Who Do You Say I Am?Filled with the holy Spirit, Jesus returned from the Jordan and was led by the Spirit into the desert for forty days, to be tempted by the devil. ...
Luke, chapter 4
The common practice today is to measure the Bible against the so-called modern worldview, whose fundamental dogma is that God cannot act in history—that everything to do with God is to be relegated to the domain of subjectivity. And so the Bible no longer speaks of God, the living God; no, now we alone speak and decide what God can do and what we will and should do. And the Antichrist, with an air of scholarly excellence, tells us that any exegesis1 that reads the Bible from the perspective of faith in the living God, in order to listen to what God has to say, is fundamentalism; he wants to convince us that only his kind of exegesis, the supposedly purely scientific kind, in which God says nothing and has nothing to say, is able to keep abreast of the times.
The theological debate between Jesus and the devil is a dispute over the correct interpretation of Scripture, and it is relevant to every period of history. The hermeneutical2 question lying at the basis of proper scriptural exegesis is this: What picture of God are we working with? The dispute about interpretation is ultimately a dispute about who God is. Yet in practice, the struggle over the image of God, which underlies the debate about valid biblical interpretation, is decided by the picture we form of Christ: Is he, who remained without worldly power, really the son of the living God? ...
The point at issue is revealed in Jesus’ answer, which is also taken from Deuteronomy: “You shall not put the Lord your God to the test” (Deut 6:16). ... The issue, then, is the one we have already encountered: God has to submit to experiment. He is “tested,” just as products are tested. He must submit to the conditions that we say are necessary if we are to reach certainty. If he doesn’t grant us now the protection he promises in Psalm 91,3 then he is simply not God. He will have shown his own word, and himself, too to be false.
We are dealing with the vast question as to how we can and cannot know God, how we are related to God and how we can lose him. The arrogance that would make God an object and impose our laboratory conditions upon him is incapable of finding him. For it already implies that we deny God as God by placing ourselves above him, by discarding the whole dimension of love, of interior listening; by no longer acknowledging as real anything but what we can experimentally test and grasp. To think like that is to make oneself God. And to do that is to abase not only God, but the world and oneself, too.
Joseph Ratzinger4, Jesus of Nazareth
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We are quite used to thinking of Jesus’ struggle with temptation as a scenario of the devil offering worldly methods which Jesus spurns while worshiping God. This often leads to us considering what we must struggle with or deny in order to follow Jesus.This is valid, however, we have seen this piece of scripture presented so many times that it can be easy to miss levels of meaning aside from struggle with physical desires and denial.
Therefore, it is startling to see Joseph Ratzinger boldly state that Jesus’ verbal battle with the devil is one of Biblical interpretation. It brings us down to earth with a thump. Moving to this different level of understanding scripture offers challenges to our easy doubts of God’s presence in our lives and in our world.
It is easy to doubt and to fall back on the well worn phrase “trust but verify.” Indeed, we have been taught this lesson by the world, where business and politics, to name merely two influences, have given us much reason to be wary, cynical and doubtful of claims we cannot see, touch, or prove scientifically.
However, we cannot use these criteria when it comes to friends, loves, children, spouses, or, most importantly, God. With these cherished relationships, we must learn in a way that cannot be quantified. We must release our need to control. We must listen. We must remain open. We must learn. We must trust.
We may not know what questions to ask in order to learn to love God better. Jesus came to bring us the answers before the questions were spoken. We can find them by being open to God’s living word and listening.
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1 Critical explanation or analysis, especially of a text.
2 The theory and methodology of interpretation, especially of scriptural text.
3 Psalm 91 is a prayer of someone who has taken refuge in the security of the temple. Verses 11-12 state, “For God commands the angels to guard you in all your ways. With their hands they shall support you, lest you strike your foot against a stone.” Read the entire psalm to see the statement of God’s promises therein.
4 Pope Benedict XVI wrote Jesus of Nazareth under his own name, Joseph Ratzinger.
Showing posts with label Bulletin insert. Show all posts
Showing posts with label Bulletin insert. Show all posts
Wednesday, March 13, 2024
Lent: Who Do You Say I Am?
From a long ago insert I wrote for our church bulletin.
Monday, March 4, 2024
Lent: A Preparation for New Life
This is from a series of bulletin inserts I wrote for our church, waaaaay back in 2008.
It's good for reflection now that Lent is underway and my initial fervor may have flagged. I'm just sayin' ... it could be that I need a Lenten booster!
A time of deprivation. A time of suffering. A long, gray, dreary time of doing without the little things that make life worthwhile ... coffee, chocolate, a favorite television show. This is all too often the attitude of dread that we bring to Lent.
The Church also strongly recommends that we do something additional during this time to show penance. Prayer, fasting, and service to others are among the recommended activities that we may resolve to take on. These also do not sound very attractive and often are dropped during the 40 days.
Yet it is that very attitude that is skewed from reality, as we see if we read the Catechism about interior penance. We are going about it all backwards if we merely focus on the outward sign, on what we are “giving up” or “adding on.”
This is not about outward signs and empty gestures. Lent’s purpose is to deepen our knowledge of ourselves and of what we need to come closer to a more loving relationship with God. This is the hunger that should be propelling us into Lent. This is the true change of heart and new life which God longs for us to have. The outward signs should be merely the visible supports to our inward changes.
With this in mind, we can examine our Lenten plans while asking God what He would like us to do to come closer to him. He knows our hearts better than we do ourselves. He will guide us in how to link our “giving up” and “adding on” to help us gain the interior knowledge we need.
Perhaps instead of giving up coffee altogether, we can give up the daily morning visit to Starbucks. The fifteen minutes that is saved, could be spent in prayerful reading of scripture, for which we would usually never have time. Possibly we may give up watching our favorite television show and spend the time with our families playing a game, reading aloud, or just talking. Maybe we feel called to volunteer to spend time with those in need. In that case, giving up surfing the internet may allow us to do other tasks in order to have the needed time later on.
Regardless of the outward signs, let us be sure to take full advantage of this opportunity to dig deeper, change our hearts, and grow closer to God.
24 Cf. Council Of Trent (1551): DS 1676-1678; 1705; Cf. Roman Catechism, II,V,4.
37 Cf. Lk 15:11-24.
The Catechism of the Catholic Church can be found online.
It's good for reflection now that Lent is underway and my initial fervor may have flagged. I'm just sayin' ... it could be that I need a Lenten booster!
Lent: A Preparation for New Life
1430 Jesus’ call to conversion and penance, like that of the prophets before him, does not aim first at outward works, “sackcloth and ashes,” fasting and mortification, but at the conversion of the heart, interior conversion. Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance.231431 Interior repentance is a radical reorientation of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time it entails the desire and resolution to change one’s life, with hope in God’s mercy and trust in the help of his grace. This conversion of heart is accompanied by a salutary pain and sadness which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart)....
1439 The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father:37 the fascination of illusory freedom, the abandonment of the father’s house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father’s generous welcome; the father’s joy — all these are characteristic of the process of conversion. The beautiful robe, the ring, and the festive banquet are symbols of that new life — pure worthy, and joyful — of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ who knows the depths of his Father’s love could reveal to us the abyss of his mercy in so simple and beautiful a way.
Catechism of the Catholic Church
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Most of us do not look forward to these 40 days of penance. Perhaps this is why the Church, in Her wisdom, mandates it for us. We would never seek this on our own.A time of deprivation. A time of suffering. A long, gray, dreary time of doing without the little things that make life worthwhile ... coffee, chocolate, a favorite television show. This is all too often the attitude of dread that we bring to Lent.
The Church also strongly recommends that we do something additional during this time to show penance. Prayer, fasting, and service to others are among the recommended activities that we may resolve to take on. These also do not sound very attractive and often are dropped during the 40 days.
Yet it is that very attitude that is skewed from reality, as we see if we read the Catechism about interior penance. We are going about it all backwards if we merely focus on the outward sign, on what we are “giving up” or “adding on.”
This is not about outward signs and empty gestures. Lent’s purpose is to deepen our knowledge of ourselves and of what we need to come closer to a more loving relationship with God. This is the hunger that should be propelling us into Lent. This is the true change of heart and new life which God longs for us to have. The outward signs should be merely the visible supports to our inward changes.
With this in mind, we can examine our Lenten plans while asking God what He would like us to do to come closer to him. He knows our hearts better than we do ourselves. He will guide us in how to link our “giving up” and “adding on” to help us gain the interior knowledge we need.
Perhaps instead of giving up coffee altogether, we can give up the daily morning visit to Starbucks. The fifteen minutes that is saved, could be spent in prayerful reading of scripture, for which we would usually never have time. Possibly we may give up watching our favorite television show and spend the time with our families playing a game, reading aloud, or just talking. Maybe we feel called to volunteer to spend time with those in need. In that case, giving up surfing the internet may allow us to do other tasks in order to have the needed time later on.
Regardless of the outward signs, let us be sure to take full advantage of this opportunity to dig deeper, change our hearts, and grow closer to God.
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Footnotes
23 Cf. Joel 2:12-13; Isa 1:16-17; Mt 6:1-6; 16-18.24 Cf. Council Of Trent (1551): DS 1676-1678; 1705; Cf. Roman Catechism, II,V,4.
37 Cf. Lk 15:11-24.
The Catechism of the Catholic Church can be found online.
Sunday, December 24, 2023
Christmas Eve: Considering the Incarnation
Looking through old Christmas posts, I came across this bulletin insert that I wrote a few years ago. I found it good to reread and you may also so I present it again here.
