Do you remember the time when you started to date the one you loved? During this time, we most often put our best foot forward. Although we may have noticed little things about our loved one that we did not like, we did not address them because we wanted to be seen at our best.
Most times after marriage (when the honeymoon is over) and when things become more normalized, we often begin the process of fixing those little things we see that bother us. But our attempts at fixing the other often leads to problems of hurt, confusion, and arguments. The other person in the relationship sees our attempts at fixing as non- acceptance, uncaring, and violations of love. So the early years of marriage for many may be a bit rocky, and if we continue with the approach of trying to fix those things we don't like, it may lead to separation. People do not like being fixed by another.
In most growing mature relationships, the persons must learn that love requires the acceptance of the other, warts and all. We come to realize that our attempts at fixing another just does not work. We have to change our approach from "fixing" to "attentive listening", "caring" and sharing wisdom in a non-judgemental way.
A butterfly has two wings. In order to fly, it needs both. Tear one wing off and it can no longer fly, and will probably die. In relationships and community, these two wings are "wisdom" and "love".
In order for the relationship to move forward (or fly), it must have both.
Love without wisdom (that is commitment, responsibility, fidelity) is not love at all. Our culture certainly gives witness to a love practiced without wisdom and the suffering that springs from it.
Wisdom without love (caring, attentive listening, compassion) is not wisdom at all. It becomes confrontational and leads to disunity.
We need both!
The very difficult task in our relationships and community is to carefully balance both wisdom and love. Like couples involved in a marriage, we must move from trying to fix those in relationship with us (which leads to division), to attentively listen to all concerns, caring for all, accepting the warts and the flaws, and gently offering wisdom from the to heart to those who are open to listen.
Friday, September 26, 2014
Tuesday, August 5, 2014
Experiencing God - Child of God 189
"Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get. But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, God, have mercy on me, a sinner".
Gospel of Luke
In this Gospel reading from Luke, Jesus said: "Of the two people that came to the temple to prayer, only one went away justified before God." Why was the sinful tax collector justified before God where the pious Pharisee was not? This question can be answered with a story.
Two brothers joined a monastery to become monks. The first brother was very cleaver, and certainly had the intelligence and attributes to join the order. The second brother was a little slow and quite unpredictable. After their initiation into the monastery's way of life, the Novice Master went to the Abbott to give his report on the two brothers.
"The first brother is very astute and will be able to learn the "rule" of our order, and commit himself to the discipline that is necessary", he reported. "He is currently enrolled in our program of formation. The second brother will never be able to learn the rule or exercise the necessary discipline in order to become a monk. We currently have him cleaning the monks sandals and sweeping the floor of the dust. I recommend that he be asked to leave."
The Abbott, a compassionate man, requested that the second brother report to him.
When the second brother arrived before the Abbott, he continued to express a strong desire to become a monk, just like his older brother. The Abbott saw potential in him and gave the following instructions: "Whenever you clean the dirt from the sandals of the monks and sweep the dust from the floor, say the following: With each sandal that I clean, and with each sweeping of the floor, I am purifying the hindrances to being a child of God. Can you remember that?" The second brother affirmed that he could.
From that point forward, the second brother repeated this sentence as he went about his work. Sometimes he forgot the sentence, and had to go back to the Abbot to remind him again, but eventually, he was able to repeat the sentence well, and as he cleaned each sandal, and sweep the floor of the dust, he repeated the words.
Many months later, the Abbott called for the second brother again and asked him: "Are you cleaning the dirt from the sandals?" To which he answered: Yes. "Are you sweeping the dust from the floor? And again he answered yes. The Abbot continued: "Are you purifying the hindrances to being a child of God?"
And the brother's heart was suddenly open to what the Abbot was teaching, and he was filled with joy.
What he became enlightened to understand and know in his heart was: that the sandals, with the dirt, were still sandals; that the floor, with the dust, was still the floor. And that he, even with his hindrances, was still a Child of God.
