stpeterandstpaulswakefield

Consultation on the future of the Dioceses of Leeds & Middlesbrough

Sun, 26 Apr 2026 15:56:00 GMT

As part of the consultation currently taking place across our two Dioceses, there is an opportunity for all clergy, religious and members of the lay faithful to contribute by completing an online questionnaire, either individually or as a parish group. Prayerful reflection should be given to the questions so that the Holy Spirit may guide this process of discernment. Prayer resources and a presentation are available on the diocesan website to support this process. Responses should be submitted no later than Friday, 22nd May 2026. For more information and to complete the questionnaire, please visit: https://www.dioceseofleeds.org.uk/leeds-middlesbrough-consultation-2026/

CELEBRATION OF MARRIED LIFE

Sun, 26 Apr 2026 11:58:40 GMT

There will be a special Celebration Mass for Married Life, Leeds Cathedral, Saturday 16th May, 12noon for couples and their families celebrating 25th (Silver), 40th (Ruby), 50th (Golden), 60th (Diamond) and 70th (Platinum) wedding anniversaries this year. There will be an opportunity for couples to renew their marriage vows. If you would like to take part in this celebration, please complete the application form, available at the back of church (return details on form).

Bishop Marcus

Sun, 26 Apr 2026 11:55:59 GMT

Recently Bishop Marcus was appointed Apostolic Administrator of Middlesborough.

He has now also been Appointed as Apostolic Administrator to the Diocese of Hallam!

INTERESTED IN TRAINING/VOLUNTEERING AS A RELATIONSHIP COUNSELLOR?

Mon, 20 Apr 2026 12:04:08 GMT

Marriage Care, a Catholic organisation specialising in relationship support is currently looking for those who are empathetic, understanding and have an enthusiasm for supporting adult relationships, to train for Certificate in Relationship Counselling (CRC) and volunteer. Please note there are costs associated with training (far lower than with alternative training providers) however no one is excluded on their ability to pay.

For information please visit: www.marriagecare.org.uk or email: volunteer@marriagecare.org.uk .

YOUTH MINISTRY GAP YEAR OPPORTUNITY

Mon, 20 Apr 2026 12:00:35 GMT

Aged 18-25 and looking for a new challenge? The Diocese of Lancaster has a Youth Ministry team based in Keswick. They run retreats at Castlerigg Manor and also work in Churches and schools around the area. The ‘Youth Ministry Internship’ scheme offers training, experience, and recognised qualifications giving young people the chance to join a welcoming community and a vibrant team doing some amazing work.

Contact director@castleriggmanor.co.uk or https://castleriggmanor.com/join-the-team/

JOIN BISHOP MARCUS IN PRAYING FOR VOCATIONS

Sun, 19 Apr 2026 16:01:33 GMT

Our Lady of Unfailing Help! Pray that the Lord of the Harvest will send labourers into His harvest

and that He will grant an abundance of vocations to the priesthood, diaconate,

and religious life within the Diocese of Leeds, and throughout the world.

Amen.

PARISH SECRETARY

Sun, 19 Apr 2026 15:52:40 GMT

The Diocese are currently helping to recruit a new Parish Secretary, watch this space for further news

Family Event

Sun, 19 Apr 2026 13:09:03 GMT

Parish Fancy Dress Disco Night. Friday 24th April 7 pm to 11pm. Music from the 60s 70s and 80s. Karaoke included Fancy dress optional. Adults and children invited Food available Adults £10. Under 16 £5 and under 5's free Welcome to bring your own drinks Tickets now available.

OUR PRAYER GROUP

Sun, 12 Apr 2026 13:10:12 GMT

Our Prayer Group will continue to meet in the chapel after Easter as we continue to draw closer to God. Our next meeting will be on Wednesday 15th April at 11.00am when there will be a guided meditation based on one of the resurrection appearances. All are welcome. For more information, please contact Christine (07950 794325)

OVER 60’s GROUP

Sat, 11 Apr 2026 15:13:04 GMT

13th April

2pm in the Parish Centre

Over 60’s, Swap Shop-bring 1, 2 or 3 items in good condition,

 that you would like to swap with the group.+ play your cards right, a group game.

Good Friday Walk of Witness

Mon, 30 Mar 2026 13:07:24 GMT

Meet outside Wakefield Cathedral at 9.30 for a short silent walk starting at 9.45. Join hundreds of other Christians as we walk in silence round the city centre before a short service in the Cathedral.

CHRISM MASS

Sat, 28 Mar 2026 18:21:19 GMT

CHRISM MASS: The annual Chrism Mass will take place on Wednesday of Holy

Week (1 ^st April) at Leeds Cathedral at 11:00am. The sacred oils of Chrism, Catechumens and the Sick, used throughout the Diocese, will be blessed at the annual celebration. Our priests will also renew their priestly promises. All

welcome to attend.

Important Message: Bishop Marcus

Sat, 28 Mar 2026 17:43:02 GMT

Bishop Marcus –

Recently Bishop Marcus was appointed Apostolic

Administrator of Middlesborough. He has now also been Appointed as Apostolic Administrator to the Diocese of Hallam!

Consultation on the future of the Dioceses of Leeds & Middlesbrough

Responses should be submitted no later than Friday, 22nd May 2026. For more information and to complete the questionnaire, please visit: https://www.dioceseofleeds.org.uk/leeds-middlesbrough-consultation-2026/

St Patrick’s Night. Family Night

Mon, 16 Feb 2026 16:04:53 GMT

St Patrick’s Night. Family Night: Friday 13th March in the Church Hall. £10 for over 16’s, £5 for children 5-15 years. Music by M&Q Folk Band. Bring a bottle!! For more details contact Annette Allsop 07717756770.

Stations of the Cross

Mon, 16 Feb 2026 15:54:47 GMT

Stations of the Cross will be prayed on Monday’s during Lent after the 12noon Mass. (about 12.30)

WALK IN FATHER BROWN’S FOOTSTEPS!

Mon, 16 Feb 2026 15:49:37 GMT

Saturday 28th March . Third Annual Diocesan Lenten Pilgrimage for Priestly Vocations. From St Anne’s, Keighley to Sacred Heart, Ilkley and Stations of the Cross at Myddelton Calvary. Follows the Ilkley Moor route walked by GK Chesterton and Fr John O’Connor, the Diocese of Leeds priest who inspired ‘Father Brown’.

More details: https://www.dioceseofleeds.org.uk/event/walking-pilgrimage-for-vocations-infather-browns-footsteps/

MASS FOR HEALING

Mon, 16 Feb 2026 15:46:01 GMT

Chapel at the Bar Convent, 17 Blossom Street, York, 24th February at 11.45am with Fr Dominique Minskip, Canon Michael Loughlin and Fr Jo Michael. For assistance or if you are unable to attend but would like your name or the name of someone you know placed on the altar during the mass, please contact Fiona Hill 01904 464900 fiona@stbedes.org.uk

NEW MEN’S GROUP

Mon, 16 Feb 2026 15:44:02 GMT

The Oratory of St Joseph, for young Catholic or other interested laymen aged between 21 & 35. Monthly meetings at Hinsley Hall LS6 2BX, for prayer, Adoration, talks, social time & free supper. Inaugural meeting Thursday 26th February, 6.30-8.30pm.

Contact: benjamin.hilton@dioceseofleeds.org.uk

SACRAMENTS FOR CHILDREN

Sun, 15 Feb 2026 19:23:41 GMT

Please could parents of children in Year 3 and above for Confession and Year 4 and above for First Communion, speak to Dominic Williams or contact him by email at dominic.williams@dioceseofleeds.org.uk if they're interested in their children receiving either or both (if they're in Year 4 or above) sacraments.

LENTEN PRAYER GROUP

Sun, 15 Feb 2026 13:30:18 GMT

Our Lent Prayer Group will meet in the chapel at 11.00am on Wednesdays starting on 25th February and continuing for 5 weeks. Our theme is, 'Drawing closer to God' and in our first session we will consider God's great love for us. All are welcome. For more information, please contact Christine (07950 794325).

DO YOU WANT TO HELP BUILD UP OUR PARISH?

Sun, 15 Feb 2026 13:27:33 GMT

We're interested in hearing from anyone who would like to be a reader at Mass, a Eucharistic Minister or a catechist who would help prepare our young people for First Reconciliation (Confession), First Holy Communion and Confirmation. Please speak to Deacon Dominic for further information or email him at dominic.williams@dioceseofleeds.org.uk . Full training and support will be given for all these roles.

DIOCESAN PILGRIMAGE TO LOURDES 2026:

Sun, 15 Feb 2026 13:18:38 GMT

The 2026 Diocesan Pilgrimage to Lourdes will take place Friday 3rd to Thursday 9th July 2026 . It is hoped that there will be two flights from Leeds. The booking process is now open. Bookings can be made online on https://www.tangney-tours.com/tours-and-pilgrimages/diocese-leeds/ or by phone direct with Tangney (01732 886666).

Annual Lourdes Dinner Dance

Sat, 31 Jan 2026 21:07:56 GMT

ANNUAL LOURDES DINNER DANCE : Friday 13th February 2026 at the Met hotel in Leeds. Tickets are available from Phil Marshall at £45 or £400 for a table of 10. The ticket price includes reception drink, a 3 course Meal, Tea & coffee, DJ and entertainment throughout the evening. To secure your tickets for this popular event, contact Phil on 07766 148375 or email philmarshall49@outlook.com. All profits at the event go to the Diocesan Lourdes fund.

Second Collection This Weekend For Racial Justice Sunday

Sat, 31 Jan 2026 18:55:37 GMT

An opportunity for all Christian communities and Churches in Britain and Ireland to join together in reflection on racial issues, in prayer to enable a Christian response, in fundraising for the continued support of national local initiatives, and in a commitment to action.

THE DIOCESE OF LEEDS COMMUNITY CHOIR

Sat, 31 Jan 2026 18:51:14 GMT

THE DIOCESE OF LEEDS COMMUNITY CHOIR: welcomes all parish musicians and parishioners, all choir parents and friends, and all school and Diocesan staff to come together and sing! Rehearsals work towards singing Mass in Leeds Cathedral. Rehearsals will take place from 2.30pm - 4pm

25 January, 8 and 22 February, 8, 15 and 22 March at the Church of the Immaculate Heart of Mary, Moortown.

To sign up please email: office@dioceseofleedsmusic.org.uk

SVP

Sat, 31 Jan 2026 13:31:22 GMT

Please note that the SVP conference has a new mobile phone number 07715 588744 . If you or anyone you know needs financial help or you would like someone to visit you, including a Eucharist visit if you are unable to come to church, please leave a message and someone will get back to you as soon as possible. All calls are treated in the strictest confidence.

Second Collection Next Weekend for the Diocese Lourdes Fund

Sat, 31 Jan 2026 13:25:25 GMT

Providing assistance for those going on pilgrimage; enabling care and support to those who need it: sick, disabled or infirm.

Pope Leo's Prayer Intention - February

Sat, 31 Jan 2026 13:22:07 GMT

For children with incurable diseases. Let us pray that children suffering from incurable diseases and their families receive the necessary medical care and support, never losing strength and hope.

LEEDS CATHEDRAL GUIDED TOURS

Sat, 31 Jan 2026 13:20:27 GMT

Free Guided Tours will take place on Saturday 14th February and Saturday 7th March, starting at 1.30pm. The tours last about 1 hour. Booking not required. On arrival, please gather by the Baptismal Font at the back of the Cathedral.

FOURTH SUNDAY IN ORDINARY TIME 1 FEBRUARY 2026

Sat, 31 Jan 2026 13:15:34 GMT

Today’s reading is the beginning of Jesus’ Sermon on the Mount, which is found in Matthew’s Gospel. The form of the Beatitudes found here is not unique to Jesus. Beatitudes are found in the Old Testament, in the psalms, and in wisdom literature, for example. They are a way to teach about who will find favour with God. We quickly note in this reading that the people whom Jesus calls “blessed” and “happy” are not people we think of as blessed or happy . . . the poor in spirit, the meek, the persecuted. This Gospel is one of reversals. Jesus’ blueprint for happiness reflects little of what the world might call happiness. “Blessed” is sometimes translated as happy, fortunate, or favoured. In other words, Jesus is saying that divine favour is upon those who are poor, those who mourn, those who are persecuted. This news might have been welcome—and surprising—to the crowds who heard Jesus that day. The Beatitudes can be understood as a framework for Christian living. Our vocation as Christians is not to be first in this world, but rather to be first in the eyes of God. By referring to the good things that the faithful will experience, Matthew reminds us that those who act in the manner described in the Beatitudes will find their reward with God.

Relics - St Gerard Majella

Sat, 24 Jan 2026 21:04:47 GMT

RELICS OF ST GERARD MAJELLA: The Diocese will have the privilege of hosting the relics of St Gerard Majella at various venues across the Diocese in the week of 26th January. He is popularly invoked as a patron of mothers, particularly expectant mothers, couples trying to conceive, and those looking for work. Come along to pray in front of his relics, participate in Mass and receive a blessing with his relics. For times, dates and venues please see poster on the noticeboard.

THIRD SUNDAY IN ORDINARY TIME 25 JANUARY 2026

Sat, 24 Jan 2026 18:46:37 GMT

Today’s Gospel describes beginning of Jesus’ public ministry. In the Gospels of Matthew, Mark, and Luke (the Synoptic Gospels), Jesus’ public ministry begins after his baptism by John the Baptist and after his retreat to the desert where he was tempted by the devil. When Jesus returns from the desert, he hears that John has been arrested. The first part of today’s Gospel places Jesus’ ministry in the context of the writings of the prophet, Isaiah. Matthew wants to show that Jesus is the fulfilment of the prophecies given to the people of Israel, and he refers to Isaiah to do so. Isaiah says that the Messiah will begin his ministry in Galilee, the land of the Gentiles. When Jesus begins to preach in Galilee, Matthew points to his ministry as a fulfilment of Isaiah’s prophecy, proof that Jesus is the Messiah. When Jesus called his first disciples, the Gospel tells us that the fishermen (Peter and Andrew, James and John) dropped everything to follow Jesus immediately. Yet this Gospel tells us little about the prior experience that the fishermen had of Jesus. Did they know him? Had they heard him preach? What kind of person must Jesus have been to invoke such a response? We can imagine that Jesus was a powerful presence to elicit a response as immediate and complete as these first disciples gave. The Gospel concludes with a description of the ministry that Jesus begins in Galilee. Jesus inaugurates the Kingdom of God with his work. He teaches in the synagogue and preaches the kingdom. His ability to cure people’s diseases and illness is a sign of the kingdom. In Jesus’ ministry, we already begin to see the Kingdom of God among us.

Pope Leo's Prayer Intention - January

Sat, 17 Jan 2026 21:11:51 GMT

For Prayer With The Word Of God. Let us pray that praying with the Word of God be nourishment for our lives and a source of hope in our

communities, helping us build a more fraternal and missionary Church.

Lourdes Nursing Volunteer Appeal

Sat, 17 Jan 2026 21:09:33 GMT

LOURDES NURSES VOLUNTEER APPEAL: Are you a qualified nurse? Would you like to join the diocesan pilgrimage to Lourdes (3-9 July 2026)? Please contact: lourdes.enquiries@dioceseofleeds.org.uk for further information. We desperately need registered nurses to join the team to enable our assisted pilgrims to travel to Lourdes. This is a wonderful experience, and many nurses return year after year. Please consider joining our friendly, happy team of volunteers and enjoy a truly blessed week

with our assisted pilgrims.

Bishop Marcus - praying for vocations

Sat, 17 Jan 2026 21:00:13 GMT

JOIN BISHOP MARCUS IN PRAYING FOR VOCATIONS: Our Lady of Unfailing Help!

Pray that the Lord of the Harvest will send labourers into His harvest and that He will grant an abundance of vocations to the priesthood, diaconate and religious life within the Diocese of Leeds, and throughout the world. Amen.

Unwanted Gifts

Sat, 17 Jan 2026 19:28:51 GMT

If you have any unwanted gifts, our social events team are making a plea for donations by leaving a box in the Narthex where you can donate your items to be utilised at their events through the year. Alternatively, please contact Annette Allsop on 07717 756770 if you want to donate anything directly. Thank you for your support.

Job vacancy

Sat, 17 Jan 2026 19:26:50 GMT

Gill Atkinson is leaving her position as our administrator soon to answer a call to ministry in healing and prayer beyond our parish. Therefore, we are seeking to recruit a new Parish Administrator to support the life and mission of the parish. The role involves providing administrative support to ensure the smooth day-to-day running of the parish. A job description and application form are available at [www.peterpaul.org.uk For enquiries, please contact Canon Tim Wiley Tel. 01977 702297 Email. Timothy.wiley@dioceseofleeds.org.uk Closing date for applications: 23 January 2026. Jesus has called us to do what He did, and that includes healing the sick.