Considering the Truth of the Incarnation
No worldly mind would ever have suspected that He Who could make the sun warm the earth would one day have need of an ox and an ass to warm Him with their breath; that He Who, in the language of Scriptures, could stop the turning about of Arcturus would have His birthplace dictated by an imperial census; that He, Who clothed the fields with grass, would Himself be naked; that He, from Whose hands came planets and worlds, would one day have tiny arms that were not long enough to touch the huge heads of the cattle; that the feet which trod the everlasting hills would one day be too weak to walk; that the Eternal Word would be dumb; that Omnipotence would be wrapped in swaddling clothes; that Salvation would lie in a manger; that the bird which built the nest would be hatched therein—no one would have ever suspected that God coming to this earth would ever be so helpless. And that is precisely why so many miss Him. Divinity is always where one least expects to find it. ...
No man can love anything unless he can get his arms around it, and the cosmos is too big and too bulky. But once God became a Babe and was wrapped in swaddling clothes and laid in a manger, men could say, “This is Emmanuel, this is God with us.” By His reaching down to frail human nature and lifting it up to the incomparable prerogative of union with Himself, human nature became dignified. So real was this union that all of His acts and words, all of His agonies and tears, all of His thoughts and reasonings, resolves and emotions, while being properly human, were at the same time the acts and words, agonies and tears, thought and reasonings, resolves and emotions of the Eternal Son of God.
Archbishop Fulton Sheen, Life of Christ
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 |
| PMRMaeyaert, Sint-Walburgakerk, Oudenaarde, Belgium via Wikipedia, Creative Commons License 3.0 |
In our meditations upon the Incarnation we encounter many familiar images. This is natural and to be expected. It is automatic to think sentimentally and comfortably about the little babe, the adoring parents, singing angels, startled shepherds, and Magi with gifts, while traditional carols echo in our ears.
However, as Fulton Sheen reminds us, the reality of the Incarnation is not comfortable at all. It is God breaking into human time and nature and history to effect a miracle so outrageous that no one would have thought it up in their wildest dreams. The Second Person of the Trinity willingly takes on our limited human nature, purely for love of us. Shocking? Yes. Amazing? Yes. But comfortable? No.
This also is a good reminder that it is very easy to read into Scripture what we would like to see. Pulling the truth out of Scripture, also called exegesis, is considerably more difficult. That truth may prove quite a bit more surprising than we expect. God does have a habit of showing us truth in surprising ways.
To think of the Christ child at Christmas is natural. Undeniably those are the images of the season. However, the meaning of this baby for us and for all mankind is far from a sentimental picture. Jesus comes to us as a baby so we will learn something of his real nature and of the beginning of the path that he will tread and that we must follow.
Pope Benedict XVI helps us to consider further the layers of meaning in the Incarnation. In a Christmas homily* he said:
In our meditations upon the Incarnation we encounter many familiar images. This is natural and to be expected. However, let us not settle for comfort. Let us dig deeper and discover the true nature of the Lord, he who is Love incarnate, who came to show that love for you and for me.
However, as Fulton Sheen reminds us, the reality of the Incarnation is not comfortable at all. It is God breaking into human time and nature and history to effect a miracle so outrageous that no one would have thought it up in their wildest dreams. The Second Person of the Trinity willingly takes on our limited human nature, purely for love of us. Shocking? Yes. Amazing? Yes. But comfortable? No.
This also is a good reminder that it is very easy to read into Scripture what we would like to see. Pulling the truth out of Scripture, also called exegesis, is considerably more difficult. That truth may prove quite a bit more surprising than we expect. God does have a habit of showing us truth in surprising ways.
To think of the Christ child at Christmas is natural. Undeniably those are the images of the season. However, the meaning of this baby for us and for all mankind is far from a sentimental picture. Jesus comes to us as a baby so we will learn something of his real nature and of the beginning of the path that he will tread and that we must follow.
 |
| Edward Burne-Jones (1833–1898), The Nativity |
God’s sign is the baby in need of help and in poverty. … God’s sign is simplicity. … God’s sign is that he makes himself small for us. This is how he reigns. He does not come with power and outward splendour. He comes as a baby – defenceless and in need of our help. … He asks for our love: so he makes himself a child. He wants nothing other from us than our love, through which we spontaneously learn to enter into his feelings, his thoughts and his will – we learn to live with him and to practice with him that humility of renunciation that belongs to the very essence of love. ...
In our meditations upon the Incarnation we encounter many familiar images. This is natural and to be expected. However, let us not settle for comfort. Let us dig deeper and discover the true nature of the Lord, he who is Love incarnate, who came to show that love for you and for me.
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* Read online Pope Benedict XVI’s entire homily from Midnight Mass 2006, Solemnity of the Nativity of the Lord
Tuesday, June 11, 2019
The Mystery of the Holy Trinity
I wrote this for a past series of bulletin inserts. Holy Trinity Sunday is approaching and since trying to wrap one's brain around the concept of the Trinity is so difficult for me, I thought that y'all might like this too.
The Mystery of the Holy Trinity
Today the Church celebrates the feast of the Blessed Trinity. This, the ineffable mystery of God's intimate life, is the central truth of our faith and the source of all gifts and graces. The liturgy of the Mass invites us to loving union with each of the Three Divine Persons: Father, Son and Holy Spirit. This feast was established for the Latin Church by Pope John XXII, to be celebrated on the Sunday after the coming of the Holy Spirit, which is the last of the mysteries of our salvation. Today we can say many times, savoring it, the prayer: Glory be to the Father, and to the Son, and to the Holy Spirit...
[St. Teresa] writes: Once when I was reciting the "Quicumque vult," I was shown so clearly how it was possible for there to be one God alone and three Persons that it caused me both amazement and much comfort. It was of the greatest help to me in teaching me to know more of the greatness of God and of his marvels. When I think of the most Holy Trinity, or hear it spoken of, I seem to understand how there can be such a mystery, and it is a great joy to me.
The whole of a Christian's supernatural life is directed towards this knowledge of and intimate conversation with the Trinity, who become eventually the fruit and the end of our whole life (St. Thomas). It is for this end that we have been created and raised to the supernatural order: to know, to talk to and to love God the Father, God the Son and God the Holy Spirit, who dwell in the soul in grace.
In Conversation With God Vol 6
Special Feasts: January - June===================Trinity Sunday celebrates the most profound mystery of our faith: The Holy Trinity, the presence of God as Three in One. It is called a mystery not because it is a puzzle that we attempt to solve, but because it is a reality above our human comprehension. We may begin to grasp it intellectually, but ultimately must accept that we can only know the Holy Trinity through worship, symbol, and faith. What a challenge this poses for the Christian believer who knows and accepts the Holy Trinity dwells in our soul in grace, but also calls us to a relationship with Him. How do we do this? In our limited state, how can we know and love a mystery?
We do this through the small daily actions we can take of meditating on instructions on the Faith and reciting prayers composed in honor of the Trinity. For instance, although we recite it so often that it tends to slide by our consciousness, the Glory Be invites grace into our souls when we pray:
Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now and ever shall be, world without end. Amen
Certainly, we cannot hope to know the Holy Trinity unless God himself reaches out to us first and helps us along the way. Making ourselves open to God and raising our hearts to Him in petition, we can join in this prayer:
My Lord and my God, my only hope, hear my prayer so that I may not give in to discouragement and cease to seek you. May I desire always to see your face. Give me strength for the search. You who caused me to find you and gave the hope of a more perfect knowledge of you, I place before you my steadfastness, that you may preserve it, and my weakness, that you may heal it. I place before you my knowledge, and my ignorance. If you open the door to me, welcome the one who enters. If you have closed the gate, open it to the one who calls. Make me always remember you, understand you and love you. Increase those gifts in me until I am completely changed.
When we come into your presence, these many things we talk about now without understanding them will cease, and you alone will remain everything in everyone, and then we will sing as one an eternal hymn of praise and we too will become one with you.
St. Augustine, De Trinitate, 15, 28, 51
Friday, October 21, 2011
Heavenly Habits: Justice
After learning about Prudence, we proceed to the virtue of Justice. This is another of the bulletin inserts I wrote for our church.
Next up, to help us stay on an even keel: Temperance.Heavenly Habits: Justice1807 Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the “virtue of religion.” Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. The just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. “You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.”68 “Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven.”69
Catechism of the Catholic Church
Justice is a certain rectitude of mind whereby a man does what he ought to do in the circumstances confronting him.
Saint Thomas Aquinas
Justice is rather the activity of truth, than a virtue in itself. Truth tells us what is due to others, and justice renders that due. Injustice is acting a lie.
Horace Walpole-------------------------------------------------------Justice is the virtue that ensures we treat others fairly. It is this which helps us desire that goodness is rewarded and evil punished.
Catholic teaching defines justice as one of three types:
Regardless of categories and definitions, justice toward our fellow man is an easy concept to grasp. Even small children have an innate sense of what is fair and what isn’t. It all boils down to Jesus’ words, “Do to others whatever you would have them do to you” (Matthew 7:12). This helps us keep in mind that justice practiced as a cardinal virtue is not defined strictly by civil legality. For example, abortion, legal though it may be, is a grave violation of justice as well as love. Additionally, strict legality must always be tempered by equity so that the precise appreciation of even a just law does not de facto produce an injustice.
- Commutative justice calls for fundamental fairness between individuals. If the grocery store clerk hands you too much change, you are practicing commutative justice when you give back the overpayment.
- Distributive justice is found in the relationship between an individual and a group. Largely speaking it is concerned with the fair distribution of resources to those who need them. We see an obvious example of this as citizens. The government should levy only the taxes necessary to provide services while we should pay our fair share.
- Social justice is perhaps the term mentioned the most in Catholic circles as it involves ensuring fair treatment for all in society. Welfare, right to life, feeding the poor, the environment, and many other social issues fall under this category.