With this new found awareness, he became a monk and a very faithful and humble servant. And the least proud of all the monks because he was able to acknowledge his limitations. Sincere intentions and purity of heart was for him the most important, as he saw in each of those he met a Child of God. He was able to say with conviction: Lord, have mercy on this Child of yours, a sinner.
"Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.
But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, God, have mercy on me, a sinner". And he went away justified.
Gospel of Luke
In this Gospel reading from Luke, Jesus said: "Of the two people that came to the temple to prayer, only one went away justified before God." Why was the sinful tax collector justified before God where the pious Pharisee was not? This question can be answered with a story.
Two brothers joined a monastery to become monks. The first brother was very cleaver, and certainly had the intelligence and attributes to join the order. The second brother was a little slow and quite unpredictable. After their initiation into the monastery's way of life, the Novice Master went to the Abbott to give his report on the two brothers.
"The first brother is very astute and will be able to learn the "rule" of our order, and commit himself to the discipline that is necessary", he reported. "He is currently enrolled in our program of formation. The second brother will never be able to learn the rule or exercise the necessary discipline in order to become a monk. We currently have him cleaning the monks sandals and sweeping the floor of the dust. I recommend that he be asked to leave."
The Abbott, a compassionate man, requested that the second brother report to him.
When the second brother arrived before the Abbott, he continued to express a strong desire to become a monk, just like his older brother. The Abbott saw potential in him and gave the following instructions: "Whenever you clean the dirt from the sandals of the monks and sweep the dust from the floor, say the following: With each sandal that I clean, and with each sweeping of the floor, I am purifying the hindrances to being a child of God. Can you remember that?" The second brother affirmed that he could.
From that point forward, the second brother repeated this sentence as he went about his work. Sometimes he forgot the sentence, and had to go back to the Abbot to remind him again, but eventually, he was able to repeat the sentence well, and as he cleaned each sandal, and sweep the floor of the dust, he repeated the words.
Many months later, the Abbott called for the second brother again and asked him: "Are you cleaning the dirt from the sandals?" To which he answered: Yes. "Are you sweeping the dust from the floor? And again he answered yes. The Abbot continued: "Are you purifying the hindrances to being a child of God?"
And the brother's heart was suddenly open to what the Abbot was teaching, and he was filled with joy.
What he became enlightened to understand and know in his heart was: that the sandals, with the dirt, were still sandals; that the floor, with the dust, was still the floor. And that he, even with his hindrances, was still a Child of God.
With this new found awareness, he became a monk and a very faithful and humble servant. And the least proud of all the monks because he was able to acknowledge his limitations. Sincere intentions and purity of heart was for him the most important, as he saw in each of those he met a Child of God. He was able to say with conviction: Lord, have mercy on this Child of yours, a sinner.
"Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.
But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, God, have mercy on me, a sinner". And he went away justified.
Thursday, July 17, 2014
Experiencing God - Humility 188
"I bless you Father, Lord of heaven and earth, for hiding these things from the learned and the clever and revealing them to mere children."
Gospel of Matthew
In order to have an understanding and appreciation of the above gospel passage from Matthew, one needs to have an understanding of humility.
Humility springs from the word "humus" which means; "from the soil or from the earth". We are from the earth. Humility, in its ordinary definition means; "not proud; having or showing a low or modest estimate of one's own self-importance. There's a meekness or mildness associated with humility, but it has nothing to do with being used as a door mat or putting oneself down. It has to do with seeing ourselves and our reality as they really are.
There are many many biblical references to humility. For example, in the beatitudes from Matthew chapter five we read: "Blessed are the poor in spirit, for theirs is the Kingdom of heaven. Blessed are the meek, for they will inherit the earth."
In the canticle of Mary from the gospel of Luke, we read: "My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior, for He has looked with favor on His lowly servant." Mary acknowledges the gift of Grace given to one who is unworthy.