“They will lay hands on the sick and they will recover.” (Mark 16:17).

Gill will still be available for prayer ministry if you want to contact her directly.

A DAY FOR CATECHISTS

Sat, 17 Jan 2026 19:19:57 GMT

"For such as these":

Saturday 24th January, 10am-3pm

offered by the Diocesan Vicariate for Education - Hinsley Hall. A day aimed at those involved with Children's Liturgy of the Word and other ministry with children. We will explore different resources and ideas to best form our children and young people - with times of prayer, input, Mass and discussion. Free event with lunch provided. Please email formation@dioceseofleeds.org.uk to book your place.

INFORMATION SESSION FOR THE PERMANENT DIACONATE:

Sat, 17 Jan 2026 19:17:58 GMT

For the attention of men between 35-55 years who may be considering a calling to an ordained ministry. There is to be an informal information session on the diaconate on Saturday 24th January at Hinsley Hall between 10.30-12.30.

For further details see the flyer or contact Deacon Joe on joseph.cortis@dioceseofleeds.org.uk

SECOND SUNDAY IN ORDINARY TIME 18 JANUARY 2026

Sat, 17 Jan 2026 19:12:11 GMT

We heard Matthew’s account of Jesus’ baptism last Sunday, on the feast of the Baptism of the Lord. Today, we hear John the Baptist’s testimony about Jesus as found in John’s Gospel. John’s Gospel differs from the other Gospels because John does not describe Jesus’ baptism by John the Baptist. Instead, John the Baptist announces that he knows that Jesus is the Son of God. In today’s reading, John the Baptist sees Jesus approaching and cries out, giving witness about who Jesus is. In John’s testimony he says that he saw the Spirit descend upon Jesus. By this sign, John the Baptist knew that Jesus was the one who is to come after him. John the Baptist uses two titles for Jesus that are familiar to us. John calls Jesus the “Lamb of God” and the “Son of God.” By using these titles, John the Baptist identifies Jesus’ ultimate purpose: to redeem sinful humanity. John the Baptist’s testimony about Jesus clearly distinguishes John’s baptism from the Baptism that Jesus will inaugurate. John baptizes with water; Jesus will baptize with the Holy Spirit. John also puts his practice of baptism in the context of Jesus’ ministry. The purpose of John’s baptism was to make Jesus known to Israel. John the Baptist’s sense of purpose is clearly identified in this reading: he baptized in order to prepare for and make known the ministry of the One who was to follow. John’s witness is an excellent example of what it means to be a disciple. By our Baptism, we are called to make Jesus known to all the world by our words and by the witness of our lives.

Recruitment - Parish Administrator

Sat, 10 Jan 2026 20:52:49 GMT

The Parish of SS Peter and Paul, Wakefield is seeking to recruit a Parish Administrator to support the life and mission of the parish.

The role involves providing administrative support to ensure the smooth day-to-day running of the parish.

A job description and application form can be found below:

Job Description

Application Form

LOURDES NURSES VOLUNTEER APPEAL

Sat, 03 Jan 2026 22:26:11 GMT

Are you a qualified nurse? Would you like to join the diocesan pilgrimage to Lourdes (3-9 July 2026)?

Please contact: lourdes.enquiries@dioceseofleeds.org.uk for further information.

We desperately need registered nurses to join the team to enable our assisted pilgrims to travel to Lourdes. This is a wonderful experience, and many nurses return year after year. Please consider joining our friendly, happy team of volunteers and enjoy a truly blessed week with our assisted pilgrims.

THE EPIPHANY OF THE LORD SOLEMNITY

Sat, 03 Jan 2026 22:20:08 GMT

HOLY DAY OF OBLIGATION: Tuesday 6th January 2026

Please note that The Epiphany of the Lord is a Holy Day of Obligation.

BAPTISMS AND CONFIRMATION

Sat, 03 Jan 2026 22:17:29 GMT

Please see Deacon Dominic for any enquiries regarding Baptisms. Children in Year 6 and above whose parents would like them to be Confirmed should email/speak to Dominic ASAP as the preparation begins in January.

THANK YOU

Sat, 03 Jan 2026 22:15:25 GMT

To everyone who helped prepare the Church for Christmas and Advent - our church and brass cleaners, the flower arrangers, and Crib assembling; And To our Musicians, Choirs, Readers, Ministers, Welcomers, Sacristan and Altar Servers for their contributions especially during the Christmas Week.

 All of your hard work and effort is very much appreciated.

SECOND SUNDAY AFTER THE NATIVITY 4 JANUARY 2026

Sat, 03 Jan 2026 22:13:14 GMT

John’s Gospel doesn’t begin in Bethlehem. It begins in eternity. Before the manger, before creation, before time itself—the Word was. In these first 18 verses, often called the Prologue, John draws back the veil to reveal the divine mystery behind everything: the Word (Greek: Logos) is both with God and is God. This is an invitation into awe. This is not just a new chapter in salvation history; it’s the hinge of all history. And it culminates in the stunning truth: the Word became flesh. The first thing we see on opening our Gospel. But it was the last part which he wrote. It is the final summary, placed at the very beginning of the Gospel. He starts with the words, “In the beginning was the Word”, therefore tying the start of the Gospel to the very start of our Bible in Genesis which says: “In the beginning God created heaven and earth” (Gen 1:1). So John pushes his account of Jesus, the Word, back to the beginning of time itself…before anything else had been created, Christ already was. ‘In the beginning was the Word’ tells us in simple words that Christ was before all else came to be. Today is the day where we can try to stretch our minds into the mystery of God, before the world was made.

ANNUAL LOURDES DINNER DANCE

Sat, 03 Jan 2026 16:09:33 GMT

Friday 13th February 2026 at the Met hotel in Leeds. Tickets are available from Phil Marshall at £45 or £400 for a table of 10. The ticket price includes reception drink, a 3 course Meal, Tea & coffee, DJ and entertainment throughout the evening. To secure your tickets for this popular event, contact Phil on 07766 148375 or email philmarshall49@outlook.com . All profits at the event go to the Diocesan Lourdes fund.

FOURTH SUNDAY OF ADVENT 21 DECEMBER 2025

Sun, 21 Dec 2025 13:00:55 GMT

Our Gospel Reading permits us to begin our contemplation of the mystery of the Incarnation we celebrate at Christmas: “Now this is how the birth of Jesus Christ came about”. In the preceding verses of the first chapter of Matthew's Gospel, the Evangelist has listed the genealogy of Jesus, tracing his lineage through King David to Abraham. In the chapter to follow, Matthew tells of the visit from the Magi, and Herod's massacre of the infants in Bethlehem. We must not gloss over too quickly the difficult circumstances described in today's Gospel. The way that Joseph and Mary face these circumstances tells us much about these holy people and their faith in God. Joseph and Mary are betrothed to be married. This is sometimes described as an engagement period, but it is more than that. Betrothal in first century Jewish culture was in fact the first part of the marriage contract. A breach of this contract was considered adultery. Mary is found to be with child. If adultery is proven, the punishment might be death. Joseph has rights under Mosaic law but chooses to act discreetly in his plans to break the marriage contract, so as to protect Mary. Then God intervenes. The message of the angel of the Lord given to Joseph in his dream tells us much about the child that Mary bears and his role in God's plan. He is conceived by the Holy Spirit. His name will be Jesus, which in the Hebrew means “Yahweh saves.” He will be the fulfilment of the prophecy heard in today's first reading from Isaiah: “. . . The virgin shall be with child . . . and shall name him Emmanuel.” Joseph does as the angel of the Lord directs. He takes Mary to be his wife and accepts the child in her womb as his own. Joseph and Mary are both cooperative with God's plan. They are both models for us of what it means to be faithful servants of God.

LIVE NATIVITY

Sun, 14 Dec 2025 21:11:25 GMT

The Franciscan Sisters of the Renewal are hosting a live nativity at Corpus Christi church, Neville Road Saturday 20th December , 2pm including real animals, party afterwards refreshments, activities for children, Fr Christmas coming with gifts, Carol singing. All welcome.

HAPPY CHRISTMAS FROM SUZY

Sun, 14 Dec 2025 21:07:40 GMT

Suzy fund would like to wish all Parishioners a peaceful and happy Christmas. Thank you for all your donations throughout the year. If you would like to give an extra donation over Christmas, please place in an envelope in the Suzy Collection box/ parish office with your name and we will send out New Year greetings

THE TWELVE – 2ND SURVEY FOR YOUNG PEOPLE

Sun, 14 Dec 2025 16:07:52 GMT

The Twelve, the Youth Leadership Team for the Diocese of Leeds, are doing more research into the engagement of young people within their parish and would like to hear from even more young people! The research includes roles that young people undertake, training opportunities, and general ideas for further engagement of young people in the parish. The new survey can be accessed by scanning the QR code on the poster on the noticeboard, or by visiting: https://forms.gle/p4274YfVS3XZBfsB6 . Thank you!

THIRD SUNDAY OF ADVENT 14 DECEMBER 2025

Sun, 14 Dec 2025 15:56:55 GMT

The third Sunday of Advent is traditionally called Gaudete Sunday. Gaudete is the Latin word meaning “rejoice.” This Sunday is so named because “Rejoice” is the first word in the entrance antiphon for today's Mass taken from Philippians 4:4,5: “Rejoice in the Lord always; again I say, rejoice! The Lord is near.” Some people mark this Sunday on their Advent wreath with a pink instead of purple candle. This week's Gospel Reading continues our Advent reflection on the person and message of John the Baptist. Last week we heard John speak about his relationship to the coming Messiah, Jesus. This week, we hear Jesus' message to John the Baptist, now in prison, about the signs of the kingdom found in Jesus' ministry and Jesus' assessment of John's role in the Kingdom of God. In today's Gospel, John sends word to Jesus from prison, asking if Jesus is the Messiah for whom he has been waiting. Jesus responds by pointing to the miracles that he has worked and invites John and the other hearers to make their own determination. In his next breath, however, Jesus praises John for his role in preparing the way for Jesus. Then Jesus says that all of those who work for the Kingdom of God will be as great as John and even greater. Jesus' message to John about the signs of the kingdom being performed recalls the salvation described by the prophet Isaiah. This passage is a reminder that the beginning of salvation is already mysteriously present to us, but also yet to be fulfilled. Even as we observe our world today, we can find glimpses of God's work among us. Even more, we help to prepare the way for God's kingdom by our words and our deeds. This message is indeed a cause for rejoicing.

HEALING SERVICE

Fri, 05 Dec 2025 21:09:45 GMT

The next Healing Service will be on 10th December 2025 at 7pm in St Mary’s RC Church, Horsforth. This is a beautiful opportunity to pray for healing for yourself or others, whether physical, psychological, or spiritual. Remember Jesus is alive, and miracles can and do happen! Everyone is welcome, including non-Catholics and those of no faith - all that is needed is an openness to Jesus. If you would like to know more, please contact Fr. Michael Doody or ask Gill Atkinson.

SECOND SUNDAY OF ADVENT 7 DECEMBER 2025

Fri, 05 Dec 2025 20:55:41 GMT

In this week's Gospel, Matthew describes the work and preaching of John the Baptist. John the Baptist appears in the tradition of the great prophets of Israel, preaching repentance and reform to the people. The description of John found in this reading is reminiscent of the description of the prophet Elijah (2 Kings 1:8). John directs a particularly pointed call to repentance to the Pharisees and Sadducees. John marks the conversion of those who seek him out with a baptism of repentance. Other groups in this period are thought to have practiced ritual washings for similar purposes, and John's baptism may have been related to the practices of the Essenes, a Jewish sect of the first century. John's baptism can be understood as an anticipation of Christian baptism. In this passage, John himself alludes to the difference between his baptism and the one yet to come: “I am baptizing you with water, for repentance . . . He will baptize you with the Holy Spirit and fire.” (Matthew 3:11). In this reading, John makes very clear that his relationship to the Messiah yet to come (Jesus) is one of service and subservience: “. . . the one who is coming after me is mightier than I. I am not worthy to carry his sandals” (Matthew 3:11). In the context of Matthew's Gospel, today's passage is followed by Jesus' baptism by John, an event that is attested to in all four of the Gospels and appears to have been the start of Jesus' public ministry. As John's message prepared the way for Jesus in the first century, we, too, are called to prepare ourselves for Jesus' coming. We respond to John's message by our repentance and reform of our lives. We are also called to be prophets of Christ, who announce by our lives, as John did, the coming of the Lord.

DIOCESAN LOURDES PILGRIMAGE VOLUNTEERS INFORMATION EVENING

Sat, 08 Nov 2025 18:41:06 GMT

Ever thought of going on the Diocesan pilgrimage to Lourdes volunteering as a nurse or as part of the hospitality team but want to know more, then you are invited to an information evening about the roles and pilgrimage. Hinsley Hall, Monday 1st December, 7pm .

For more information, please email Phil Marshall on lourdes.enquires@dioceseofleeds.org.uk or 07766 148375.

To register interest please email recruitment.lourdes@dioceseofleeds.org.uk , or simply turn up on the evening.

SAFEGUARDING

Sat, 01 Nov 2025 17:29:13 GMT

We would like to welcome Andrea Nicholls and Bismark Adomako who are now confirmed as our Parish safeguarding representatives. Safeguarding representatives have a special responsibility for promoting good and safe practices in all activities involving children, young people and adults at risk. Please see our safeguarding notice board in the Narthex.

CONSCRATION TO JESUS THROUGH THE IMMACULATE HEART OF MARY

Sat, 01 Nov 2025 17:19:15 GMT

Kickstart your spiritual journey with the 33-day Consecration to Jesus through Mary starting on 5th November. This transformative devotion enriches your faith and fosters a profound connection with both Jesus and Mary. Ready to dive in and begin this meaningful journey and deepen your spiritual life? There are two options available in the Narthex, copies of a traditional version and some copies of 33 Days to Morning Glory by Fr Michael Gaitley. The next start date is 5th November.

SOLEMNITY OF ALL SAINTS 2 NOVEMBER 2025

Sat, 01 Nov 2025 17:08:51 GMT

Every year the Church recalls the example, witness, and prayer of the holy women and men who have been identified by the Church as Saints. These saints are more than just role models; they are family members with whom we continue to share relation, in a bond of prayer, called the Communion of Saints. Every year when we celebrate this day, the Gospel we proclaim recalls for us Jesus' teaching about happiness, the Beatitudes. We quickly note in this reading that none of those Jesus names as “blessed” or “happy” are expected . . . the poor in spirit, the meek, the persecuted. Jesus' blueprint for happiness reflects little of what the world might call happiness. What does Jesus mean when he uses the word “blessed?” This word is sometimes translated as “happy” or “fortunate” or “favoured.” In other words, Jesus is saying that divine favour is upon those who are poor, who mourn, who are persecuted. This might have been welcome and surprising news to the crowds who heard Jesus that day. The Beatitudes can be understood as a framework for Christian living. Because of this, it is natural that we proclaim this Gospel on the Feast of All Saints. Saints are people who lived the spirit of the Beatitudes as Jesus lived. On this day, we too are challenged to model our lives on the spirit and promises of the Beatitudes.

SVP

Sat, 27 Sep 2025 12:50:27 GMT

The St Vincent de Paul Charity are now selling Christmas Cards at their shop (in the Ridings), Wakefield. Please support them if you can. Opening hours are 9am until 16:30 Monday to Saturday, and 10am until 16:00 Sundays, contact is 01924367809

Healing and Prayer Ministry

Sat, 20 Sep 2025 14:11:48 GMT

PARISH HEALING AND PRAYER MINISTRY

In our Church we have witnessed healing, both physical and emotional through prayer ministry, and miraculous healing through prayer requests.

When we think of miracles, we often imagine stories from Biblical times or the lives of the Saints long ago. However, miracles still happen in the modern world, touching the lives of ordinary people every day. These are a few testimonies of prayers said from our Church over the past year:

Join us after Mass in the Chapel,

Back in The New Year

Or by appointment.

We look forward to inviting you into this space with Jesus.

To ensure the privacy of others please wait in the Church until the person before you has finished being ministered to.

There is no need to book for healing and prayers after Mass.

The parish intends to grow this valuable ministry - please refer to the parish newsletter for updates

‘You gave my dad so much peace when you visited him a few days before he died. He insisted that the Holy Spirit had come to visit him that day and he was overwhelmed…it was beautiful to witness and I will never forget it for as long as I live.’

