that I am right, especially when the other person is sure that the opposite is right?
That’s part of the problem—in today’s world, everyone thinks they’re right, but there are some situations where only one person can be in accord with reality. I see this especially in the Catholic world in the liberal vs. conservative debate. Conservatives think liberals are heretics, removed from the essence of the Church, and just weird. Liberals think the conservatives are uncharitable, lacking the spirit, and close-minded. Both are wrong. Is there only one right answer in liturgy? Of course not, liturgy is the praise of the people, and praise takes different forms. I agree, there is a definite area in which the liturgy must occur to be appropriate, but because something varies from the “norm” does not mean it is illicit, invalid, or heresy. If everything were in the norm then there would be no variety. It is the openness to variety while remaining true to the spirit of Christ and the Church that makes the Catholic Church a universal and global church. I’ll admit, it’s a hard line to walk but it’s possible.
The human condition makes us judge and think we’re right without really first considering the alternative. We want to feel “in” and seek the approval of our peers, so we naturally point out the flaws of the “other” instead of inherently seeing the holy, the Christ, in all things. No matter how far a Church or a Christian is from God, there is still goodness, there is still dignity, and there is still some form of divine work there. This is especially so with parishes and people who are seeking to do God’s will. Sure they may err, we all do, but doesn’t the very desire to seek holiness make you, in some sense, holy? We are too obsessed with condemning and judging the other that we fail to see the good in things that we don’t already agree with.
All this has led me to question whether or not I can ever really know if I’m right. I know that I can, God speaks to me, reveals things to me, and I do possess natural reason that seeks Truth in accordance with the natural order of things. There are times I am right in my actions and my beliefs. Of course, there are many, many, times in which I discern, act, reason, or believe incorrectly. This is what causes the doubt. How can I be sure that what I pray and decide is actually according to the Will and revelation of God. I guess what I end up falling back on is 1) God’s ability to correct me and show me I’m on the wrong path, 2) God’s mercy, and 3) the Sacrament of Reconciliation.
All this pondering and prayer led me to think about the gifts that God has given me. What are they? I’m not an incredibly good-looking person. I’m not strong, or exceptionally eloquent. I’m intelligent but not exceptionally or in a way that other people can’t fulfill that need. I’m musical, but not prodigious. So what has God given me? Basically, He has given me, as he has every human person, a unique capacity to love in a specific way and Charism.
Knowing this, it is now my job to discern HOW best to love. In a general way, I must obviously love as God does. How is this? 1) Meeting people where they are at: God will never turn his back on us because we do not do what he says. His love is unconditional, human love should strive to be that as well. 2) True love must respect free will: I must point out errors, pray, and continue love, but I must never condemn or withdraw my love because someone fails to align their will with the truth.
That’s really all I’ve come up with—in reality I haven’t answered any questions about liturgy or what is right and wrong. The only conclusion that I have come to is that I must be charitable in all things, for that will win more hearts for the Lord than legalistic rules. It’s a fine line to tread, and I will often err on both sides. Pray for me Brethren, and I shall pray for you.
Wednesday, May 26, 2010
Exposition on "All of Creation" (Part II)
Having discussed the first era of Man post fall in Verse 1, we shall discuss the second era, which is presented in Verse 2. This second era is characterized by the time of the resurrection to the present day.
Captivated but no longer bound by chains
The definition of captivated is traditionally "strongly attracted, fascinated, or beguiled". This phrase contrasts the effects of sin on man before and after the crucifixion. Before the completion of the Paschal Mystery man was bound in chains by sin. We could not avoid it, we could not overcome it. This is evidenced in the repeated covenant violations of the ancient Hebrews, and the reason why we needed a "new heart". It was this binding by chains that kept us from heaven. However, now that Christ has paid our debt and conquered sin and death, we are no longer bound in sin, but merely captivated. Basically, sin lures us and tempts us, in many ways we find it attractive, and it even beguiles us into following it. But through the sacrifice of Christ and the gift of the Holy Spirit, we are now able to follow Christ, who truly satisfies all our desires.
left at an empty grave
At a basic level this line merely points to the power of the resurrection for the cause of salvation and our release of bondage. However, the empty grave is something more, for as Christs body was glorified, so will ours be. When we get our bodies they will be perfect and completely free of sin and blemish.
the sinner and the sacred resolved
I thought that "resolved" was an interesting word choice for this... why not "rejoined"? The definition of "resolution", in this sense, I believe is "the solution to a problem derived from decision making". This I think is accurate in that, though God freely gives us salvation, we must make the personal decision to accept it. So, although we do not achieve salvation because of our own qaulifications, our salvation is still dependent on our choice. So now, in our current era, we can choose to resolve ourselves to Christ, for though we are not rejoined with him (we are not in complete union with him), we are still resolved in that we can make the decision to accept heaven.
Thus is the state of the second era of man, and the second verse of the song.
Captivated but no longer bound by chains
The definition of captivated is traditionally "strongly attracted, fascinated, or beguiled". This phrase contrasts the effects of sin on man before and after the crucifixion. Before the completion of the Paschal Mystery man was bound in chains by sin. We could not avoid it, we could not overcome it. This is evidenced in the repeated covenant violations of the ancient Hebrews, and the reason why we needed a "new heart". It was this binding by chains that kept us from heaven. However, now that Christ has paid our debt and conquered sin and death, we are no longer bound in sin, but merely captivated. Basically, sin lures us and tempts us, in many ways we find it attractive, and it even beguiles us into following it. But through the sacrifice of Christ and the gift of the Holy Spirit, we are now able to follow Christ, who truly satisfies all our desires.
left at an empty grave
At a basic level this line merely points to the power of the resurrection for the cause of salvation and our release of bondage. However, the empty grave is something more, for as Christs body was glorified, so will ours be. When we get our bodies they will be perfect and completely free of sin and blemish.
the sinner and the sacred resolved
I thought that "resolved" was an interesting word choice for this... why not "rejoined"? The definition of "resolution", in this sense, I believe is "the solution to a problem derived from decision making". This I think is accurate in that, though God freely gives us salvation, we must make the personal decision to accept it. So, although we do not achieve salvation because of our own qaulifications, our salvation is still dependent on our choice. So now, in our current era, we can choose to resolve ourselves to Christ, for though we are not rejoined with him (we are not in complete union with him), we are still resolved in that we can make the decision to accept heaven.
Thus is the state of the second era of man, and the second verse of the song.
Tuesday, May 25, 2010
Exposition on "All of Creation" (Part I)
My new favorite Christian song is "All of Creation" by Mercy Me. Not only are the lyrics and musical composition beautiful technically and theoretically nearly flawless, but the theology of the words speak to the essence of the human experience.
I will present this exposition in five parts to avoid too much confusion and an epically long post. This first part focuses on Verse 1.
The progression of the song speaks of the three eras of human's post-fall existence, and when combined with the chorus and the bridge, outline the story of salvation.
Verse 1
"Separated until the veil was torn"
The first verse speaks of the time between the fall until the moment of the Crucifixion when salvation becomes possible for all. We were separated from God because of our sin and thus, salvation was not possible. However, with the crucifixion the veil was torn. This is symbolic in a few different ways. First, historically, the veil was what separated the rest of the temple from the Holy of Holies (the tabernacle), the very presence of God, which only the high priest could enter during one day of the year (Yom Kippur--the Day of Atonement). Veil, in Hebrew, literally means "to conceal". However, we know Christologically that Christ is the real presence of God, and that his sacrifice was for all people of all times. Therefore, theologically this shows that, with the crucifixion, Christ became present for all people, not just his "chosen".
Secondly, in the anagogical (Eschatological) sense (which is more relevant to the actual song), the veil refers to the [Hebrew] cosmological and [Christian] theological separation between heaven and earth. In other words, humans from earth could not reach heaven. With the crucifixion this veil was torn and salvation was made possible for all.
The moment that hope was born
How great it was of the author to include virtue in this song dealing with salvation. Present in this first age of man (fall-->atonement) is first the virtue of faith... the only virtue that could truly be present in this era (controversial statement, I realize, but that's for another post). However, with the crucifixion hope is finally born, in the ultimate sense, in that finally salvation is made possible and God fulfills his promise. Granted, hope, in some sense was always present in that God always planned to fulfill his promises, both ultimate and specific, but finally hope is completed with ability for man to receive salvation through the cross.
and guilt was pardoned once and for all
And how was this veil torn and hope born? Through the act of atonement brought about by Christs sacrificial act. According to basic "satisfaction theory", Christ paid our debt to the Father, pardoning us from our guilt in an eternal sense and enabling salvation.
I will present this exposition in five parts to avoid too much confusion and an epically long post. This first part focuses on Verse 1.