And in Luke, chapter 18, we have the story told by Jesus abut the Pharisee and the tax collector who went to the temple to pray. The Pharisee in his prayer uses the words: "God, I thank you that I am not like other people: thieves and rogues, and even like that tax collector over there. I fast twice a week, and give a tithe of my income." While the only words that could be heard from the tax collector were: "God, be merciful to me a sinner." Jesus would proclaim that it was only the tax collector that went home that day justified: "For those who exalt themselves will be humbled, but all those who humble themselves will be exalted."
When children were being turned away, Jesus, in Luke, declared: "Let the little children come to me, and do not stop them. It is to such as these that the Kingdom of God belongs".
Humility places us squarely into an experience of God being present with us, in the here and now; not a God in a far away place, but a God whose Spirit dwells within. When we let go of our puffed-up reasoning and rationalization, when we acknowledge the mystery that life brings to each of us, a mystery beyond intellectual understanding and conventional wisdom, then we discover that which Jesus calls "the Kingdom of God". In humility, we discover ourselves and our reality around us as being in right relationship with God.
So Jesus exclaims: "I bless you Father, Lord of heaven and earth, for hiding these things from the learned and the clever, and revealing them to mere children. Yes Father, for that is what it pleased you to do." And if we let Him, Jesus will become the way to the Father. He will become the truth of our reality giving us the life beyond all explanation through His Spirit and through Grace. "No one knows the Father except the Son and those whom He chooses to reveal Him." By letting go of our own puffed up reasoning, our stance that leads to self-justification - look at me, I tithe, I fast twice a week - we discover the treasure hidden in the field for which we are willing to sell off all our other trappings in order to possess.
Gospel of Matthew
In order to have an understanding and appreciation of the above gospel passage from Matthew, one needs to have an understanding of humility.
Humility springs from the word "humus" which means; "from the soil or from the earth". We are from the earth. Humility, in its ordinary definition means; "not proud; having or showing a low or modest estimate of one's own self-importance. There's a meekness or mildness associated with humility, but it has nothing to do with being used as a door mat or putting oneself down. It has to do with seeing ourselves and our reality as they really are.
There are many many biblical references to humility. For example, in the beatitudes from Matthew chapter five we read: "Blessed are the poor in spirit, for theirs is the Kingdom of heaven. Blessed are the meek, for they will inherit the earth."
In the canticle of Mary from the gospel of Luke, we read: "My soul proclaims the greatness of the Lord, my spirit rejoices in God my Savior, for He has looked with favor on His lowly servant." Mary acknowledges the gift of Grace given to one who is unworthy.
And in Luke, chapter 18, we have the story told by Jesus abut the Pharisee and the tax collector who went to the temple to pray. The Pharisee in his prayer uses the words: "God, I thank you that I am not like other people: thieves and rogues, and even like that tax collector over there. I fast twice a week, and give a tithe of my income." While the only words that could be heard from the tax collector were: "God, be merciful to me a sinner." Jesus would proclaim that it was only the tax collector that went home that day justified: "For those who exalt themselves will be humbled, but all those who humble themselves will be exalted."
When children were being turned away, Jesus, in Luke, declared: "Let the little children come to me, and do not stop them. It is to such as these that the Kingdom of God belongs".
Humility places us squarely into an experience of God being present with us, in the here and now; not a God in a far away place, but a God whose Spirit dwells within. When we let go of our puffed-up reasoning and rationalization, when we acknowledge the mystery that life brings to each of us, a mystery beyond intellectual understanding and conventional wisdom, then we discover that which Jesus calls "the Kingdom of God". In humility, we discover ourselves and our reality around us as being in right relationship with God.
