THE FALSE SELF AND THE TRUE SELF-7

This is the seventh of eleven reflections on Thomas Merton’s teaching on the True Self/False Self dynamic. This conflictual but enlightening relationship permeates Merton’s huge quantity of writing on the spiritual life. The basic point of the conflict is the individual’s pull toward and away from God, one’ true and ultimate destiny. Merton’s exposure of the consequences of original sin is ruthless in its intensity. This is the task of the False Self. At the same time, the pull of the True Self, the ever-present call of God’s personal and passionate love, is even more powerful. The human heart is the battlefield of this seemingly endless confrontation.

When Jesus began his public ministry, the universal longing for the Messiah was the dominant reality. The question of what kind of Messiah soon became a defining element in Jesus’ life and ministry.

Jesus knew that the intensity and depth of the universal conflict of good and evil would demand that he become a suffering Messiah. As early as Mk3:6 the leaders of all sides began to plot for his death. This has become the life-giving mystery of the Christian message. When Jesus proclaimed, “the Kingdom of God is at hand. Repent and believe the gospel.” (Mk.1:15) few were ready to accept the Crucified Messiah as the centerpiece of that Good News of God’s love.

There was a second major obstacle to Jesus’ proclamation of the Kingdom. The people were anticipating a complete transformation by the sudden burst of God’s saving activity. Jesus had a different plan. He insisted that his followers be part of this divine transformation by taking up their cross and following him. This had startling implications in Jesus’ day as it does in our day. It calls for deep seated changes in how we see reality.

Transformation of Consciousness

As we continue pondering the True Self/False Self dynamic to enter more deeply into the gospel, we have seen the vital importance of self-knowledge. An important part of self-knowledge is to surface and change the values that create on our worldview. This clearly is part of the ongoing conversion process. This is called the transformation of consciousness. This is an activity of raising up and challenging false values within our mindset. Most often, these are values that we inherit and embrace with minimal awareness. They are part of our culture and ambiance. They mostly fall under the umbrella of what we call conventional wisdom.

Most of Jesus’ teaching was to challenge this conventional wisdom. His teachings and his life and death put the emphasis on God rather than self. This is at the heart of the True Self/False Self dynamic.

In this inherited worldview of conventional wisdom, mostly contrary to the gospel, we are engulfed in hidden prejudices and distortions. We are bombarded by values incompatible with the gospel. We are presented with false idols, sometimes obscure, but often clearly evident in their call to self-indulgence. We are told the right patterns of consumption will guarantee our control of reality, give us the assurance of youth, allow us to determine the future not to mention advancing our ability to deny death and to secure true and lasting happiness with the right credit card, the correct medicines and wise investments.

Something as simple as watching a sporting event or a weekly TV program offers an onslaught of consumer initiatives secretly enticing us away from the message of Jesus. We are in a very challenging situation where we have seemingly countless encounters with the consumer, indulgent and materialistic message. This is in contrast to the hour or so on Sunday, if we still attend church. For most of us, this is the only organized time we open our life to the gospel story and values.

The hidden power behind the conventional wisdom results in a false consciousness. This distorted view of reality accepts the gross neglect of the poor and marginalized, blinds us to the dehumanization of excessive consumption, trivializes a need for openness in community reducing it, often, to fear and exclusion of “the other”, draws us into an indifference toward the ongoing devastation of God’s creation for economic gain, and supports a widespread denial of death that genuinely distorts the reality of our creaturehood.

These are just a few of the many factors that nurture a worldview in constant conflict with the message of Jesus. It truly models the eternal battle of the True Self and the False Self.

The only place we will find freedom from the incessant offensive of false values is to return to the gospel. We are in constant need to renew and enhance our acceptance of Jesus’ call, “Repent and believe the Gospel!”

All of Jesus’ teaching calls for his disciples to share in his saving activity to bring about the long-awaited Kingdom of God. All his teaching leads to a personal transformation and participation in the basic battle between good and evil. The lessons of the gospel reversal where “the first shall be last…” (Mk 9:35). “to save your life you must lose your life” (Mk 8:35), “whoever wishes to be great among you will be your servant” (Mk 10:43) demand deep personal change and commitment far removed from the conventional wisdom of our day or any day. Likewise, the message of ever-expanding inclusion in “the least of my brothers or sisters…” (Mt 25:40), and the Good Samaritan (LK 10:29-37) demand active involvement in the Kingdom’s coming.

Jesus was clear. The battle of the True Self and False Self, of the weeds and the wheat will continue to the end (Mt 13:24-30). The disciple’s task is to let one’s life be a witness to bring love, light, truth and healing to a world caught in the darkness, isolation, division and destruction of hatred and selfishness.

The coming of the Kingdom continues in the faithful commitment of all followers of Christ and people of good will. Wherever there is love, there is the continuing conquest of hate, division, prejudice and all that dehumanizes. Wherever there is love, no matter how small and hidden, it is like the seed that is the smallest of seeds that blossoms into the tree for all the birds of the sky. (Mt 13:31-32).

The life lived in fidelity to the Gospel will bring God’s love to a broken world. (Jn 15). This fidelity to the Christian mission is sharing in the saving love of God. This is the ultimate reality of overcoming evil by the ever-expanding presence of love in the human heart. This

love demands service and responsible action. This love has no meaning without concern for the poor and needy. The Christian community will always be expanding the boundaries to include the forsaken and forgotten. There will be action but this action must be rooted in love to bring about God’s victory over evil. This happens as the True Self reigns within us individually and with ever-growing influence in our world. All this will not happen without deep personal prayer.

Read More

THE FEAST OF THE ASCENSIÓN

Mt 28:16-20 

Dear Friends, In today’s feast of the Ascension, it is difficult for us to understand the enormity of the Apostles shock. We need a truly profound faith to grow into an honest awareness of the depth of the Apostles’ upheaval and turbulence at Jesus’s departure.

First of all, they are on their own. They had little organization and less clarity on their mission. No matter the beauty of Jesus’s comforting final words, their mentor, teacher, guide and support for three intense years was gone.

Try to imagine how alarming and distressful was the message of universality. The early Church would struggle with it for decades.

A significant part of Matthew’s Gospel was on the fulfillment of the Mosaic Law not the withdrawal from it. After a lifetime of experience and centuries of tradition, the concept of being “The Chosen People” was simply part of their Jewish DNA. Now, in a flash, they are missioned to turn everything around and upside down and inside out and preach the gospel to the heathen Gentiles.

Jesus made it clear, over and over again, his mission was to the family of Abraham. Now, in this final encounter, the mission is to “make disciples of all nations.” (Mt 28:19) It was going to take some time for the first disciples and the early Church to grasp the depth of Jesus’ call to universal inclusion. The consequent confusion is portrayed clearly in The Acts of the Apostles. To tell the truth, we have more than enough trouble accepting the stranger in our own parishes today.

Secondly, we read in the Gospel text: “when they saw him, they worshipped, but they doubted.” (Mt 28:17) While Matthew is much gentler than Mark, he too, portrays the original twelve as a flawed group of human beings. This text is an example of that. Right from the beginning, the Church was struggling with the clear limits of the human condition no matter how exalted the divine commission to preach the Gospel to the ends of the earth. The affliction of human weakness is every bit as present in the Church and its members today.