The progression of the song speaks of the three eras of human's post-fall existence, and when combined with the chorus and the bridge, outline the story of salvation.
Verse 1
"Separated until the veil was torn"
The first verse speaks of the time between the fall until the moment of the Crucifixion when salvation becomes possible for all. We were separated from God because of our sin and thus, salvation was not possible. However, with the crucifixion the veil was torn. This is symbolic in a few different ways. First, historically, the veil was what separated the rest of the temple from the Holy of Holies (the tabernacle), the very presence of God, which only the high priest could enter during one day of the year (Yom Kippur--the Day of Atonement). Veil, in Hebrew, literally means "to conceal". However, we know Christologically that Christ is the real presence of God, and that his sacrifice was for all people of all times. Therefore, theologically this shows that, with the crucifixion, Christ became present for all people, not just his "chosen".
Secondly, in the anagogical (Eschatological) sense (which is more relevant to the actual song), the veil refers to the [Hebrew] cosmological and [Christian] theological separation between heaven and earth. In other words, humans from earth could not reach heaven. With the crucifixion this veil was torn and salvation was made possible for all.
The moment that hope was born
How great it was of the author to include virtue in this song dealing with salvation. Present in this first age of man (fall-->atonement) is first the virtue of faith... the only virtue that could truly be present in this era (controversial statement, I realize, but that's for another post). However, with the crucifixion hope is finally born, in the ultimate sense, in that finally salvation is made possible and God fulfills his promise. Granted, hope, in some sense was always present in that God always planned to fulfill his promises, both ultimate and specific, but finally hope is completed with ability for man to receive salvation through the cross.
and guilt was pardoned once and for all
And how was this veil torn and hope born? Through the act of atonement brought about by Christs sacrificial act. According to basic "satisfaction theory", Christ paid our debt to the Father, pardoning us from our guilt in an eternal sense and enabling salvation.
Thursday, May 13, 2010
Loving Your Angel
Guardian Angels: The teaching on Guardian Angels is a beautiful teaching that exemplifies God's love for us--He loves us so much that he gives us our very own spiritual being to protect and guide us! When I was traveling my diocese for a Catechesis program, I would often find myself with a couple extra minutes at the end of a class time, or transitioning between activities. I would proceed to tell them about Guardian Angels, and inevitably their eyes would light up. Some things they always liked to know about Guardian Angels:
- Everybody has one
- They can protect you from danger
- They act as your conscience
- You can pray to them and learn their name!
It is this last point that seemed to be the most amazing to them, and when they would ask how, I would teach them this prayer:
Angel of God, My Guardian Dear
To whom God's love commits me here
Ever this day be at my side
To light and guard, rule, and guide.
I told them that if you say this prayer to your Angel every morning, that they may reveal their name to you. They always asked if I knew my Guardian Angel's name, and I would always respond, "Samuel". This was how I first developed my devotion to my Guardian Angel, and sometimes if the kids were older, I would tell them this story:
How I learned my Guardian Angels Name: It was a seemingly normal night on the road, and my second night at the host family I was staying with that week. My team member had let me take the bedroom with the bed, and he offered to take the couch, because he liked falling asleep watching the TV if he could. That night I couldn't sleep, and I found myself with a desire to pray the St. Micheal Prayer. I said it, and then continued to say a rosary. It didn't help with sleeping, and God seemed to be testing me that night with patience. As the night wore on I received various hot and cold flashes, as well as a feeling that I should pray for Faith. When I did sleep, I had dreams of people I never met before, and giving them roses as a symbol of God's forgiveness for them. One time after one of these dreams I woke up to get a glass of water, only to find my teammate had left all the lights on, along with EWTN. I shut off all the electronics, got my drink, and went to bed. Later, I got up again to go to the bathroom (something that is very rare for me to do) and I saw that again the lights were on, and the tv had been turned on, but that channel changed. I continued to pray. Sometime during the early morning hours I got the urge to pray to my Guardian Angel, which is something I had never really done before. I prayed asking for guidance, sleep and protection, and as I did, the name Samuel came into my head. I asked my Angel if that was his name, and I got an overwhelming feeling of love and peace in my heart. That is how I became pretty sure my Angel's name was Samuel. I slept in fits for the rest of the night, but I was comforted by my new found friend.
Regardless of whether or not I told my personal story, the children I taught where always filled with an immediate sense of awe and love, and many would proceed that very to pray to their angel at Mass or even during recess. This is a beautiful gift we have been given, and it is a means by which we can evangelize to the younger generation. It takes only love of a single truth to delve deeper and discover the richness of the Church. I believe that this teaching may be especially comforting to youth and children who feel as if they don't have any other friends--their Angel was created to be their special best friend. Let us spread this joy and help others to realize that they all have guiding light sent by God to hold their hands on their journey to Christ. They are not alone!Monday, April 5, 2010
The Spirit of Liturgy
Today I want to discuss something which has been on my mind for a couple days, and which is the product of comments from both protestants and Catholics, as well as my experience of a Passover Meal. Basically the question is, to what extent is the Spirit present in the Catholic Liturgy?
I have heard some protestants say that one of the problems with the Catholic Mass is that it's not open to the call of the Spirit--that is, its "always the same" and so one cannot respond what the Spirit may be calling the minister or congregation to do.
On the flip side, I know that one of the problems many Catholics have with Protestant services is that "there is no order". The beautiful thing about the Liturgy which we Catholics have come to hold dear is the Ritual.
I'm going to just lay down the basics (otherwise this will be a very lengthy post). Any in-depth reading can be done through the links embedded throughout.
First let us define our terms: Liturgy can be defined as "Public Worship of God".
Ritual can be defined as "the prescribed procedure for conducting religious ceremonies ".
While Liturgy in the general sense does not require ritual, in the Catholic Church they are nearly synonymous. Basically, Liturgy could be thought as "Ritual done in communion for the worship of God."
Ritual Liturgy is not a Catholic invention... anyone who claims that is blind and ignorant of scripture. It has been around for over 3000, since the time of Moses and God's rules for Passover, Sacrifice, Worship, etc. The Pentateuch could be considered a Crash Course on Ritual. In fact, it is safe to say that at least 75% of what Catholics do at Mass alone, is from Jewish tradition.
Are we to presume that God's Spirit wasn't at work whenever the Jews sacrificed two doves? Or during Passover? Or when they read Midrash and TaNaK in the Temple?
Of course not! Perhaps the problem arises from thinking that "being open" to the Spirit of God means being completely flexible and unplanned in concerns to worship. This, perhaps, is a true difference in protestant vs. Catholic culture. However, I believe the purpose of God's Spirit is to draw into greater worship and Unity with Him. Thus, anything that can accomplish such things must be open to the Spirit, since it only through him that we can truly praise God.
How is the Spirit Present?
The Vatican II document Sacrosanctum Concilium (On Sacred Liturgy) states that God is present in four ways during the celebration of Mass. 1) Most importantly God is physically present in the Eucharist and through it we receive Christ into us. What better way is there to be unified to our God than this? 2) God is also present in the ordained minister, who acts "en persona Christi" or, In the Person of Christ and thus it is as though we celebrate the Mass with Jesus himself. 3) God is also present in the Word of God, especially the Gospel. This hearkens to the idea prevalent in God that the "Logos" is not only the Words spoken by God, but Christ himself as well (a rather complex theology that I have never quite fully understood). 4) Finally, in accordance with Matthew 18:20, the Spirit of God is present in the Assembly of the Faithful, especially in their song and prayer.
While there is so much more to be said, I will leave it at this for now. The Holy Spirit is abundantly present in the all Catholic Liturgy (the Mass and otherwise), because the purpose of Liturgy is the same as the purpose of the Spirit--to unite us in worship with God. This practice is millenia old and is manifest by God-given rituals!
I have heard some protestants say that one of the problems with the Catholic Mass is that it's not open to the call of the Spirit--that is, its "always the same" and so one cannot respond what the Spirit may be calling the minister or congregation to do.
On the flip side, I know that one of the problems many Catholics have with Protestant services is that "there is no order". The beautiful thing about the Liturgy which we Catholics have come to hold dear is the Ritual.
I'm going to just lay down the basics (otherwise this will be a very lengthy post). Any in-depth reading can be done through the links embedded throughout.
First let us define our terms: Liturgy can be defined as "Public Worship of God".
Ritual can be defined as "the prescribed procedure for conducting religious ceremonies ".
While Liturgy in the general sense does not require ritual, in the Catholic Church they are nearly synonymous. Basically, Liturgy could be thought as "Ritual done in communion for the worship of God."