So Jesus exclaims: "I bless you Father, Lord of heaven and earth, for hiding these things from the learned and the clever, and revealing them to mere children. Yes Father, for that is what it pleased you to do." And if we let Him, Jesus will become the way to the Father. He will become the truth of our reality giving us the life beyond all explanation through His Spirit and through Grace. "No one knows the Father except the Son and those whom He chooses to reveal Him." By letting go of our own puffed up reasoning, our stance that leads to self-justification - look at me, I tithe, I fast twice a week - we discover the treasure hidden in the field for which we are willing to sell off all our other trappings in order to possess.
Wednesday, July 9, 2014
Experiencing God - God's Tenderness 187
"Israel was a luxuriant vine, yielding plenty of fruit. But their heart is a divided heart".
Hosea
Hosea spoke to Israel during its long and violent struggle with Assyria who would later over run their little country, and send its people into exile. Hosea (750-725 BC) was one of the prophets who formed a bridge between the early prophets that we read about in the books of Joshua, Judges, Samuel and Kings, and the later prophets such as Isaiah, Jeremiah and Ezekiel.
Like Amos, Hosea saw the injustices, deceit, violence and cruelty that was common among the people of his time; but he spoke of it quite differently than the other prophets. He spoke about it by describing their lack of fidelity or faithfulness, their lack of tenderness towards each other, and their lack of knowledge of a God who wanted a loving relationship with them, a relationship as a father would have with a child.
Hosea is the prophet who describes Israel's relationship with God as being similar to his own painful experience of a marriage with his wife Gormer. They had made their pledge of love to each other - "you shall be my wife, you shall be my husband" - but Gormer would then repeatedly reject his love and go off with someone else. To Hosea, the people of Israel showed this same lack of fidelity, this same lack of tenderness that was meant to generate friendship, affection with a desire for union. A covenant with God would require Israel to grow in mutual trust, affectionate love, and tender admiration. It would express itself in mercy, kindness, tenderness, and so on; but this was sorely lacking in the hearts of the Israelite people.
Hosea gives the beautiful instruction: "Sow integrity for yourselves, reap a harvest of kindness. Break up your fallow ground. It is time to go seeking the Lord until He comes to rain salvation on you."
In the gospels, we discover this reformed image of the people of Israel in the person of Jesus whose faithfulness, gentleness, and tenderness is not only directed to the One He calls Father, but also directed to all those He meets. In the Gospel of Matthew, He calls forth His disciples to whom He is entrusting that same faithfulness to God, a faithfulness that will begin a new Kingdom, a new reign.
Jesus calls his disciples, not from the elite of society - those with power, education, or importance - but from the ordinary; those whose hearts can be molded through Grace and love of the Spirit.
In the same manner, He calls each of us to be His disciples, to be faithful in building of God's Kingdom, not for ourselves, but for the glory of God.
"Sow integrity", we hear Hosea saying. "Reap a harvest of kindness. Break up your fallow ground" - that part of you that lies dormant. "It is time for seeking the Lord until He comes to rain salvation on you".
Hosea
Hosea spoke to Israel during its long and violent struggle with Assyria who would later over run their little country, and send its people into exile. Hosea (750-725 BC) was one of the prophets who formed a bridge between the early prophets that we read about in the books of Joshua, Judges, Samuel and Kings, and the later prophets such as Isaiah, Jeremiah and Ezekiel.
Like Amos, Hosea saw the injustices, deceit, violence and cruelty that was common among the people of his time; but he spoke of it quite differently than the other prophets. He spoke about it by describing their lack of fidelity or faithfulness, their lack of tenderness towards each other, and their lack of knowledge of a God who wanted a loving relationship with them, a relationship as a father would have with a child.
Hosea is the prophet who describes Israel's relationship with God as being similar to his own painful experience of a marriage with his wife Gormer. They had made their pledge of love to each other - "you shall be my wife, you shall be my husband" - but Gormer would then repeatedly reject his love and go off with someone else. To Hosea, the people of Israel showed this same lack of fidelity, this same lack of tenderness that was meant to generate friendship, affection with a desire for union. A covenant with God would require Israel to grow in mutual trust, affectionate love, and tender admiration. It would express itself in mercy, kindness, tenderness, and so on; but this was sorely lacking in the hearts of the Israelite people.