Another application of justice may be a new idea to us. The virtue of religion requires that we practice justice toward God. We owe to God, our Creator, worship, praise, and gratitude. Though they should be motivated by love and not fear, these are nonetheless not optional or favors we do for God. They are instead owed to God by the virtue of our creaturely relationship to Him. Even creatures without reason praise God by living according to their natures. We, whose nature is so like to God’s, owe to Him the proper fulfillment of His plan of love for us.
Thus, when we take time for prayer to further our relationship with Him and not merely to ask for things, though that asking may be perfectly appropriate, that is a form of justice. When we obey God’s will, whether it is practicing the virtues or the many other ways we live our faith, that also is a form of justice as we respond to His right that we submit to His laws. We are giving Him what He truly is due as our creator and as the one who loves us more than any other.
If we reflect on all these manifestations of justice it becomes clear that justice forms a network, a web if you will, that defines our relationships to God and to each other. It puts a whole new spin on the motivation for playing fair in all aspects of our lives.
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Footnotes68 Lev 19:15.
69 Col 4:1.
References
Thursday, October 20, 2011
Heavenly Habits: Prudence
Now for a closer look at the cardinal or moral virtues. I originally wrote this as a bulletin insert for our church our church but I think it works here just as well.
Next up: the virtue of Justice.Heavenly Habits: Prudence1805 Four virtues play a pivotal role and accordingly are called “cardinal”; all the others are grouped around them. They are: prudence, justice, fortitude, and temperance. “If anyone loves righteousness, [Wisdom’s] labors are virtues; for she teaches temperance and prudence, justice, and courage.”64 These virtues are praised under other names in many passages of Scripture.
1806 Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; “the prudent man looks where he is going.”65 “Keep sane and sober for your prayers.”66 Prudence is “right reason in action,” writes St. Thomas Aquinas, following Aristotle.67 It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. The prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid.
Catechism of the Catholic Church-------------------------------------------------------As mentioned previously, a virtue is a good habit that helps us to behave rightly and not to give in to our own contrary impulses. The Church teaches that the “theological” virtues of faith, hope, and charity are given to us by God as gifts. We cannot acquire them by effort. He fills us with them to help us participate in the spiritual life.
On the other hand, the “cardinal” virtues of prudence, justice, temperance, and fortitude are those which we can achieve through both God’s grace and our efforts. They are known as the “cardinal” virtues because the Latin root cardo means “hinge.” Prudence, justice, temperance, and fortitude are the “hinges” on which other human virtues depend. All human virtues are in some way an extension of a cardinal virtue.
If God is giving us the grace already, why would we care about “practicing” virtue? Obviously, we receive God’s grace regardless but certainly it is easier to recognize and take full advantage of it if we’ve been practicing these virtues to get our souls “in shape,” so to speak. Living virtuously also gives us the daily blessings of living a joyful moral life because we are able to exert self-control more easily.
Prudence, the first of the cardinal virtues, is called the “charioteer” of the other virtues because it drives or guides them. The Catechism definition above states that prudence “disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it.” Another way of saying this is that prudence allows us to use solid common sense in everyday life. A prudent person has the ability to judge when to kindly temper a potentially harsh comment, how best to avoid a volatile situation, or when it is necessary to take action to resolve a conflict. In short, prudence allows us to judge best how to act decisively but charitably.
Practicing prudence means that we must consider situations carefully before acting. We may need to consult authorities such as trusted advisers, the Catechism, or the Bible. Sometimes, we may need to take extra time to determine the right course of action. It doesn’t mean that we avoid acting, merely that the course is considered sensibly first.
Practicing prudence also helps us to overcome the modern tendencies to sit back and do nothing for fear of offending or to jump in with both feet and trample everyone with brash action. We can steer the right course both for ourselves and in influencing others’ right actions and attitudes. For some of us, acquiring the habit of prudence will seem like a super-human feat, and of course it is. We need God’s grace to perfect this virtue in ourselves. However, if we give it a helping hand by trying to acquire it through regular repetition, it will come all the easier when we need it in a pinch.
-------------------------------------------------------Footnotes64 Wis 8:7.
65 Prov 14:15.
66 1 Pet 4:7.
67 St. Thomas Aquinas, STh II-II, 47, 2.
References
Wednesday, February 10, 2010
The 5th Commandment, part 2: The Death Penalty
Continuing to share the series that I am in process of writing and which appear in our parish bulletins each week. Heading bravely into unpopular ground, we take a deeper look at the 5th commandment.
Clearly, the first concern of society is for the common good of its members. Punishing any wrongdoer is necessary both to repair the wrong and to teach the offender to change their ways. The Catechism puts it thus: The primary scope of the penalty is to redress the disorder caused by the offense. When his punishment is voluntarily accepted by the offender, it takes on the value of expiation. Moreover, punishment, in addition to preserving public order and the safety of persons, has a medicinal scope: as far as possible it should contribute to the correction of the offender.
Note that, while there is a primary goal of righting wrongs, there is always a similar concern for the well being of the offender. Atonement offers not only good to the victim, but also acts as medicine for the offender’s soul.
Obviously it is impossible for a murderer to repair the wrong they have committed. This places a severe strain on the victim’s loved ones for recovery and to extend forgiveness. However, this is the call that Jesus places upon us in the Our Father, “Forgive us our trespasses as we forgive those who trespass against us.”2 From the Cross itself Jesus gave us the example by forgiving His own murderers, “Father, forgive them, they know not what they do.”3 It is natural to not want to forgive anything so heinous. However, Christ calls us to go beyond what we want and instead do what He commands. It is good not only for the criminal we forgive, but for our own souls as well.
The Church leaves it to individual societies to determine how extreme the punishment must be because some have no other way to protect the general population than the death penalty. Our society has the means to incarcerate a murderer and safeguard the community. Therefore, it is always preferable to give the criminal the opportunity for conversion and the salvation of their soul. To do otherwise is to deny the sacredness of life as well as denying Jesus’ direct command, “You shall love your neighbor as yourself.”4 Which of us, having committed a terrible crime, would not want the opportunity to repent and cry out to Jesus, as did the penitent thief who hung beside him on Calvary?5 This is the same opportunity we are called upon, in turn, to give criminals in rejecting the death penalty in our society.
2-Matt. 6:12
3-Luke 23:34
4-Matt. 22:39
5-Luke 23:39-43
===============
Living our faith in the real world
The Fifth Commandment: You shall not kill.1
Part 2 — The Death Penalty
Many that live deserve death. And some that die deserve life. Can you give it to them? Then do not be too eager to deal out death in judgement. For even the very wise cannot see all ends.The Fifth Commandment: You shall not kill.1
Part 2 — The Death Penalty
Gandalf in The Lord of the Rings by J.R.R. Tolkein
====
Do I indeed derive any pleasure from the death of the wicked? says the Lord God. Do I not rather rejoice when he turns from his evil way that he may live?Ez 18:23
— • —
It is only natural is to want to remove a murderer from society where they will never harm another person and also to exact punishment. Executing a murderer is an obvious and simple solution. Equally natural is the desire to ignore the Catholic Church’s teaching that, whenever possible, a murderer must be imprisoned rather than killed. On the surface, this does not seem either practical or sympathetic to the victim’s family and friends. As with so many instances, however, this desire tends to be largely emotional. We must look past our emotions to understand the Church’s teachings about the seamless garment of life.Clearly, the first concern of society is for the common good of its members. Punishing any wrongdoer is necessary both to repair the wrong and to teach the offender to change their ways. The Catechism puts it thus: The primary scope of the penalty is to redress the disorder caused by the offense. When his punishment is voluntarily accepted by the offender, it takes on the value of expiation. Moreover, punishment, in addition to preserving public order and the safety of persons, has a medicinal scope: as far as possible it should contribute to the correction of the offender.
Note that, while there is a primary goal of righting wrongs, there is always a similar concern for the well being of the offender. Atonement offers not only good to the victim, but also acts as medicine for the offender’s soul.
Obviously it is impossible for a murderer to repair the wrong they have committed. This places a severe strain on the victim’s loved ones for recovery and to extend forgiveness. However, this is the call that Jesus places upon us in the Our Father, “Forgive us our trespasses as we forgive those who trespass against us.”2 From the Cross itself Jesus gave us the example by forgiving His own murderers, “Father, forgive them, they know not what they do.”3 It is natural to not want to forgive anything so heinous. However, Christ calls us to go beyond what we want and instead do what He commands. It is good not only for the criminal we forgive, but for our own souls as well.
The Church leaves it to individual societies to determine how extreme the punishment must be because some have no other way to protect the general population than the death penalty. Our society has the means to incarcerate a murderer and safeguard the community. Therefore, it is always preferable to give the criminal the opportunity for conversion and the salvation of their soul. To do otherwise is to deny the sacredness of life as well as denying Jesus’ direct command, “You shall love your neighbor as yourself.”4 Which of us, having committed a terrible crime, would not want the opportunity to repent and cry out to Jesus, as did the penitent thief who hung beside him on Calvary?5 This is the same opportunity we are called upon, in turn, to give criminals in rejecting the death penalty in our society.
— • —
Little by little I was led to change my ideas. I was no longer certain that God did not exist. I began to be open to Him, though I did not yet have faith. I tried to believe with my reason, without praying, or praying ever so little! And then, at the end of my first year in prison, a powerful wave of emotion swept over me, causing deep and brutal suffering. Within the space of a few hours, I came into possession of faith, with absolute certainty. I believed, and could no longer understand how I had ever not believed. Grace had come to me. A great joy flooded my soul and above all a deep peace. In a few instants everything had become clear. It was a very strong, sensible joy that I felt. I tend now to try, perhaps excessively, to recapture it; actually, the essential thing is not emotion, but faith.Light over the Scaffold and Cell 18: The Prison Letters of Jacques Fesch
Jacques Fesch was a young murderer whose conversion on death row
was so dramatic that the cause for his beatification was opened in 1993.