Ritual Liturgy is not a Catholic invention... anyone who claims that is blind and ignorant of scripture. It has been around for over 3000, since the time of Moses and God's rules for Passover, Sacrifice, Worship, etc. The Pentateuch could be considered a Crash Course on Ritual. In fact, it is safe to say that at least 75% of what Catholics do at Mass alone, is from Jewish tradition.
Are we to presume that God's Spirit wasn't at work whenever the Jews sacrificed two doves? Or during Passover? Or when they read Midrash and TaNaK in the Temple?
Of course not! Perhaps the problem arises from thinking that "being open" to the Spirit of God means being completely flexible and unplanned in concerns to worship. This, perhaps, is a true difference in protestant vs. Catholic culture. However, I believe the purpose of God's Spirit is to draw into greater worship and Unity with Him. Thus, anything that can accomplish such things must be open to the Spirit, since it only through him that we can truly praise God.
How is the Spirit Present?
The Vatican II document Sacrosanctum Concilium (On Sacred Liturgy) states that God is present in four ways during the celebration of Mass. 1) Most importantly God is physically present in the Eucharist and through it we receive Christ into us. What better way is there to be unified to our God than this? 2) God is also present in the ordained minister, who acts "en persona Christi" or, In the Person of Christ and thus it is as though we celebrate the Mass with Jesus himself. 3) God is also present in the Word of God, especially the Gospel. This hearkens to the idea prevalent in God that the "Logos" is not only the Words spoken by God, but Christ himself as well (a rather complex theology that I have never quite fully understood). 4) Finally, in accordance with Matthew 18:20, the Spirit of God is present in the Assembly of the Faithful, especially in their song and prayer.
While there is so much more to be said, I will leave it at this for now. The Holy Spirit is abundantly present in the all Catholic Liturgy (the Mass and otherwise), because the purpose of Liturgy is the same as the purpose of the Spirit--to unite us in worship with God. This practice is millenia old and is manifest by God-given rituals!
Thursday, March 25, 2010
Reflection on 1 Cor 10-12
What wonderful readings today! I'm going to focus mostly on how these readings can be used as an aid in Catholic Doctrine Apologetics.
A good portion of Chapter 10 and 11 focus on Christ's Sacrifice and our Eucharistic meal--THE CORE MOST CENTRAL DOGMA OF OUR FAITH! This is pretty much my reason for being Catholic, so I will enumerate on what this passage means for Catholics! In 10:16 Paul reminds us that we are indeed sharing in the "Body and Blood" of Christ. Here, sharing is from the greek "Koinonia", which literally means "to participate in". In 11:24-25 Paul again affirms, in the words of Christ, "This is my body... This is my blood... do this in remembrance of me". Here the greek for "remembrance" is "anamnesis", which literally means to "remember again". This does not mean that this is MERELY a memory, but that it should not be vainly done without remembering the sacrifice of Christ. While being support for the belief in the True Presence of Christ in the Eucharist, the ideas of Partaking and Remembering together hold support for what the Catholic Church holds the Eucharistic Celebration (the Mass) to be--an actual participation in the original crucifixion of our Lord! Whoah! By participating in the remembrance (re-presentation), and keeping in mind that God is outside of time and died for those in all times, we are actually making manifest Golgatha on the Altar. Additionally... why would Christ sacrifice himself, and then celebrate such a sacrifice if he did not want us to be there at Golgatha with him?
The second idea I want to touch on is the focus on chapter 11 and deals with "head coverings" which, for many modern day people, seems to be a point of contention with Paul. However, there is evidence that shows that, with respect to everything else the Corinthians sucked at, this was a relatively unimportant matter to Paul, and the Corinthians probably brought it up themselves. First let me say that Paul was not against women teaching in the Church, for he mentions women praying and prophesying (11:5). Rather, the point of this passage is two-fold: 1) to recognize proper authority within the Church and within relationships, and 2) to celebrate God-Given Differences in Sexuality! On point two: God created men and women different, and complimentary. Though we are equal, we are not the same. It is these very differences that make us compliment each other, and thus we have different gifts and roles (more on that in the next section). On point one: All genuine authority comes from God, therefore though in a traditional sense a man may be the head of the relationship as deemed by God, it does in no way demean the role of the woman. Both are mutually submissive (11:11-12) to each other and, though the man may be the head, the woman is definitely the heart of the relationship. A relationship cannot function without both.
Finally, let me speak on Spiritual gifts and the Body of Christ! This section of Chapter 12 has many implications for Catholic Doctrine. First, it forms the basis of Catholic Social Teaching and Solidarity--because we are all connected, we have an inherent duty to uphold the dignity, health, and well being of all our members. Secondly, I believe this aids in the support of Women not being priests. Paul reminds us that, not all are called be apostles, prophets, healers, etc. and yet it is that very difference that makes us beautiful. In reality, we don't choose our vocation, God does, and it is not our Right to be made holy by following God's will... it is our privilege. Therefore, though some women (and also some men) may have a desire to become a priest, it is not necessarily their calling. We are all called to minister in the way in which God can best use us, and even if that calling may be "lowly" we are assured that greater honor is given to the "inferior members" (12:23).
A good portion of Chapter 10 and 11 focus on Christ's Sacrifice and our Eucharistic meal--THE CORE MOST CENTRAL DOGMA OF OUR FAITH! This is pretty much my reason for being Catholic, so I will enumerate on what this passage means for Catholics! In 10:16 Paul reminds us that we are indeed sharing in the "Body and Blood" of Christ. Here, sharing is from the greek "Koinonia", which literally means "to participate in". In 11:24-25 Paul again affirms, in the words of Christ, "This is my body... This is my blood... do this in remembrance of me". Here the greek for "remembrance" is "anamnesis", which literally means to "remember again". This does not mean that this is MERELY a memory, but that it should not be vainly done without remembering the sacrifice of Christ. While being support for the belief in the True Presence of Christ in the Eucharist, the ideas of Partaking and Remembering together hold support for what the Catholic Church holds the Eucharistic Celebration (the Mass) to be--an actual participation in the original crucifixion of our Lord! Whoah! By participating in the remembrance (re-presentation), and keeping in mind that God is outside of time and died for those in all times, we are actually making manifest Golgatha on the Altar. Additionally... why would Christ sacrifice himself, and then celebrate such a sacrifice if he did not want us to be there at Golgatha with him?
The second idea I want to touch on is the focus on chapter 11 and deals with "head coverings" which, for many modern day people, seems to be a point of contention with Paul. However, there is evidence that shows that, with respect to everything else the Corinthians sucked at, this was a relatively unimportant matter to Paul, and the Corinthians probably brought it up themselves. First let me say that Paul was not against women teaching in the Church, for he mentions women praying and prophesying (11:5). Rather, the point of this passage is two-fold: 1) to recognize proper authority within the Church and within relationships, and 2) to celebrate God-Given Differences in Sexuality! On point two: God created men and women different, and complimentary. Though we are equal, we are not the same. It is these very differences that make us compliment each other, and thus we have different gifts and roles (more on that in the next section). On point one: All genuine authority comes from God, therefore though in a traditional sense a man may be the head of the relationship as deemed by God, it does in no way demean the role of the woman. Both are mutually submissive (11:11-12) to each other and, though the man may be the head, the woman is definitely the heart of the relationship. A relationship cannot function without both.
Finally, let me speak on Spiritual gifts and the Body of Christ! This section of Chapter 12 has many implications for Catholic Doctrine. First, it forms the basis of Catholic Social Teaching and Solidarity--because we are all connected, we have an inherent duty to uphold the dignity, health, and well being of all our members. Secondly, I believe this aids in the support of Women not being priests. Paul reminds us that, not all are called be apostles, prophets, healers, etc. and yet it is that very difference that makes us beautiful. In reality, we don't choose our vocation, God does, and it is not our Right to be made holy by following God's will... it is our privilege. Therefore, though some women (and also some men) may have a desire to become a priest, it is not necessarily their calling. We are all called to minister in the way in which God can best use us, and even if that calling may be "lowly" we are assured that greater honor is given to the "inferior members" (12:23).
Wednesday, March 24, 2010
Reflection on 1 Cor 7-9
How great is the Glory of God!
These are three beautiful chapters written by Paul which in return present three distinct ideas for living a Christian life.
Chapter 7 deals mostly with how to be married, but in a more general sense how to live out one's vocation. As I am yet unmarried, I will focus on the general aspect of relationship and vocation. In verse 4 Paul tells the Christian that both spouses do not have control over their own bodies, but rather a claim to the other's. What a beautiful statement that strikes at the heart of a Holy Marital Relationship--MUTUAL SUBMISSION AND SACRIFICE! When we enter into a relationship, especially one with the commitment such as marriage, we enter into a life lived exclusively for the betterment of the other person. Think of the weight of that responsibility! But in love all things are possible, for love builds up, and the Lord grants us an endless supply should we desire it! This commitment is final--under no circumstance should two married believers separate.