Hosea gives the beautiful instruction: "Sow integrity for yourselves, reap a harvest of kindness. Break up your fallow ground. It is time to go seeking the Lord until He comes to rain salvation on you."
In the gospels, we discover this reformed image of the people of Israel in the person of Jesus whose faithfulness, gentleness, and tenderness is not only directed to the One He calls Father, but also directed to all those He meets. In the Gospel of Matthew, He calls forth His disciples to whom He is entrusting that same faithfulness to God, a faithfulness that will begin a new Kingdom, a new reign.
Jesus calls his disciples, not from the elite of society - those with power, education, or importance - but from the ordinary; those whose hearts can be molded through Grace and love of the Spirit.
In the same manner, He calls each of us to be His disciples, to be faithful in building of God's Kingdom, not for ourselves, but for the glory of God.
"Sow integrity", we hear Hosea saying. "Reap a harvest of kindness. Break up your fallow ground" - that part of you that lies dormant. "It is time for seeking the Lord until He comes to rain salvation on you".
Wednesday, June 18, 2014
Experiencing God - Empying Self 186
"Beware of practicing your piety before others in order to be seen by them, for then you have no reward from your Father in Heaven"
Gospel of Matthew
Why did Jesus single out prayer, fasting and almsgiving to His disciples? In the Hebrew scriptures, these three were considered the cardinal works of the religious life. They were seen as the key signs of a pious person, three great pillars on which the good life was based. In fact, they are still considered so today, and have also been adopted in our Christian tradition. However, Jesus warns us that it is not enough just to do them. We must do them with the right intention. "Beware of practicing your piety before others in order to be seen by them, for then you have no reward from your Father in Heaven."
What does Jesus mean by this? Is God sitting up there in heaven evaluating everything we do, making sure we have the right intention in our hearts when we do it? If we do it right, we are awarded, but if we don't do it right, no reward is given? Of course not.
Our God is a God of relationship. God wants to enter into relationship with us, and us with God. God wants us to personally encounter His presence in our lives, to experience the joy of the presence in a relationship of love; but this cannot happen if we do things like our prayer, fasting, and almsgiving for selfish purposes -- that is, to be seen or to be esteemed by others. It's not that God is absent when we pray with the wrong intention. God is always there. It's just that our awareness of God's presence is clouded over by "self", that which seeks its own benefit, and not for glorifying God.
The prayer we do in Christian meditation is a discipline for the purpose of transcending "self" so as to enter into that relationship with the Father. Christian meditation is a prayer form that many are unfamiliar or have difficulty understanding. The reason for it is that it is prayer based on silence, stillness and simplicity - of really doing nothing. The only thing we do is repeat our one sacred word or mantra. We seek to personally do nothing, achieve nothing. We have no words, goals or expectations. And by seeking nothing, having no goals for ourselves, we discover that God is inwardly present with us, and there is a personal uniting of that presence with us. It is a difficult prayer practice because this inner stillness is so often disrupted by constant thoughts of our own agendas and plans. We worry about what has happened in the past, we are creating plans for the future, we get caught up in our personal fantasies. This prayer discipline is the work of letting go of all of this through silence and stillness, of setting these things, ("self"), aside for a few moments.
This is what Jesus means when He says: "When you pray, go into your private room". This private room is the room of your heart free from self-absorbing distractions. "When you have shut your door, pray to your Father who is in that secret place, and your Father who sees all that is done in secret will reward you." In other words, as we empty ourselves, as our self-absorbing thoughts subside, we discover God's presence residing within us. This is why meditation is often referred to as pure prayer or prayer of the heart.