Doubt and confusion have been part of the reality of the Church down through history. There has been little time in the history of the Church that some group has not been in the process of breaking away. Infidelity and conflict have been present from the earliest times of The Act of the Apostles to the crisis of the Latin Mass today. The abuse of youth in the sex scandal in our time is just part of a long history of sin and unfaithfulness. In the Church’s long journey of sin and grace, Jesus has kept his promise to be with us in the Church until the end.

A final observation is more comforting. In Mt 1:23 we read: “Behold, a virgin shall be with child and they shall name him Emmanuel which means “God is with us.” Now again we are given this divine assurance of Jesus: “And behold, I am with you always, until the end of the ages.” (Mt 28:20)

While there has always been large numbers of problems, there always has been a more than substantial group of witnesses in the Church calling us in word and deed into the Gospel message.

Today, we also face our daily reality and have the call of Christ to live and preach the Gospel. There is no greater challenge in life if we truly respond with generosity. The obstacles are enormous. Seemingly countless of our children and friends and relatives have abandoned the Church. The young people of today seem much more inclined to find their spiritual way outside of organized religion. Our culture gets more materialistic by the hour and less inclined to take spirituality seriously. Along with these, and many other negative factors, we have the seemingly endless onslaught of the sexual abuse in the Church.

In it all, we need to cling to the promise of Emmanuel, God is with us.

The meaning of this beautiful feast of the Ascension is further captured in the words of today’s Preface of the Mass:

Christ, the mediator between God and men and women,

Judge of the world and Lord of all

Has passed beyond our sight

Not to abandon us but to be our hope.

Christ is the beginning, the head of the Church;

Where he is gone, we hope to follow.

Our hope is rooted in the reality that Jesus is with us all of the time. Our fate is not hopelessness and confusion. It is a simple commitment to live with faith and trust in a God who has a better plan. We pray in the opening prayer of the Mass of the Ascension, “May we follow him into the new creation, for his Ascension is our glory and our hope.”

We will celebrate the other great gift of the Pascal Mystery, the Holy Spirit, in next week’s feast of Pentecost!

Read More

THE FALSE SELF AND THE TRUE SELF-6

This is the sixth of eleven reflections on Thomas Merton’s teaching on the True Self/False Self dynamic. This conflictual but enlightening relationship permeates Merton’s huge quantity of writing on the spiritual life. The basic point of the conflict is the individual’s pull toward and away from God, one’ true and ultimate destiny. Merton’s exposure of the consequences of original sin is ruthless in its intensity. This is the task of the False Self. At the same time, the pull of the True Self, the ever-present call of God’s personal and passionate love, is even more powerful. The human heart is the battlefield of this seemingly endless confrontation.

In our day, we are gifted with many different and effective programs that deal with various pathological addictions. The heart of all these movements of freedom from addiction is self-knowledge.

In the long spiritual tradition of the Church, we have shared the same basic insight. At the heart of the True Self/False Self dynamic is the critical and life-giving issue of self-knowledge.

Self-Knowledge: Key to the Spiritual Journey

While the issues of pathological addictions seem far removed from the spiritual journey of most who are not burdened in this way, the basic pattern is the same for all of us. Self-knowledge demands a relentless quest for a deeper and more extensive awareness of our personal reality. The demands and benefits of self-knowledge will never be exhausted in this lifetime. Learning what truly is going on within ourselves is a task that is never completed. One way of getting insight into the search for self-knowledge is seeing the conflict in our lives as a struggle between the False Self and the True Self, between sin and grace

The False Self involves layer after layer of self-deception, delusions and a sense of self-grandiosity that places us at the center of our consciousness. We tend to become blinded to our faults and failures and, more importantly, to the presence of God at the true center of our being. We emphasize the shortcomings of others. Jesus put it ever so clearly when he compared our blindness to a log in our eye in contrast to our stress on the splinter in our neighbor’s eye. (Mt 7:3) Self-righteousness dominates our worldview. As we become aware of the false values flowing from our fragmented heart, we find ourselves facing a fork in the road.

We have a choice of life or death. We choose death when we double down on the clamoring of the False Self for more attention. We choose life when we open ourselves to the mercy of God which draws us toward the True Self. At the heart of this decision is the perennial challenge of knowing ourselves.

Teresa of Avila was unyielding in declaring the importance of self-knowledge as our guide for the path to God in the center of our being. In one of her many statements on self-knowledge she said:

“Well now, it is foolish to think that we will enter heaven without entering ourselves, reflecting on our misery and what we owe God and begging Him often for mercy.” (IC 2.1.11)

Many of the gospel mandates are an expression of this practice of leaving the False Self of our self-centeredness and moving on to the True Self which is seeking God at our center. In Mark we read: “If anyone wants to be first, he must make himself last of all.” (Mk 9:35) Matthew tells us: “Whoever finds his life will lose it, and whoever loses his life for my sake will find it.” (Mt 10:39) Again, John says: “Unless a grain of wheat falls to the ground and dies, it remains a grain of wheat, but if it dies, it produces much fruit.” (Jn 12:24) Finally, Matthew adds: “Whoever wishes to come after me must deny himself, take up his cross and follow me.” (Mt 16:24)

Conclusion

Teresa of Avila offers a wonderful vision of the connection between the True Self/False Self dynamic and self-knowledge. For her, self-knowledge always is a critical component in one’s search for God. It is a movement from the False Self to the True Self.

In the First Dwelling Places of her classic, The Interior Castle, the individual has the first glimpse of a life beyond the crippling confines of the False Self.

In the Second Dwelling Places the life-giving forces of the True Self make an initial thrust in one’ consciousness. This leads to the beginning of a prayer life and an opening conversion. Likewise, growth in self-awareness lets one see the first stages of evil in one’s life. Even in these minimal phases, the acceptance of one’s sinfulness is a real breakthrough.

These early steps away from the blinding control of the False Self sow the seeds of freedom in the True Self’s rise to consciousness. This is the path to greater self-knowledge.

This self-knowledge, with the shocking realization of one’s sinfulness, leads to a rich experience in prayer and spiritual progress in the Third Dwelling Places. Here there is the introduction into a baffling paradox: real spiritual progress flows from deeper self-knowledge of one’s sinfulness. This, in fact, is a new insight to the truly deceptive bondage of the False Self. We are on the road to learning that we are truly sinners, but loved and forgiven sinners called to journey to freedom and joy in our new ability to live out our True Self in the footsteps of Jesus. This program continues in the contemplative shift that calls us into the remaining Dwelling Places of The Interior Castle.

Read More

THE SIXTH SUNDAY OF EASTER

John 14:15-21 

Dear Friends, As we draw close to this Easter Season, it is good to reflect on The Acts of the Apostles. Only in the Easter season do we have the first reading from The Acts. Every other Sunday the first reading is from the Hebrew Scriptures.