Jacques Fesch was a young murderer whose conversion on death row
was so dramatic that the cause for his beatification was opened in 1993.
— • —
Footnotes
1-Ex 20:13; Cf. Deut 5:17. 2-Matt. 6:12
3-Luke 23:34
4-Matt. 22:39
5-Luke 23:39-43
Sources
Catechism of the Catholic Church • Evangelium Vitae (1995 encyclical) by Pope John Paul II • Catholic Christianity by Peter Kreeft
Wednesday, February 3, 2010
5th Commandment: part 1
Requested by some folks here, my ongoing series written for our parish bulletin, part of our occasional series covering the Ten Commandments. We now begin one that is a tough subject in our modern times. It will be a multi-part look at "you shall not kill" as you might expect. Here is part 1.
You have heard that it was said to the men of old, “You shall not kill: and whoever kills shall be liable to judgment.” But I say to you that every one who is angry with his brother shall be liable to judgment.
“It’s a lot more complicated than that…” [said Brother Oats]
“No. It ain’t. When people say things are a lot more complicated than that, they means they’re getting worried that they won’t like the truth. People as things, that’s where it starts.” [said Granny Weatherwax]
“Oh, I’m sure there are worse crimes…” [said Brother Oats]
“But they starts with thinking about people as things.” [said Granny Weatherwax]
This distinction of “you shall not murder” instead of “you shall not kill” is a crucial one. It is what establishes the Catholic Church’s prohibition of taking innocent life. So important is this teaching that mere prohibition is not enough. We are called upon to protect, defend, and nurture life from conception to natural end. Jesus both simplified and expanded upon this teaching when giving the Sermon on the Mount as we see above in the quote from Matthew.
As straightforward as the idea of “not murdering” seems, our society is such that moral and political quagmires are opened every time it arises. Without very careful consideration of the Church’s teachings, the issues this commandment covers are likely to raise modern hackles against what are perceived to be insensitive dictates about just war, euthanasia, abortion, capital punishment, assisted suicide, stem cell research, and more.
In practically every case where someone objects to Church teachings it is through a laudable desire to express compassion and mercy. Those objections generally are concerned with the “quality-of-life.” However, the great danger of trying to judge the “quality” of another’s life is that when a life is judged to be “not worth living” then action must be taken to solve the problem. The only alternative to life is death. This is especially true as governments and institutions become involved in “life issues.”
Bureaucracies have a great tendency to group and categorize situations without taking the time to look closely at each human being involved. People become equivalent to “things.” Things are easy to dispose of.
The Church, on the other hand, has established her teachings with an eye to “sanctity-of-life.” That is to say, the Church knows life is sacred because God created and maintains it. We come from God, we live in relationship with God, and we return to Him when we die. He alone knows us well enough for judgment.
From the knowledge that life is sacred comes teachings which consistently protect all life and which have been called the “seamless garment” of the Church. The seamless garment of life is a reference from John 19:23 to the seamless robe of Jesus, which his executioners did not tear apart. This is the basis for the fact that Catholics cannot protect any life at the expense of other lives.
Clearly, we will be delving into complicated issues as we explore the Fifth Commandment and how we live our faith as modern Catholics. Different issues relating to this commandment will be examined individually in upcoming bulletin inserts
• Evangelium Vitae (1995 encyclical) by Pope John Paul II
• Catholic Christianity by Peter Kreeft
=================================
Living our faith in the real world
The Fifth Commandment:
You shall not kill.*
The Fifth Commandment:
You shall not kill.*
You have heard that it was said to the men of old, “You shall not kill: and whoever kills shall be liable to judgment.” But I say to you that every one who is angry with his brother shall be liable to judgment.
Matthew 5:21-22
====
2258 “Human life is sacred because from its beginning it involves the creative action of God and it remains for ever in a special relationship with the Creator, who is its sole end. God alone is the Lord of life from its beginning until its end: no one can under any circumstance claim for himself the right directly to destroy an innocent human being.”Catechism of the Catholic Church
====
“There’s no grays, only white that’s got grubby. I’m surprised you don’t know that. And sin, young man is when you treat people as things. Including yourself. That’s what sin is.” [said Granny Weatherwax]“It’s a lot more complicated than that…” [said Brother Oats]
“No. It ain’t. When people say things are a lot more complicated than that, they means they’re getting worried that they won’t like the truth. People as things, that’s where it starts.” [said Granny Weatherwax]
“Oh, I’m sure there are worse crimes…” [said Brother Oats]
“But they starts with thinking about people as things.” [said Granny Weatherwax]
Terry Pratchett, Carpe Jugulum
===========
The Hebrew word used in this commandment is ratsach (murder). St. Jerome’s translation of the Hebrew into Latin also used the word “murder” instead of the translation “kill” which we see in the headline above.This distinction of “you shall not murder” instead of “you shall not kill” is a crucial one. It is what establishes the Catholic Church’s prohibition of taking innocent life. So important is this teaching that mere prohibition is not enough. We are called upon to protect, defend, and nurture life from conception to natural end. Jesus both simplified and expanded upon this teaching when giving the Sermon on the Mount as we see above in the quote from Matthew.
As straightforward as the idea of “not murdering” seems, our society is such that moral and political quagmires are opened every time it arises. Without very careful consideration of the Church’s teachings, the issues this commandment covers are likely to raise modern hackles against what are perceived to be insensitive dictates about just war, euthanasia, abortion, capital punishment, assisted suicide, stem cell research, and more.
In practically every case where someone objects to Church teachings it is through a laudable desire to express compassion and mercy. Those objections generally are concerned with the “quality-of-life.” However, the great danger of trying to judge the “quality” of another’s life is that when a life is judged to be “not worth living” then action must be taken to solve the problem. The only alternative to life is death. This is especially true as governments and institutions become involved in “life issues.”
Bureaucracies have a great tendency to group and categorize situations without taking the time to look closely at each human being involved. People become equivalent to “things.” Things are easy to dispose of.
The Church, on the other hand, has established her teachings with an eye to “sanctity-of-life.” That is to say, the Church knows life is sacred because God created and maintains it. We come from God, we live in relationship with God, and we return to Him when we die. He alone knows us well enough for judgment.
From the knowledge that life is sacred comes teachings which consistently protect all life and which have been called the “seamless garment” of the Church. The seamless garment of life is a reference from John 19:23 to the seamless robe of Jesus, which his executioners did not tear apart. This is the basis for the fact that Catholics cannot protect any life at the expense of other lives.
Clearly, we will be delving into complicated issues as we explore the Fifth Commandment and how we live our faith as modern Catholics. Different issues relating to this commandment will be examined individually in upcoming bulletin inserts
===========
*Ex 20:13; Cf. Deut 5:17.Source Materials
• Catechism of the Catholic Church• Evangelium Vitae (1995 encyclical) by Pope John Paul II
• Catholic Christianity by Peter Kreeft
Tuesday, January 26, 2010
The Fourth Commandment
Requested by at least a couple of people, written for our parish bulletin. At loooong last I have had the time and our bulletin has had the room for the series to begin again.
Living our faith in the real worldThe first three Commandments are about honoring God and understanding ourselves in relationship to and with Him. The last seven commandments are about honoring other people and understanding ourselves in relationship to and with them. It is here that God instructs us in what Jesus later summed up so perfectly in John 13:34: “Love one another even as I have loved you.” It makes sense, therefore, that the first of these commandments would begin with our relationship with the people who brought us into the world and taught us to understand it – our parents.
The Fourth Commandment:
Honor your father and mother.
At its most basic, this commandment boils down to two terms that are key to Christian living but tend to challenge Americans greatly, authority and obedience. If we obey our parents, then we are accepting their authority over our wishes in a way that may not always be agreeable. We may be allowing them to make decisions we would rather make for ourselves and feel that they are not qualified to make. Certainly, obeying or even respecting a parent may be irksome no matter what the age. Our first reaction is often rebellion.
It is here we may practice in real life what we often merely give lip service to in our relationship with God. We are offered the opportunity to respect, love, and trust those other people in our lives so much that we relinquish control. At all ages this encourages us to look past the immediate possible annoyance to a greater good, whether that greater good is considering unsolicited advice or something as simple as taking out the trash. In turn, this may help us to reflect upon our relationship with God through those very practices. Do we trust His love and care for us even when our lives are taking turns that we do not understand or, often, appreciate?
Church teachings on this subject have considered such larger issues as citizens’ duty to civil authority and the family as the foundation of society. These too have their place in our meditations, as we see in the examination of conscience below. However, at the heart of this commandment we see the fundamental call of love, both of God’s love for us and our expression of that love as we interact with each other in our families.
It can be helpful to examine our consciences in light of this consideration. The examination below is offered in that spirit.
Examination of Conscience**: 4th Commandment• Do I obey and respect my parents or legitimate superiors?
• Do I give good religious example to my family?
• Do I give my children proper food, clothing, shelter, education, discipline and care?
• Do I actively take an interest in the religious education and formation of my children?
• Do I educate myself on the true teachings of the Church?
• Do I pray with and for my children?
• Do I cause tension and fights in my family?
• Do I care for my aged and infirm relatives?
• Do I give a full day’s work for a full day’s pay?
• Do I give a fair wage to my employees?
• Do I live in humble obedience to those who legitimately exercise authority over me?
Footnotes* Deut 5:16; Mk 7:10
** An examination of conscience is not intended to be a checklist used only in preparation for the sacrament of reconciliation. The purpose is to help souls know what actions or attitudes are sinful and realize the gravity of committing them. This may help in avoidance or in turning away from sin and towards God and joy.