In all of our prayer, no matter what form it may take, we pray in a way that leads to that discovery of God's presence. It is God's presence that transforms us so that we may acknowledge with Saint Paul that it is in Him that we live, and move and have our being.
Gospel of Matthew
Why did Jesus single out prayer, fasting and almsgiving to His disciples? In the Hebrew scriptures, these three were considered the cardinal works of the religious life. They were seen as the key signs of a pious person, three great pillars on which the good life was based. In fact, they are still considered so today, and have also been adopted in our Christian tradition. However, Jesus warns us that it is not enough just to do them. We must do them with the right intention. "Beware of practicing your piety before others in order to be seen by them, for then you have no reward from your Father in Heaven."
What does Jesus mean by this? Is God sitting up there in heaven evaluating everything we do, making sure we have the right intention in our hearts when we do it? If we do it right, we are awarded, but if we don't do it right, no reward is given? Of course not.
Our God is a God of relationship. God wants to enter into relationship with us, and us with God. God wants us to personally encounter His presence in our lives, to experience the joy of the presence in a relationship of love; but this cannot happen if we do things like our prayer, fasting, and almsgiving for selfish purposes -- that is, to be seen or to be esteemed by others. It's not that God is absent when we pray with the wrong intention. God is always there. It's just that our awareness of God's presence is clouded over by "self", that which seeks its own benefit, and not for glorifying God.
The prayer we do in Christian meditation is a discipline for the purpose of transcending "self" so as to enter into that relationship with the Father. Christian meditation is a prayer form that many are unfamiliar or have difficulty understanding. The reason for it is that it is prayer based on silence, stillness and simplicity - of really doing nothing. The only thing we do is repeat our one sacred word or mantra. We seek to personally do nothing, achieve nothing. We have no words, goals or expectations. And by seeking nothing, having no goals for ourselves, we discover that God is inwardly present with us, and there is a personal uniting of that presence with us. It is a difficult prayer practice because this inner stillness is so often disrupted by constant thoughts of our own agendas and plans. We worry about what has happened in the past, we are creating plans for the future, we get caught up in our personal fantasies. This prayer discipline is the work of letting go of all of this through silence and stillness, of setting these things, ("self"), aside for a few moments.
This is what Jesus means when He says: "When you pray, go into your private room". This private room is the room of your heart free from self-absorbing distractions. "When you have shut your door, pray to your Father who is in that secret place, and your Father who sees all that is done in secret will reward you." In other words, as we empty ourselves, as our self-absorbing thoughts subside, we discover God's presence residing within us. This is why meditation is often referred to as pure prayer or prayer of the heart.
In all of our prayer, no matter what form it may take, we pray in a way that leads to that discovery of God's presence. It is God's presence that transforms us so that we may acknowledge with Saint Paul that it is in Him that we live, and move and have our being.
Saturday, June 7, 2014
Experiencing God - Unity 185
"Holy Father, keep those you have given me true to your name so that they may be one like us."
Gospel of John
When a parent, a mother or father, is dying, the one hope and dream they have for their family, particularly their children, is that they remain united. Their wish is that they support one another, look after one another, be there for one another. In fact, this is more important than the individual success stories of each of their children. Why is this? I think the answer lies in the fact that a parent knows that if their children are united in love for one another, they will all be safe, all will be cared for.
There's a story in Acts where St. Paul is leaving the people of Ephesus. "Be on your guard for yourselves," he says; "Be on your guard for all the flock of which the Holy Spirit has made you the overseers". In other words, be united in your faith. Do not allow the outside world with all of its temptations separate you and divide you.
The focus of the seventeenth chapter of the Gospel of John, from which the above quote is taken, is on unity. This is written at the time when Jesus is preparing to leave His disciples.
Jesus prays to the one He calls "Holy Father that His followers be joined in oneness, just as the father and son are one. The central focus of Jesus' prayer is unity, unity of not only the present disciples, but also the future disciples; a unity modeled on that of the Father and Son; a union that takes it roots from the love that exists between the two of them.