(A home visit)

'After a fall down the stairs I needed X-rays, I was covered in bruises and could hardly breathe or walk. After being prayed over to the Holy Spirit in the Church we heard my bones clicking into place and I could stand up and walk straight for the first time after falling. After two days I was completely healed’’.

(In Church prayer request)

‘‘I shouldn’t be here, I had cancer, I was surrounded by tubes and wires, and now I am well again’’.

(Distance prayer request)

You're Invited - Join us after Mass in the Chapel

MORE ABOUT THE HEALING MINISTRY WITHIN THE PARISH

What can you expect?

Healing is a gift from God.

The minister prays to the Holy Spirit for you and the rest is up to Our Lord. If nothing else, most people experience immense peace, however we have wit- nessed instant healing and healings taking place with continued prayer over a period of time. We look forward

to inviting you into this space with

Jesus.

WHAT THE BIBLE SAYS ABOUT HEALING MINISTRY

When He sent out His Disciples to further His

ministry, Jesus “gave them power and authority to drive out all demons and

to cure diseases, and sent them out to preach the Kingdom of God and to heal the sick”

(Luke 9:1-2).

TWENTY-SECOND SUNDAY IN ORDINARY TIME 31 AUGUST 2025

Sun, 31 Aug 2025 14:31:54 GMT

Meals played an important role in the society in which Jesus lived. More than a time for sharing nourishment, they were a time to share ideas and to model different aspects of social relationships. In Luke's Gospel, the places that a person ate (at the home of a tax collector, 5:29), the people with whom a person ate (sinners, 5:30), whether a person washed before eating (11:38), and as is the case here, the place that a person sits while eating are all important. The narrator says Jesus tells a parable, but it is wise advice to both guests and hosts about finding true happiness at the heavenly banquet. Jesus warns guests to wait before taking their places at the table lest they be asked to move if someone more important arrives. This is more than just a lesson about dinner etiquette. It is advice on how to find your true place in the Kingdom of God. Jesus advises hosts not to invite people who would be expected to repay them to dinner but to invite those who could not repay: the poor, the crippled, the lame, and the blind. This is where real blessings can be found. In these sayings, Luke gives us not only advice on how to approach the end times but also on how to live according to Jesus' vision of a good society. Luke's Gospel also advises us how the Church must be part of bringing about this society. It is yet another example in Luke's Gospel of the reversal the kingdom brings about.

A BIG THANK YOU FROM FATHER STEVEN

Sun, 31 Aug 2025 12:14:23 GMT

A BIG THANK YOU FROM FATHER STEVEN: Thank you For all the kind messages, cards and gifts I received ahead of my move to Rome. Your generosity is warmly appreciated.

It was wonderful to see so many people come to celebrate Fr. Steven and his four years ministry with us last weekend. He will be greatly missed. We look forward to hearing all about Rome and wish him all the very best in his new ministry as Spiritual Director at the Beda College.

For those who would like to keep in contact with Fr. Steven please use his Diocesan email address: steven.billington@dioceseofleeds.org.uk

MASS INTENTIONS : If you would like Fr. Steven to continue to pray for your intentions please do contact him on the above email address to arrange this.

TWENTIETH SUNDAY IN ORDINARY TIME 17 AUGUST 2025

Fri, 15 Aug 2025 21:32:46 GMT

Having reminded the apostles and the crowd that facing the coming judgment takes patience, Jesus now goes on to speak of how difficult it will be to wait. In chapter 3 of Luke's Gospel, John the Baptist tells the crowd that he is baptising with water, but someone mightier is coming who will baptise with the Holy Spirit and fire. The fire Jesus speaks of here is the distress caused by the coming judgment and also the fire of the Spirit that Luke will describe descending on the disciples on Pentecost. That fire will strengthen them to go out to the whole world to preach the good news of Jesus' Resurrection. Jesus will be the first to experience the distress of the coming judgment. His baptism will be the conflict into which he will be immersed as he approaches Jerusalem and his death on the cross. The angels at Jesus' birth proclaimed peace on earth, and Simeon, holding the baby Jesus in the Temple, said to God: “Master, now you may let your servant go in peace.” Here Jesus tells the crowd not to think he has come to bring peace; he has come to bring division. Simeon said as much when he turned to Mary and said that the child was destined for the rise and fall of many and to be a sign that will be contradicted. Peace is the ultimate end of the Kingdom of God, but peace has a price. Jesus is warning the crowd that wherever the Word of God is heard and acted upon, division occurs. Fathers will be divided against sons and mothers against daughters. The coming judgment forces us to look at the implications of our commitments. A commitment of faith requires us to change our attitude toward material possessions and to take even more seriously our moral responsibilities. Jesus reminds the crowd that those who commit to him will find it affects the way they relate to friends and family members. The angel who announced the birth of John the Baptist said John would go before Jesus to turn the hearts of fathers toward their children. But a commitment to Jesus forces us to change the way we live our lives, and this can put strains on relationships. We don't expect to hear such difficult words from Jesus in the Gospel. But it is good to be reminded occasionally that the decision to do the right thing is not always easy and without conflict. In today's reading, he reminds his followers to be prepared for difficult decisions and conflict as well.

FATHER STEVEN LEAVING GATHERING

Fri, 08 Aug 2025 20:21:11 GMT

Next Saturday 16th August we will be saying our goodbyes to Fr. Steven in the Parish Centre after the 5pm Mass. A Light Buffet and Refreshments will be provided. All are Welcome!

Please note that Fr. Steven will be celebrating Mass on Sunday 17th and Monday 18th August as normal.

Saints Alive

Fri, 25 Apr 2025 17:28:58 GMT

A talk by Richard Atkinson featuring 25 Holy men & women of Yorkshire for the Jubilee Year & beyond will be held in the Church on

Tuesday 29th April after Mass. The talk is free to attend though donations will be greatly appreciated towards Church funds.

Refreshments in and a chance to discuss in the hall afterwards.

THE JUBILEE HOLY YEAR 2025

Sat, 22 Mar 2025 21:44:51 GMT

2025 is the Jubilee Holy Year, the 2,025th anniversary of the Incarnation of our Lord, an "event of great spiritual, ecclesial, and social significance in the life of the Church."

DATES FOR YOUR DIARY are below to mark the occasion of the Holy Year:

YORKSHIRE SAINTS – A talk by Richard Atkinson will be piloted in our Church on Tuesday 29th April after Mass. Richard will be giving a talk on Saints local to our region.

JUBILEE MARIAN GARDEN – Thank you to all those who volunteered to help with the beginnings of our Marian Garden. We look forward to watching it develop over the coming months. Please contact the Parish Office if you would like to contribute in any way.

DIOCESAN PILGRIMAGE TO LOURDES: MEET THE PILGRIMS: All pilgrims joining the Diocesan Lourdes pilgrimage are welcome to attend a coffee and biscuits afternoon at Hinsley Hall. This is a great opportunity to meet the team and fellow pilgrims. Nurses and doctors will be available to answer any questions you may have. Sunday 27 April, 2-4pm, Hinsley Hall.

LIVE SIMPLY - CARE DEEPLY: All are welcome to this event to inspire renewal of your parish through living more simply, sustainably, and in solidarity with those experiencing poverty in this Jubilee year. Saturday May 3 Wheeler Hall, 10.30am-3.30pm. www.leedsjp.org.uk

FR. STEVEN - A NEW APPOINTMENT

Sat, 22 Mar 2025 13:12:09 GMT

Fr. Steven will be leaving us for Rome in September for a new appointment as the Spiritual Director at the Pontifical Beda College.

His replacement will be announced in June.

COMMENCEMENT OF THE JUBILEE HOLY YEAR 2025

Sat, 28 Dec 2024 15:56:40 GMT

The Holy Father Pope Francis will open the Holy Door at St Peter’s Basilica on Christmas Eve, marking the beginning of the Jubilee Year, the theme for which is Pilgrims of Hope. In every Diocese across the world, the beginning of the Jubilee Holy Year is to be marked by the celebration of Mass in each Cathedral on 29 December 2024 . Bishop Marcus will celebrate the 11:00am Mass at Leeds Cathedral on that day. Everyone welcome.

COME FOLLOW ME

Sat, 28 Dec 2024 13:22:38 GMT

Please Note that Come Follow Me will be back again in September.

Bible Gospel Reflections and Study

Meet in the Chapel Wednesdays at 10.45am. Why not make a new year’s resolution to study more Scripture this coming year. The group reads the Gospel for the coming weekend, and discusses reflections. If you are unable to attend the group, please feel free to take a copy of the reflections and questions, which can be found in the Narthex.

Group Notes and Reflections

All parishioners and visitors are very welcome to join us for Gospel selections and study - for those who are unable to physically attend the group, you may find useful some of the resources below.

OUR TELEPHONE NUMBER HAS CHANGED

Sat, 12 Oct 2024 20:00:37 GMT

Please note that our Parish telephone number has now changed to 01924 253677.

Alpha

Fri, 27 Sep 2024 14:00:22 GMT

ALPHA has now finished for this year 2024. We will be back with another programme in 2025.

The US National Eucharistic Congress Videos

Fri, 16 Aug 2024 12:03:00 GMT

You can watch talks from some of the greatest Catholic speakers in the world on EWTN's YouTube Channel, the list includes Jonathan Roumie, Bishop Robert Barron, Fr Mike Schmitz, Chris Stefanick, Sr Bethany Madonna, and many more.

https://www.youtube.com/watch?v=LccklgQU8SA&list=PL9CQlldupc5- TAMz3fOlJwyBO3zWLQFVv&index=12

JUBILEE YOUTH PILGRIMAGE ROME 2025

Sun, 04 Aug 2024 20:01:38 GMT

To celebrate the Jubilee Year Youth Week, we will be travelling to Rome to join with other young Catholics from around the world. Sunday 27th July - Monday 4th August 2025. Total cost £1300 - includes all travel, accommodation and meals. There are a limited number of places on the Pilgrimage. For an application form email youth@dioceseofleeds.org.uk See poster.

PREPARATION FOR THE SECOND SESSION OF THE SYNOD OF BISHOPS

Sat, 30 Mar 2024 16:33:26 GMT

Preparations are now underway for the second session of the XVI Ordinary General Assembly of the Synod of Bishops in Rome this October. The

Synod Office in Rome has asked the local Churches to reflect on the following specific question: ‘HOW can we be a synodal Church in mission?’ For further information on this stage of the synodal process and to submit any reflections please visit the diocesan synodal webpages:

https://www.dioceseofleeds.org.uk/parish-to-mission/

DISABILITY HELP

Sat, 20 Jan 2024 11:34:47 GMT

Connecting with parish life or with our Diocese can be more difficult when one is living with disability, housebound because of illness, or when one is a carer or parent of someone who lives with disability or special needs. Living with a disability could mean having a physical, learning or sensory disability, autism, dementia, a mental health condition, or other difficulty. Every parish is our ‘first home’ and the place where we should feel welcomed and that we belong! Please speak to your priest or email disabilityhelp@dioceseofleeds.org.uk - we can help you connect with someone in our Diocese, or in your local parish community, who may be able to help or advise you. With your permission, we can ask them to contact you directly.

What is the 33-day Total Consecration to Jesus through Mary?

Sat, 04 Nov 2023 17:56:35 GMT

Total Consecration Jesus is a beautiful exercise to increase your spirituality and ability to truly serve our Lord Jesus Christ. The basic premise set forth by St. Louis Marie de Montfort is simply that Jesus came into the world through Mary and that for us to always be assured of being close to Jesus, even closer than ever before, we should go through Mary. Initially, this idea may seem strange to some. Why consecration? And why consecration through Mary?

What does that even mean? Consecration means to set aside for a sacred purpose. Mary’s life was set aside for the sole purpose of serving our Lord. By following her example, we, too, can completely give ourselves to Christ in a fundamental way that consecrates us to Him. We give our lives to Him in service and love.

There are many versions of the 33-day Consecration. There are two different versions in the Narthex. The photocopied sheets contain a more traditional approach and the book 33 Days to Morning Glory is a more modern one. Also, there is plenty of great information online at https://totalconsecration.newevangelizers.com/

https://www.knightsoftheholyeucharist.com/total-consecration/

St Vincent de Paul Society

Sat, 30 Sep 2023 18:03:56 GMT

Concern is not enough!

More than 6 million adults live in absolute poverty in Britain. This means they are destitute and are deprived of basic human needs such as food, sanitation, health or shelter. But poverty isn’t the only sort of deprivation; chronic loneliness and isolation is a significant and growing problem. According to the Office of National Statistics, Britain has become the loneliness capital of Europe. In our parish poverty and isolation are prevalent but what can we do about it? Contact the SVP on 07526 099 523 and help us work together to help tackle these problems.

SVP SHOP

Sun, 27 Aug 2023 15:16:47 GMT

SVP SHOP, Kirkgate, Wakefield: Donations urgently needed - small electrical appliances, CD's, clothes, shoes, accessories, kitchenware, jewellery, toys, games, books, DVD’s. Clothes can be put in the SVP container in the carpark or there is a back door at the shop for ease of drop off, contact the shop for directions if unsure: 76 Kirkgate, Wakefield, WF1 1UT, telephone 01924 367809. Also, if you could spare an hour or two on a regular or had hoc basis to help out in the shop, please ring and speak to Catherine, the manager. Thank you!

Please Follow Us: Facebook

Sat, 08 Jul 2023 19:32:27 GMT

Please follow us! We are now on Facebook. Find us under Parish of St. Peter and St. Paul Wakefield. It is our intention that this facility complements our parish community, and it is an opportunity for you to share our faith and love with friends and family. Our hope is that we can keep you informed and updated on Holy days, celebrations, parish activity including special events, social gatherings, fundraising, etc., and be a link to our local community

AID TO THE CHURCH IN NEED

Sun, 19 Feb 2023 15:02:53 GMT

AID TO THE CHURCH IN NEED are sending aid to Syria at the moment to support those affected by the earthquake. You may have seen the reports on the news of the difficulties of getting help and assistance into Syria. As they work through the Church they can get aid into Syria while others are struggling to do so. Aid to the Church in Need | Syria Emergency Appeal (acnuk.org) gives a video from Syria (Aleppo) which you may find interesting, while the other: Aid to the Church in Need | SYRIA: Charity appeals for help for earthquake victims (acnuk.org) tells more of the story and includes what a project partner in Aleppo, Sr Annie, has experienced and heard from the people affected.

To make a donation, go to https://acnuk.org/news/syria-charity-appeals-for-help-for-earthquake-victims/ Please see poster on the notice board.

SVP - SUPPORT

office.sspeterpaul.wakefield@dioceseofleeds.org.uk (Sue Jameson) — Sun, 29 Jan 2023 11:34:03 GMT

the SVP conference in the parish is here to seek to help anyone in need in the area, as best we can, irrespective of their faith. The current cost of living crisis and soaring energy prices are putting many families into poverty. As well as visiting people, including sick or elderly parishioners, the SVP provides material assistance where needed. If you need help or know of anyone who is struggling at the moment, then please give us a ring on our dedicated SVP mobile no. 07526 099 523. We respect the confidentiality of all those who call us and those we help

Catechism

Thu, 19 Jan 2023 13:54:43 GMT

Catechism in a Year – Alternatively, Fr Mike’s newest venture is the Catechism in a year, which you can find at: https://ascensionpress.com/pages/catechisminayear and will also be available on other platforms.

Bible in a year

Sun, 15 Jan 2023 13:53:06 GMT

The Bible in a Year – Many people have tried and failed to accomplish this great undertaking. Now there is amazing help available. Let Fr Mike Schmitz lead you through the great bible adventure via his Bible in a Year podcast https://bibleinayear.fireside.fm/ You can also access this through google, apple and there is a video version on YouTube

Climate Change

Sun, 15 Jan 2023 13:51:24 GMT

Join Bishop John Arnold, the lead Bishop for Climate Change in the Bishops' Conference (and chair of the CAFOD Trustee board), in conversation with John Battle, Commission Chair, to explore what more we, as Church, could and should be doing about Climate Change. Tuesday 17 January @7:30pm via Zoom. See the J&P website to register www.leedsjp.org.uk

Spirituality and The Catholic Teacher

Thu, 21 Jun 2018 18:05:00 GMT

Review

Catholic teachers working in Catholic education today face significant challenges. There is the demand to deliver high quality teaching and lead the children in the search for truth. Fr Bollan leads the reader to the deep insights of the Christian faith and the Catholic tradition.