The Acts is a book about the birth and growth of the Church. It also is a revelation of what happens to people when they understand and our committed to the Pascal Mystery, the Death and Resurrection of Jesus.

Jesus could have made many promises to the first disciples. He could have them fulfill their early dreams of success, power, privilege and wealth. He could have told them of easy triumph and great admiration among an ever-expanding body of believers. None of these scenarios fit Jesus’s agenda.

His message was to follow Him on the Road to Jerusalem and take up your cross. This was conflict and confusion. This was rejection and death. The Acts follows this script rather clearly.

On the other hand, Jesus did promise the Paraclete to guide them in the way of the truth and the way of love just how Jesus was so faithful in embracing his Passion, Death and Resurrection.

The Acts of the Apostles has two main characters, Peter and Paul. There are a few idyllic moments at the beginning where all are resting in harmony and peace. They are short lived. Quickly there is a shift to the reality so expressive of the human condition in the parable of the weeds and the wheat.

A couple holds back on giving all the proceeds of a sale of property to the common purse. They die on the spot. The Greek widows quickly find themselves the victims of prejudice in the not all perfect new Christian community. Both Peter and Paul find themselves questioned about their orthodoxy by the Jerusalem home office. In the opinion of many, their openness to foreigners is dangerous to the faith.

This issue of accepting Gentile believers led to the major split in the early community. The volatile choice that confronts the new community in a very powerful way is this: Is the new reality of Jesus’ message simply and exclusively a fulfillment of the Mosaic Law or is it a completely new reality. This was a challenge to a cultural transformation that became painful, divisive, and violent. However, in the end, it became totally liberating. Peter and Paul were challenged at every level by the explosiveness of this fundamental and formative issue that gave birth to the Church. At the same time, they were persecuted by the Jewish leaders.

The results were frequent jail time, assassination attempts, constant conflict and truth squads who were destructive and brutal. Paul had to often escape in secrecy to save his life. More than once, he was beaten to the point of death. He was lucky in this. Stephen and many other early Christians were not so lucky. They were martyred.

As the story in Acts progressed, it became clearer that the Paraclete that Jesus promised and delivered had a powerful role. Just as Jesus had become the way and the life and the truth for the first disciples, the Holy Spirit became the way, life and truth for the developing reality of the early Church. The Spirit was guiding them through the tumult and persecution.

Yet in the midst of it all this conflict and confusion, decisions were made. The Gospel was proclaimed. The Church eventually embraced new cultures and new peoples. The journey was neither smooth nor straightforward. When both Peter and Paul died after decades of preaching the Gospel, there were at most several thousand faithful Christians. Any Papal Mass on the road these days will have at least twenty to thirty times that many people in attendance.

Yet the seeds were sown in the lives and witness of Peter and Paul. They were true believers who walked their difficult journey with a sense of joy and wonder in the Risen Christ. They took to heart Christ’s words in today’s Gospel from John, “I will not leave you orphans; I will come to you…whoever has my commandments and observes them is the one who loves me. And whoever loves me, will be loved by my Father and I will love him and reveal myself to him.” (Jn 14:18,21)

For Peter and Paul, the concluding act of Christ, the Death and Resurrection, was a consuming reality that filled their hearts with a fire of love that drove them to preach Christ in the midst of chaos, confusion and discord. This preaching became a source of peace and direction. It spread a sense of hope and faithfulness that grounded a new Church in truth and love.

We need to take to heart today’s Gospel passage and the message of this Easter season. If we do, it will lead us to discover the peace and strength that comes from the Risen Christ. The circumstances of our Church today share much of the same chaos and turmoil. We have the scandal of sex abuse, the division the Christian denominations, the curse of clericalism and the fear of a more powerful and meaningful role for women and the beat goes on.

But we are not orphans. We need to turn to the Risen Christ and pray for the gift of the Spirit and the power to love one another. This will open the way in our search for His direction and guidance. There is no doubt, we will find the way in loving one another!

Read More

THE FALSE SELF AND THE TRUE SELF-5

This is the fifth of eleven reflections on Thomas Merton’s teaching on the True Self/False Self dynamic. This conflictual but enlightening relationship permeates Merton’s huge quantity of writing on the spiritual life. The basic point of the conflict is the individual’s pull toward and away from God, one’ true and ultimate destiny. Merton’s exposure of the consequences of original sin is ruthless in its intensity. This is the task of the False Self. At the same time, the pull of the True Self, the ever-present call of God’s personal and passionate love, is even more powerful. The human heart is the battlefield of this seemingly endless confrontation.

Part Two

The Two Blind Men

Mark bookends his story of The Road to Jerusalem with the healing of two blind men. In the first healing, there are two stages to the restoration of sight. At first he says, “I see people looking like trees and walking.” (Mk 8:24) Then, Jesus laid his hands on him a second time, and he saw clearly.

In this miracle, Mark is showing us that we always will get Jesus’ message in stages. The first blind man is an example for the poor befuddled Apostles and us.

The second blind man has a message for us also. The primary issue of the whole section is to join Jesus, on his terms, on the road to Jerusalem. The Apostles were confused and bewildered in the whole process.

The second blind man becomes a model of a true disciple for us. The story of his cloak revealed a wholehearted commitment to follow Jesus. When Jesus called him, he casts away the cloak. This is critical because the cloak was the primary source of his income. In the common practice of the day, the beggar would place the cloak in front of him to receive the alms. Likewise, the cloak was his only protection from the cold desert nights.

Mark describes it as follows: “He threw aside his cloak, sprang up, and came to Jesus…Immediately he received his sight and followed him on the way.” (Mk10:50 -52)

Conclusion

Vast areas of our mind and heart are out of tune with values of the gospel. Most often, we are just not aware of the chasm in our heart. This is because of the influence and control of the False Self, our heritage from Original Sin. We are deluded. We just do not see how far we are from true allegiance to Jesus and his gospel call.

Periodically, we are awakened to see that we are called to a deeper level of generous response and sacrifice. It might be the witness of a person whose life invites us further into the gospel. At times, it is a movie or book. Sometimes spiritual reading or a homily touches the depth of our heart. More often than not, it is a crisis in our life. Always, there is the Word of God in the Scriptures or in the profound and challenging experiences in our life. All of these encounters highlight the perennial battle within us of the False Self and the True Self, of sin and grace, of good and evil. It is a battle to the end. Too often, it is a battle we do everything possible to avoid.

In her classic, The Interior Castle, Teresa of Avila offers a wonderful insight into these matters. She describes the person’s situation in the Third Dwelling Places. The person has made some noteworthy progress.

However, Teresa points out a real danger to further progress. The individual at this point of development has a deep sense of having arrived. They are ready to settle down and bask in their spiritual achievements. In fact, they are just beginning. Spiritual pride is a monster at all levels but especially in this early stage of the journey.

This is the implication of Merton’s False Self/True Self struggle. We need to always see ourselves at the beginning of the pilgrimage to God. We are sinners in need of God’s mercy, always and everywhere.

True humility will let us see the magnificence of God’s mercy and our constant need to be seeking it. Deep personal prayer energizes this scared quest.