What is the cause of disunity, this breaking of the love covenant? Jesus describes this source of disunity as the world. In fact, He mentions this seventeen times in these verses of chapter seventeen. This world that Jesus mentions is the anti-world, the place of disbelief, hatred and unlove; that which is in contradiction to what Christian living should be. It would include the getting caught up into inordinate desires and attachments to things, the lust for power and ambition, and for worldly pleasures. Jesus uses Judas as an example of one to whom unity was offered, but was rejected; of one who experienced light and life, but left it for the darkness of the world.
The unity that Jesus speaks about has nothing to do with uniformity. A parent recognizes that each of his or her children are uniquely different, with different strengths and gifts, different likes and dislikes, different preferences and even different views. It is this diversity that makes community and family work, that makes Christ visible in the world. This unity has its foundation in our common belief in Christ, faith in the Holy Spirit, and the mission of love that we are all called to share. We serve in that mission in unity, using the diversity of our gifts and strengths to move us forward to building God's Kingdom.
St. Paul warns the people of Ephesus: "Be on your guard for yourselves. Be on your guard for all the flock of which the Holy Spirit has made you the overseers." A dying parent knows what is the most important thing for his or her children: - care for one another, be there for one another. Do not let the cares of the world separate you.
Gospel of John
When a parent, a mother or father, is dying, the one hope and dream they have for their family, particularly their children, is that they remain united. Their wish is that they support one another, look after one another, be there for one another. In fact, this is more important than the individual success stories of each of their children. Why is this? I think the answer lies in the fact that a parent knows that if their children are united in love for one another, they will all be safe, all will be cared for.
There's a story in Acts where St. Paul is leaving the people of Ephesus. "Be on your guard for yourselves," he says; "Be on your guard for all the flock of which the Holy Spirit has made you the overseers". In other words, be united in your faith. Do not allow the outside world with all of its temptations separate you and divide you.
The focus of the seventeenth chapter of the Gospel of John, from which the above quote is taken, is on unity. This is written at the time when Jesus is preparing to leave His disciples.
Jesus prays to the one He calls "Holy Father that His followers be joined in oneness, just as the father and son are one. The central focus of Jesus' prayer is unity, unity of not only the present disciples, but also the future disciples; a unity modeled on that of the Father and Son; a union that takes it roots from the love that exists between the two of them.
What is the cause of disunity, this breaking of the love covenant? Jesus describes this source of disunity as the world. In fact, He mentions this seventeen times in these verses of chapter seventeen. This world that Jesus mentions is the anti-world, the place of disbelief, hatred and unlove; that which is in contradiction to what Christian living should be. It would include the getting caught up into inordinate desires and attachments to things, the lust for power and ambition, and for worldly pleasures. Jesus uses Judas as an example of one to whom unity was offered, but was rejected; of one who experienced light and life, but left it for the darkness of the world.
The unity that Jesus speaks about has nothing to do with uniformity. A parent recognizes that each of his or her children are uniquely different, with different strengths and gifts, different likes and dislikes, different preferences and even different views. It is this diversity that makes community and family work, that makes Christ visible in the world. This unity has its foundation in our common belief in Christ, faith in the Holy Spirit, and the mission of love that we are all called to share. We serve in that mission in unity, using the diversity of our gifts and strengths to move us forward to building God's Kingdom.
St. Paul warns the people of Ephesus: "Be on your guard for yourselves. Be on your guard for all the flock of which the Holy Spirit has made you the overseers." A dying parent knows what is the most important thing for his or her children: - care for one another, be there for one another. Do not let the cares of the world separate you.
Friday, May 9, 2014
Experiencing God - The Truth that Sets us Free 184
"If you make my word your home, you will indeed be my disciples, you will learn the truth, and the truth will make you free."
Gospel of John
If we look at the beginning of John's Gospel, the first line is: "In the beginning was the Word, and the Word was with God, and the Word was God."