He uses scripture passages and the liturgy to develop awareness in the reader of their vocation as teacher and leader of children into the mysteries of love and life. He does this in clear, simple language that communicates his own enthusiasm for the task.

Part II is a tool-kit of resources to be used throughout the school year to help the teacher and their students develop a sense of who they are as growing Christians and leaders. he has two lovely chapters on the Rosary.

The book is a tonic.

A WORD ABOUT SPIRITUALITY

Blowing in the wind
Today many people are more comfortable describing themselves as ‘spiritual’ than ‘religious’. I suppose in our increasingly secular and materialistic world we should be grateful even for that. To my mind, the best visual expression of this is a scene in the film American Beauty . Although some might raise their eyebrows at a movie which takes a subversive approach to domestic propriety, it is actually quite a moral story. It shows us two young loners who drift together, finding common cause in their contempt for the perceived hypocrisies of their parents’ generation and its stifling routines. One day the boy shows the girl a film of the most beautiful thing he has ever seen. While we might expect footage of a sunset or a mountain panorama, what he gives us is a silent movie of a white grocery bag blown about by the wind. The word he uses to describe its motion is dancing . This discarded bit of plastic is dancing with him and in doing so it makes him aware of an unseen force behind things, a reassuring and consoling presence. Those teenagers speak for a whole generation – indeed more than one generation – who want to rebel against the suffocation of their spirits. We have a hard-wired sensitivity to what the boy calls ‘this incredibly benevolent force’ and in describing themselves as spiritual most people are implicitly affirming this. What sets the twenty-first century apart is the way most of us are happy to leave that force without a name and our relationship with it free of the constraints of words and images. It just is.

Since this a book about spirituality and the spiritual lives of educators, it might be worthwhile clarifying what is meant by this increasingly vague word. To borrow the imagery of the film for a little longer, we are indeed moved and guided by this force. We experience its energy, impelled and propelled throughout our lives. Beyond the apparent randomness and occasional solitude of our existence, there is the intimacy and rhythm of something very like a dance. This is God moving with us, through us, in us. Spirituality is, first and foremost, the awareness of this energy we call grace. It is grace which takes us as it finds us and moves us closer to God. Or rather, since God is everywhere, it simply makes us more conscious of that loving presence. Spirituality also describes the ways and the language in which we express our relationship with God and our fellow seekers-after-God. Although we respond to God in ways which are uniquely personal, we do not do so in isolation. We are enriched by the insight and experience of those who have surrendered to the motions of grace. By reflecting on their accounts of darkness and light, agony and ecstasy, we get a sense of our bearings. For Christians there is a treasury of accumulated wisdom stretching back thousands of years to the pages of the Old Testament. In Jesus we have someone to get to grips with in making sense of our spiritual lives. He reveals this force as ‘Father’ and this wind as ‘Spirit’:

The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit. (John 3:8)

We are not blowing aimlessly through life. No matter how absurd and circuitous our route may seem, grace moves us in the right path. The Holy Spirit knows where it is going. This same Spirit breathes through the diaries and stories of the Saints in which their own spiritualities are preserved or, better still, alive and accessible to us. In this book there are echoes of Ignatius, Benedict, Augustine, Margaret Mary and many others. While their writings are sometimes regarded as brands or schools of spirituality, they are all expressions of a desire to live ever more fully the life of Christ. As teachers we certainly have something to learn from them. At the same time, we are also moved by grace and we should be attentive to what the Spirit is saying to us. Do not be afraid to sketch out your spiritual vision because that is something Christ is doing in you. At least that is the way I understand those final words in John’s Gospel about the whole world being too small a place to contain all the books about Christ. We are all still writing.

‘TELL AND SHOW’

The Transfiguration as Learning Environment

As soon as I had typed the above sentence I was overcome with a strong urge to change it. Anyone glancing at the words ‘The Transfiguration as Learning Environment’ might well be tempted to shut the book as quickly as possible for fear of being buried under an avalanche of edu-babble. That said, I decided to keep the title as it is, for the simple reason that the terminology of the classroom should not be kept separate trom the language of faith: grace can seep into the cracks and wrinkles of human experience and education is no exception.

In this chapter I would like to explore the Transfiguration of Jesus, both as it is recounted in the Gospel and depicted in sacred art. Cardinal Carlo Maria Martini penned a brilliant pastoral letter on this very subject which has been translated as Saving Beauty . I recommend it to anyone who wants to approach this key episode from an aesthetic angle. My main aim in this reflection is to consider the Transfiguration as a ‘lesson’ prepared by Christ. Just how ‘successful’ the lesson was, is for you to evaluate.

Background to the lesson
It is important for us to consider the disciples as learners. The very word ‘disciple’ implies a relationship of listening and learning. Jesus very clearly assumes the role of ‘Rabbi’ or teacher and the Gospels are quite unambiguous in describing much of his activity as ‘teaching’. Even those ‘bits’ of his ministry which do not involve instruction, such as healings or exorcisms, are meant to convey a clear message about the nearness of God’s Kingdom. The real thrust of his mission is the culmination of what we call the Paschal Mystery, the events surrounding his suffering, death and resurrection.

This is the background for the ‘lesson’ of the Transfiguration. Ever since the rather embarrassing end to John the Baptist’s ministry, Jesus is increasingly focused on his own. The full horror of the impending crucifixion is hard
for us to grasp, accustomed as we are to the happy ending of the story. For the disciples, however, the idea that their friend and teacher could be exposed to the most accursed of deaths was so extreme as to be inconceivable. So the events on the mountain are designed to help the disciples, especially the privileged inner circle of Peter, James and John, to jump the gap between the abject awfulness of the cross and the hidden workings of providence.

The lesson itself
The Gospels all agree that the Transfiguration takes place on a high mountain, with Mark and Matthew adding a note of privacy: although this is to be an elevated experience, there is also an element of intimacy to the gathering. Perhaps to this note of privacy should be added a hint of individuality. Although the disciples are there as a little group, Jesus intends each one of them to take something unique from the encounter. The physical location of the Transfiguration is important not just in providing a setting (the higher we go, the more our perspectives are altered) but also for the effort which is required to get there. Luke adds a little detail which is also significant: the ostensible purpose of their hike is to pray and it is against the backdrop of prayer that the transformation occurs.
Suddenly, without warning, Jesus changes. While all three evangelists comment on the brilliance of Christ’s clothing, Luke and Matthew note a change in his aspect: ‘his face shone like the sun’ (Matthew 17:2). The light comes from within him, like the sun. This transformation is not brought out about by any outside agency. Jesus is not ‘floodlit on Tabor’. Then the next element of the lesson unfolds: Moses and Elijah appear on either side of Jesus and speak with him (although only Luke ventures to suggest what their conversation was about). It is traditionally considered that these figures represent the two great streams of religious inspiration – law and prophecy. Jesus appears firmly within the context of his people’s religious understanding and yet adds something new. ‘His passing which he was to accomplish in Jerusalem’ (Luke 9:31) is hinted at in the foregoing ‘lessons’ of the law and the prophetic utterances of Israel but this next step is a radical and challenging one. His passing is going to be accomplished through rejection, suffering and death. Christ is leading his disciples to an awareness of what his words about the cross actually mean for them all; not some metaphorical surrender of life but a nasty and brutal seizing of it.

What is really happening in this privileged moment? The disciples are offered, albeit for a fleeting instant, a chance to see Jesus as his Father sees him. This is a moment of true insight. Peter, James and John are seeing in to Christ through the eyes of Love itself. Love, which has the power to transform the ‘ordinariness’ of life, allows the disciples to bask in the light of a radiance which is in Jesus all the time. Not all insights can be clearly articulated. Peter clutches at words to convey something of the depth of their wonder (only Mark refers to it as fear). ‘It is easy to be patronising about his suggestion to pitch tents; no matter how daft it may sound, Peter is trying to get hold of this event and break it up into manageable concepts. He is taking a transcendent experience and trying to fit it into the framework of his understanding of the world and its workings. This is not to be scoffed at: Peter is attempting what any intelligent person would do.

To use the language of lesson planning, what Jesus intends the disciples to take from the experience is an image
of himself in glory, reinforced by the words of the Father that he is ‘the Beloved’. The next time they see Jesus in a similar setting it will be under very changed circumstances: not in glory, but utter humiliation; not in the company of God’s spokesmen, but of two condemned criminals – and his fate no better than theirs. Although this is the intended outcome of this particular episode, it would be fair to say that the disciples are on a fairly steep learning curve and do not immediately grasp what Jesus has been trying to get across. They fail to understand what ‘rising from the dead’ could mean (nor do they ask the teacher!) and allow the sorrowful spectacle of Golgotha to drive the lesson of Tabor from their minds. It is only much further down the road that these three disciples are able to reflect back on their experience and the connection is successfully made.

Looking at Christ: ‘Eye contact’ for the teacher
The Transfiguration is chiefly a visual experience: the ‘lesson’ is conveyed by looking at Jesus, rather than simply attending to the voice of the Father. Virtually all the artistic imaginings of this Gospel episode show the disciples shielding their eyes against the glare of glory. This seems to be something of a missed opportunity, especially as Luke suggests that they ‘stayed awake’ to miss nothing of this awesome spectacle. Teachers are only too aware of the value of illustration: a well-used image can be twice as effective as words. But the purpose of their looking at Christ is also bound up with the way in which he had looked at them indeed, into them. The lofty mountain setting serves to underscore the ‘leg up’ that this Transfiguration is giving the disciples in terms of their perspective. Not only are they seeing Jesus as the Father sees him; they are also seeing themselves as Jesus sees them. Their potential for goodness and greatness is unlocked by Christ’s insight. He has the gift to ‘look and love’ and see what is lacking in someone’s life; his penetrating but respectful gaze provokes the amazed response ‘but how do you know me?’.

Eye contact often features in the arsenal of classroom management: a quelling look can put down a potential mutiny. I have seen teachers who would have made Genghis Khan turn-tail with a raised eyebrow. Yet by far the most important element of eye contact is the tacit signal it sends: ‘I see you.’ Some of the most self-destructive behaviours in life often issue from a sense of futility; that nothing matters, that nothing I do (good or bad) gets noticed. To counter this Jesus says quite clearly that the Father sees all that is done in secret. This loving scrutiny is not some invasion of privacy: we are God’s business. ‘Why, every hair on your head has been counted.’ The Transfiguration invites teachers to make eye contact with Christ and to see themselves reflected in that light. Teachers, in turn, are called to look at others in the same way, especially those poorest of children who are starved of love and frequently ignored. In other words, these rough-edged ‘weans’ (children) have never been looked into shape by someone who genuinely respects and cares for them. To ‘look someone into shape’ is to make them aware that they are seen, understood and accepted. Even if not everything they do can be approved of , they are still accepted . Disruptive behaviour may be a form of attention seeking, but there are times when it is simply a byproduct of feeling insignificant. It does not matter what you do because you do not matter either.

What I am trying to say might be better served by an illustration. One of the most moving aspects of the story of Lourdes is the way Bernadette describes the eye contact she made with ‘the Lady’ in the grotto. As a young girl, especially with her poor, unlettered background, Bernadette would frequently be addressed in the curtest of terms. Seldom would anyone take the trouble to actually look at her while speaking to her. What struck Bernadette about the Lady was that she looked at her ‘as one person looks at another’. She was left in no doubt that she was the object of the vision’s attention and words requesting – politely – that Bernadette might do her the courtesy of coming back to the grotto for two weeks. Those words are certainly full of grace, and brought about an equally gracious response: grace invites graciousness.

Beauty in a world of ugliness
The Transfiguration affirms beauty, especially that extraordinary beauty which shows itself in unexpected places. There is a real need for beauty in our world. We are constantly bombarded with images ‘which some viewers might find upsetting’ (as the newsreaders warn us): death, famine, disease, violence. The explosion of the Internet means that these distressing images are only ever a mouse-click away. A couple of years ago I found myself sitting at the ‘Internet corner’ of a hotel lobby beside a child who was browsing through autopsy photographs. When I pointed out to him that that sort of thing wasn’t for children he looked at me as if I were a monster. I am very concerned about the potential after-effects of exposing children to such images of real-life horror. There is, I think, a kind of stealth trauma which creeps up on children (and adults) when they are subjected to a drip-feed of such images. Not that long ago I was observing a student teach a very impressive lesson to a Primary One class. She had her little charges sitting around her chair, legs in a basket, gazing up at her as she showed them some pictures of autumn. ‘Now, boys and girls, I’m going to show you an amazing picture,’ she told the class with infectious enthusiasm. One little boy sitting beside her chair recoiled and covered his eyes pleading, ‘Miss, don’t show me anything yucky!’ My first reaction was to smile at this oversensitivity but then I wondered just how many yucky things he might have seen in his short life. The world is only too full of yuckiness .

What the Transfiguration offers is an antidote to all that conspires against beauty. The three figures on the mountaintop also mirror a triptych of Gospel scenes, with the Passion and the Resurrection completing this story arc or rainbow of theological colour. Although brutality and disfigurement dominate the central scene, these give way to the beauty which precedes and follows. The sadness of Christ’s death gives way to the bright promise of immortality. It is worth remembering that this pattern is also played out in life in general. Whenever we enter the ‘dark night’, be it in our private or professional lives, it is important to remember that it will pass. We may be overshadowed for a time, but only for a time.

Tell and show: Witnesses on the ground
Matthew and Mark’s accounts more or less end with Jesus instructing the apostles to say nothing about what they witnessed; Luke opts for a spontaneous ‘vow of silence’ on their part. At first sight this may sound slightly odd. Surely they would have been bursting to tell the others what they had seen. Why should they wait until ‘after the Son of Man had risen from the dead’, whatever that might mean? My handle on this apparent conundrum is that Jesus is using a layered teaching approach: the full impact of the experience will only become clear later.” I find this to be especially true of students in teacher-formation programmes. What they are being offered by their teachers sometimes appears of dubious relevance in the short-term. You might receive positive feedback from students on an enjoyable lecture presentation but still hear niggling doubts about its practical value. Students often voice a desire simply to be taught what to teach, as if being a page ahead of the class were enough. My students have become familiar with the mantra, ‘You may not get this right now, but later on you will see’! As I have suggested above, the disciples are only to grasp the depth of this encounter in the light of Easter. It is then that they can begin to witness to the whole mystery of Christ.

Although the disciples are described as witnesses we should not overlook the fact that Jesus himself is ‘the faithful witness’ (Revelation 1:5). His teaching is not just about telling, but showing as well. This sets out the pattern which his disciples are to follow as they extend the Gospel message to the ends of the earth. Their witness is not just a matter of words. The Word became flesh and so their words must also take solid form in their lives and actions. As much as I love Raphael’s famous mosaic of the Transfiguration in Saint Peter’s Basilica, I am a little disappointed that the three central figures are levitating, caught up in an eddy of wind and light. To a generation brought up on a diet of science-fiction imagery, they look like alien abductees with the spaceship just out of the frame. The icons of Eastern Christianity seem more faithful to the Gospel account: Jesus, Moses and Elijah are standing on solid ground. For all the transcendent power of this event, at no point does anyone involved lose touch with the earth.

No matter how heavenly it may be, the message of the Gospel needs to be grounded in reality. It is far too easy to take the Word made flesh and turn it back into words again. The key challenge for the Catholic teacher is to witness to the whole package of the faith and to ensure that their words are confirmed by their actions. What our children and young people need are real people engaged in living the faith in the often messy circumstances of the twenty-first century. Teaching reinforced by example is the authentic continuation of Christ’s ministry. Here was one who taught with authority and not like the scribes. His witness was genuine and compelling because he was being true to himself.

If we as teachers are to be true to him and his ‘lesson plan’, we must be prepared to replicate his methods and, those of the disciples. Their witness took on a new shape when they were asked to embrace suffering. This they were able to do because the light of Tabor was never fully extinguished in their hearts and minds. Even when the demands of the Gospel conflicted with the ‘normal and sensible’ options offered by the world – such as the chance of staying alive – they chose martyrdom, which is the most exalted form of witness there is.

The next time you stand in front of a class and find the words are dying on your lips, and your heart is overshadowed, look at your feet: they are planted on the same earth that witnessed the awesome transformation of Jesus and the inner illumination of his friends. Then look at the class: if the eyes looking back at you are filled with boredom, indifference or incomprehension, do not despair. This is just one moment in the unfolding of understanding which started before you and does not end with you. All that you have to give in that moment, in that place, is yourself. Offer that, and the circuit between you and that high mountain-top will be complete. The class may not be dazzled, but you should become more aware of your own light. You might even catch your inner voice echoing those words of Peter, ‘It is wonderful for us to be here’.