Read More

THE FIFTH SUNDAY OF EASTER

John 14:1-12 

Dear Friends, In my early days as a Carmelite seminarian, I had a retreat that I remember quite vividly these seventy -one years later. I do not remember anything of the preacher’s message. What I do remember is that he told us he slept in a coffin each night. He wanted to grow in awareness that he was going to die. At the time, I thought it was really weird. Now that I am several decades closer to my death, I think the nightly coffin routine is way beyond weird.

In the Easter Season, there is a magnificent message about our personal death. It is not all that bad. In fact, it is a wonderous gift! The Preface for the Mass of the Resurrection for burials lays out a very comforting description in this way:

In him who rose from dead our hope of the resurrection dawned.

The sadness of death gives way to the bright promise of immortality.

Lord, for your faithful people life is changed not ended.

When the body of our earthly dwelling lies in death

We gain an everlasting dwelling place in heaven.

Today’s Gospel is often used in funeral masses. In the context of this powerful ritual, most people get it. We are going to a better life. The problem is most of us only get it when we can no longer evade the reality of death. The death of a loved one simply engulfs us in the great and painful mystery that is death. There is only a token nod to the overwhelming gift of the resurrection. This is usually expressed in the phrases” the end of suffering” and “he/she is now is in a better place”.

Our culture is very evasive in facing death for what it is: a very big and defining part of life. The message of the Easter season surely does not call us into the bizarre and morbid activity of sleeping in a coffin. It does, however, invite us to face death as a crucial part of our life.

Jesus wants us to know that life is a gift for today. I need to embrace it in joy and wonder all the more enthusiastically because I have no guarantee of tomorrow. God calls us to live this day in love and service. Accepting death as a truly big part of our life is not an invitation to live in worry and anxiety. It is a call to be realistic.

Thomas’ concern in today’s Gospel relates to our confusion about balancing these two drastically different elements of death. It is both a horrendous loss leading to unavoidable personal torment and it is a glorious victory transcending any joy or expression of happiness in this life.

Jesus responds to Thomas by telling him that He is the way. All we need to do is walk with Jesus and He will bring s to our true home.

Jesus tells us again to not let our hearts be troubled We simply need to have faith in Jesus.

There is no avoiding the good and the bad, the harmonious and conflictual, sickness and health, and all the elements of our human condition that are all held in the loving hands of the gracious God revealed in Jesus. Jesus is the way and the life and the truth (Jn 14:6) Jesus tells us. “Do not let your hearts be troubled. You have faith in God; have faith also in me. In my Father’s house there are many dwelling places.” (Jn 14:1-2)

Today we are all one day closer to God’s loving call that changes our death into life everlasting. This is the message of the Easter Alleluia! We are fools to not accept this reality and let it define how we live. The Resurrection is real. It means death has lost its sting. Our job is to celebrate with a life filled with hope and joy, love and service.

If we keep our eyes on Jesus, we will be drawn into the most real and honest response to the ever-present dilemma of death. Jesus tells us he is the way, the surest way to God. Jesus is the fullest and richest expression of God. All of his teachings and patterns of life, all of his miracles and service, and most of all, the great revelation of love in the Passion, Death and Resurrection – they all invite us to walk in love with Jesus. The astonishing song of the Alleluia we proclaim this Easter Season directs our heart to Jesus. For indeed, there is no surer way that leads to the truth and fullness of life that is God.

Read More

THE PEOPLE´S EXPERIENCE OF GOD-3

III 

Lectio Divina and Deep Personal Prayer 

As we grow in understanding Lectio Divina, there is a truly beautiful unveiling of the approach to God’s Word and prayer. The practice of deep personal prayer draws one into oneself where the light of God’s Word opens the passage to true self-knowledge. This, in turn, draws us back to the world in a way that moves away from selfishness to service and loving presence to all.

Faithfulness to prayer engenders an ever-repeating cycle. We turn inwards to seek God and we turn outwards to share in the divine love for our brothers and sisters. True prayer will always lead us to the task of healing and reconciling through the gospel message of justice, peace and love. This leads us to the great prayer of our day:” Let us hear the cry of the poor and the cry of the earth!”

This way of deep personal prayer calls us to the Word of God. It calls us to true self-knowledge. It calls us to a true transformation of consciousness that removes the prejudices and false values of a culture far removed from gospel values. It calls us to a continual search seeking to grow in love with Jesus which provokes us to the inevitable task of loving our neighbor and being responsible for our historical reality.

A commitment to deep personal prayer demands many things. First and foremost, it is a commitment to pray regularly with an openness to personal transformation. It calls us to seek an understanding and fidelity to God’s Word. It asks that we develop a spirituality leading to self-knowledge and dependence on God. Likewise, it guides us to be open to our historical reality and the demands of justice, peace and loving care of God’s creation.

All these elements of prayer lead to the growth of a personal spirituality rooted in a hunger for God and knowledge of God’s Word. This is where Lectio Divina and deep personal prayer connect. This new life in the spirit creates a desire to do God’s will. All of this movement inward is the gift of the faithful practice of deep personal prayer.

How we handle this glorious journey to the center is a step-by-step process that demands a unified effort and much self-sacrifice. A clear understanding of Lectio Divina and its supportive role to deep personal prayer will be a great help along the way.

Read More

FOURT SUNDAY OF EASTER

John 10:1-10 

Dear Friends in Christ. This is the Fourth Sunday of our Easter Season. Our message today focuses on Jesus as the gate. In the time of the Gospel, the shepherd had many duties. They all built up a meaningful relationship with the sheep.

The image of the gate was especially expressive of the role of the shepherd. As the sheep entered the gate there was a guarantee of security from the many sources of violence and even death that waited in the darkness of the night.

During the night the shepherd literally slept in the gate, the entrance to the sheepfold. Any coming or going had to go through the protective presence of the shepherd.

In the morning, the shepherd led the sheep out of the gate to the fertile fields that offered satisfying food and drink.

The gate was truly s symbol of life that was offered in abundance. During the Easter Season we are called to ponder and pray about the great Mystery of the Crucified and Risen Christ. This is the true source of our life in abundance.

Only when we bring our life experiences to the Easter message can we begin to get a glimpse of how Jesus came into the world to bring us life and to bring life In abundance.

The message of the full life is repeated over and over in the Gospel of John. It is most appropriate for the Easter Season. In the loving encounter with Jesus, we recall the great victory of life over death, of good over evil. Because of the Easter event we not only have life in abundance, we have the highest quality of life, eternal life.

John uses the “I AM” statements in the fourth Gospel to invite us into the mystery of God. The Evangelist is revealing, in the person of Jesus, the source of eternal life to sinners. In the resurrection, Jesus is the “gate” that opens to eternal life. He is the life-source in the “vine,” the “life” and the “resurrection.” He is the “gate” and the “way” for sinners searching in the darkness and unpredictability of life. He is the “shepherd” guiding us in our confusion and bewilderment. He is the “bread” that nourishes along the way.

In this season of Easter, we are invited to enter in the “gate” of life in the face of our daily hassles and insecurities. We are the people of the Alleluia. The victory has been won. We attain the victory through “gate” that is Jesus, the Risen Lord. He will lead us to embrace life and live it to the full with the Alleluia ringing in our hearts.