Chapter 8 deals with eating meat sacrificed to idols, however the deeper issue hear concerns acting out love. While those that say that other gods don't exist and thus eating such meat is OK are objectively right, they're arrogant knowledge overshadows their spirit of love. Their actions lead those who are weaker to scandal and sin, and thus it is not merely enough for the knowledgeable to profess their faith in "One God", they must ACT in a spirit of love as well.
Chapter 9 talks of the duties of those called to minister. This again focuses much on sacrifice and discipline. In v. 16 talks about the obligation that preaching the gospel gives him. This obligation means that in order to preach the Gospel, Paul must give his will to God and becomes free only in so much as he "becomes a slave to all" (v. 19). Next, in a beautiful passage, Paul describes how he has "become all things to all peoples" (v.22) in order that some might be saved. This speaks deeply to my heart as it is what i desire to be, and also what I think we all are called to be in some sense. We must use any moral means necessary to reach others, and often this includes making ourselves weak, vulnerable, and scared. I will end in the same way that Paul ends this section:
"Do you not know that in a race the runners all compete, but only one receives the prize? Run in such a way that you may win it" (1 Cor 9:24).
These are three beautiful chapters written by Paul which in return present three distinct ideas for living a Christian life.
Chapter 7 deals mostly with how to be married, but in a more general sense how to live out one's vocation. As I am yet unmarried, I will focus on the general aspect of relationship and vocation. In verse 4 Paul tells the Christian that both spouses do not have control over their own bodies, but rather a claim to the other's. What a beautiful statement that strikes at the heart of a Holy Marital Relationship--MUTUAL SUBMISSION AND SACRIFICE! When we enter into a relationship, especially one with the commitment such as marriage, we enter into a life lived exclusively for the betterment of the other person. Think of the weight of that responsibility! But in love all things are possible, for love builds up, and the Lord grants us an endless supply should we desire it! This commitment is final--under no circumstance should two married believers separate.
Chapter 8 deals with eating meat sacrificed to idols, however the deeper issue hear concerns acting out love. While those that say that other gods don't exist and thus eating such meat is OK are objectively right, they're arrogant knowledge overshadows their spirit of love. Their actions lead those who are weaker to scandal and sin, and thus it is not merely enough for the knowledgeable to profess their faith in "One God", they must ACT in a spirit of love as well.
Chapter 9 talks of the duties of those called to minister. This again focuses much on sacrifice and discipline. In v. 16 talks about the obligation that preaching the gospel gives him. This obligation means that in order to preach the Gospel, Paul must give his will to God and becomes free only in so much as he "becomes a slave to all" (v. 19). Next, in a beautiful passage, Paul describes how he has "become all things to all peoples" (v.22) in order that some might be saved. This speaks deeply to my heart as it is what i desire to be, and also what I think we all are called to be in some sense. We must use any moral means necessary to reach others, and often this includes making ourselves weak, vulnerable, and scared. I will end in the same way that Paul ends this section:
"Do you not know that in a race the runners all compete, but only one receives the prize? Run in such a way that you may win it" (1 Cor 9:24).
Tuesday, March 23, 2010
Reflection on 1 Cor 4-6
Having addressed the problems of the Corinthian Church is the past two chapters, Paul now begins to move into his teaching about how to fix said problems. In the following chapters there is heavy implications about living a virtuous life.
Trustworthiness--Paul says first (4:2) that stewards must be trustworthy. This is ever so important because people must be able to trust that the words we speak, and the actions that we do are in accordance with the Truth of Christ. Being trustworthy is also especially important in the second virtue:
Right Judgement--Paul states "do not pronounce judgment before the time", and that all judgment really comes from the Lord (4:5). However, being Christians there are times when we are called to exercise right judgment, especially when calling someone to greater holiness, or in preventing someone from hurting the Church as a whole. Paul deals with this in chapter 5 when he talks about the effects of Sexual Immorality on the Church. He states that these people MUST be judged and that such is a sin is even worse to associate with than robbers, greed, and idolaters. He states that even one speck can ruin the holiness of the whole (5:6). He even condones kicking such a person out! This seems radical and a last resort, for of course the purpose of the Church is to bring people to Christ, not keep them from Him. However, when the acts of one jeopardize the holiness of the whole, he must be let go. The Church has shown this in the past through the practice of excommunication in extreme circumstances. I recently had to ban a youth from the program for the rest of the year. I didn't want to, but I had to--and this gives biblical weight to the decision I had to make. All we can do for such people is pray for them. Finally, part of exercising right judgement is knowing when and where to do so. Like Paul says in Chapter 6--we don't bring matters between believers to be judged by unbelievers... that's just stupid.
Chastity--Obviously if sexual immorality stains the entire church, we should be chaste, living our lives according to the sexual guidelines of our current vocation.
Humility--The second half of Chapter 4 deals with the virtue of Humility, arguably the most important Christian and Contrary Virtue. Paul blatantly points out that all things we have are gifts, so why would we boast? Silly Corinthians. Verses 10-13 are beautiful as Paul outlines the dichometric qualities of the Apostles with those of "normal believers" in that all the Apostles do would seemingly be negative to most of society (foolish, weakness, disrepute, hunger, thirst, etc.) but because all are done in Christ, they are made righteous by them.
Freedom--Finally Paul talks a bit of freedom, which is again in conjunction with right judgment. The phrase "all things are lawful for me" at first threw me for a loop, for how can all things be lawful? However, after doing some research with some Biblical Commentaries, I realized that this statement is said by the Corinthians. In other words, it highlights the Corinthians' distorted view of freedom as being "able to do what one wants" rather than "able to do the good". Therefore, while freedom of will allows us to do what we will, the freedom allotted to us by Christ does not. Because our bodies are a temple and made to glorify God, we should actively engage that which glorifies God, and actively flee from that which does not. It sometimes takes right judgment to decide which is which.
Trustworthiness--Paul says first (4:2) that stewards must be trustworthy. This is ever so important because people must be able to trust that the words we speak, and the actions that we do are in accordance with the Truth of Christ. Being trustworthy is also especially important in the second virtue:
Right Judgement--Paul states "do not pronounce judgment before the time", and that all judgment really comes from the Lord (4:5). However, being Christians there are times when we are called to exercise right judgment, especially when calling someone to greater holiness, or in preventing someone from hurting the Church as a whole. Paul deals with this in chapter 5 when he talks about the effects of Sexual Immorality on the Church. He states that these people MUST be judged and that such is a sin is even worse to associate with than robbers, greed, and idolaters. He states that even one speck can ruin the holiness of the whole (5:6). He even condones kicking such a person out! This seems radical and a last resort, for of course the purpose of the Church is to bring people to Christ, not keep them from Him. However, when the acts of one jeopardize the holiness of the whole, he must be let go. The Church has shown this in the past through the practice of excommunication in extreme circumstances. I recently had to ban a youth from the program for the rest of the year. I didn't want to, but I had to--and this gives biblical weight to the decision I had to make. All we can do for such people is pray for them. Finally, part of exercising right judgement is knowing when and where to do so. Like Paul says in Chapter 6--we don't bring matters between believers to be judged by unbelievers... that's just stupid.
Chastity--Obviously if sexual immorality stains the entire church, we should be chaste, living our lives according to the sexual guidelines of our current vocation.
Humility--The second half of Chapter 4 deals with the virtue of Humility, arguably the most important Christian and Contrary Virtue. Paul blatantly points out that all things we have are gifts, so why would we boast? Silly Corinthians. Verses 10-13 are beautiful as Paul outlines the dichometric qualities of the Apostles with those of "normal believers" in that all the Apostles do would seemingly be negative to most of society (foolish, weakness, disrepute, hunger, thirst, etc.) but because all are done in Christ, they are made righteous by them.
Freedom--Finally Paul talks a bit of freedom, which is again in conjunction with right judgment. The phrase "all things are lawful for me" at first threw me for a loop, for how can all things be lawful? However, after doing some research with some Biblical Commentaries, I realized that this statement is said by the Corinthians. In other words, it highlights the Corinthians' distorted view of freedom as being "able to do what one wants" rather than "able to do the good". Therefore, while freedom of will allows us to do what we will, the freedom allotted to us by Christ does not. Because our bodies are a temple and made to glorify God, we should actively engage that which glorifies God, and actively flee from that which does not. It sometimes takes right judgment to decide which is which.