Reflection
An interesting aspect of Raphael’s Transfiguration is that he brings his visual account of Christ in glory together with the next episode in the Gospel. The (top tier) of the painting shows Christ caught up in shining splendour while, at the foot of the mountain, the boy possessed by an unclean spirit is being brought along by his anguished parents. Here it is Raphael who is offering us a lesson through art: here he shows us what such moments of clarity and insight are actually for. What we experience on the high places is always in the service of what we are asked to do in the plain, ordinary moments of life. Notice too that the Transfiguration represents an all too brief respite from the harsh demands of Jesus’ ministry.

We should not be altogether caught out by the rapid alteration between triumph and challenge, between the sublime and the mundane.

THE ROSARY

When Words Fail Us

There is one song that any mouth can say,
A song that lingers when all singing dies.
Joyce Kilmer, The Rosary

By now I am well prepared for the blank expression on the faces of my students when I begin to talk about the Rosary. For most young(ish) people, if the Rosary had ever been a feature of their prayer repertoire by the time they hit their teens it has undergone something of an eclipse. This happens for a variety of reasons. Many people are (rightly) turned off by the unthinking, unfeeling monotone in which most public recitations of the Rosary are conducted. It is sometimes hard to see how hearts and minds could be raised by a prayer which seldom seems to lift its landing-gear. There is a reason, however, that the Church continues to hold this particular form of prayer in such high esteem. It has taken me a while to appreciate this. If I had to put my finger on the moment when I began to understand the Rosary it would be during the last hours of a saintly little woman in Paisley.

I used to visit this woman each month to bring her Holy Communion and over the years I got to know her quite well. I enjoyed her sprightly banter with the eldest daughter who shared her house and provided constant care for her mother. A fall during the night led to the diagnosis of an untreatable tumour and the mother was moved to the local hospice, where she spent the little time remaining to her. I was aware that she had three other children (I had seen their photographs on the mantle-piece) but I only got to meet them the day before she died. Although she was no longer able to receive the Eucharist, I took the chance to pop in and see her as I was passing. I knew she was very poorly and, as I was going to be away from the parish for a couple of days, I was concerned that I might not get to see her again. As soon as I walked into her room I sensed that all was not well. This was the first time that all four children had been together in the same room for a good number of years and it was a difficult reunion. There appeared to be a division of opinion as to what arrangements were to be made for the inevitable moment of the mother’s death. My opening gambit – that their Mum was not dead yet and could hear them bickering – at least gave them the opportunity to direct their pent-up feelings at me instead of each other. By now I am used to this kind of reaction: as a freshly ordained priest it was sometimes hard not to take this personally but now I am a little wiser. Thankfully it was their mother who came to my rescue: just as they were about to really turn on me she managed to work her right hand out from underneath the bedcover. Perhaps because it was so unexpected, it was as if this merest of movements had become amplified, as though she were shouting for everyone to be quiet. I noticed that she was holding her Rosary and, albeit almost imperceptibly, she was. telling the beads between finger and thumb. What possessed me then I do not know but I suggested that we join with her in saying the Rosary. I experienced a little panic as I realised that I did not have any beads but managed to make a weak little joke about having ten fingers so it would be alright. You could have heard a pin drop (for all the wrong reasons). Still, undeterred, I began the recitation of the glorious mysteries.

To my relief (and I would have to say surprise) one by one the family fell in line. The mother continued to tell her
beads, wordlessly but effectively leading us in the rhythms of this prayer. As we reached the end she attempted to bless herself but could no longer raise her hand. I recalled her telling me of the times she would bless them with Holy Water before they headed out the door and suggested that this would be a good time for them to return the favour. All but one of them did (the daughter who lived with her found it too upsetting) and the matriarch settled back into a contented sleep which more or less continued until her death the next day.

I thanked the family for sharing that time with their mother. Somewhat sheepishly, the other three children confessed that the last time they had ‘said the Rosary’ was at their father’s funeral some thirty-five years previously. In that time their relationship with the Church had more or less fallen apart and they had followed paths which led away from the faith of their childhood. ‘It just goes to show you,’ said her son, ‘that it never leaves you. It’s in there somewhere.’ He was absolutely right and that is, I think, the strength of the Rosary. Some may argue that the constant repetition of the words forms a barrier to truly getting inside the prayer. I would suggest that it is precisely this mantra-like quality which allows people to be carried along by it. The issue for that emotionally exhausted family was that they did not really know how to be together and what to say to each other. In the absence of positive words and feelings, negative sentiments often come more easily to hand. What the Rosary achieved in that fraught moment was little short of miraculous: it took the heat out of that situation and gave them words they could say together. And not just any words. They were able to say words expressive of faith, hope and love. In that moment they were able to reconnect with something that had deeper roots in their memories and lives than the gaps which had opened up between them as a family. It was, in other words, an occasion of grace. More importantly, the moment of grace was prolonged beyond the woman’s death and real healing came to that family.

They were happy to talk about what they felt happening to them in that room and they are happy for me to talk about it as well. Their experience perfectly demonstrates the truth in that line of Joyce Kilmer’s poem: the Rosary is indeed ‘one song that any mouth can say’.

The Rosary is a prayer which can be as sophisticated or as simple as you like. When it is built into a programme of Lectio Divina , its identity as a deeply scriptural prayer becomes apparent. Pope John Paul II’s addition of five new Mysteries of Light gives the Rosary an even stronger scriptural and theological basis. Even more pertinent to Catholic Teacher Formation, the late Pope was keen to emphasise what the Rosary had to offer children and young people.

To pray the Rosary for children, and even more with children, training them from their earliest years to experience this daily ‘pause for prayer’ with the family, is admittedly not the solution to every problem, but it is a spiritual aid which should not be underestimated. It could be objected that the Rosary seems hardly suited to the taste of children and young people of today. However, perhaps the objection is directed to an impoverished method of praying it. Furthermore, without prejudice to the Rosary’s basic structure, there is nothing to stop children and young people from praying it either within the family or in groups – with appropriate symbolic and practical aids to understanding and appreciation. Why not try it? With God’s help, a pastoral approach to youth which is positive, impassioned and creative – as shown by the World Youth Days! – is capable of achieving quite remarkable results. If the Rosary is well presented, I am sure that young people will once more surprise adults by the way they make this prayer their own and recite it with the enthusiasm typical of their age group.

The Holy Father encouraged us to be creative in presenting the Rosary to children. This is particularly true in considering the visual aids which children and young people often require to get a hold on the mystery. The Alive-O series, which is the agreed Catechetical programme for primary school children in Ireland and Scotland, offers thoughtful suggestions for engaging a class in discovering the Rosary in new ways. A class of younger children might be enthusiastic about making pictures which relate to each of the mysteries, while an older class might benefit from searching for contemporary images which illustrate the events brought to life by the Rosary. Clearly the goal for everyone, however, is that we are able to visualise the mysteries in our own minds. This ancient prayer should fuel the sacred imagination of God’s people. In the ‘toolkit’, which forms the second part of this book, I have had the temerity to offer what I call The Teacher’s Rosary . Hopefully it will forge a chain of new ideas in your imagination and enable you to find something fresh growing in this neglected garden.

THE TEACHER’S ROSARY

Although the Rosary is easily dismissed as an outmoded form of prayer, it can, as I hope I have described earlier, offer a way of reflecting upon those bits of our human experience which we share with the protagonists of the Gospel. When other words fail us, the Rosary can offer a framework for our thoughts or perhaps even a sort of scaffolding to which we can tie our thoughts when everything else seems to be coming adrift. Although I have gathered these reflections under the heading of The Teacher’s Rosary , they are general enough to cross over into any sphere of work or life.

Even if the prospect of praying the respective decades of ‘Hail Mary’s’ one after the other leaves you cold, you might derive some benefit from exploring these mysteries as part of your own prayer. After all, the word ‘mystery’ has more to do with opening windows than solving puzzles. For example, some of these reflections could form part of an exercise in Lectio Divina .

The Joyful Mysteries

The Annunciation: On courtesy
The angel and the woman engage in a gracious conversation. No orders are given, but God’s plan is presented as a scenario which only the most shuttered soul could refuse. The courtesy of this encounter is arresting: Gabriel’s words stir life in the womb of the Virgin and she has shown herself worthy of the greeting ‘highly favoured’.

How do I express my ‘will’? Is it delivered as an ultimatum or an invitation? Am I aware of the power of words and my ability to build up or knock down by what I say and how I say it?

The Visitation: On cooperation
The helping hand extended to Elizabeth is itself a lesson in cooperation. Mary was not sent for but took the initiative; she comes not so much as a helper but as a sharer in joy since Elizabeth had also been touched by the grace of God who had (taken away her shame). Both women are cooperators with God and each other. In a very real sense what Mary does for Elizabeth is not as important as what Elizabeth does for Mary: her greeting confirms what the angel had spoken – she had indeed become the Mother of the Lord.

How ready am I to help others, especially if it makes demands which are beyond the call of duty or contract? Do I take the initiative in offering help to someone who might be slow to ask? By the same token, do I graciously accept support when it is offered to me? Remember that faith is confirmed (or strengthened) in charity.

The Nativity: On difficult births
Beneath the sentimentality which so often attends our recreations of the Nativity story lies a deeply unsentimental truth: God is born into a world of shadows in which shepherds and kings offer us glimpses into the lives of the poor and unregarded or the rich and insecure. In the midst sits Mary who contemplates the raising of the lowly and the fall of the mighty. There too lies the child who is the cause of all this: a new life already overshadowed by the threat of death.

It is important to acknowledge that all births and beginnings carry an element of risk. The risk may lie in our hopes being too fragile or our designs too rigid. Sometimes the struggle comes from the opposition of others who, Herod-like, feel threatened by change or any initiative which is not their own.

The Presentation: On the wisdom of experience
Mary and Joseph encounter Anna and Simeon: the young meet the old in God’s house and something beautiful is exchanged not so much advice as a blessing. Of course the blessing words are also hard-edged, sharp like the sword which will pierce Mary’s soul. Yet here too Mary shows herself to be a woman of reflection, pondering these words and feeling their weight.

The advice of our elders is often a mixed blessing. There can be times when ‘advice’ is merely criticism in thin disguise. But there are times when we should listen to the wisdom of experience, that sense of proportion one acquires simply by being around long enough. Those words of Simeon in particular prove to be a mystery to Mary but she resists the temptation to ignore a message that is hard to bear or grasp. Do I jettison what I find it hard to understand or accept?

The Finding of Jesus in the Temple: On respecting space
Mary and Joseph’s reactions are refreshingly unrestrained: there is that mix of anger, relief and love which any parent would recognise. Perhaps for the first time, Jesus is behaving in a way that is marking him out as an individual in his own right. He may not quite be ‘testing the limits of his freedom’ as children on the cusp of adolescence tend to do, but he is certainly showing a desire to communicate his inner world to those on the outside. This is a tentative step on the journey towards selfhood and a rehearsal for the Gospel.

The sword mentioned by Simeon makes a brief appearance in this passage. But it is the ‘cord’ binding mother and child which is being severed at this point. Mary must accept and respect her son’s need to flex his muscles and live a life which is not simply an extension of her own. Difficult, apparently thoughtless behaviour is not the end of the world and more often than not the beginning of a new one. Knowing when and how to create respectful spaces for this growth is a grace. As C. Day Lewis has expressed it: ‘Selfhood begins with a walking away, and love is proved ‘in the letting go.’

The Mysteries of Light

The Baptism of Christ: On joining the queue
Christ’s baptism is not like any other; he does not actually need baptism (since he is the sinless Lamb of God). So how are we to account for his appearance at the Jordan? On the one hand, his immersion in the waters of the river is a sanctifying gesture, one echoed in the celebrant lowering the Paschal candle into the font at the Easter Vigil. The Lord’s baptism is also a gesture of radical humility which makes explicit God’s decision to make his dwelling among us. Jesus waits his turn among sinful humanity and allows himself to be ministered to by John.
What defines a really good teacher is not only the ability to stand before a class and teach but also the courage to stand among them and share something of their lives. This is exactly what we observe in Christ our Teacher.

The Wedding at Cana: On asking for what you need
The first of the ‘signs’ worked by Jesus arises from two things: a simple need and a compassionate intervention. A young couple are spared the embarrassment of a wedding without wine by Mary’s decision to ask her son to help. What looks at first like reluctance becomes an action of superabundant generosity.

Sometimes we know what we need but cannot quite find the words to ask for it, whether it be pride or awkwardness which hampers us. If we know someone else is in need, do we know how to intervene discreetly? If we are in a position to help, can we do that without drawing attention to ourselves or the need itself?

The Preaching of the Kingdom: On teaching as kerygma
The core of the Gospel is Christ’s proclamation that the Kingdom is near at hand. He, in fact, embodied this Kingdom he was proclaiming. This message is underpinned by the miracles and healings of Christ’s public ministry and continued in the preaching of the Apostles after the resurrection.

What the crowds heard from the lips of Jesus and the disciples is essentially what we proclaim to our children. This proclamation (kerygma) is the key truth at the heart of all Christian education, namely that the Christ-event changes the way we understand our world and ourselves. Far from being a marginal extra in a busy curriculum, it is the law which underpins all our reasoning and creativity.

The Transfiguration: On seeing through the eyes of love
The disciples are allowed a brief glimpse of Jesus as the Father sees him, as ‘Light from Light’ or even ‘Love from Love’. Jesus is shown in context, between the Law and the Prophets, for that privileged audience of apostles.

Cynics and Romantics both claim that ‘Love is blind’. In this mystery, however, we are shown that Grace lends a real depth to our perception. In a world where judgements both snap and superficial tend to predominate, the Transfiguration challenges us to see into the heart of people and situations.

The Institution of the Eucharist: On the sharing of life
What is about to unfold in the ‘real world’ is sacramentally enacted in the Last Supper with the handing over, the breaking, the pouring out. The Church reads the Passion narrative in the light of the Eucharist and understands the Mass as the death and resurrection of Jesus made real and present once again.

The Eucharist not only makes the Church, it makes the Christian too. Those gestures of blessing, breaking and sharing are written into rhythms of every Christian life and the challenge is to accept them in the same spirit of ‘free acceptance’ as Jesus. This is no mean feat: while we might find it easy to accept a blessing, the inevitable demands of being shared among the many can be such that we wish the cup to pass us by.

The Sorrowful Mysteries

The Agony in the Garden: On being alone with our decisions
The account of Christ’s agony in Gethsemane is reminiscent in many ways of his temptation in the wilderness. Both are times of trial when, explicitly or implicitly, the temptation to be someone else is set before Jesus. Surrendering to the Devil’s suggestions or running from the ‘hour’ would be inauthentic choices. In order to truly be himself, Jesus must see things through to the end.

Although we can be guided (or tempted) by the advice of others, most of the crucial decisions we must make in life are ours and ours alone. Before all his significant choices Jesus spends time in intense prayer and, in the examples we have just mentioned, the struggle of decision is followed by an experience of consolation. A sense of peace accompanies all genuine discernment.

The Scourging at the Pillar: On humiliation
The Roman custom of flogging condemned criminals was the overture to an appalling spectacle of torture. Whoever devised the stages of a crucifixion clearly had an understanding of how the mind works as well as the body. For not only was it a particularly cruel form of physical torment, but it was also calculated to shame the dying man by exposing his crime and his nakedness.

To be humiliated, either by another person or simply by circumstances, is a deeply wounding experience. While a physical injury may heal and fade, a mark of shame can linger on. Whenever our shortcomings or inconsistencies are exposed to the scrutiny of others, we are often surprised at how vulnerable we really are. To be deliberately humiliated or to knowingly humiliate another is an act of violence: the very expression ‘a tongue lashing’ says it all.

The Crowning with Thorns: On the ambiguity of success
When Jesus is crowned with a crown or ‘cap’ of thorns, it is part of that same routine of humiliation. The eyes of faith, however, are invited to see this as the soldiers prophesying in spite of themselves: Jesus really is a King, really is their King. This surrender to death is the crowning achievement of his life.

The cross does not look like success. What we now regard as the defining symbol of the Christian faith was, for hundreds of years, a concept which caused awkwardness and apologetic stammering. At its heart, the cross is a sign of ambiguity and revolution. The passion of Jesus is revolutionary because it upsets the ‘normal’ pattern of life and death. It is ambiguous because it makes us reassess what we understand by failure and victory.

The Carrying of the Cross: On emerging from the crowd
Jesus is made to carry his cross and we are invited to reflect upon this fresh misery. But this mystery also calls to mind the ‘admittedly forced’ help given by Simon. A reluctant and potentially anonymous figure is changed by this encounter into someone whose name and family would be familiar to the young Church.