Read More

THE FALSE SELF AND THE TRUE SELF-4

This is the fourth of eleven reflections on Thomas Merton’s teaching on the True Self/False Self dynamic. This conflictual but enlightening relationship permeates Merton’s huge quantity of writing on the spiritual life. The basic point of the conflict is the individual’s pull toward and away from God, one’ true and ultimate destiny. Merton’s exposure of the consequences of original sin is ruthless in its intensity. This is the task of the False Self. At the same time, the pull of the True Self, the ever-present call of God’s personal and passionate love, is even more powerful. The human heart is the battlefield of this seemingly endless confrontation.

Part One

On the spiritual journey, most people have experiences of numerous conversions. These spiritual experiences vary in degrees of intensity and depth. One of the components of this conversion process is a surprisingly new awareness of how blind one had been to the demands of the gospel message.

I think many can relate to my lifetime encounters to the seemingly endless gospel call to inclusiveness. Growing up, I felt it was a sacrilege for girls to play sports. Likewise, the “colored people” had their own truly God-given neighborhood. Homosexuals and lesbians, for all practical purposes, just did not exist.

It has been a tumultuous trip for me moving away from the sexism, racism and homophobic attitudes that supported the dominance my false self. No doubt, I still have a long way to go in these major deceptions in our society.

In each of these deep prejudices, there were periods of conversion that included an eventual eye-opening reflection. It exposed the depth of the deviation from the gospel message that reigned in my heart. This is a clear example of Merton’s teaching on the passage to enlightenment and conversion as we move partially away from the False Self to the True Self. It is a long, difficult trek. Yet, there are many small, and even great, victories along the way. As we stay faithful to the struggle to walk with Jesus, God’s grace never forsakes us. The process in this life is always limited and unfinished and calling for more. Nevertheless, we are moving in the right direction as long as we do not succumb to apathy and neglect.

The Road to Jerusalem

In the Gospel of Mark, we have a truly challenging example of this struggle of the darkness and the light in the False Self/True Self dynamic. All through his Gospel, Mark offers a particularly harsh portrayal of the Apostles. They are presented as a group that just do not get the message.

This approach in Mark is part of his insightful lesson on the complexity and the depth that authentic faithfulness to Jesus actually demands.

In the section of the Gospel (Mk 8:22-10:52) that is often referred to as “The Road to Jerusalem”, Jesus has three predictions of the Passion, Death and Resurrection. In each of these three segments there is a common structure.

• Jesus makes the prediction. The Apostles do not understand and do not accept the frightful possibility.

• In fact, they move in the opposite direction of Jesus’ statement. His message proclaims a Suffering Messiah. This was totally contrary to the Apostles hopes and ambitions. Their expectant future envisioned power, prestige and wealth.

• Finally, Jesus presents a short, clear teaching on the demands of conversion to the gospel message.

This selection of Mark’s text begins and ends with the healing of a blind man. In the three Gospel segments, the blindness of the Apostles is shown in Peter telling Jesus that he did not have to suffer (Mk 8:32), the apostles arguing who was the greatest (Mk 9:34), and finally, James and John asking for the privilege of sitting at his right and left in the coming days of glory (10:35).

These are all examples of the power and influence of the False Self. These were good men who considered themselves deeply committed to Jesus. In their mind, they had left all to follow Jesus. Each day they listened to his teachings. They witnessed his healings. They shared the multiplied loaves and fish. They saw Jesus walking on the water. They experienced the overwhelming enthusiasm of the crowds. It is hard for us to overstate the intensity and immediacy of their experience of Jesus. Yet, they had a vision in harsh conflict with that of Jesus. This was never clearer than in the total abandonment in the Garden on that first Good Friday.

Mark was making it clear to us as readers of his Gospel that true faithfulness to Jesus is genuinely demanding. It calls for many experiences of further enlightenment even after we make an initial pledge to follow Jesus. There always is more. The blinding power of the False Self is acute and dominant. The demands of the True Self insist that we take Jesus’ teaching to heart. Here are some selections from this part of Mark’s Gospel.

• “Whoever wishes to come after me must deny himself, take up his cross and follow me.” (Mk 8:34)

• If anyone wishes to be the first he shall be the last of all and the servant of all.” (Mk 9:35)

• “Whoever wishes to be great among you will be your servant…For the Son of Man did not come to be served but to serve and to give his life as ransom for many.” (Mk 10:43-45)

Read More

THE PEOPLE´S EXPERIENCE OF GOD-2

Study and Prayer 

Our approach to the Bible requires two distinct methods. One is to study the Bible to absorb the story and to grow in familiarity with the word of God. This should be done with a reverent spirit. However, it is an exercise of the intellect. We must develop a familiarity with the overall story. This should include a broad sense of the general themes, major events and the basic timeline from Abraham to Jesus. Pope Francis called for this bible study in his classic Exhortation, The Joy of the Gospel. He says, “The study of the sacred Scriptures must be a door opened to every believer. It is essential that the revealed word radically enrich our catechesis and all efforts to pass on the faith…Let us receive the sublime treasure of the revealed word.” (#175)

The second method is the prayerful reading of the Scriptures. This task goes beyond the mind to the depth of the spirit within us, a truly different tactic. The prayerful reading of the Bible seeks primarily to listen to what God has to say to us in the midst of our lives. This demands an openness and emptiness that echoes Samuel as we approach the Holy Word: “Speak Lord, your servant is listening.” (1 Samuel 3:10)

We need to always be aware that the text is more than fact. It is a symbol, a window, and a reflection that lets us see the past as a mirror of today’s experience. This prayerful reading of the word of God needs to lead us into our present historical reality in a way that it discloses the mystery of God’s saving presence here and now.

Our search has three goals:

  1. We want to acquire a personal understanding of God’s word.
  2. We want to let God’s will for our life situation to become clear and practical.
  3. We want to live the call to walk with Jesus.

These goals prepare us to face the challenge of the brokenness and confusion of our daily experience. In this prayerful reading of the Bible, we need to receive the message as if it is addressed to us personally at this specific time in history because it is.

In this time of prayerful reading of the scriptures, it is important to set aside any sense of study or preparation to share our understanding with others. We prayerfully read the Bible for one purpose. We want to grow in faith and simply be in the presence of the living God.

I

Lectio Divina: A Reading Leading to Prayer

Among the many gifts of Vatican II was a new emphasis on the Bible. It brought the Word of God to the center of all Christian spirituality. This revival has led to a growing practice of prayer that has had a long tradition in the Church. This is called lectio divina. Literally, this means divine reading. Another description would be the prayerful reading of the Bible.

Lectio Divina is all about the transforming encounter with God’s special means of revelation, the Hebrew and Christian Scriptures. This prayerful reading seeks to listen to what God has to say to us. Reflection and prayer will lead us to know and embrace God’s will.

When approaching the Mystery unveiled in the Scriptures, Samuel’s great insight is the key: “Speak, Lord, your servant is listening.” (1 Samuel 3:10).