Monday, March 22, 2010
Reflection on 1 Cor 1-3
Corinthians is one of my favorite books and, being recently called to read it more in depth, I have decided this would be a wonderful way to process some of what I read.
In 1:10 Paul tells us that there should be "no division" among us and that we should be "united in the same mind and purpose". Paul today is probably sobbing up in heaven (not really) about how divisive our Church has become... not only do we have Catholics and Protestants, but we have over 5,000 denominations of Protestantism, various forms of Catholicism, and even in the Catholic Church we have "Liberal and Conservative, Orthodox and Progressive". Of course, this isn't all bad, varying opinions lead to the rich diversity of the Church. However, the problem arises when these different opinions turn into to divisions. We are not of the same mind... we may all claim to be centered on Christ, but our actions speak otherwise. I am positive that God does not think in terms of denominations... he doesn't want them, but does it really matter if there are differences as long as the center is the same?
The next section kind of threw me for a loop. In 1:17, Paul states that Christ did not send him to Baptize but to proclaim the Gospel. Isn't this contradictory to the great commission in Matthew? However, maybe Paul is responding to the problems he sees with people saying "I was baptized by N." In 18, Paul quotes Isaiah saying that God thwarts the discernment of the discerning. I still don't know what that means... why would God thwart something he wants us to actively engage in?
Next Paul talks about wisdom in relationship to proclaiming Christ Crucified. In 2:4-5 he talks about how he does not speak with words of wisdom but with demonstration of the Spirit. Beautiful! While wisdom is great, we sometimes forget that we are experiential beings, and thus much of our evangelization should be based on helping others EXPERIENCE God!
There is so much more in these first three chapters that I could talk about. But these are the main ideas, and I'm sick of writing.
In 1:10 Paul tells us that there should be "no division" among us and that we should be "united in the same mind and purpose". Paul today is probably sobbing up in heaven (not really) about how divisive our Church has become... not only do we have Catholics and Protestants, but we have over 5,000 denominations of Protestantism, various forms of Catholicism, and even in the Catholic Church we have "Liberal and Conservative, Orthodox and Progressive". Of course, this isn't all bad, varying opinions lead to the rich diversity of the Church. However, the problem arises when these different opinions turn into to divisions. We are not of the same mind... we may all claim to be centered on Christ, but our actions speak otherwise. I am positive that God does not think in terms of denominations... he doesn't want them, but does it really matter if there are differences as long as the center is the same?
The next section kind of threw me for a loop. In 1:17, Paul states that Christ did not send him to Baptize but to proclaim the Gospel. Isn't this contradictory to the great commission in Matthew? However, maybe Paul is responding to the problems he sees with people saying "I was baptized by N." In 18, Paul quotes Isaiah saying that God thwarts the discernment of the discerning. I still don't know what that means... why would God thwart something he wants us to actively engage in?
Next Paul talks about wisdom in relationship to proclaiming Christ Crucified. In 2:4-5 he talks about how he does not speak with words of wisdom but with demonstration of the Spirit. Beautiful! While wisdom is great, we sometimes forget that we are experiential beings, and thus much of our evangelization should be based on helping others EXPERIENCE God!
There is so much more in these first three chapters that I could talk about. But these are the main ideas, and I'm sick of writing.
Tuesday, March 9, 2010
Further Distinctions on Culture
My continued reading of Ron Luce's book about youth ministry again brings me to consider even more deeply the essential differences between Catholic and Protestant culture. I have reflected on this for some time, and some of the things that have been coming to me have slightly concerned me. Therefore, more than wanting to know what the OBJECTIVE and essential differences are in culture, I'm beginning to be more concerned about the cause of the SUBJECTIVE essential differences are in the two cultures. For two of these I will be presenting as something in which I see as a problem in the Catholic Church. For a few it will be things I see as advantages.
Hierarchy and Role
One of the things that has bugged me about this book is that Ron Luce keeps talking about Youth Pastors preparing weekly/monthly "sermons". Sermons in my mind are reserved for Sacramentally ordained ministers during the celebration of liturgy. While there are other (sacramental) issues here, the first thing that this brings to mind is the Catholic focus on hierarchy. I love this about the Church... there are defined boundaries and roles that, while at first may seem limiting, are really just expressions of varied divine-given authority.
God gives us different roles in the Church, and while some may be called to teach, not all those who are called to teach are to do so in the same capacity or with the same authority. I am a DRE, I teach youth and to some extent parents as family, as well as evangelize to my friends (which is not done in a formal and public manner). I am not called to to shepherd a parish, a diocese, or an entire Church... that is for people who have been ordained by God. I give talks and lead discussions, I do not give sermons, letters, or encyclicals.
I feel as though this is a difference from protestants, both in the obvious differences in dependency on hierarchy (one of the major schism points in history), but also on the adherence to implicit boundaries. In a Catholic Church, not just anyone can give a formal and public exposition on faith (sure... privately is fine), but must be found to have some qualification of doing so. Perhaps my perception that protestants don't adhere to such rules is incorrect, but this is the first difference I perceive.
Sacramental Economy
One of the other things that defines Catholic Culture, and which I truly love, is the Sacramental Economy of the Church. The CCC (1076) defines the Sacramental Economy as "the communication of the fruits of Christ’s death and Resurrection through the sacraments". Basically its our participation in certain rituals that directly impart grace to us. The Sacraments are the life-blood of the Church and, all seven together, provide the necessary basis for living an authentic Christian life if practiced correctly. This is one area where my heart aches for protestants who don't have these, or don't recognize the depth and beauty inherent in every one of these. Sacraments are the primary way in which Catholics encounter God on earth, and thus formidably shape our culture by giving us an appreciation for ritual, liturgy, mediation, "mysticism", tradition, and the literal infusing of the Holy Spirit.
Depth of Emotion
This brings me to the first concern I have for my beloved Church. I'll begin with a Caveat though--this may just be a personal struggle that I am dealing with. It may not be characteristic of the Church as a whole, but it seems to be something I have noticed.
There seems to be a lack of depth in the Emotion of the Church. For some reason we are afraid to talk about how God makes us "feel", or how Jesus Christ is "moving in our lives", or how we have "received Jesus into our hearts". Many people would say we don't talk about it because they are "overly protestant terms". I disagree--I think there is a reason they are overly protestant. It seems to me that, in many cases, especially in certain populations in the Church, we become "surface Catholics"--focused on the intellectual and theoretical aspect of God, and not so much the Spiritual-relational aspect of Him. It's not that we don't have deep feelings of love for Christ, it's not that Spirit doesn't move us, it's that, for some reason, we seem to be afraid of talking about it (which will bring me to my next point).
This is one thing I think we need to learn from the protestants. They don't seem to fear expressing themselves... they can stand up and yell, "Amen". They talk about the intimate relationships they have with God... why don't we? I'm not saying we all need to be charismatic, I for one get a little uncomfortable with that and while a beautiful thing, is not for everyone... we just need to be open to expressing the Spirit more than we are.
Vulnerability
This issue follows closely with the last one. We as a Church (in my perception) are afraid to be vulnerable. Sure, we talk about it, we preach it, we right about it, but when it comes down to the individual practice of it, most lay people (and probably many ordained as well) are scared to be vulnerable. This is a part of the human condition unfortunately, but not only are we afraid to be vulnerable to each other, but to God. Many people are afraid to let the Spirit move in them. This is probably just a way of looking at the Emotional depth in a different way, so I won't go into too much depth about it.
Conclusion
I love my Church and my God with the depths of my heart. I am convinced that it is the fullest truth available to humans, and the fastest way to union with him. The Church is alive, we are the largest single denomination in the world, we serve, we evangelize, we worship, we teach, and we love. I feel we need to go deeper, we always need to, as Christ said, "put out into the deep". We need to challenge society's notion of privatism, individualism, and ego-centrism. Catholicism at its core is communal, and while we do a good job at worshiping in public, of praying in public, and engaging in community--if we want our numbers to grow and if we want to truly change hearts, we must not be afraid to be vulnerable and to show emotions.
Hierarchy and Role
One of the things that has bugged me about this book is that Ron Luce keeps talking about Youth Pastors preparing weekly/monthly "sermons". Sermons in my mind are reserved for Sacramentally ordained ministers during the celebration of liturgy. While there are other (sacramental) issues here, the first thing that this brings to mind is the Catholic focus on hierarchy. I love this about the Church... there are defined boundaries and roles that, while at first may seem limiting, are really just expressions of varied divine-given authority.
God gives us different roles in the Church, and while some may be called to teach, not all those who are called to teach are to do so in the same capacity or with the same authority. I am a DRE, I teach youth and to some extent parents as family, as well as evangelize to my friends (which is not done in a formal and public manner). I am not called to to shepherd a parish, a diocese, or an entire Church... that is for people who have been ordained by God. I give talks and lead discussions, I do not give sermons, letters, or encyclicals.