=====There’s a pattern in these Commandments of setting things apart so that their holiness will be perceived. Every day is holy, but the Sabbath is set apart so that the holiness of time can be experienced. Every human being is worthy of honor, but the conscious discipline of honor is learned from this setting apart of the mother and father, who usually labor and are heavy-laden, and may be cranky or stingy or ignorant or overbearing. Believe me, I know this can be a hard Commandment to keep. But the rewards of obedience are great, because at the root of real honor is always the sense of the sacredness of the person who is its object.
Gilead by Marilynne Robinson
=====
… God designed these human relationships to be a dance between equals playing different roles, not a power struggle between unequals for the same “top” role. It is to be like the Trinity. When God the Son became a man, he revealed to us the Trinitiarian nature of God as a love relationship among three equal Persons who are nevertheless related on an order of authority and obedience. The Son “obeys” the Father in all things. He thus radically changed our understanding of both authority and obedience and corrected our natural misunderstanding. This misunderstanding is to confuse authority with power; and obedience with inferiority, weakness, or servility. The misunderstanding comes from using the world’s point of view instead of God’s. The world treasures power; God treasures goodness. Authority in the biblical sense is not a power word but a goodness word. It means right, not might.
Catholic Christianity by Peter Kreeft
Monday, October 12, 2009
3rd Commandment
Requested by at least a couple of people, written for our parish bulletin, part of an occasional series. Edited slightly to include a couple of resources I came across after writing it originally.
Living our faith in the real world
The Third Commandment:
Remember to keep holy the Sabbath day.
Remember the sabbath day, to keep it holy. Six days you shall labor, and do all your work; but the seventh day is a sabbath to the Lord your God; in it you shall not do any work.90
2168 The third commandment of the Decalogue recalls the holiness of the sabbath: “The seventh day is a sabbath of solemn rest, holy to the LORD.”92 ...
2172 God’s action is the model for human action. If God “rested and was refreshed” on the seventh day, man too ought to “rest” and should let others, especially the poor, “be refreshed.”96 The sabbath brings everyday work to a halt and provides a respite. It is a day of protest against the servitude of work and the worship of money.97
Catechism of the Catholic Church
Sabbath rest implies that there is an obligation to work on the previous six days (v9). Work is the only justification for rest. The Hebrew word sabat actually means "sabbath" and "rest." But on this day rest acquires a cultic value, for no special sacrifices or rites are prescribed for the sabbath: the whole community, and even animals, render homage to God by ceasing from their labors.
The Navarre Bible, commentary on Exodus 20: 8-11
God rested, not because he was tired. God rested to celebrate, to savor, to delight in, to play, to revel in the creation, to say, "It is good." God rested and declared it holy. In that rest, God is affirming that there is nothing to prove. We are invited to enter that rest. Sabbath is the invitation to rest from the tyranny of pursuit. ...
The Power of Pause by Terry Hershey
==================This commandment is desperately needed in our modern times, perhaps because it is difficult to think of one that is more commonly ignored.
The key to understanding and observance is to remember that God did not institute the commandments for His own good. He needs nothing. He instituted them out of love for our good.
As human beings we need rest. We need leisure. We need to spend time with our families. Most of all we need to reflect, to read, and perhaps most of all, to cultivate silence in which to meditate upon our relationship with God. These things are essential not only to benefit our families, culture, and society, but they are essential for our souls’ well being.
There is all too much pulling us in a thousand different directions. It takes a determined stand to hold apart even an hour or two to bring things to a halt and rest without worrying about what is next on the “to do” list. Yet the benefits to our souls from this rest are countless. Remember, even God took a day of rest after a busy week of work. He didn’t need it. He knew that we do. Once again, He has gone first and we have only to be determined to follow in His footsteps. Make a serious effort to keep the Sabbath holy, even if only for an hour or two at first. It will make a difference.
Perhaps most interesting is the reminder from The Navarre commentary quoted above that God doesn't prescribe how we take rest, simply that we do so. It is the rest itself which is holy. That is a freeing concept that invites us to self evaluation and prayer to determine just what it is that we need to let go from the week so that we may have renewed vigor when we take it up again the next day. This can be surprisingly difficult to do, as practitioners of keeping the Sabbath will testify. It is at the moment when we are struggling not to turn on the computer or clean out that drawer or write up that report that we discover just how addictive work is to our society and in our own lives.
As we have noted before, it can be helpful to examine our consciences in light of a this consideration. The examination below is offered in that spirit.
Examination of Conscience*: 3rd Commandment
- Do I set time aside each day for personal prayer to God?
- Have I missed Mass on Sunday or Holy Days (through own fault without sufficient reason)?
- Have I committed a sacrilege against the Blessed Sacrament?
- Have I received a sacrament while in the state of mortal sin?
- Do I habitually come late to and/or leave early from Mass without a good reason?
- Do I shop, labor, or do business unnecessarily on Sunday or other Holy Days of Obligation?
- Do I not attend to taking my children to Mass?
- Do I knowingly eat meat on a forbidden day (or not fasting on a fast day)?
- Do I eat or drink within one hour of receiving Communion (other than medical need)?
=================Footnotes
90 Ex 20:8-10; cf. Deut 5:12-15.
92 Ex 31:15.
93 Ex 20:11.
94 Deut 5:15.
95 Cf. Ex 31:16.
96 Ex 31:17; cf. 23:12.
* An examination of conscience is not intended to be a checklist used only in preparation for the sacrament of reconciliation. The purpose is to help souls know what actions or attitudes are sinful and realize the gravity of committing them. This may help in avoidance or in turning away from sin and towards God and joy.
Friday, October 9, 2009
2nd commandment, Part 2
As at least a couple of people have requested, written for our parish bulletin, part of our occasional series.
Living our faith in the real world2083 Jesus summed up man’s duties toward God in this saying: “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.”1 This immediately echoes the solemn call: “Hear, O Israel: the LORD our God is one LORD.”2
The Second Commandment:
You shall not take the name of the Lord your God in vain.
God has loved us first. The love of the One God is recalled in the first of the “ten words.” The commandments then make explicit the response of love that man is called to give to his God.
Catechism of the Catholic Church
==================If we really take this concept at face value, as we should since it comes from Our Lord directly, then everything we do should reflect our relationship with God. Difficult as that is to remember in daily living, we can be helped immeasurably if we think of the ten commandments as our guideposts in how to respond to God in love.
Where does that leave us when considering the second commandment in our lives? It may help us to briefly review from the previous insert on the second commandment when we examined why the ancients had a different understanding of this commandment than we do. Names conveyed such an essential reflection of the person themselves that pagans used them in conjuring. God’s people understood this sense from the fact that a change of name reflected a true change of character as well. They understood this so well that when Jesus proclaimed using “I am” which was God’s name alone, they tried to stone him for claiming to be God.
Such reactions to names these days likely would draw accusations of being superstitious to give a mere word such power. Yet, let us reflect for a moment on the fact that names are likely to still contain a great deal of power for us.
Which of us would care to hear someone using our mother’s name as a curse of frustration? How many of us could remain calm if hearing our child’s name used casually to express contempt for someone? We know and love those people and the idea of hearing them used as figures of fun or scorn in casual conversation would rouse us to fiercest anger. At the very least, this helps us understand just how far we are from knowing God as a person who we truly love if we regularly show disrespect for His name or laugh it off when others do so.
Hand in hand with our modern incomprehension of a name being important, goes the concept that to lie using God’s name is a sin. At the least, many people consider this old fashioned. However, let us remember that to call on God’s support in things that are contrary to His nature shows how very little we know or love God. In fact, it brings to light the fact that we are claiming a closeness to God which cannot exist.
Still another way that this commandment can be disobeyed in daily life is if we place responsibility on God for our own actions or use Him as a scapegoat for failures. This is a way of making God’s name exist to serve us rather than acknowledging that quite the contrary is true. Part of our essential job as disciples is to bear witness to God’s greatness, certainly not the other way around.
As when we examined the first commandment, it can be very helpful to examine our consciences in light of a deeper consideration of just what the second commandment really means. The examination below is offered in that spirit.
Examination of Conscience*: 2nd Commandment
- Do I show disrespect for God’s name by misusing it out of frustration or anger or to look “tough” to others?
- Have I sworn a false oath or lied, using God’s name to prove my sincerity?
- Do I hesitate to mention God’s name in appropriate situations, in conversations with friends and family members?
- Do I fail to keep vows or promises made to God?
- Do I blame God for our failings?
- Do I continue to learn about God by paying attention in church, religion class and through paying attention to Catholic periodicals, articles on religion in the secular press and television programs?
==================Footnotes
1 Mt 22:37; cf. Lk 10:27:”. . . and with all your strength.”
2 Deut 6:4.
* An examination of conscience is not intended to be a checklist used only in preparation for the sacrament of reconciliation. The purpose is to help souls know what actions or attitudes are sinful and realize the gravity of committing them. This may help in avoidance or in turning away from sin and towards God and joy.
Thursday, October 8, 2009
2nd Commandment, Part 1
Written for our parish bulletin, here is the latest in our occasional series.
Among all the words of Revelation, there is one which is unique: the revealed name of God. God confides his name to those who believe in him; he reveals himself to them in his personal mystery. The gift of a name belongs to the order of trust and intimacy. “The Lord’s name is holy.” For this reason man must not abuse it. He must keep it in mind in silent, loving adoration. He will not introduce it into his own speech except to bless, praise, and glorify it.74 …
God calls each one by name.87 Everyone’s name is sacred. The name is the icon of the person. It demands respect as a sign of the dignity of the one who bears it.