There are four steps to this prayerful reading of the Bible. We can describe them as the four “Rs” of Reading, Reflecting, Responding and Resting.

  1. A slow meditative reading of a selected text of the Scriptures.
  2. A reflection on the text that connects it with our life experience.
  3. A response in prayer to this reflective activity.
  4. Finally, a quiet resting in the Mystery of this encounter.

II

Seeking God Through A Mediator

There is a fascinating story about the Jewish people in the Exodus and their fear in approaching God. Moses had been experiencing a series of encounters with God on Mt. Sinai. These experiences had been marked by some natural signs such as storms, thunder and lightning. God spoke from a cloud. The people had become terrified. They had heard God’s Word telling them to keep their distance from the mountain lest they see the face of God and die. So, they said to Moses: “You speak to us and we will listen, but let not God speak to us, or we shall die.” (Ex 20: 18-19) They clearly wanted a mediator, a secondary approach to their experience of God.

In our day, many people use the Church as such a mediator to God. They are faithful members meeting their religious obligations. They have the sacraments and the teachings of the Church. Their approach to God is secondary by the faithful membership in the Church.

For others, their approach to God is rooted in an emergency. They go to God when their plan for happiness has run into a crisis. They see God as a remedy of the last resort.

There are many variations to these two themes such as the gospel of prosperity and those seeking deep religious feelings as the product of their worship. However, in all these different religious pursuits, the emphasis is on the individual and less so on God.

True religion places God as the center. True spirituality clarifies the goal and directs the person in a genuinely authentic and immediate search for God. Religion has its comfortable rituals and practices. Spirituality brings transparency and the immediacy with a clear focus in seeking union with God. Spirituality has the distinct and demanding goal of deep personal prayer.

In today’s religious practice, many people are moving beyond the security blanket of active Church membership as their search for God. This has taken many different avenues. Some have become more involved in their religious responsibilities. Others have withdrawn altogether. Most have had mixed results with many running into painful spiritual dead-ends. There is one common factor. They are all looking for a deeper spiritual experience.

In the US, the largest religious denomination is Roman Catholic. The second largest group is former Roman Catholics. In El Salvador, which is typical of many traditionally Catholic Latin American countries, the Evangelicals outnumber the Roman Catholics.

In the midst of this religious turmoil, there is a growing hunger for a more authentic experience of God. There is a yearning to move beyond the does and don’ts of religion to a spirituality that taps into the deepest longings of the human heart. Deep personal prayer is an avenue that is authentic, demanding and life-giving in this quest for a meaningful spirituality that offers this experience of God.

Lectio Divina, the prayerful reading of God’s Word, offers a method of truly spiritual encounters with the call of God’s will. It also opens up to a powerful and rich spirituality. This is why there is an intimate connection between Lectio Divina and deep personal prayer.

This journey, or better expressed as pilgrimage to God, leads to a personal purification, a personal enlightenment and a personal transformation. This happens through a growing awareness, a growing self-knowledge and an increasing understanding of God’s Word. These moments of spiritual growth gift the person with a generous acceptance of God’s will. A central part of this transition is the transformation of consciousness. A meaningful encounter with God’s Word exposes the depth of false values that blind us to the presence of God within ourselves, within our neighbor and within our historical reality.

This process of growing in the awareness of God’s presence leads to deeper awareness of God. In our present situation, we have a series of veils that blind us to God. These veils are the deceptive illusions and false values imposed by our culture and other sources of deception. Removing the veils obstructing us from God is a critical task of any true spirituality.

This pilgrimage to God with the help of Lectio Divina may seem overwhelming. However, like any other journey, it is simple enough if we realize it only is possible when we take one step at a time. We now face the real challenge. Taking that first step!

Read More

THE THIRD SUNDAY OF EASTER

Luke 24: 13-35 

Dear Friends, The Easter Season is a time we desperately need to let the overwhelming truth of the resurrection to penetrate our being. Today on this Third Sunday of Easter we have the wonderful story of the disciples on the road to Emmaus. Like all of the Resurrection stories, this beautiful passage invites to enter into the mystery of the Risen Christ. It is a journey from the head to the heart.

Today’s story is especially heartfelt. The two disciples tell the story to Jesus. For them it is a profound tragedy. They are frustrated and floundering in a world of shattered dreams. Their story conveys pain and hopelessness. In particular, they pass over the message of the women with the account of the empty tomb and the angels.

Jesus takes their story and transforms it into a message of hope and life. He showed that the mystery of the Cross unveiled the deepest and most gracious level of reality. In God’s wisdom, weakness gives way to true power, emptiness expresses the fullness of God’s presence and death gives way to life everlasting. “Then they said to each other, ‘Were not our hearts burning within us while He spoke to us on the way and opened the Scriptures to us?’” (Lk 24:32) This is the story of the Alleluia!

In the disciples’ experience, we have a fundamental insight into the Christian life. We need to measure the Gospel story against our life experience. Sooner or later, we experience the common human fate of the two disciples: broken dreams, love rejected and the multiple consequences of our mortality. Much of our life’s efforts struggle to cover all the contingencies but in the end we are not ready for what life has in store for us. Who could ever really envision the depth of the broken division of partisanship in our country, the coronavirus and its impact on our world? Or who could believe the number of mass shootings being greater than the number of days in the year? We are like the disciples engulfed in dreams of great things coming from Jesus, the one who would be their savior. Yet, like them, our vision of life holds little room for the rejection and Passion and Crucifixion on that fateful weekend.

Luke uses the phrase “opened eyes” six of the eight times It appears in the New Testament. It is always about the journey from the head to the heart. “While he was with them at table, he took bread, said the blessing, broke it, and gave it to them. With that their eyes were opened and they recognized him, but he vanished from their sight.” (Lk 24:31-32) When we recognize Jesus in faith, we begin to see the Resurrection for what it is. The victory of love over all the evil the world has to offer. All is not lost. Indeed, the victory is ours when we walk with Jesus. This is the story of the Alleluia!

Thomas Merton has a beautiful definition of prayer: Prayer is yearning to be in the presence of God, a personal understanding of God’s Word, knowledge of God’s will and the capacity to hear and obey. This is what happened to the disciples in their encounter with Jesus. They were walking away from life. They were fleeing the difficulty of their broken dreams. Jesus drew them into the presence of God. God’s grace opened their eyes to the fire of love that was there all the time. This happened when Jesus released the Word of God for them. Now, they were ready to do God’s will.

Comparable to the disciples on the road to Emmaus, we have to bring faith to our story. With faith, we enter the story of the Scriptures and slowly we see that God is with us all along. This is the story of the Alleluia!

In Jesus telling the story over again, hope and faith replace the despair and pain that dominated the disciples’ experience of the story. Like Jesus’ version of the events, we need the Word of God to give us direction on our road to Emmaus so we too can find our way back to Jerusalem. God has a loving plan for us.

The power of deep personal prayer can open this way of love and new life for us. We can begin to see reality as pregnant with hope and new possibilities once we encounter the Risen Christ. This is the story of the Alleluia!