I feel as though this is a difference from protestants, both in the obvious differences in dependency on hierarchy (one of the major schism points in history), but also on the adherence to implicit boundaries. In a Catholic Church, not just anyone can give a formal and public exposition on faith (sure... privately is fine), but must be found to have some qualification of doing so. Perhaps my perception that protestants don't adhere to such rules is incorrect, but this is the first difference I perceive.
Sacramental Economy
One of the other things that defines Catholic Culture, and which I truly love, is the Sacramental Economy of the Church. The CCC (1076) defines the Sacramental Economy as "the communication of the fruits of Christ’s death and Resurrection through the sacraments". Basically its our participation in certain rituals that directly impart grace to us. The Sacraments are the life-blood of the Church and, all seven together, provide the necessary basis for living an authentic Christian life if practiced correctly. This is one area where my heart aches for protestants who don't have these, or don't recognize the depth and beauty inherent in every one of these. Sacraments are the primary way in which Catholics encounter God on earth, and thus formidably shape our culture by giving us an appreciation for ritual, liturgy, mediation, "mysticism", tradition, and the literal infusing of the Holy Spirit.
Depth of Emotion
This brings me to the first concern I have for my beloved Church. I'll begin with a Caveat though--this may just be a personal struggle that I am dealing with. It may not be characteristic of the Church as a whole, but it seems to be something I have noticed.
There seems to be a lack of depth in the Emotion of the Church. For some reason we are afraid to talk about how God makes us "feel", or how Jesus Christ is "moving in our lives", or how we have "received Jesus into our hearts". Many people would say we don't talk about it because they are "overly protestant terms". I disagree--I think there is a reason they are overly protestant. It seems to me that, in many cases, especially in certain populations in the Church, we become "surface Catholics"--focused on the intellectual and theoretical aspect of God, and not so much the Spiritual-relational aspect of Him. It's not that we don't have deep feelings of love for Christ, it's not that Spirit doesn't move us, it's that, for some reason, we seem to be afraid of talking about it (which will bring me to my next point).
This is one thing I think we need to learn from the protestants. They don't seem to fear expressing themselves... they can stand up and yell, "Amen". They talk about the intimate relationships they have with God... why don't we? I'm not saying we all need to be charismatic, I for one get a little uncomfortable with that and while a beautiful thing, is not for everyone... we just need to be open to expressing the Spirit more than we are.
Vulnerability
This issue follows closely with the last one. We as a Church (in my perception) are afraid to be vulnerable. Sure, we talk about it, we preach it, we right about it, but when it comes down to the individual practice of it, most lay people (and probably many ordained as well) are scared to be vulnerable. This is a part of the human condition unfortunately, but not only are we afraid to be vulnerable to each other, but to God. Many people are afraid to let the Spirit move in them. This is probably just a way of looking at the Emotional depth in a different way, so I won't go into too much depth about it.
Conclusion
I love my Church and my God with the depths of my heart. I am convinced that it is the fullest truth available to humans, and the fastest way to union with him. The Church is alive, we are the largest single denomination in the world, we serve, we evangelize, we worship, we teach, and we love. I feel we need to go deeper, we always need to, as Christ said, "put out into the deep". We need to challenge society's notion of privatism, individualism, and ego-centrism. Catholicism at its core is communal, and while we do a good job at worshiping in public, of praying in public, and engaging in community--if we want our numbers to grow and if we want to truly change hearts, we must not be afraid to be vulnerable and to show emotions.
Friday, March 5, 2010
Exposition on the Litany of Humility
The Litany of Humility, composed by Rafael Cardinal Merry del Val (1865-1930), is one of my most favorite prayers, and one which I try to pray everyday (although fail miserably at). Nevertheless, to achieve what this prayer asks for is one of the deepest desires of my heart. The prayer begins:
O Jesus, meek and humble of heart, Hear me! Here we are praying to the one who embodies the virtues that we desire most by praying this prayer--not only humility but meekness (a beautiful but often overlooked virtue). Meekness is the combination of the virtues patience (bearing burdens joyfully) and gentility (right mediation of anger) and is equivalent to mercy. By praying this litany we are not only asking for humility, but also the patience to bear, and the gentility to deal with those who/that which make us humble.
The next three sections deal with the three aspects of humility--overcoming the desire to be loved, overcoming the fear of being rejected, and desiring the good of others in all things.
From the desire of being esteemed, Deliver me Jesus!
Lord, help me not to seek fame or esteem, but to accept it when it comes, and let it glorify you.
From the desire of being loved...
Lord, help me not to seek love in unhealthy or unneeded ways. Help me be complete satisfied with your love. Help me to love purely in all things.
From the desire of being extolled...
From the desire of being honored...
From the desire of being praised...
Lord, help me do all things for the love of you alone. Help me to give all praise and honor to you and keep nothing for myself. Help me to lead hearts to you, and not to myself.
From the desire of preferred...
From the desire of being consulted...
From the desire of being approved...
Lord, help me to use my gifts for only those things you deem holy. Help me not to seek approval or to flaunt gifts you have given me. Help me to accept it when my friends go to other people for advice.
From the fear of being humiliated…
Lord, banish all fear from my heart. Help me to not be afraid of anything you have planned for me. Help me not to fear my cross or the purifying fires of your love. Help me live with reckless abandon, running towards the unknown things you have planned for me.
From the fear of being despised...
Lord, help me to care only about what you think. Let me not fear the the despisement of others, which is often based on fear and misunderstanding itself.
From the fear of being rebuked...
Lord, help me accept humbly the consequences for what I have done wrong. Help me Lord to even accept responsibility for that which I did not do wrong, in order to atone for that which I have gotten away with.
From the fear of being calumniated...
From the fear of being forgotten...
From the fear of being ridiculed...
From the fear of being wronged...
From the fear of being suspected...
Lord help me to live only with joy, without fear in my heart. Help to accept all things that lead me closer to your heart.
That others may be loved more than I, Jesus grant me the grace to desire it
That others may be esteemed more than I...
That in the opinion of the world, others may increase and I may decrease...
That others may be chosen and I set aside...
That others may be praised and I unnoticed...
That others may be preferred to me in everything...
That others may become holier than I, provided I become as holy as I should...
Lord, help me desire that which is most difficult for me, the good of others over myself. Grant me the ability to accept the greatness of others. Lord, let me be satisfied for the life you have for me.
O Jesus, meek and humble of heart, Hear me! Here we are praying to the one who embodies the virtues that we desire most by praying this prayer--not only humility but meekness (a beautiful but often overlooked virtue). Meekness is the combination of the virtues patience (bearing burdens joyfully) and gentility (right mediation of anger) and is equivalent to mercy. By praying this litany we are not only asking for humility, but also the patience to bear, and the gentility to deal with those who/that which make us humble.
The next three sections deal with the three aspects of humility--overcoming the desire to be loved, overcoming the fear of being rejected, and desiring the good of others in all things.
From the desire of being esteemed, Deliver me Jesus!
Lord, help me not to seek fame or esteem, but to accept it when it comes, and let it glorify you.
From the desire of being loved...
Lord, help me not to seek love in unhealthy or unneeded ways. Help me be complete satisfied with your love. Help me to love purely in all things.
From the desire of being extolled...
From the desire of being honored...
From the desire of being praised...
Lord, help me do all things for the love of you alone. Help me to give all praise and honor to you and keep nothing for myself. Help me to lead hearts to you, and not to myself.
From the desire of preferred...
From the desire of being consulted...
From the desire of being approved...
Lord, help me to use my gifts for only those things you deem holy. Help me not to seek approval or to flaunt gifts you have given me. Help me to accept it when my friends go to other people for advice.
From the fear of being humiliated…
Lord, banish all fear from my heart. Help me to not be afraid of anything you have planned for me. Help me not to fear my cross or the purifying fires of your love. Help me live with reckless abandon, running towards the unknown things you have planned for me.
From the fear of being despised...
Lord, help me to care only about what you think. Let me not fear the the despisement of others, which is often based on fear and misunderstanding itself.
From the fear of being rebuked...
Lord, help me accept humbly the consequences for what I have done wrong. Help me Lord to even accept responsibility for that which I did not do wrong, in order to atone for that which I have gotten away with.
From the fear of being calumniated...
From the fear of being forgotten...
From the fear of being ridiculed...
From the fear of being wronged...
From the fear of being suspected...
Lord help me to live only with joy, without fear in my heart. Help to accept all things that lead me closer to your heart.