A strategy for survival (and even success) is to keep your head down, to say nothing and stand well back trom the action. This was certainly not the case for Simon: although the choice was made for him by the guards he still had the option of sinking back into the crowd once he had served his purpose. Jesus was a dangerous man to know, even in death. Am I prepared to step out trom the crowd to challenge an injustice or indeed to forsake the ‘crowd position’ altogether in order to assume a prophetic stance on life?

The Crucifixion: On confronting death
Any death is an absurdity: to see any person in death whom we have known in life is a shock to the system. The rapid and brutal transition from death to life we witness at the crucifixion is an even more unsettling contrast since it is ‘the dux vitae’, the Lord of Life, who is dead.

We are less and less accustomed to being around the dead. A little of that discomfort can even extend to those who mourn – we struggle to find ways of being with them and often feel tempted to absent ourselves from their presence until we can safely join the company of others. Death raises questions for us all and we should not downplay how much havoc it causes in our lives. It is especially important to be attentive to death’s impact on children and young people not just in the immediate wake of bereavement but months down the line.

The Glorious Mysteries

The Resurrection: On the triumph of life
On Easter morning the Church sings of the struggle between Death and Life in which Christ though ‘slain, yet lives to reign’. Of course it is not only Christ who is raised: the shock of Easter brings life to the flat-lining Apostles. The Liturgy describes them as ‘men on the verge of losing hope’ but this seems an altogether optimistic appraisal of the state of their hearts and minds.

Although ‘Love’ is the quality which strikes the loudest chord in the human heart and ‘Faith’ seems inextricably bound up with the word ‘Christian’, ‘Hope’ is the Easter virtue. Surrexit spes mea , intones the Church in that same Easter song, ‘Christ, my hope, is risen’. Hope defines the Christian experience and gives it a shape when the other theological virtues seem to be but words. In the bleakest, sealed-tomb moments in life, the Paschal Mystery must refresh those corners of our hearts which despair of the sun rising and a new day.

The Ascension: On moving on
The forty days after Easter must surely be the most emotionally turbulent in human history – from the abject despair of the cross to the joy of Easter to the strange parting on the hillside outside Jerusalem – all human life is here. The apostles are jolted from their open-mouthed staring into space to the real task in hand: why are the men of Galilee looking into the clouds when there is work to be done beyond the confines of the immediate neighbourhood?

There is a real grace, both required and shown, in moving on in life. We truly need help to leave a place we have known and loved and in which we have been known and loved. The Ascension invites us to adopt the perspective both of the one departing and of those watching the departure: being either side of an airport departure gate is a familiar enough one for most people. The temptation is to wait until the last possible moment, until our loved ones disappear from sight or until we head out of view. Of course departures extend to every sphere of life: the moment comes when we must take a decisive step on our onward journeys or allow others to continue on theirs. Sometimes we need a little shove to get us started.

Pentecost: On the Holy Spirit as teacher
Given their destructive power, the key symbols of the Spirit – wind and flame – are often rendered remarkably tame. The union of these two explosive elements serve to ‘fire’ the Apostles into the foundation stones of the Church.

In the midst of imparting new knowledge, a fundamental element of education is reminding learners of what they know already. Jesus has ‘co-opted’ the Spirit into his teaching ministry, promising that the Holy Spirit would remind the apostles of all he had said to them (cf. John 14:26). Memory is a fluid thing, dependent on many other factors, but the particular role of the Spirit is to ensure that the hearers of Christ’s words were re-minded, somehow made present again at the moment when his words first reached them, and enabled to make the jump between ‘then’ and ‘now’.

The Assumption: On promises fulfilled
This mystery takes a leap beyond the accounts of scripture and leaves us in a place where the faith-story of the Church begins to speak and recount God’s continuing intervention in our world. It is part of that tradition that Mary lived out the rest of her ‘Easter life’ in John’s house. It is, of course, to John’s tradition that we owe the record of that strange event at the wedding feast at Cana, when a mother asked a son to help. At the end of her days Mary fell asleep ‘marked with the sign of faith’, as one ‘who believed that the promise made her by the Lord would be fulfilled’ (Luke 1:45).

The Assumption offers the ‘sacramental corollary’ to Cana: ‘doing whatever he tells you’ flowers into the remarkable revelation of a God who does whatever he tells us. In a world tainted with cynicism, we tend to despair of anything being quite as it seems or purports to be. Having made that step of faith in embracing the message of the Assumption, we are asked to mirror that same faith ourselves, in honouring our promises to others – to the ‘greatest’ and the ‘least’.

The Coronation of the Blessed Virgin amid the Rejoicing of the Saints: On sharing the joy of others
In the last mystery of the Rosary, which surpasses all others in scope, we are finally invited to contemplate an ‘event’ in which we might participate at first-hand. In Mary crowned Queen of Heaven we have a gesture which transcends time and challenges the temptation to saccharine scepticism. Anything which is predicated of the Blessed Virgin is, by extension, applied to us. The crowning of the girl who features in the very first mystery of the Rosary is in fact an endorsement of our whole mixed-up race. We should all rejoice in being so highly favoured since the woman who stands at the end of our race is, quite emphatically, intervening in our lives for the good.
The Communion of Saints is a somewhat whispered presence in the Rosary and yet it is fitting that this great prayer should dovetail neatly with the closing line of the Creed. Every time this statement of faith is professed, we subscribe to a belief that, beyond our sight, there is a vast company of people who care about us. In a passionate negation of the anti-creed which claims that nothing matters, such articles of faith draw our attention to a basic Christian attitude which sees the blessedness of others as intrinsically bound up with our own. On the ground, this mystery invites us to share wholeheartedly in the joys and successes of others. When petty, sin-tainted envies encroach, we should in fact rejoice in the fact that we are all being ‘built-up’ by the victories of God’s love at work. By the same token, our achievements reflect upon others: we are all enriched in the economy of Grace. Here and now, however, how graciously do we deal with praise and commendation heaped upon a colleague?

Who is the Holy Spirit

Thu, 21 Jun 2018 18:03:22 GMT

John-Paul Sheridan gives an excellent summary of what the Scriptures and Church teaching tell us about the Holy Spirit, especially as a guide to parents whose children are following the programme in preparation for confirmation. It is the second chapter of his helpful Veritas publication Promises to keep: parents and confirmation.

There is a story that St Augustine was walking along the seashore one day contemplating the mystery of the Trinity. As he was walking, he noticed a boy pouring a bucket of water into a hole he had dug. ‘What are you doing?’ asked Augustine. ‘I’m going to empty the sea into this hole,’ replied the boy. ‘You’ll never get the whole ocean into that hole,’ said Augustine. ‘And you,’ replied the boy ‘will never get the mystery of the Trinity into your mind.’

Hardly a true story, but one with the essence of the dilemma of anyone faced with trying to explain the mystery of the Trinity, or more specifically in this case, the Holy Spirit. It is far easier to look for evidence of the Holy Spirit than to attempt to define the Holy Spirit.

The Holy Spirit is the third person of the Trinity and ‘is at work with the Father and the Son from the beginning to the completion of the plan for our salvation’ Catechism of the Catholic Church 686. At Baptism we are baptised in the name of the Father and of the Son, and of the Holy Spirit. In the simplest of terms the Father creates, the Son redeems and the Holy Spirit inspires. We believe in one God in three persons – Father, Son and Spirit. They are distinct as persons, and are relative to one another. The Holy Spirit is God’s loving presence in each person and in the community of the Church, and the fulfilment of the promise of Jesus to send his Spirit to be with us always.

In life there are many things that we find hard to describe, and it is easier for us to offer images as an explanation. It is much easier to show examples of the many different types of love that exist than to give an all-encompassing definition of love. The evidence of faith and hope is far easier to show and talk about than trying to attempt a satisfactory explanation. With the Holy Spirit, it is perhaps easier to speak about the action of the Spirit than about the Spirit, and with the Holy Spirit we begin not with the early Church, but with the genesis of life.

In the Hebrew Scriptures
We have a tendency to think of the Holy Spirit in terms of the Christian Church, but the evidence of the power and working of the Spirit is contained in the Hebrew Scriptures. At the beginning of creation we hear that the ‘Spirit of God was moving over the face of the waters,’ in the first chapter of Genesis. The Spirit is evident in the work and words of the prophets. Isaiah speaks of the working of the Spirit in the successor to David:

There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of the Lord. And his delight shall be in the fear of the Lord. Isaiah 11:1-3.

and in the prophet Ezekiel:

A new heart I will give you, and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes and be careful to observe my ordinances. Ezekiel 36:26

In the New Testament
The presence of the Spirit begins with the Annunciation of the birth of Jesus and the angel telling Joseph that Mary was with child ‘by the Holy Spirit’. After his Baptism in the Jordan the Spirit descended on Jesus in the form of a dove. The Baptism in the Jordan is one of the few stories of Jesus that is recounted by all four of the evangelists. Later, St Luke gives an account of Jesus’ testimony in the synagogue at Nazareth. It occurs after his temptation in the wilderness, and as his public ministry is beginning. He stands up in the synagogue and reads from the scroll of the prophet Isaiah:

The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord. Luke 4:18-19

Throughout the Gospels we hear phrases like ‘filled with the Spirit…’ and ‘Jesus was led by the Spirit…’ It is testament to the power of the Spirit working in the life and ministry of Jesus. At the end of this earthly ministry, Jesus promised that he would not leave his followers orphaned.

When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled the entire house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance. Acts of the Apostles 2:1-4

In Luke 3:16, John the Baptist had spoken about a Baptism of the Holy Spirit and fire. The account goes on to list the various people who were in Jerusalem at that time. In an act that seems to reverse the story of the Tower of Babel, the Apostles burst out from the room and began to preach to these various peoples, each of them in their own native language. At the tower of Babel, language had been fragmented and communication lost. Now with Pentecost, the Spirit brought unity and understanding. The people gathered in the room had been fearful after the departure of Jesus, now they were ready to take up the ministry for which he had chosen them. Then Peter begins to speak:

Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words. For these men are not drunk, as you suppose, since it is only the third hour of the day; but this is what was spoken by the prophet Joel: ‘And in the last days it shall be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams; yea, and on my menservants and my maidservants in those days I will pour out my Spirit; and they shall prophesy… And it shall be that whoever calls on the name of the Lord shall be saved.’ Acts 2:14-19, 21

The Acts of the Apostles continues with many references to the Holy Spirit. Philip is moved by the Spirit to convert the Ethiopian in Acts 8:29. Peter converts the first gentile, Cornelius a Roman centurion, along with his household in Acts 10:1-48.

In the Life of the Church
From the beginning of the life of the Church and the baptism of Cornelius, the power of Jesus was open to all. The significance of the words ‘all flesh’ in Peter’s speech at Pentecost is that the spirit is not just poured out on a chosen few, but on all people, which is where we come in. From the very beginning the Church has relied on the power of the Spirit working through the followers of Jesus. The astonishing and dramatic events of Pentecost should not distract us from the significance of the events. Concentrating on what happened at Pentecost might make it seem foreign to our own personal faith experience, and as a result could make the coming of the Holy Spirit on us seem insignificant. Recounting the story of Pentecost is not about how the Holy Spirit was poured out on the Apostles, but that it happened and changed them completely. It is the same for the followers of Jesus today. The Holy Spirit is poured out on us at our Baptism and the fullness of the Holy Spirit given to us in Confirmation, which also changes us completely.

We call Pentecost the birth of the Church and the Holy Spirit has called each successive generation of Christians to the community of faith in a manner similar to that recounted by the evangelist Luke after the story of Pentecost:
And they devoted themselves to the apostles teaching and fellowship, to the breaking of bread and the prayers… And all who believed were together and had all things in common; and they sold their possessions and goods and distributed them to all, as any had need. And day by day, attending the temple together and breaking bread in their homes, they partook of food with glad and generous hearts, praising God and having favour with all the people. And the Lord added to their number day by day those who were being saved. Acts 2: 42, 44-47

The Church is the Body of Christ and the Temple of the Holy Spirit. In the Church the mission of Jesus is brought to completion. This early community gathered for the breaking of bread, they held everything in common, and they gave generously to the poor. It may seem like a long way off from the Church of today, but evidence of that early Church is still in the Church today. As a Christian community we gather to celebrate the presence of the Risen Jesus in the Eucharist, in obedience to the command of Jesus to ‘do this in memory of me’. As a community of faith we are encouraged to give to the poor, perhaps not in the way the early Church did, by selling off everything we have and holding all things in common, but we can’t fail to be encouraged by the frequent generosity of people.

Even in the early Church, Christians were people who attempted to live a message in the world, which was out of this world. While going about their daily lives in the present world they were anchored in the hope of the world to come. Through the centuries the Church has been affected by the world around it, sometimes to the good, sometimes not. The Church has been influenced by social doctrine, new philosophies, the sciences, by art and by literature. It has led to the rise of people of great courage; witnesses to the power of the Holy Spirit. The Church in its members and collectively has been capable of great acts of courage, dignity, creativity, generosity, and all that the Spirit can do to prompt the hearts and souls of its members. It has also seen the visible signs of its humanity and ability to sin, in the actions of the Church as an institution and by individual members. Much has been done in its name, which has been a source of shame and sorrow. The Holy Spirit constantly calls the Church to renewal and to a new Pentecost, to become rededicated to the preaching of the gospel, and to the breaking of bread.

SYMBOLS OF HOLY SPIRIT
A. symbol is not just a representation of something; it encapsulates more than that. A flag is not just the symbol of a country. It can be the symbol of national pride at a football match or on a national holiday; a symbol of a nation’s grief when laid on a coffin; a symbol of defiance in times of persecution. When speaking about the Holy Spirit, the Church offers a number of symbols. In relation to Confirmation, reference is usually made to three: Wind, Breath and Fire. The Catechism of the Catholic Church also names among others associated with Confirmation: Water, Anointing, Cloud, Light, Seal, Hand, Finger and Dove. CCC 694-701

Wind:
On the day of Pentecost the Holy Spirit first seemed to appear as a mighty wind. The wind is a powerful symbol of what was to happen next. The power of the Spirit gave the followers of Jesus the strength to preach the Good News of Christ risen. Throughout the history of the Church men and women, prompted by the Spirit have brought change to the Church and the power of the mighty wind is still felt today in the Church’s work of social justice, in debt relief, and in the preaching of the Gospel.

Breath:
In one of his last appearances to the Apostles before the Ascension, Jesus came to them and breathed on them saying ‘receive the Holy Spirit’ John 20:22. Long before that, God had created Adam out of clay and breathed life into him. During the Chrism Mass when the oil of Chrism is being consecrated, the Bishop breathes and in the prayer of consecration says: ‘Pour out the gifts of your Holy Spirit on our brothers and sisters who will be anointed with it. Let the splendour of holiness shine on the world from every place and thing signed with this oil.’

Fire:
We speak of the tongues of fire that descended on the Apostles at Pentecost, which reminds us of the Baptism of the Holy Spirit and Fire promised by John the Baptist. Fire signifies the transforming energy of the Holy Spirit; it burns and purifies. As the prayer says:

Come Holy Spirit, fill the hearts of your faithful. Enkindle in them the fire of your love. Send forth your Spirit and we shall be created, and you shall renew the face of the earth.

GIFTS AND FRUITS OF THE HOLY SPIRIT

The Gift of the Holy Spirit
Any parent knows that children love to receive gifts. When they do, they don’t open it neatly and tidily, storing the wrapping paper for use later. Children rip. The anticipation with which they expect a gift at Christmas or for birthdays and the excitement that they have in receiving a gift is one of the delights of childhood. This is how it could be with the gift of the Holy Spirit. It is a gift to be used, not stored away. This is not the type of treasure that Jesus told us to store up (Matt. 7:19). We see the gift of the Holy Spirit as the power and possibility of action in the life of the young person being confirmed and by extension the possibility of action in the life of the community of the people of God, the Church.

In the Confirmation ceremony the Bishop prays, asking God to:

Send the Holy Spirit to be their helper and guide.
Give them the spirit of wisdom and understanding,
the spirit of right judgement and courage,
the spirit of knowledge and reverence,
Fill them with the spirit of wonder and awe in your presence.

and he anoints the candidate with the words, Be Sealed with the Gift of the Holy Spirit.

Many of you will remember learning the seven gifts or the seven-fold gift of the Holy Spirit off by heart before your own Confirmation. Here’s a reminder.