Faith lets us see Jesus turning the story of the two disciples and our story upside down as he did with so many experiences in his gospel teachings. Through the mystery of the Cross, he unveiled the deepest level of reality. In this revelation of God’s wisdom, weakness gives way to true power, emptiness expresses the fullness of God’s presence and death opens the way to life that is everlasting. This is the story of the Alleluia!

In our celebration of the Eucharist, we remember in a most powerful way Jesus breaking the Bread. We need to let our hearts also burn with the recognition of Jesus’ presence. As we travel our journey of life with Jesus, he is once again retelling the story that is our life. This is the story for the Alleluia!

Read More

SECOND SUNDAY OF EASTER

Dear Friends in Christ, In the challenging and confusing journey of three years with Jesus, the apostles had all kinds of startling experiences. Yet, nothing prepared them for the final seventy two hours that found them locked in the room “for fear of the Jews.” (Jn 20:19)

No one was on the roller-coaster of emotions more than Peter. First, we hear his protest at the Last Supper: “You will never wash my feet.” Then in an immediate reversal: “Master, then not only my feet, but my hands and face as well.” (Jn 13:8-9) Right after that: “I will lay down my life for you.” (Jn13:37) Then a few hours later after falling asleep in the Garden, we are stunned to hear: “Then the maid who was the gatekeeper said to Peter, “You are not one of this man’s disciples are you?” Peter said, “I am not.” (Jn 18:17) Finally, Peter gets an idea of the horror of it all and the depth of his personal weakness: “He went out and he began to weep bitterly.” (Mt 26:75)

For Peter and the other disciples, it was a short tumble from total arrogance to total devastation. They who were longing for the gift of power and wealth, prestige and privilege, now were engulfed in shattered dreams and enveloped in fear and hopelessness. Slowly, they realized the events of the weekend had exposed them as losers for wasting three years of their life chasing an illusion. Now, there was a greater danger at their doorstep. They actually were facing the risk of prison, and maybe even losing their lives.

Crisis management did not give them much time to let the depth of their change in circumstances to sink in. Likewise, they were unable to see with any clarity the extent of their personal cowardice. Their incredible abandonment of Jesus was a shocking denial of three years of discipleship and intimacy at the feet of Jesus. Their journey of self-knowledge was undergoing a tumultuous invitation to new and alarming enlightenment.

Then, in the midst of the pain, the fear, the loss and utter confusion, they see Him and hear, “Peace be with you.” Jn 20:19.

They had a lot of experience with the upside down world of Jesus. However, nothing made them ready for this. In an instant, defeat and failure are now victory and triumph. Darkness is now light. Abandonment opens to embrace. Sin and denial are washed away in love, mercy and healing. Indeed, “Peace be with you.”

The Church is very wise to call us to ponder and pray about this awesome mystery of the Resurrection for the next seven weeks. There is a lot to take in.

If we are willing to dig deep enough, we gradually will see the story of our lives in the vulnerability of the disciples. We will see that we, like the disciples in the locked room, are being called out of the dominance and control of our fear and anxieties. We are being offered the most magnificent of all gifts in hope. We have before us the brilliant display of the mercy of God, “Whose sins you shall forgive are forgiven them”. (Jn 20:23) It is for this reason this Second Sunday of Easter is dedicated to remembering and celebrating the mercy of God.

The readings of this Second Sunday of Easter proclaim the presence of the risen Lord in the midst of the reign of fear, skepticism and apprehension. In this Easter feast Jesus comes to us with peace and healing. He offers us courage and unspeakable joy.

Like the disciples, we are loved in our brokenness. We are accepted in our weakness and sinfulness. Slowly, we will get a glimmer of the love Jesus has for us. It is without limit or condition. It is a treasure so rich and splendid that we can hardly begin to realize it. Whether we grasp it or not, the goal of our spiritual journey in life is to let the power and beauty of this love transform us into a new creation just as it did for the disciples.

Indeed, Christ is risen! Alleluia! When we let this Mystery penetrate the deepest reality of our being, nothing will ever be the same again. We need to be among those who believe and love Jesus even though we have not “seen” him. In him we have peace, hope and unspeakable joy. The wonder of God’s love is always there. We are invited to enter this love through our Easter celebration. We need to let the Alleluia bring us into the depth of God’s love, the true experience of Easter. May our Easter joy lead us to witness to draw others to the Alleluia of salvation.

Read More

EASTER SUNDAY

The Gospel of Matthew offers us a message that is far from a Hollywood ending where all is peace, goodness and love. In Matthew, the Resurrection is not a guarantee that all are problems will pass away. It is not an easy solution to the burden of life’s relentless encounter with sin, injustice sickness, aging and even death.

What the Resurrection is, however, is another glorious stroke in the portrait of a loving God that began with the description of Emmanuel, (God is with us) in chapter one. All throughout the Gospel we have this growing exposure of a God of love and life: Emmanuel. The entire Gospel is of one piece. For our part, we are called to a personal transformation that draws us into the life-giving and renovating love of Emmanuel.

So, in the Passion, while we have a picture of people’s injustice and hatred and rejection, we also have an underlying theme of God’s plan of love at work. In the Garden, Jesus prays that this cup may not be necessary. On the Cross, Scripture is sighted that this suffering was the plan of God to reveal the true nature of the Messiah. Here is our God who shares our pain and loss. Here is our God who shares the travesty of our suffering in this valley of tears. Here is our God who enters into the depth of ultimate anguish of death only to open up the final expression of our reality, the destiny of eternal life and happiness. In the resurrection, we have the revelation of life free of all the consequences of sin. This is the ultimate expression of love and freedom in the hands of our saving God. This is Emmanuel!

Easter is a further expression of Emmanuel. Easter is the renewed invitation into the mystery of life’s victory over death, grace’s final domination of sin, and the Incarnate goodness, in the person of Jesus, devastating evil.

Often in life we are driven to ask, “How can this be?” The raw and savage power of evil is never far from our doorstep. Its destructive forces are clawing at the edges of our life. It may be the death of an innocent child or a young parent, the power of a pandemic like Covid, the senseless destruction of war or gang violence. These realities are always surfacing in our daily life

When these encounters break loose from the shadows of life, the new meeting with evil always seems to drive us to ask again with new intensity, “How can this be?”

In the Pascal Mystery of Jesus’ suffering, death and resurrection, God responds to our question and the same question all through human history. Jesus has taken upon himself, at the request of the Father, all of evil so he shares single-mindedly in all human suffering. He is God’s response to our deeply painful question. He is the victory of life and love in the resurrection. The Easter Alleluia is our invitation to gradually share in the victory over evil, destruction and death. We are called to grow in faith, hope and love and to break free from the binding forces of our broken human condition. The Alleluia calls us to life and freedom, hope and conviction when we walk with Jesus into the mystery of Emmanuel.

This whole Gospel of Matthew is woven together to unveil Emmanuel (God is with us). This Gospel is a revelation of love without limit or condition. This message of Good News proclaims the final word of God. It moves beyond sickness or suffering. It breaks the bondage of division and violence. It lets reconciliation and peace overcome the impossible. It lets pardon and love be the mustard seed that becomes the tree whose healing shadow covers all of life’s hurts in its loving embrace. It is the fullness of truth and the ultimate invitation into life and love, Emmanuel!