Jesus' invitation to us above (where he asked us to make His Word our home) really means to make Him our home, to make God our home. Home implies a place where we are the most comfortable, a place where we can kick off our shoes and relax, a place where we want to be if we're not feeling well, a place beyond pretense.
Whenever I go away on a trip, one of the experiences I like the best is that of coming home, getting back where I feel most connected with myself and the reality around me. When we discover our home in Christ, then we discover what He means by true discipleship. We discover the truth that sets us free.
In the "New Evangelization" process, one of the five building blocks identified by our Archbishop is witnessing to our faith. I like what the Archbishop says about a witness when he compares it to a witness in a court case. He says that a witness is not the judge. A witness is not a policeman or the arresting officer. A witness is one who is called to give testimony as to what he or she has seen, has heard or has experienced.
A witness to our faith in Christ is the same thing. A witness is one who is called to give testimony to what he or she has seen, has heard or experienced. A witness is not there to judge or to provide judgement. A witness is not there to catechize. A witness is there to share, in some small way, their journey with Christ, their call to be a disciple, the experience of making Christ his or her home.
We can do this in two ways: in the words that we share and in the lives that we live. Both are equally important.
As we open ourselves to be a witness to Christ, we become lighter and happier, less obsessed with our own personal problems. We create more space for others. Think about the people around you: our friends, co-workers, the men and women we see on the way to work. By cultivating a desire to share our faith in Christ, we are opening ourselves to bringing peace and benefits to all those we encounter. Our joy attracts them to us, and they feel a sense of calm and happiness in our presence, just as one smile can light up many other faces. This can spread to our community, our environment, and to the whole world.
If we manage to do something good for others, even for a few seconds, we ultimately experience a feeling of great joy. This is not an abstract theory, but a simple statement of fact of what we have all experienced at one time or another. This can happen as we make out home in Christ.
Gospel of John
If we look at the beginning of John's Gospel, the first line is: "In the beginning was the Word, and the Word was with God, and the Word was God."
Jesus' invitation to us above (where he asked us to make His Word our home) really means to make Him our home, to make God our home. Home implies a place where we are the most comfortable, a place where we can kick off our shoes and relax, a place where we want to be if we're not feeling well, a place beyond pretense.
Whenever I go away on a trip, one of the experiences I like the best is that of coming home, getting back where I feel most connected with myself and the reality around me. When we discover our home in Christ, then we discover what He means by true discipleship. We discover the truth that sets us free.
In the "New Evangelization" process, one of the five building blocks identified by our Archbishop is witnessing to our faith. I like what the Archbishop says about a witness when he compares it to a witness in a court case. He says that a witness is not the judge. A witness is not a policeman or the arresting officer. A witness is one who is called to give testimony as to what he or she has seen, has heard or has experienced.
A witness to our faith in Christ is the same thing. A witness is one who is called to give testimony to what he or she has seen, has heard or experienced. A witness is not there to judge or to provide judgement. A witness is not there to catechize. A witness is there to share, in some small way, their journey with Christ, their call to be a disciple, the experience of making Christ his or her home.
We can do this in two ways: in the words that we share and in the lives that we live. Both are equally important.
As we open ourselves to be a witness to Christ, we become lighter and happier, less obsessed with our own personal problems. We create more space for others. Think about the people around you: our friends, co-workers, the men and women we see on the way to work. By cultivating a desire to share our faith in Christ, we are opening ourselves to bringing peace and benefits to all those we encounter. Our joy attracts them to us, and they feel a sense of calm and happiness in our presence, just as one smile can light up many other faces. This can spread to our community, our environment, and to the whole world.
If we manage to do something good for others, even for a few seconds, we ultimately experience a feeling of great joy. This is not an abstract theory, but a simple statement of fact of what we have all experienced at one time or another. This can happen as we make out home in Christ.
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