Wisdom
In the Hebrew Scripture, God offered Solomon any gift he could want. He chose wisdom. The gift is about the possibility of seeing things as God sees them. It is the gift to look at life with a different perspective – the perspective of faith. It is the possibility of knowing how to live a good life and striving to do that. It is about listening to the voice of the spirit in our heart and acting on those promptings.

Understanding
It is easy to learn facts and figures, dates and places. The gift of understanding is the possibility to give meaning to what we learn through wisdom. On the road to Emmaus, the disciples met the Risen Jesus. Having explained everything that had happened in Jerusalem and why they were downcast, Jesus set out to explain everything in the scriptures about himself. The disciples knew the facts, Jesus helped them understand and make sense of those facts.

Right Judgement
The world which young people inhabit today calls for this part of the gift of the Holy Spirit more than
anything else. They are bombarded with a myriad of choices and tempting alternatives. The gift of right judgement is the possibility of making the right choices in life, according to Christian values, and sometimes despite what our friends, society, or culture would have them believe is the right choice.

Courage
Coming closely on the previous part of the gift of the Holy Spirit is the courage to handle the consequences of Right Judgement. The gift of courage is the possibility to make the right choice even though we would rather go with the crowd, or follow the latest trends, the current fashions, and the will of the peer group. Young people today are not likely to be called to the courage of martyrdom as in the early Christian Community, but it can be inordinately difficult to stand up for your beliefs, or to take a stand against something you feel is wrong.

Knowledge
While not dissimilar to Wisdom and Understanding, the gift of Knowledge helps us to know about our faith and about the world. We often talk about making an informed decision about something and the Holy Spirit helps in the gaining of that knowledge. The gift requires a contribution on our part – we cannot know about the world just by divine inspiration. It requires effort on our part, but we have the possibility of the help of the Holy Spirit.

Reverence
Traditionally this part of the gift of the Holy Spirit is about how we act religiously; blessing ourselves passing a Church, genuflecting, a sense of reverence when going to receive Holy Communion. It is still all these things, but it can mean much more. In interpreting this gift as reverence for all God’s creation we acknowledge the possibility of the respect and reverence for the environment, we acknowledge the reverence due to every person we meet, who like us are children of God and ‘a temple of the Holy Spirit’ .

Wonder and Awe in God’s Presence
Traditionally this was the part of the gift know as fear of the Lord. Wonder and Awe in God’s Presence sums it up better. It is the gift that helps us to see the work of God in the ordinary and extraordinary ways. It is an acknowledgement of the power of God working through our lives, through the lives of others around us, through the Church and through creation. ‘Consider the lilies of the field, how they grow; they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these.’ (Matt. 6:28-29)

The Fruit of the Holy Spirit
An image that is often used with the Gifts and Fruits of the Holy Spirit is that of the tree. The gifts of the Holy Spirit are the roots of the tree, and the fruits of the Holy Spirit are, the fruits of the tree. If we are led by the Spirit and open to God’s gifts, the fruits of the Holy Spirit will be evident in our lives and in this way people will see that the Holy Spirit is active in our lives, in our work, in the way we treat others and in the way we serve the community of the Church as the practical living out of the gift of the Holy Spirit given at Confirmation. The fruit of the Holy Spirit is mentioned by St Paul in his letter to the Galatians 5:22 as the virtues of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Paul sees the fruit of the Holy Spirit as the counterbalance for the various vices. The gifts and fruits of the Spirit are also alluded to in the second letter to the Corinthians 6:6, in the letter to the Colossians 3: 12-15 and in the letter to the Ephesians 4:2, 5:9. In the Alive-O programme the fruits of the Holy Spirit are described as follows:

Love – the Spirit lives!
Joy – the Spirit dances!
Peace – the Spirit rests!
Patience – the Spirit waits!
Kindness – the Spirit gives!
Goodness – the Spirit moves!
Gentleness – the Spirit acts!
Faithfulness – the Spirit dwells!
Self-Control – the Spirit smiles!

Here are some of the many scripture references that can be linked to the Fruit of the Holy Spirit:

Love:
‘Love is always patient and kind; it is never jealous; love is never boastful or conceited; it is never rude or selfish; it does not take offence and is not resentful. Love takes no pleasure in other people’s sins but delights in the truth; it is always ready to excuse, to trust, to hope, and to endure whatever comes. Love does not come to an end.’
1 Corinthians 13 :4-7

Joy:
‘With gratitude in your hearts sing psalms, hymns and inspired songs to God; and never say or do anything except in the name of the Lord Jesus, giving thanks to God the Father through him.’ Colossians 3: 16-17

Peace:
‘Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid.’ John 14:27

Patience:
‘There is no need to worry; but if there is anything you need, pray for it, asking God for it with prayer and thanksgiving, and that peace of God, which is so much greater than we can understand, will guard your hearts and your thoughts, in Christ Jesus.’ Philippians 4:6

Kindness:
‘You are God’s chosen race, his saints; he loves you and you should be clothed in sincere compassion, in kindness and humility, gentleness and patience.’ Colossians 3:12

Goodness:
‘Share your food with the hungry and open your homes to the homeless poor. Give clothes to those who have nothing to wear, and do not refuse to help your own relatives. Then my favour will shine on you like the morning sun.’ Isaiah 58:7-8

Faithfulness:
‘I pray not only for these, but for those also who through their words will believe in me. May they all be one Father, may they be one in us, as you are in me and 1 am in you, so that the world may believe it was you who sent me.’ John 17:20-21

Gentleness:
‘I, the prisoner in the Lord, implore you to lead a life worthy of your vocation. Bear with one another charitably, in complete selflessness, gentleness and patience. Do all you can to preserve the unity of the Spirit by the peace that binds you together.’ Ephesians 4:1-2

Self-control:
‘Finally, fill your minds with everything that is true, everything that is noble, everything that is good and pure, everything that we love and honour, and everything that can be thought virtuous or worthy of praise.’ Philippians 4:8

God the Father

Thu, 21 Jun 2018 17:56:49 GMT

Paul Andrews SJ reflects on the risk Jesus took in presenting God to us as a father-figure, especially as not all of us have had exemplary fathers.

A True Father

-The image of God as father.

Of all the words that Jesus spoke, the ones most commonly repeated by his followers are the prayer that begins, ‘Our Father’. Jesus took a big gamble when he spoke of our Father in heaven. God is beyond gender, beyond our imagination. He is a spirit, with no body, so in calling him male or female, we are projecting our own mortal notions on to the immortal and invisible. Moreover, if we have bad associations or memories of either father or mother, we risk contaminating our idea of God with them.

Emotional overtones
That is where Jesus took the gamble. Those who have known a father as a tyrant or drunk will bring strange overtones to Our Father in heaven. If Jesus had spoken of our Mother in heaven, he would have run a similar risk. No human words are as heavily laden with emotional overtones as ‘father’ and ‘mother’.

It is only when we move away from home, and reflect on our history, that we begin to see after many years what mother and father did to us, for better or worse. And when we do, some of our religious attitudes and feelings start to make sense.

Merciful father
All through our life, we are trying to sort out our sense of our heavenly Father and Mother. Jesus always speaks of his Father. We see what he meant in the parable of the prodigal son, in which the central figure is the merciful father. In that extraordinary and moving story, Jesus comes nearest to giving us a picture of God.

For some of us, the memory of father may be of an absentee, as happens more and more often today: the father who begets a child and then disappears, not even giving his name to the child. A third of our first-born children are in that state, not carrying their father’s name. Of all the revelations from our Central Statistics Office, many of them bringing us good cheer about productivity and economic growth, that figure is the one that should most give us pause.

Absent role model
About one in three of the eldest children in new families knows father only as an absentee, someone who had his fun and vanished. He remains a role model – especially for his sons whether he wants to or not. In the child’s fantasy, there is no such thing as a single parent. The other one, the missing one, remains as a shadowy icon.

St Augustine, in a memorable Latin phrase, insists that God is not like that. Non enim fecit atque abiit, he says: ‘He did not just make us and go away’. God works with us and for us, and we see his hand not just in the sunshine and obvious blessings, but even in the dark times, in our sorrowful mysteries. He is always present to us.

For some of us, father may have been someone we could not talk to. I knew a sixteen-year-old who complained, ‘I have not spoken to my father for eighteen months. Whenever I have something I want to talk to him about, he will be just staring at a TV programme that he says he has to watch, and tells me to come back later’ .

I asked the boy, ‘What happened eighteen months ago?’ He smiled. ‘There was a power cut,’ he said. ‘We had no lights or TV, so we sat around a candle and played cards. It was the best family evening for years.’

Happy to see us
We don’t have to wait for a power cut to talk to God. He can be part of our breathing in and breathing out. He is happy when we turn to him, no matter how we are dressed, or how we are behaving, or what we have done in the past week.

When we turn to God in prayer, he is there waiting, happy to see us. ‘When you pray, go to your private room, shut yourself in, and so pray to your father who is in that secret place, and your father who sees all that is done in secret will reward you… Your father knows what you need before you ask him.’ (Mt.6:6.8)

The point of the parable
For some of us, father was someone you could not mess with, maybe a perfectionist, who got uptight about any failing in his children: somebody who was slow to bless, but easily disappointed or annoyed.

Turn again to the parable: the prodigal son messed up his father in a way anyone could have warned him about. In those days, sons normally worked for their father till he died. Then the estate was divided. Some would say the prodigal’s father was doting, giving away the inheritance ahead of time. Anyone could have told him it would be squandered – and so it was.

He allowed the son to make his mistakes, but kept a place for him in his heart. This is a picture not so much of a foolish old man, as of the one who knows what is in our hearts and is unsurprisable.

Children of God
God sees us as his children. It is unthinkable for a mother not to love her baby, or for God not to love us. He delights in us as his children, no matter what our age, no matter what mistakes we have made. The parable of the prodigal ends with a party. The older brother was upset – this was making too much fuss of the young rascal. He missed the point. The father threw it to express his own joy at having his son back again.

Tonight, in front of a mirror, light a candle and look at yourself. Who is that? Do you like the person you see? Then see Jesus at your side, also looking at you in the mirror. How does he see you? His eyes are tender, happy in your company. Not because of your looks or poverty or power or friends, but because you are his sister, brother, child of God. At the end, thank God for his love, not because of anything we do, but because he is our Father and we are his children.

Catholic Social Teaching

Thu, 21 Jun 2018 17:52:29 GMT

PRINCIPLES of SOCIAL TEACHING and the CATHOLIC CHURCH

1	Principle of ‘The Dignity of the Human Person’
	Created in the image of God Regardless of any differentiating characteristics Simply being human establishes your dignity
2	Principle of ‘Respect for Human Life’
	Right to life, from conception to natural death Every stage of development and decline – worthy of respect and protection Respect for the sacredness of life is part of a good and just society
3	Principle of ‘Association’
	Tradition proclaims, the person is not just sacred but social We organise our families – our politics – our economics – our laws Association gives the individual the capacity to grow Protect dignity and promote good
4	Principle of ‘Participation’
	People have a right and a duty to participate society, to promote good and protect vulnerable Work – form of continuing participation in God’s creation Basic rights of workers to be protected, fair wage, right to organise and join unions
5	Principle of ‘Preferential Protection for the Poor and Vulnerable’
	We will be judged on how we treat the hungry, the thirsty, the sick, the homeless WHY? Because the good of society as a whole requires it
6	Principle of ‘Solidarity’
	We are one human family Solidarity calls on us to respond Not just with charitable works but towards Social Justice
7	Principle of ‘Stewardship’
	Moral responsibility to look after our environment Stewardship also relates to how we look after our personal health and how we use our talents
8	Principle of ‘Subsidiarity’
	Responsibilities and limits of government Restrict limits of higher authority only to that which is necessary
9	Principle of ‘Human Equality’
	Equality of all persons comes from their essential dignity Treating equals equally is one way of defining justice and fairness Social and cultural discrimination in fundamental rights, – not compatible with God’s design
10	Principle of ‘The Common Good’
	Social conditions allowing people to reach full potential and realise their human dignity Opposite of unbridled individualism Helps maintain balance, harmony and peace among groups, neighbours, regions and nations

From A Lenten Talk delivered by A. Maher on 28 March

What to do at Confession

Thu, 21 Jun 2018 17:49:36 GMT

1. Examine your conscience.

2. Be sincerely sorry for your sins.

3. Confess your sins to a priest.

4. After your confession, do the penance the priest has given you.

5. Do not forget to thank God for His forgiveness, and ask Him to help you as you try to do better.

“The most precious result of the forgiveness obtained in the Sacrament of Penance is to be found in the reconciliation with God which takes place in the inmost heart of a son who was lost and is found again”.

Blessed John Paul II

Examination of Conscience

For any penitent:
Have I ignored God or excluded Him from my life?
Have I neglected my daily prayers or said them badly?
Is my daily prayer a real conversation with God in mind and heart?
Have I used the name of God, or of Our Lady, in anger or carelessly?

Did I miss Holy Mass on a Sunday or Holyday of Obligation through my own fault?
Did I receive Holy Communion in a state of mortal sin?
Do I observe the one hour fast before receiving Holy Communion?
Do I abstain from meat or perform some other act of penance on Fridays?

For spouses:
Do I pray for my husband or wife?
Am I critical of my spouse, putting them down in public or in private? What efforts have I made to demonstrate and foster the warmth of my love and affection for my spouse?
Do I try to make up whenever there has been a disagreement or do I allow things to fester beneath the surface? Am I too proud to say ‘Sorry’?
Do I mistreat my spouse verbally, emotionally or physically? Have we used artificial means of birth control in order to prevent having children?

For parents:
Have I neglected to teach my children their prayers and give them a Christian education?
Have I set my children a bad example by not bringing them to Holy Mass, or being careless about my religious duties?
Do I take care to ensure that my children do not witness arguments at home? Do I watch over the books they read and the television and videos they watch? Do I take care to ‘befriend’ my children? Am I over strict or over lax with them? Do I explain decisions to them and so help them grow to maturity?

For children:
Have I been disobedient or rude to my parents or teachers? Do I treat my parents with affection and respect? Do I pray for them?
If I live away from home, do I write to my parents and other members of my family in order to keep in touch?
Do I quarrel with my brothers or sisters or other members of my family? Do I study hard at school or college? Am I grateful for the sacrifices my parents have made for me? Do I show my gratitude?

For any penitent:
Am I careful to set my friends a good example, especially in matters of behaviour, attendance at Holy Mass and moral issues? Do I realise that my support might help them live up to their Christian calling?

Have I been impatient, angry or jealous?
Have I taken part in, or encouraged, an abortion or any other means of taking human life?
Did I get drunk, use drugs, or give bad example to others?
Have I placed myself in danger of sin by reading or looking at what was indecent or pornographic?
Have I sinned against the virtue of purity by myself or with others?

Have I been dishonest by stealing or cheating?
Have I been lazy at my work or at home?
Have I been uncharitable or unkind in thought, word, or deed?
Have I told lies? Do I judge others rashly?

THINGS TO REMEMBER
• If it is a long time since your last confession you can ask the priest to help you.
• Don’t make the mistake of putting off Confession – that never solves anything.
• Try to go to confession frequently – at least once a month.
• Sin is any deliberate thought, word, action or omission which would be against the Commandments of God.
• We have to be truly sorry for our sins, and to have the sincere intention of trying to improve our lives, for our sins to be forgiven.
• We are bound to include in our confession every serious (or mortal) sin of which we are aware.
• The conditions for a sin to be serious (or mortal) are:
1. The offence must be serious.
2. We must know that we are committing a mortal sin.
3. There must be full consent of our will to the action.

At Confession

Begin by saying, “Bless me, Father, for I have sinned. It is …………weeks (or months, or years) since my last confession”.
Then tell the priest the sins you remember since the last confession.
When you have finished your confession, just say, “I am sorry for these sins, and all the sins of my past life”.
The priest may give you some advice, then he will give you the Penance (to be said later); and then he will ask you to recite an Act of Contrition. This is a common one: O my God, because you are so good, I am very sorry that I have sinned against you, and by the help of your grace I will try not to sin again .
The priest then gives you the Absolution (in these words), through which your sins are forgiven:
God the Father of mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins, in the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
The priest may add this prayer:
May the Passion of our Lord Jesus Christ, the intercession of the Blessed Virgin Mary and of all the Saints, whatever good you do and suffering you endure, heal your sins, help you to grow in holiness, and reward you with everlasting life. Amen.