Our challenge is to know this is not just information for us to understand, but a deep and gripping mystery only open to us by an acceptance of Christ Crucified and Christ Risen. It is only in our personal struggle between grace and sin that life will we find the life-giving direction and meaning of this Mystery of Emmanul. This is done solely by walking in the footsteps of Jesus to Jerusalem and sharing in the wonder of the Pascal Mystery where death gives way to life.

Read More

PALM SUNDAY

Down through history we have had numerous distortions of the gospel message. When I was young, our celebration of Lent had clearly lost its focus. The emphasis was on personal sacrifice. Lent was an endurance contest. At noon on Holy Saturday Lent was declared over. It became a moment to gorge ourselves on candies and other elements of our Lenten abstention. This was an incredible caricature of the Church’s message. Jesus got lost in our indulgence.

Today, we have another distortion of Easter by neglect. The big day is Good Friday. For many, if not most, Easter is an afterthought in much of our popular religious practice.

The Church’s teaching is very clear. The Death and Resurrection are one event! We take thirteen weeks to celebrate, in the most solemn and beautiful way, the central reality of our faith, the Pascal Mystery. This one event includes the Passion, Death, Resurrection and Ascension of Jesus Christ. This same event is celebrated and experienced in every Mass.

We take a good chunk of the Church year to recall this story. However, it is so much more than a history lesson. In the thirteen weeks from Ash Wednesday to Pentecost we have three seasons of the Church Year. The main purpose of the prayer and penance of Lent is to prepare us to be spiritually ready to celebrate the three holy days of the Triduum, Holy Thursday to Easter Sunday.

We need to understand that this moment of the Passion and Death was accomplished by the union and surrender of Jesus to the Father. This is God’s plan of salvation, life coming through death all wrapped in eternal love. We pray in the Preface of the Mass on Passion Sunday: “though innocent he suffered willingly for sinners and accepted unjust condemnation to save the guilty!”

No matter how clear the ultimate expression of evil is in the suffering of an innocent and loving God, the final statement of God wins out in the Resurrection. The Father has chosen through the cup of Christ’s suffering that the final victory of life and love has engulfed the world in Christ’s saving grace.

To embrace this truth, we have seven weeks of the Easter season as a time of prayer and reflection on the central reality of our faith, the Pascal Mystery, Christ Crucified and Christ Risen.

Here is the bottom line of all this material. The Church understands the Triduum, and the liturgy in general, in this way. It is not a reenactment. It is not simply a repetition of the story no matter how solemn. We do not retell history. The Church teaches that we celebrate the Mystery. In the celebration, we are present to the Mystery, the one and singular and historical event. The power of the Spirit in the Church makes us present to the saving event, the Pascal Mystery.

The celebration is the power and presence of God’s saving grace coming into our lives here and now. This one saving event is not broken into parts. It is the Mystery of the saving action of God in Jesus Christ. We are entering into the deepest reality of our present life. We are experiencing here and now, in our worship, the presence of the saving love calling us to life. When we receive communion, the minister does not say this is a remembrance of the Body of Christ. The words state the reality. This is the Body of Christ!

So, this week we have the most special of all the most sacred events in our liturgy. This is the most hallowed time to celebrate, and in the celebration not only recall, but be present to the Death and Resurrection of Jesus Christ. This is what liturgy does. It brings us into the presence of the Pascal Mystery that we celebrate. We do not repeat it. We enter into it. This why we are Easter People! We, in turn, are called to live a life of love and service that we reflect our love for our Crucified and Risen Savior.

Read More

THE FIFRH SUNDAY OF LENT

John 11:1-45 

On this Fifth Sunday of Lent, we have the beautiful story of Lazarus. This is the third story of our Lenten message from John’s Gospel. The Samaritan woman, the man born blind and Lazarus are stand-ins for us. In these very special engagements with Jesus, we witness an underlying message of sinful humankind’s salvation. We are invited to see our call to new life in their encounter with Christ.

Water, light and life in these three stories are the basic elements that Jesus uses to draw us into the depths of the saving mystery. These stories unveil our need for these basic spiritual necessities. The stories are rich in many dimensions of our human experience but especially in the theme of conversion for the Lenten journey

Lazarus is described as the one Jesus loved. We, too, are the one Jesus loves. We are invited to let the story open us to the presence of divine love in our life. One passage can unseal our eyes and heart to this love of Jesus for us. “When Jesus saw her weeping and the Jews who had come with her weeping, he became perturbed and deeply troubled, and said, ‘Where have you laid him?’ They said to him, ‘Sir, come and see.’ And Jesus wept.’” (John 11: 33-35)

“Jesus wept” lends itself to many interpretations. The following is especially beautiful. Jesus was encountering in the death of Lazarus the universal reality of death and evil. It would be this very same face of sin that would shortly draw Him to the Cross. But it was more.

Just as Jesus wept for Lazarus, He weeps for each of us and the people of all time as we encounter the consequences of sin and death. No injustice nor any expression of evil is free of this divine compassion. Whether it is the horror of war or the hatred of prejudice or the ravages of disease and poverty, they all touch the heart of Jesus. God has an answer to the great mystery of evil and death. Jesus entered into it. This is part of the deepest truth of the Passion and Death. But this was not the end. ln Lazarus, God shows that Jesus can bring life even in death.

Jesus showed that more powerfully in his own death. He went far beyond weeping. He shared and embraced death and all of evil to show the victory of life and love in the Resurrection. He passed through it with a transforming love. In the Resurrection, God has the last word on all death. It is the Easter Alleluia!

We have many tombs in the journey of life that make us feel like the dry bones Ezekiel refers to in the first reading. It may be the paralyzing hostility within a family situation. It may be the empty house of a new widow or widower. Often it is the life-draining consequences of the abuse of alcohol or drugs or more often, the destructive relationships that flow from these addictions. Then there are the abuses surrounding various manifestations of sexuality outside the socially accepted norms or racism or poverty or gang violence. They all are the tombs we experience. They come in all different sizes and durations but they all feel like death. To all of these, Jesus speaks the word to us, “Come out, for I am the resurrection and the life!”

Every time we celebrate the Eucharist and our salvation is proclaimed once again, Jesus has the same message for us. “Come out!” We are being called from our sinfulness and our self-sufficiency. We are being called to a new life that will pass through death to life eternal!

Indeed, we need to come out. We need to experience the conversion of this Lenten Season. We need to accept the power and beauty of the Gospel so we are part of the solution not the problem. We need to cast off the bondage of the death-cloths of our addictions and sin so we are free to walk with Jesus.

The victory over death needs to be embraced and acclaimed again. That is the goal of our Lenten journey. The eyes of our heart must see that not only does Jesus weep for us but we must realize what Psalm 56:9 tells us. He “put my tears in your bottle. Are they not counted?” Indeed, He counts our tears and reaches out the saving hand that is our assurance of the “resurrection and the life.”

Read More