The name one receives is a name for eternity. In the kingdom, the mysterious and unique character of each person marked with God’s name will shine forth in splendor. “To him who conquers . . . I will give a white stone, with a new name written on the stone which no one knows except him who receives it.”88 “Then I looked, and Lo, on Mount Zion stood the Lamb, and with him a hundred and forty- four thousand who had his name and his Father’s name written on their foreheads.”89
However, that was far from the understanding at the time when God gave the Moses this command. In ancient cultures a person’s name was a direct symbol of that person. Names were so important and conveyed such direct symbolism that they were only changed as a reflection that something integral to the person had changed. We see this when Abram becomes Abraham (father of a multitude or many nations”) after God enters into a covenant with him and promises that Abraham shall have as many descendants as there are stars in the sky. Jacob wrestles with the angel and his name is changed to Israel (the one who wrestled with God). Perhaps a more familiar name change in the Bible comes when Jesus changes Simon’s name to Peter (rock) saying, “you are Peter, and upon this rock I will build my church.”*
If peoples’ names were considered a reflection of their essence, then it would follow that God’s name would reflect who He is in all His holiness. God tells Moses that his name is, “I am.” This reflects His uniqueness, His mystery, and the fact that He doesn’t merely exist; He is, in fact, existence itself.
To use God’s name familiarly and casually in this cultural understanding would be to claim to take on the essence of God Himself. Israel’s neighbors, in fact, routinely used their god’s names in magical conjuring. Invoking God’s name would not only be considered a challenge to authority but also idolatrous. It would be an attempt to harness the power of God for one’s own petty desires, as a man would harness an oxen to plow a field.
Therefore, it becomes much easier to see that in Jesus was claiming to be God when he used His name, saying, “Amen, amen, I say to you, before Abraham came to be, I am.”** The Jews of the time knew exactly what Jesus was claiming for they instantly tried to stone him to death (the penalty for blasphemy).
Take some time to consider all the implications of what it really means to use God’s name for anything except in love. Next we will consider what our new understanding of the second commandment means in everyday life.
74 Cf. Zech 2:13; Ps 29:2; 96:2; 113:1-2.
87 Cf. Isa 43:1; Jn 10:3.
88 Rev 2:17.
89 Rev 14:1.
* (Matt. 16:16-18)
** John 8:58
==============
Living your faith in the real world
The Second Commandment:
You shall not take the name of the LORD your God in vain.
The Second Commandment:
You shall not take the name of the LORD your God in vain.
Among all the words of Revelation, there is one which is unique: the revealed name of God. God confides his name to those who believe in him; he reveals himself to them in his personal mystery. The gift of a name belongs to the order of trust and intimacy. “The Lord’s name is holy.” For this reason man must not abuse it. He must keep it in mind in silent, loving adoration. He will not introduce it into his own speech except to bless, praise, and glorify it.74 …
God calls each one by name.87 Everyone’s name is sacred. The name is the icon of the person. It demands respect as a sign of the dignity of the one who bears it.
The name one receives is a name for eternity. In the kingdom, the mysterious and unique character of each person marked with God’s name will shine forth in splendor. “To him who conquers . . . I will give a white stone, with a new name written on the stone which no one knows except him who receives it.”88 “Then I looked, and Lo, on Mount Zion stood the Lamb, and with him a hundred and forty- four thousand who had his name and his Father’s name written on their foreheads.”89
2143, 2158, 2159 Catechism of the Catholic Church
----------------------
To the modern mind there is something a bit quaint about this commandment. Yes, we understand that we are not to swear and especially not to swear using God’s name. However, even if we slip our apology often has something less than the ring of complete sincerity. After all, this is just a name. As Shakespeare famously wrote, “A rose by any other name is still a rose.” Names don’t mean much.However, that was far from the understanding at the time when God gave the Moses this command. In ancient cultures a person’s name was a direct symbol of that person. Names were so important and conveyed such direct symbolism that they were only changed as a reflection that something integral to the person had changed. We see this when Abram becomes Abraham (father of a multitude or many nations”) after God enters into a covenant with him and promises that Abraham shall have as many descendants as there are stars in the sky. Jacob wrestles with the angel and his name is changed to Israel (the one who wrestled with God). Perhaps a more familiar name change in the Bible comes when Jesus changes Simon’s name to Peter (rock) saying, “you are Peter, and upon this rock I will build my church.”*
If peoples’ names were considered a reflection of their essence, then it would follow that God’s name would reflect who He is in all His holiness. God tells Moses that his name is, “I am.” This reflects His uniqueness, His mystery, and the fact that He doesn’t merely exist; He is, in fact, existence itself.
To use God’s name familiarly and casually in this cultural understanding would be to claim to take on the essence of God Himself. Israel’s neighbors, in fact, routinely used their god’s names in magical conjuring. Invoking God’s name would not only be considered a challenge to authority but also idolatrous. It would be an attempt to harness the power of God for one’s own petty desires, as a man would harness an oxen to plow a field.
Therefore, it becomes much easier to see that in Jesus was claiming to be God when he used His name, saying, “Amen, amen, I say to you, before Abraham came to be, I am.”** The Jews of the time knew exactly what Jesus was claiming for they instantly tried to stone him to death (the penalty for blasphemy).
Take some time to consider all the implications of what it really means to use God’s name for anything except in love. Next we will consider what our new understanding of the second commandment means in everyday life.
----------------------
Footnotes74 Cf. Zech 2:13; Ps 29:2; 96:2; 113:1-2.
87 Cf. Isa 43:1; Jn 10:3.
88 Rev 2:17.
89 Rev 14:1.
* (Matt. 16:16-18)
** John 8:58
Wednesday, October 7, 2009
1st Commandment, part 2
As at least a couple of people have requested, written for our parish bulletin. It is part of a new, occasional series.
Living Our Faith in the Real World
I am the LORD your God:
you shall not have strange gods before me.
All sins are sins against the first Commandment; the first Commandment contains the whole of the Decalogue. For all sin serves some other god, obeys another Commander: the world, or the flesh, or the Devil. So if we obeyed only this one Commandment perfectly, we would need nothing more. St.Augustine says,“Love God and then do what you will.” For if you give your whole heart and will and love to God, then what you will will be all that God wills.
How liberatingly simple is the moral life of the Christian ... only one God, therefore one ultimate object of love and obedience.
Catholic Christianity by Peter Kreeft
=============At first glance this is bewilderingly simple. Of course, we know that God is “the Lord our God.” That’s why we’re at Mass every Sunday. Secondly, the idea of having other “gods” sounds archaic to a Christian. That was much more of a problem back in the day of the Old Testament, wasn’t it? Or perhaps this applies more to modern day Wiccans. For us it is again a simple prospect. One more time, we’re at Mass to worship “the Lord our God.”
Yet, perhaps we should take another look. After all, this is the main law that Jesus states for us in Matthew:
“You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment.”
Jesus gives us the fullest, strongest interpretation possible. This brings us to the question of how we love God. How do we love Him with every fiber of our being? It sounds almost too simple to say that we love God by putting Him first in our lives, especially when life offers so many ways to distract us. That simplicity is what we need to help us keep God first. Each person must pray, study, and contemplate how to love God, just as Jesus modeled for us.
As nice and positive as Jesus' statement sounds, it is more nebulous than it initially appears. It can be almost a relief to consider the negative side of the commandment, “you shall not have strange gods before me.” We must keep in mind that God is talking about anything that replaces our love for Him in our hearts. It need not be a stone statue such as the Old Testament pagans worshipped. We all know in our heart of hearts how many every day things and events conspire to help us ignore God “just this once.”
This is why it can be helpful to use a tool for self-examination. The questions in an Examination of Conscience are designed to help us look at each commandment from different angles, to shake us out of complacency, and to guide us away from sin and toward God. The questions below are offered in that spirit.
Examination of Conscience: First Commandment*
- Did I doubt or deny that God exists?
- Did I refuse to believe what God has revealed to us?
- Did I believe in fortune telling, horoscopes, dreams, the occult, good-luck charms, tarot cards, palmistry, Ouija boards, seances, reincarnation?
- Did I deny that I was Catholic?
- Did I leave the Catholic Faith?
- Did I give time to God each day in prayer?
- Did I love God with my whole heart?
- Did I despair of or presume on God's mercy?
- Did I have false gods in my life that I gave greater attention to than God, like money, profession, drugs, TV, fame, pleasure, property, etc.?
=============* An examination of conscience is not intended to be a checklist used only in preparation for the sacrament of reconciliation. The purpose is to help souls know what actions or attitudes are sinful and realize the gravity of committing them. This may help in avoidance or in turning away from sin and towards God and joy.
Tuesday, October 6, 2009
1st commandment, part 1
As at least a couple of people have requested, written for our parish bulletin. It will be part of a new, occasional series.
Living Our Faith in the Real World
I am the LORD your God:
you shall not have strange gods before me.
The first commandment embraces faith, hope, and charity. When we say 'God' we confess a constant, unchangeable being, always the same, faithful and just, without any evil. It follows that we must necessarily accept his words and have complete faith in him and acknowledge his authority. He is almighty, merciful, and infinitely beneficent. Who could not place all hope in him? Who could not love him when contemplating the treasures of goodness and love he has poured out on us? Hence the formula God employs in the Scripture at the beginning and end of his commandments: 'I am the LORD.
2086 Catechism of the Catholic Church,
Part 3, Section 2, Chapter 1
There is a God-shaped vacuum in the heart of every person, and it can never be filled by any created thing. It can only be filled by God, made known through Jesus Christ.