That others may be loved more than I, Jesus grant me the grace to desire it
That others may be esteemed more than I...
That in the opinion of the world, others may increase and I may decrease...
That others may be chosen and I set aside...
That others may be praised and I unnoticed...
That others may be preferred to me in everything...
That others may become holier than I, provided I become as holy as I should...
Lord, help me desire that which is most difficult for me, the good of others over myself. Grant me the ability to accept the greatness of others. Lord, let me be satisfied for the life you have for me.
Tuesday, February 23, 2010
The Power of Words
First Tuesday of Lent
Readings:
Is 55:10-11
34:4-5, 6-7, 16-17, 18-19
Mt 6:7-15
I actually wrote about this for the Lenten reflection last year. So I will just copy and paste.
In today's reading we find a two-fold meaning--that all things have purpose under God, and that words have power when used correctly. Just as God sends the rain and snow with a purpose, so does he send his Word. This word is both Christ and the words that He speaks. Jesus gives us a formula for prayer, and warns us against useless and futile "babble" meant only for show and with no love towards God.
How do these two ideas fit together? The image in Isaiah gives us a picture of words as fulfilling. The water and snow give life and allow the budding of plants, giving food and rich soil. Jesus likewise gives us fulfillment--He gives us new life through his death and resurrection, and sustains us with his body and blood. When praying we hear that God "gives us our daily bread", "forgives us our trespasses", and "delivers us from evil". We thus see that it is not words in general that have power, but words that come from the authority of God. One way in which this power can be manifested is in forgiveness. God gives us the power to say to one another, "I forgive you". These words are fulfilling to us, and their purpose is to recreate a bond of love.
In this time of Lent forgiveness is imperative. How can we not forgive a transgressor when Christ forgave through His most painful death and in spite of innocence? We are the biggest transgressors. In the act of forgiving we are released from the chains that keep us from our brothers an sisters and we bring ourselves closer in unity with Christ on the cross. It is in dying this way, free from those that hurt us, that we are able to rise again with Christ at Easter.
Readings:
Is 55:10-11
34:4-5, 6-7, 16-17, 18-19Mt 6:7-15
I actually wrote about this for the Lenten reflection last year. So I will just copy and paste.
In today's reading we find a two-fold meaning--that all things have purpose under God, and that words have power when used correctly. Just as God sends the rain and snow with a purpose, so does he send his Word. This word is both Christ and the words that He speaks. Jesus gives us a formula for prayer, and warns us against useless and futile "babble" meant only for show and with no love towards God.
How do these two ideas fit together? The image in Isaiah gives us a picture of words as fulfilling. The water and snow give life and allow the budding of plants, giving food and rich soil. Jesus likewise gives us fulfillment--He gives us new life through his death and resurrection, and sustains us with his body and blood. When praying we hear that God "gives us our daily bread", "forgives us our trespasses", and "delivers us from evil". We thus see that it is not words in general that have power, but words that come from the authority of God. One way in which this power can be manifested is in forgiveness. God gives us the power to say to one another, "I forgive you". These words are fulfilling to us, and their purpose is to recreate a bond of love.
In this time of Lent forgiveness is imperative. How can we not forgive a transgressor when Christ forgave through His most painful death and in spite of innocence? We are the biggest transgressors. In the act of forgiving we are released from the chains that keep us from our brothers an sisters and we bring ourselves closer in unity with Christ on the cross. It is in dying this way, free from those that hurt us, that we are able to rise again with Christ at Easter.
Wednesday, February 17, 2010
Lenten Reflection--Ash Wednesday
This year I am going to attempt to post a daily reflection during Lent based on the readings of Mass that day.
Ash Wednesday:
Jl 2:12-18
Psalm 51:3-4, 5-6ab, 12-13, 14 and 17
2 Cor 5:20—6:2
Mt 6:1-6, 16-18
When reading and reflecting on the above readings, the primary theme that comes to mind is having proper relationship with God and the effect of such in our lives. This is a wonderful theme to start off the season of Lent because it is supposed to be a time of repentance, re-turning towards God, and cultivating a better relationship with Him through various actions. Let us examine a few of the ways in which we can build proper relationship with God during this season of Lent.
The Heart
In the first reading the LORD says "return to me with your whole heart". While rather obvious, this seems to be something that many Christians take for granted--we are supposed to give God our WHOLE Heart! Not just half, not only the parts we are proud of--the whole thing. How do we do such a thing? Through "Fasting, Weeping, and Mourning". Wait... so we're supposed to deny ourselves and in a sense suffer, in order to return to God? Yes, what a concept... why would God want us to suffer? Because He loves us(how antithetical)! We are human, and often we return to God only when we suffer. Even if we rejoice in God with our joys, suffering still unites us to the Sacrifice of Christ and brings us closer to Him in meditation of His Passion. This is one concepts behind the idea of "Penance". So now that we know how to give our hearts to God in during Lent, what is the effect? He will "relent and give blessing". Basically, God rewards pure actions and a contrite heart... it's called Heaven. The Psalm also points to the necessity of "creating a clean heart" in receiving the Mercy of God. Finally, the Gospel speaks of going to your "inner room", which in one interpretation, means entering into your heart to speak to God. After all, if you've given it to him completely, He is sure to be there!
Fasting, Prayer, and Alms Giving
While its good to know that the heart is arguably the most important personal concern during Lent developmentally, how manage your heart is even more important to understand. Typically, the Catholic Church holds that the three primary practices of Lent are Fasting, Prayer, and Alms-giving.
Fasting--Also known as "abstaining" this is the practice of giving something up. While it typically applies to meat (which there are rather simple rules about), the Church encourages the faithful to give up something in addition (Pop, Facebook, Chocolate, etc.). The idea is that, by stripping away those things that ordinarily distract us from God, as well as causing us a bit of discomfort, we are more able to focus on God. Therefore, fasting in and of itself is useless unless paired with its goal--prayer and a change of behavior. This principle is blatantly supported in the first reading.
Prayer--The value of prayer is obvious--it's conversation with God and a necessity in fostering a love of Him. If done correctly, fasting should bring us into deeper prayer than we are used to. Especially appropriate for lent is the meditation on the various trials of Jesus (the Temptation, Crucifixion, Death of Lazarus, etc.), as these things are especially relevant to the Spirit of Lent. Again, the Gospel reading gives us some ideas about how we should pray.
Alms-giving--The least known practice of Lent, alms-giving should be the effect of fasting and prayer, as they aim to turn our heart towards God, ultimately resulting in "changed behavior". Typically, the practice is giving money to the poor. In reality however, I think Alms could apply to any of the Spiritual or Corporal works of Mercy. The concept of Alms is stated briefly in the Gospel (which also tells us how to give alms), but I believe it is also alluded to in the 2 Cor. reading when Paul calls us "brothers and sisters in Christ" and implores us to "work together to be reconciled to God".
Knowing now the Spirit of lent, let us cultivates our hearts, minds, and spirits through the sacred practices of Lent. In doing such practices we return to God, the effects of which are obviously enumerated not only in scripture, but in the very desires of our soul.
Ash Wednesday:
Jl 2:12-18
Psalm 51:3-4, 5-6ab, 12-13, 14 and 17
2 Cor 5:20—6:2
Mt 6:1-6, 16-18
When reading and reflecting on the above readings, the primary theme that comes to mind is having proper relationship with God and the effect of such in our lives. This is a wonderful theme to start off the season of Lent because it is supposed to be a time of repentance, re-turning towards God, and cultivating a better relationship with Him through various actions. Let us examine a few of the ways in which we can build proper relationship with God during this season of Lent.
The Heart
In the first reading the LORD says "return to me with your whole heart". While rather obvious, this seems to be something that many Christians take for granted--we are supposed to give God our WHOLE Heart! Not just half, not only the parts we are proud of--the whole thing. How do we do such a thing? Through "Fasting, Weeping, and Mourning". Wait... so we're supposed to deny ourselves and in a sense suffer, in order to return to God? Yes, what a concept... why would God want us to suffer? Because He loves us(how antithetical)! We are human, and often we return to God only when we suffer. Even if we rejoice in God with our joys, suffering still unites us to the Sacrifice of Christ and brings us closer to Him in meditation of His Passion. This is one concepts behind the idea of "Penance". So now that we know how to give our hearts to God in during Lent, what is the effect? He will "relent and give blessing". Basically, God rewards pure actions and a contrite heart... it's called Heaven. The Psalm also points to the necessity of "creating a clean heart" in receiving the Mercy of God. Finally, the Gospel speaks of going to your "inner room", which in one interpretation, means entering into your heart to speak to God. After all, if you've given it to him completely, He is sure to be there!