Blaise Pascal
================The first commandment has implications not only for us personally but for society as a whole. If we embrace the goodness, faith, love and charity which the Catechism says are implicit in acknowledging God, then we in turn act as examples of those qualities for those around us. In worshiping those aspects of God, in a sense "copying them" through repeated contemplation and imitation of Him, we can become living examples as the saints have before us. Thus, we can see how "I am the Lord your God" is a positive statement meant for our good.
The negative counterpoint to this is the second half of the commandment, "you shall not have strange gods before me." It is when we turn away from God, when we do not love Him above all things, that we replace Him with other things in a vain attempt to find love and joy. We are then looking inward and risk falling pray to many ills, chief among them pride, which can be deadly.
In fact, if one takes the time to read through the Catechism the sins associated with this commandment read like a modern listing of much that has been wrong with our world through time, up to and including our own society. Here are just a few examples:
God does not institute the commandments and especially not the first commandment for His own good. We can add nothing to God's perfection through our acknowledgment of Him. He puts these here to bring us to greater joy, to allow us to reach our full potential.
- Despair.
Man ceases to hope for his personal salvation from God, for help in attaining it or for the forgiveness of his sins.
- Presumption.
Either man presumes upon his own capacities, (hoping to be able to save himself without help from on high), or he presumes upon God's almighty power or his mercy (hoping to obtain his forgiveness without conversion and glory without merit).
- Divining.
All forms of divination are to be rejected ... all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. [The same is true for magic or spiritism.]
- Tempting God.
Putting God's goodness and almighty power to the test by word or deed. ... It always harbors doubt about his love, his providence, and his power.
- Atheism.
Often based on a false conception of human autonomy, exaggerated to the point of refusing any dependence on God.
Next we will examine the first commandment in the context of our personal lives.
================I'm happily haunted by Chesterton's image of the playground fence erected around the children on top of the mountain so that they could play without fear of falling off the side. That's why God gave us his law: not to make us worried but to keep us safe so that we could play the great games of life and love and joy.
Peter Kreeft
Friday, January 18, 2008
The Ancient Art of Lectio Divina, 3
The third of the three-part article from our church bulletin inserts about Lectio Divina. (The first part is here.)
3. THE PRACTICE of LECTIO DIVINA
CHOOSE a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the Eucharistic liturgy for the day; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of “covering” a certain amount of text: the amount of text “covered” is in God’s hands, not yours.
PLACE YOURSELF in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; other have a beloved “prayer word” or “prayer phrase” they gently recite in order to become interiorly silent. For some the practice known as “centering prayer” makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.
THEN TURN to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the “still, small voice” of a word or phrase that somehow says, “I am for you today.” Do not expect lightening or ecstasies. In lectio divina God is teaching us to listen to Him, to seek Him in silence. He does not reach out and grab us; rather, He softly, gently invites us ever more deeply into His presence.
NEXT TAKE the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories and ideas. Do not be afraid of “distractions.” Memories or thoughts are simply parts of yourself which, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.
THEN, SPEAK to God. Whether you use words or ideas or images or all three is not important. Interact with God as you would with one who you know loves and accepts you. And give to Him what you have discovered in yourself during your experience of meditatio. Experience yourself as the priest that you are. Experience God using the word or phrase that He has given you as a means of blessing, of transforming the ideas and memories, which your pondering on His word has awakened. Give to God what you have found within your heart.
FINALLY, SIMPLY rest in God’s embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.
SOMETIMES IN lectio divina one will return several times to the printed text, either to savor the literary context of the word or phrase that God has given, or to seek a new word or phrase to ponder. At other times only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to anxiously assess the quality of one’s lectio divina as if one were “performing” or seeking some goal: lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.
CONCLUSION
LECTIO DIVINA is an ancient spiritual art that is being rediscovered in our day. It is a way of allowing the Scriptures to become again what God intended that they should be - a means of uniting us to Himself. In lectio divina we discover our own underlying spiritual rhythm. We experience God in a gentle oscillation back and forth between spiritual activity and receptivity, in the movement from practice into contemplation and back again into spiritual practice.
LECTIO DIVINA teaches us about the God who truly loves us. In lectio divina we dare to believe that our loving Father continues to extend His embrace to us today. And His embrace is real. In His word we experience ourselves as personally loved by God; as the recipients of a word which He gives uniquely to each of us whenever we turn to Him in the Scriptures.
FINALLY, lectio divina teaches us about ourselves. In lectio divina we discover that there is no place in our hearts, no interior corner or closet that cannot be opened and offered to God. God teaches us in lectio divina what it means to be members of His royal priesthood - a people called to consecrate all of our memories, our hopes and our dreams to Christ.
-------------------------------------------------------
Accepting the Embrace of God
The Ancient Art of Lectio Divina
by Fr. Luke Dysinger, O.S.B.*
The Ancient Art of Lectio Divina
by Fr. Luke Dysinger, O.S.B.*
3. THE PRACTICE of LECTIO DIVINA
CHOOSE a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the Eucharistic liturgy for the day; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of “covering” a certain amount of text: the amount of text “covered” is in God’s hands, not yours.
PLACE YOURSELF in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; other have a beloved “prayer word” or “prayer phrase” they gently recite in order to become interiorly silent. For some the practice known as “centering prayer” makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.
THEN TURN to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the “still, small voice” of a word or phrase that somehow says, “I am for you today.” Do not expect lightening or ecstasies. In lectio divina God is teaching us to listen to Him, to seek Him in silence. He does not reach out and grab us; rather, He softly, gently invites us ever more deeply into His presence.
NEXT TAKE the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories and ideas. Do not be afraid of “distractions.” Memories or thoughts are simply parts of yourself which, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.
THEN, SPEAK to God. Whether you use words or ideas or images or all three is not important. Interact with God as you would with one who you know loves and accepts you. And give to Him what you have discovered in yourself during your experience of meditatio. Experience yourself as the priest that you are. Experience God using the word or phrase that He has given you as a means of blessing, of transforming the ideas and memories, which your pondering on His word has awakened. Give to God what you have found within your heart.
FINALLY, SIMPLY rest in God’s embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.
SOMETIMES IN lectio divina one will return several times to the printed text, either to savor the literary context of the word or phrase that God has given, or to seek a new word or phrase to ponder. At other times only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to anxiously assess the quality of one’s lectio divina as if one were “performing” or seeking some goal: lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.
CONCLUSION
LECTIO DIVINA is an ancient spiritual art that is being rediscovered in our day. It is a way of allowing the Scriptures to become again what God intended that they should be - a means of uniting us to Himself. In lectio divina we discover our own underlying spiritual rhythm. We experience God in a gentle oscillation back and forth between spiritual activity and receptivity, in the movement from practice into contemplation and back again into spiritual practice.
LECTIO DIVINA teaches us about the God who truly loves us. In lectio divina we dare to believe that our loving Father continues to extend His embrace to us today. And His embrace is real. In His word we experience ourselves as personally loved by God; as the recipients of a word which He gives uniquely to each of us whenever we turn to Him in the Scriptures.
FINALLY, lectio divina teaches us about ourselves. In lectio divina we discover that there is no place in our hearts, no interior corner or closet that cannot be opened and offered to God. God teaches us in lectio divina what it means to be members of His royal priesthood - a people called to consecrate all of our memories, our hopes and our dreams to Christ.
-------------------------------------------------------
* The author considers this article to be in the Public Domain. This article may therefore be downloaded, reproduced and distributed without special permission from the author. You may find the original article here.
Wednesday, January 16, 2008
The Ancient Art of Lectio Divina, 2
The second of the three-part article from our church bulletin inserts about Lectio Divina. (The first part is here.)
2. THE UNDERLYING RHYTHM of LECTIO DIVINA
IF WE are to practice lectio divina effectively, we must travel back in time to an understanding that today is in danger of being almost completely lost. In the Christian past the words action (or practice, from the Greek praktikos) and contemplation did not describe different kinds of Christians engaging (or not engaging) in different forms of prayer and apostolates. Practice and contemplation were understood as the two poles of our underlying, ongoing spiritual rhythm: a gentle oscillation back and forth between spiritual “activity” with regard to God and “receptivity.”
PRACTICE - spiritual “activity” - referred in ancient times to our active cooperation with God’s grace in rooting out vices and allowing the virtues to flourish. The direction of spiritual activity was not outward in the sense of an apostolate, but inward - down into the depths of the soul where the Spirit of God is constantly transforming us, refashioning us in God’s image. The active life is thus coming to see who we truly are and allowing ourselves to be remade into what God intends us to become.
IN THE early monastic tradition contemplation was understood in two ways. First was theoria physike, the contemplation of God in creation - God in “the many.” Second was theologia, the contemplation of God in Himself without images or words - God as “The One.” From this perspective lectio divina serves as a training-ground for the contemplation of God in His creation.
IN CONTEMPLATION we cease from interior spiritual doing and learn simply to be, that is to rest in the presence of our loving Father. Just as we constantly move back and forth in our exterior lives between speaking and listening, between questioning and reflecting, so in our spiritual lives we must learn to enjoy the refreshment of simply being in God’s presence, an experience that naturally alternates (if we let it!) with our spiritual practice.
IN ANCIENT times contemplation was not regarded as a goal to be achieved through some method of prayer, but was simply accepted with gratitude as God’s recurring gift. At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace. This is the pole of our inner spiritual rhythm called contemplation.
HOW DIFFERENT this ancient understanding is from our modern approach! Instead of recognizing that we all gently oscillate back and forth between spiritual activity and receptivity, between practice and contemplation, we today tend to set contemplation before ourselves as a goal - something we imagine we can achieve through some spiritual technique. We must be willing to sacrifice our “goal-oriented” approach if we are to practice lectio divina, because lectio divina has no other goal than spending time with God through the medium of His word. The amount of time we spend in any aspect of lectio divina, whether it be rumination, consecration or contemplation depends on God’s Spirit, not on us. Lectio divina teaches us to savor and delight in all the different flavors of God’s presence, whether they be active or receptive modes of experiencing Him.
IN lectio divina we offer ourselves to God; and we are people in motion. In ancient times this inner spiritual motion was described as a helix - an ascending spiral. Viewed in only two dimensions it appears as a circular motion back and forth; seen with the added dimension of time it becomes a helix, an ascending spiral by means of which we are drawn ever closer to God. The whole of our spiritual lives were viewed in this way, as a gentle oscillation between spiritual activity and receptivity by means of which God unites us ever closer to Himself. In just the same way the steps or stages of lectio divina represent an oscillation back and forth between these spiritual poles. In lectio divina we recognize our underlying spiritual rhythm and discover many different ways of experiencing God’s presence - many different ways of praying.
Part Three is here.
-------------------------------------------------------
Accepting the Embrace of God
The Ancient Art of Lectio Divina
by Fr. Luke Dysinger, O.S.B.*
The Ancient Art of Lectio Divina
by Fr. Luke Dysinger, O.S.B.*
2. THE UNDERLYING RHYTHM of LECTIO DIVINA
IF WE are to practice lectio divina effectively, we must travel back in time to an understanding that today is in danger of being almost completely lost. In the Christian past the words action (or practice, from the Greek praktikos) and contemplation did not describe different kinds of Christians engaging (or not engaging) in different forms of prayer and apostolates. Practice and contemplation were understood as the two poles of our underlying, ongoing spiritual rhythm: a gentle oscillation back and forth between spiritual “activity” with regard to God and “receptivity.”
PRACTICE - spiritual “activity” - referred in ancient times to our active cooperation with God’s grace in rooting out vices and allowing the virtues to flourish. The direction of spiritual activity was not outward in the sense of an apostolate, but inward - down into the depths of the soul where the Spirit of God is constantly transforming us, refashioning us in God’s image. The active life is thus coming to see who we truly are and allowing ourselves to be remade into what God intends us to become.
IN THE early monastic tradition contemplation was understood in two ways. First was theoria physike, the contemplation of God in creation - God in “the many.” Second was theologia, the contemplation of God in Himself without images or words - God as “The One.” From this perspective lectio divina serves as a training-ground for the contemplation of God in His creation.
IN CONTEMPLATION we cease from interior spiritual doing and learn simply to be, that is to rest in the presence of our loving Father. Just as we constantly move back and forth in our exterior lives between speaking and listening, between questioning and reflecting, so in our spiritual lives we must learn to enjoy the refreshment of simply being in God’s presence, an experience that naturally alternates (if we let it!) with our spiritual practice.
IN ANCIENT times contemplation was not regarded as a goal to be achieved through some method of prayer, but was simply accepted with gratitude as God’s recurring gift. At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace. This is the pole of our inner spiritual rhythm called contemplation.
HOW DIFFERENT this ancient understanding is from our modern approach! Instead of recognizing that we all gently oscillate back and forth between spiritual activity and receptivity, between practice and contemplation, we today tend to set contemplation before ourselves as a goal - something we imagine we can achieve through some spiritual technique. We must be willing to sacrifice our “goal-oriented” approach if we are to practice lectio divina, because lectio divina has no other goal than spending time with God through the medium of His word. The amount of time we spend in any aspect of lectio divina, whether it be rumination, consecration or contemplation depends on God’s Spirit, not on us. Lectio divina teaches us to savor and delight in all the different flavors of God’s presence, whether they be active or receptive modes of experiencing Him.
IN lectio divina we offer ourselves to God; and we are people in motion. In ancient times this inner spiritual motion was described as a helix - an ascending spiral. Viewed in only two dimensions it appears as a circular motion back and forth; seen with the added dimension of time it becomes a helix, an ascending spiral by means of which we are drawn ever closer to God. The whole of our spiritual lives were viewed in this way, as a gentle oscillation between spiritual activity and receptivity by means of which God unites us ever closer to Himself. In just the same way the steps or stages of lectio divina represent an oscillation back and forth between these spiritual poles. In lectio divina we recognize our underlying spiritual rhythm and discover many different ways of experiencing God’s presence - many different ways of praying.
-------------------------------------------------------
Coming next week:
Part 3. The Practice of Lectio Divina
-------------------------------------------------------
* The author considers this article to be in the Public Domain. This article may therefore be downloaded, reproduced and distributed without special permission from the author. You may find the original article here.Coming next week:
Part 3. The Practice of Lectio Divina
-------------------------------------------------------
Part Three is here.
Tuesday, January 15, 2008
The Ancient Art of Lectio Divina, 1
I promised a while back to share some of the things that had helped me to develop a regular prayer time and to reflect more. This is the first of three bulletin inserts that ran recently about Lectio Divina.
You can go to the link at the end to get the entire article, or read it broken up into three parts as it will be presented via the bulletins as I post them.
I have read these several times and keep them by my Bible for quick glances if I get off track.
1. THE PROCESS of LECTIO DIVINA
A VERY ANCIENT art, practiced at one time by all Christians, is the technique known as lectio divina - a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition, and is one of the precious treasures of Benedictine monastics and oblates. Together with the Liturgy and daily manual labor, time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to the Father, and to accept the embrace that God is continuously extending to us in the person of his Son Jesus Christ.
Lectio - reading/listening
THE ART of lectio divina begins with cultivating the ability to listen deeply, to hear “with the ear of our hearts” as St. Benedict encourages us in the Prologue to the Rule. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 19:12); the “faint murmuring sound” which is God’s word for us, God’s voice touching our hearts. This gentle listening is an “atunement” to the presence of God in that special part of God’s creation which is the Scriptures.
THE CRY of the prophets to ancient Israel was the joy-filled command to “Listen!” “Sh’ma Israel: Hear, O Israel!” In lectio divina we, too, heed that command and turn to the Scriptures, knowing that we must “hear” - listen - to the voice of God, which often speaks very softly. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. If we are constantly speaking or if we are surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore, requires that we first quiet down in order to hear God’s word to us. This is the first step of lectio divina, appropriately called lectio - reading.
THE READING or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God’s word for us this day.
Meditatio - meditation
ONCE WE have found a word or a passage in the Scriptures that speaks to us in a personal way, we must take it in and “ruminate” on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. Christians have always seen a scriptural invitation to lectio divina in the example of the Virgin Mary “pondering in her heart” what she saw and heard of Christ (Luke 2:19). For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina - meditatio. Through meditatio we allow God’s word to become His word for us, a word that touches us and affects us at our deepest levels.
Oratio - prayer
THE THIRD step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace; and as consecration, prayer as the priestly offering to God of parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. Just as a priest consecrates the elements of bread and wine at the Eucharist, God invites us in lectio divina to hold up our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio. In this oratio, this consecration-prayer, we allow our real selves to be touched and changed by the word of God.
Contemplatio - contemplation
FINALLY, WE simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.
Part two is here.
You can go to the link at the end to get the entire article, or read it broken up into three parts as it will be presented via the bulletins as I post them.
I have read these several times and keep them by my Bible for quick glances if I get off track.
-------------------------------------------------------
Accepting the Embrace of God
The Ancient Art of Lectio Divina
by Fr. Luke Dysinger, O.S.B.*
The Ancient Art of Lectio Divina
by Fr. Luke Dysinger, O.S.B.*
1. THE PROCESS of LECTIO DIVINA
A VERY ANCIENT art, practiced at one time by all Christians, is the technique known as lectio divina - a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition, and is one of the precious treasures of Benedictine monastics and oblates. Together with the Liturgy and daily manual labor, time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to the Father, and to accept the embrace that God is continuously extending to us in the person of his Son Jesus Christ.
Lectio - reading/listening
THE ART of lectio divina begins with cultivating the ability to listen deeply, to hear “with the ear of our hearts” as St. Benedict encourages us in the Prologue to the Rule. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 19:12); the “faint murmuring sound” which is God’s word for us, God’s voice touching our hearts. This gentle listening is an “atunement” to the presence of God in that special part of God’s creation which is the Scriptures.
THE CRY of the prophets to ancient Israel was the joy-filled command to “Listen!” “Sh’ma Israel: Hear, O Israel!” In lectio divina we, too, heed that command and turn to the Scriptures, knowing that we must “hear” - listen - to the voice of God, which often speaks very softly. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. If we are constantly speaking or if we are surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore, requires that we first quiet down in order to hear God’s word to us. This is the first step of lectio divina, appropriately called lectio - reading.
THE READING or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God’s word for us this day.
Meditatio - meditation
ONCE WE have found a word or a passage in the Scriptures that speaks to us in a personal way, we must take it in and “ruminate” on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. Christians have always seen a scriptural invitation to lectio divina in the example of the Virgin Mary “pondering in her heart” what she saw and heard of Christ (Luke 2:19). For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina - meditatio. Through meditatio we allow God’s word to become His word for us, a word that touches us and affects us at our deepest levels.
Oratio - prayer
THE THIRD step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace; and as consecration, prayer as the priestly offering to God of parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. Just as a priest consecrates the elements of bread and wine at the Eucharist, God invites us in lectio divina to hold up our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio. In this oratio, this consecration-prayer, we allow our real selves to be touched and changed by the word of God.
Contemplatio - contemplation
FINALLY, WE simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.
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Coming next week:
Part 2. The Underlying Rhythm of Lectio Divina
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* The author considers this article to be in the Public Domain. This article may therefore be downloaded, reproduced and distributed without special permission from the author. You may find the original article here.Part 2. The Underlying Rhythm of Lectio Divina
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Part two is here.
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