Fasting, Prayer, and Alms Giving
While its good to know that the heart is arguably the most important personal concern during Lent developmentally, how manage your heart is even more important to understand. Typically, the Catholic Church holds that the three primary practices of Lent are Fasting, Prayer, and Alms-giving.
Fasting--Also known as "abstaining" this is the practice of giving something up. While it typically applies to meat (which there are rather simple rules about), the Church encourages the faithful to give up something in addition (Pop, Facebook, Chocolate, etc.). The idea is that, by stripping away those things that ordinarily distract us from God, as well as causing us a bit of discomfort, we are more able to focus on God. Therefore, fasting in and of itself is useless unless paired with its goal--prayer and a change of behavior. This principle is blatantly supported in the first reading.
Prayer--The value of prayer is obvious--it's conversation with God and a necessity in fostering a love of Him. If done correctly, fasting should bring us into deeper prayer than we are used to. Especially appropriate for lent is the meditation on the various trials of Jesus (the Temptation, Crucifixion, Death of Lazarus, etc.), as these things are especially relevant to the Spirit of Lent. Again, the Gospel reading gives us some ideas about how we should pray.
Alms-giving--The least known practice of Lent, alms-giving should be the effect of fasting and prayer, as they aim to turn our heart towards God, ultimately resulting in "changed behavior". Typically, the practice is giving money to the poor. In reality however, I think Alms could apply to any of the Spiritual or Corporal works of Mercy. The concept of Alms is stated briefly in the Gospel (which also tells us how to give alms), but I believe it is also alluded to in the 2 Cor. reading when Paul calls us "brothers and sisters in Christ" and implores us to "work together to be reconciled to God".
Knowing now the Spirit of lent, let us cultivates our hearts, minds, and spirits through the sacred practices of Lent. In doing such practices we return to God, the effects of which are obviously enumerated not only in scripture, but in the very desires of our soul.
Friday, July 24, 2009
On Waiting (Psalm 130)
Psalm 130, the De Profundis, is my favorite Psalm because I think it so adequately highlights the state of life for the human individual and so rightly captures the essence of “waiting for the Lord”. The concept of waiting for the Lord is of primary importance for the life of the Christian for numerous reasons. Firstly, it points to the nature of revelation as progressive and non—immediate. God cannot possibly reveal to us the whole of revelation in our lives because we would not, as humans, be able to either understand it or accept it. And so God reveals it slowly so as to slowly wean us off our own wills and onto his. Secondly, it points to the Theological Virtue of Hope, which is of essential importance both in this life, and for those of us who go to Purgatory. Other virtues I see to be wrapped up in this idea of waiting are patience, an allied virtue of fortitude, and humility, an allied virtue of temperance. Finally, this waiting must be done with an attitude of prayer, and with love for God and his will.
The De Profundis starts off by exclaiming “Out of the depths I cry to you, O Lord. Lord hear my plea.” This is very telling of the human condition, which itself is in the “depths” of being. Because of our state of sin and disunion with God, we are ignorant of true reality until it is revealed to us, and we are left in an existence of darkness and uncertainty. This is what it means to cry out from the depths, to plea to God for revelation and forgiveness of sins which separates us from him. My favorite part of Psalm 130 is the stanza in which it states, “My soul longs for the Lord more than watchman at daybreak. Let watchmen count on daybreak, and Israel count on the Lord.” This statement truly is profound in that it states absolute certainty in the coming of the Lord. Its stating that for Israel (the Church and its people) the coming of the Lord is more certain then even the coming daybreak! Oh such Faith and Hope in the Lord. And this is where the Theological virtue of hope enters—hope, being the certainty of God’s covenant being fulfilled, has more confidence than even the scientific and experiential certitude that the sun will rise again tomorrow. Traditionally, we have hope in God’s forgiveness of sins, and thus our receiving eternal life. However, I posit that, in this life, we also have certitude that God will reveal to us everything that we need to know. This seems to be a pretty obvious statement, for why would God not reveal to us that which we need to know in order to fulfill his will. But in our human fraility, we frequently doubt God’s intention to reveal to us his will or plan, primarily because we are impatient.
This finally is where the virtues of patience and humility enter. We must be patient with God. He knows us better than ourselves and so we must be prepared to bear the burden of the unknown until he sees it fit for us to know it. This patience also entails an element of humility, because it will be the humble person who realizes that they are finite, and that God knows better than he or she. It will also take a humble person to realize that they may have a lack of patience.
Waiting for the Lord is necessary because from the depths we are crying. Indeed God hears our pleas, and he cries out to his children to wait until the appointed time for his revelation. God will always comfort us and always tell us what we need to know, sometimes it just takes time. It is then when we must offer up whatever suffering we may be enduring, in order to come into better union with him and eventually be lifted from the depths and into the eternal light.
The De Profundis starts off by exclaiming “Out of the depths I cry to you, O Lord. Lord hear my plea.” This is very telling of the human condition, which itself is in the “depths” of being. Because of our state of sin and disunion with God, we are ignorant of true reality until it is revealed to us, and we are left in an existence of darkness and uncertainty. This is what it means to cry out from the depths, to plea to God for revelation and forgiveness of sins which separates us from him. My favorite part of Psalm 130 is the stanza in which it states, “My soul longs for the Lord more than watchman at daybreak. Let watchmen count on daybreak, and Israel count on the Lord.” This statement truly is profound in that it states absolute certainty in the coming of the Lord. Its stating that for Israel (the Church and its people) the coming of the Lord is more certain then even the coming daybreak! Oh such Faith and Hope in the Lord. And this is where the Theological virtue of hope enters—hope, being the certainty of God’s covenant being fulfilled, has more confidence than even the scientific and experiential certitude that the sun will rise again tomorrow. Traditionally, we have hope in God’s forgiveness of sins, and thus our receiving eternal life. However, I posit that, in this life, we also have certitude that God will reveal to us everything that we need to know. This seems to be a pretty obvious statement, for why would God not reveal to us that which we need to know in order to fulfill his will. But in our human fraility, we frequently doubt God’s intention to reveal to us his will or plan, primarily because we are impatient.
This finally is where the virtues of patience and humility enter. We must be patient with God. He knows us better than ourselves and so we must be prepared to bear the burden of the unknown until he sees it fit for us to know it. This patience also entails an element of humility, because it will be the humble person who realizes that they are finite, and that God knows better than he or she. It will also take a humble person to realize that they may have a lack of patience.
Waiting for the Lord is necessary because from the depths we are crying. Indeed God hears our pleas, and he cries out to his children to wait until the appointed time for his revelation. God will always comfort us and always tell us what we need to know, sometimes it just takes time. It is then when we must offer up whatever suffering we may be enduring, in order to come into better union with him and eventually be lifted from the depths and into the eternal light.
On Happiness
The Church teaches that happiness comes solely from God, because only God and union with him as such can provide one a truly fulfilling happiness. However, popular wisdom seems to suggest also that one only has to choose to be happy in order to be happy. What are the dynamics of each of these statements and how do they relate to each other?
Happiness as coming solely from God: Nothing on the earth can make us entirely fulfilled or happy. Because we were created for union with an ultimate and infinite being, no immediate and finite pleasure can ever fully satisfy us. This is what Augustine means when he states that “our hearts are restless until they rest in you, O Lord.” Therefore, on earth true and absolutely fulfilling happiness is not able to received or attained. However, because the Lord desires to be happy, there must be some way in which we can get the fullness of happiness possible in this earthly life. Since happiness comes through union with Christ, the most obvious way in which we would receive happiness in this life would be through the primary means of union with Christ in this world… through the Sacraments, especially that of the Eucharist and the Holy Mass.
However, even though happiness comes most completely from God, that does not preclude our choice in the matter. Whereas God offers us virtually unlimited and free happiness by means of union with him through the Eucharist, a gift is merely an empty vessel unless it is properly received by the receiver. It like any of the other theological and spiritual gifts or virtues—God freely gives them to us, such as grace, but it is only through our full and willing acceptance of them that we can truly receive them and be transformed by them. This is how we as human persons have a choice in our happiness. We can choose to try to make our own finite happiness, and end up feeling unfulfilled, or we can willfully and joyfully accept the infinite happiness God gives to us and be happy even when are sad or suffering. When we are sad we only need to choose to be suffering with Christ, which is an acceptance of his infinite happiness and a step towards union with him. We need only to receive the Eucharist, which is the most important thing anyone can do each day. Therefore, we need only to praise and love God to be truly happy, for all other things are changing, finite, and in vain.
Therefore, these two ideas of happiness coming from God and human persons choosing to be happy are not contradictory to each other, but merely the choice to be happy is limited to choosing the ultimate and infinite, or choosing the immediate and finite.
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