What Catholics Believe

Thu, 21 Jun 2018 17:46:55 GMT

Nine Things That Make Us Catholic

Perhaps before Vatican II it was easier to know “what makes us Catholic.” Back then, Catholic identity seemed more cut-and-dried. We had copious formulas, practices and sacramentals that both expressed and nurtured our being Catholic. And much of it was “real stuff”—statues and stations, relics and rosaries, and pictures to hang on the wall. That picture of the Sacred Heart seemed to keep an eye on me from every angle of my boyhood kitchen. Ask any Catholic then, “Why did God make you?” and most could stumble the same Catechism answer, “God made me to know Him, to love Him, and to serve Him in this world, and to be happy with Him forever in heaven.” On a summer work site of my youth, we could tell who Catholic was by their Friday lunch. And when Pat Murphy had a beef sandwich, we knew he was “fallen away.”

My grandmother was convinced that when the Church “did away with fish on Friday,” there was little left of the faith. Though she was wrong, her good instinct was that we’d lost a valuable practice that had long lent Catholics a sense of identity. Whether the Council intended as much, in its aftermath that old actions of Catholicism, those everyday objects that helped us to understand our faith receded from centre stage.

But instead of returning to what may seem like “good old days”—even if we could—the more refreshing strategy for this challenging time is dip deeper into our “living waters.” For example, beneath the practice of sacramentals we can rediscover the core Catholic conviction that all of life is sacramental; indeed statues and the like can daily remind us of our faith but we can also encounter God’s presence, as Irish poet Patrick Kavanagh would say, “in the bits and pieces of everyday.”

We need to have Catholic identity, but before claiming particular Catholic identity, we must first decide who we are as Christians and what we hold in common with all Christian faiths. The heart of Christian faith is not the Bible, nor the sacraments, nor the creeds, nor the Church—vital as all these are—but “a Person, the Person of Jesus of Nazareth, the only Son of the Father” ( Catechism #426). By Baptism, the fundamental and common vocation of all Christians is to become disciples of Jesus Christ—people who follow “the way” that he modelled and made more possible by his living, dying and rising.

But even as we believe Jesus saying, “In my Father’s house there are many dwelling places” (John 14:2), we should know well and embrace what is distinctive about our home within God’s family. Of course, there is no one thing that gives us our Catholic identity; it’s more a collage of convictions and commitments. I can think of nine such pieces to the puzzle—or shouldn’t we say mystery?—of Catholic faith. Very briefly now, here are nine things that make us Catholic.

1) Positive understanding of the person

Catholicism insists that the human person is essentially good, ever more graced than sinful. Oh indeed, we are capable of dreadful sin and destruction, but this is not what first defines us. God has implanted a “natural law” within our hearts that enables people to know and choose what is good, a capacity enhanced by Jesus’ dying and rising for us. And though we always need God’s help, grace empowers us to live for the kingdom, to do God’s will “on earth as it is in heaven.”

When the radical Reformers insisted that the human condition is totally corrupt (Calvin more than Luther), the Catholic Church, at the Council of Trent (1545-63), countered that the divine image was never lost to us, even in the “Fall” of Adam and Eve. In fact, it has been refurbished by the incarnation of God in Jesus Christ. That all people reflect the image and likeness of God is also the basis of Catholic teachings on the dignity of every person, on the value of human life—from womb to tomb—and that all have the same basic human rights and responsibilities. As St. Irenaeus, an early Christian author (and martyr), summarized, “the glory of God is the human person fully alive.”

2) Committed to community

Ever wonder why Catholics take Church so seriously—from going to church to being Church? It’s because we’re convinced that both our personhood and Christian faith are at heart about community. Catholicism has consistently taught that God creates us as communal beings, making us responsible for and to each other. Likewise, Christian faith calls us to bond together with other Christians like the parts of a body, as the body of Christ “for the life of the world” (John 6:51). By nature and faith, we are relational, “made for each other.”

Catholics take community so seriously as to believe that it reaches even beyond the grave. Death is no barrier to our care for each other. Because the bond of Baptism is never broken, we can pray to the saints and for the souls. This communal emphasis of Catholicism is also the foundation of its social ethic that emphasizes every citizen’s responsibility to the common good of the whole society. We must care for the common well-being as well as for our own. In both Church and society, Catholics should live as “all for one, and one for all.”

3) Sacramental outlook

A youth ministry poster from my own distant youth said wisely, “God never makes junk.” As with its outlook on the person, Catholic faith sees all of God’s creation as essentially good. Likewise, whatever humans create as participants in God’s creativity, though it can be misused for destruction, is never inherently evil. Here is why Catholicism has never condemned dancing, singing, celebrating, good food; even alcohol—and Catholics can have a little more fun. Yes, everything can be abused but all is first a gift ( gratia ) of God. Similarly, we can embrace our own lives in the world as meaningful and worthwhile, not because of our efforts but by the grace of God.

This graciousness of life in the world finds its high point in the sacramental principle that is so core to Catholic faith. This begins with the conviction that God reaches out to us and we respond through the ordinary and everyday of life, through creation, through our relationships, through all our good efforts and the experiences that come our way. Climaxed by the seven great sacraments that we celebrate in Church, the sacramental principle encourages Catholics “to see God in all things” (St. Ignatius of Loyola).

Indeed, this sacramentality of life was heightened by Jesus Christ, God’s greatest Sacrament to the world. And as Church we celebrate seven climactic “signs and instruments by which the Holy Spirit spreads the grace of Christ” ( Catechism #774), with Eucharist being “the sacrament of sacraments” (St. Thomas Aquinas). But the seven sacraments should encourage in Catholics a sacramental outlook on all of life, to ever recognise “the more in the midst of the ordinary.”

4) Catholics cherish Scripture and Tradition

A battle cry of the original Protestant Reformers was “scriptura sola,” that “scripture alone” is the source of God’s revelation. In response to the Reformers, the Council of Trent reaffirmed the centrality of sacred Scripture as “the norm of norms” for Christian faith. But it reiterated that Christian Tradition , representing the time-tested truths that emerge over the Church’s history, is also a “fountain” of divine revelation. This was Catholicism’s way of insisting that the Holy Spirit is ever present with the Church, helping to deepen our understanding and to address new questions and circumstances with the wisdom of Christian faith.

Vatican reiterated the Catholic conviction that Scripture and Tradition must be interpreted within the community of faith, the Church. In fact, Scripture, Tradition and Church “are so linked and joined together that one cannot stand without the others”; they “all work together…under the action of the Holy Spirit” for “the salvation of souls” ( Divine Revelation #9 and 10). As Catholics, we interpret Scripture and Tradition within the Church, guided by its teaching magisterium—the pope and bishops in union with him.

5) Catholics embrace holistic faith

Jesus preached the great commandment of love as requiring one’s whole person—all of mind, heart and strength. That old Catechism answer to “Why did God make you?” reflected such a holistic sense of Christian faith: “to know, love, and serve” God in this life and be happy forever in the next. Christian faith demands our whole being—head, heart and hands. There is no aspect of our lives from which our faith can be excluded. It should permeate every nook and cranny, on Mondays as well as Sundays. Likewise, faith should be exercised on every level of existence—the personal, interpersonal and political. Christians should live as disciples of Jesus in every circumstance.

The Protestant Reformers had emphasized that “faith alone” saves. They were trying to correct the undue Catholic emphasis of the time on doing certain pious practices as a way to “earn” salvation. And they had a point! Yet, Trent affirmed that indeed we are saved by faith in God and in Jesus Christ, but this faith must express itself in good works. As Jesus had counselled, we don’t enter the kingdom by confessing Jesus as Lord but by doing the will of God (see Matthew 7:21). Or, to quote the Letter of James, “Faith without works is dead” (2:17).

6) Commitment to justice

Modern Scripture scholars agree that the central theme in the preaching of Jesus was the coming of God’s reign. In keeping with his Jewish faith, Jesus understood God’s reign as personal and social, spiritual and political, for here and hereafter. It calls people to do God’s will “on earth as in heaven.” And God wills peace and justice and fullness of life for all humankind (John 10:10) and the integrity of creation. No wonder then that Jesus used the text of Isaiah 61:1-2 to launch his public ministry. He claimed to fulfil the promise of an Anointed One (Messiah) who would bring good news to the poor, liberty to captives, sight to the blind and let the oppressed go free (read Luke 4:16-21).

Catholicism has always emphasised that Christian faith demands care for the neighbour in need. But toward the end of the 19th century, the Church began to teach explicitly that our faith requires us to work for social justice. Christian faith demands that we oppose unjust social structures and work to ensure justice for all. And more than the blind “lady justice” weighing the scales in precise measure, giving everyone no more than their due (Aristotle),

the biblical and Catholic sense of justice has a largesse to it. Like their God, God’s people should side with the poor and oppressed, favouring those to whom justice is denied.

7) Universal spirituality

Spirituality is surely one of the buzzwords of our time; even people who disapprove of religion will readily claim to be “spiritual.” Indeed, the Catholic attitude is that everyone is a spiritual being. For we are alive by God’s own breath of life (Genesis 2:7), endowed with an “original” grace that draws us toward God. Philosopher Blaise Pascal summarized it when he said: “There’s a God-shaped hollow in the human heart that nothing else can fill.”

Catholicism’s greatest asset may well be its spirituality and the extraordinary variety of spiritual charisms (gifts) that mark its life. It is in stark contrast to much of what passes for “new age” spirituality—a warm, fuzzy feeling about a very private relationship with the divine. Catholic spirituality can be summarized as “putting faith to work”—allowing

Christian faith to permeate every aspect of daily life. It is sustained by our active membership in a Christian faith community and through disciplines of prayer, worship and conversation. It bears the fruits of compassion, justice and peace for ourselves and for the world.

8) Catholics are ‘catholic’

We like to say that catholic means “universal,” and indeed it does. That was Aristotle’s favoured meaning of the word. Its roots are the Greek katha holos, which literally mean, “to include everyone.” This was likely why early Christian authors like St. Augustine began to use it to describe the Christian community. However, James Joyce may have said it best (in Finnegan’s Wake ), “ catholic means ‘here comes everybody.'”

To be catholic calls a community to welcome all people, regardless of their human circumstances. It demands that we reach out with love for everyone, neighbours next door and on the far side of the world—to care without borders. It requires that we respect people with religions that are different from ours, being open to dialogue and learning from them (Vatican II, On Non-Christian Religions , #2). And St. Augustine’s favoured use of catholic was “to be open to the truth, wherever it can be found.” Insularity and closed-mindedness are against the Catholic faith.

9) Devotion to Mary

Since the beginning of the Church, Mary has held pride of place in the communion of saints. And why wouldn’t she, given her role as the mother of Jesus—the one who bore him, raised him to adulthood and was at the foot of the cross. In that moment of terrible suffering, we believe that through his words to St. John, “Behold, your mother,” Jesus gave over Mary as mother to disciples ever after (read John 19:26-27).

Our turning to Mary is based on the fact she gave birth to our Saviour and on a very human instinct. We remember how she interceded with Jesus at the wedding feast of Cana; though he didn’t feel ready to launch his public ministry, he honoured the request of his mother. Surely for a good son, this pattern continues in eternity. If Mother Mary intercedes for us, how can Jesus decline?

In the years prior to celebrating the Second Millennium, Pope John Paul II repeatedly called Catholics to ask forgiveness for the many ways and times that we have failed to live up to our faith. We must lament and repent that the core convictions outlined above have often been more honored in the breach than the observance. Yet, woven together, they ever challenge us with the great life-giving vision that is Catholic faith. There is no more worthy way to live than with those beautiful truths and values that make us Catholic.

Thomas H. Groome is Professor of Theology and Religious Education at Boston College and director there of the Institute of Religious Education and Pastoral Ministry. This is adapted from his book What Makes Us Catholic: Eight Gifts for Life (HarperCollins, 2002), also available from Recorded Books (read by author) at 800-638-1304.

Why I go to Mass

Thu, 21 Jun 2018 17:43:38 GMT

How many of the things you did when you were 10 years old do you still do today? A lot of things I used to do I don’t do anymore. This is especially true of physical activities—football is a thing of the past for me.

Even my prayer life has changed. There are some prayers and devotions that I no longer pray. However, Mass remains constant—in my life and in the life of the Church. After 2,000 years, God’s invitation to the banquet still stands.

Humans have long asked these questions. The whole Book of Job in the Bible is about the question of suffering. Christians have tried to discover meaning for suffering in studying and praying about the suffering and death of Jesus told in the Gospels. Some of the more violent biblical perspectives, however, fail to satisfy fully. Hearts and minds long for the God of compassion revealed by Jesus.

I am going to look at five reasons why I go to Mass. What are your reasons? I hope mine will help you to reflect on yours.

1. I need others to pray well.

It is hard to do difficult things alone. And following Jesus can be tough work. One of the reasons why Alcoholics Anonymous, Weight Watchers and other similar programs work is because they are group efforts. To change our lives in Biblical terms, to repent , to convert we need the help and support of others. At Mass I join with others who are also trying to live the gospel and follow Jesus.

Sometimes when I try to make good decisions decisions based on gospel values I get overwhelmed by the extent of social evils in the world. How can I live justly in the midst of so much injustice? How can I live gospel poverty in the midst of so much conspicuous consumption? How can I forgive in a world that seeks vengeance?

At Mass I am reminded and assured that I am not alone in my efforts. I am a member of the Church. I am a member of the Body of Christ. I share in the Spirit of Christ and I am empowered by that Holy Spirit. At each Eucharist I hear the words: Take this, all of you, and drink from it: This is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Together we can make a difference in this world. Together with Christ we can make a tremendous difference. And at Mass we are truly gathered with Christ: Where two or three are gathered together in my name, there am I in the midst of them (Mt 18:20).

2. The Mass enables me to pray with my whole body.

When I pray by myself, at home, I pray mainly with words. I talk to God that s what I was taught prayer is, talking to God. But when I go to Mass, I pray with more than words; I pray with my whole body. I pray with bread and wine, water and oil, coming together and going apart, standing still and processing forward, lighting candles and smelling flowers, even dust and ashes!

At Mass I acknowledge that I am more than just my head or my soul. I am saved body and soul. I am saved body, mind and spirit. And I am saved by a God who is more than just spirit. I am saved by a God who became flesh and made his dwelling among us (Jn 1:14). Because of the Incarnation, I can approach God not only with words, but with the elements of my daily life: eating and drinking, sharing meals and singing songs.

Jesus knows about our daily life because he lived here among us. And he knows about us not just in his head, but in his body. Jesus knew the strain of lifting a heavy table, the sweat of working in the desert sun, the pain of hunger, the embrace of friends, the joyful taste of rich red wine! Consequently, I can pray with earthly things, I pray with symbols. Symbol is the language of the Mass.

Symbols don t always come easily for us. Our bishops remind us that American culture which is oriented to efficiency and production has made us insensitive to the symbolic function of persons and things ( Environment and Art in Catholic Worship, 16). If symbol is the language of the Mass, people who are schooled in the scientific, the practical and countable may find it a foreign language, and may find the symbolic nature of the Mass as difficult as speaking a foreign language. They may think that symbols are not real, yet symbols are very real. A kiss between lovers is real communication. It says more than words.

Symbolic language is essential to my prayer life because there are times when mere words are just not enough. Symbols can mean more than a declarative statement or scientific formula or theological dogma.

For example, what does the Mass mean? When I received Holy Communion for the first time at the age of six, I did so with great reverence. I knew what I was doing. I knew what the Mass meant. Today, I certainly know more about the Eucharist than I did then. But the experience of sharing this sacred meal remains the same experience.

It is an experience that is beyond words. I knew what it meant when I was six; I know what it means now; yet the Mass is beyond all those meanings. That is the beauty of the Mass: It means more than we can ever understand it to mean. A symbol says more than mere words could ever say. The Mass is more than words. At Mass I pray with my whole body.

3. Besides talking to God, I need God to talk to me.

I often think of prayer as talking to God, but I have learned from other situations that when I talk too much, I don t learn anything. A real conversation needs not only talking, but also listening. I go to Mass to listen to God speaking to me. I hear Christ s voice in the readings since it is he himself who speaks when the holy Scriptures are read in the Church ( Constitution on the Sacred Liturgy, 7). I hear Christ s voice in the homily. I hear his voice in the other members of the worshiping assembly in their devotion, their petitions, their sacrifices. And most especially I hear his voice in the prayers of the Mass.

The Mass is the prayer of the Body of Christ, head and members. The priest always prays in the first-person plural we, us because it is our prayer, all of us together. We pray through Christ our Lord because it is the prayer of Christ united with his Body, the Church. I hear the voice of Christ in the prayers of the Mass.

At each Mass I hear Christ s words, This is my body…this is my blood…do this in memory of me. God speaks to me in these words. I hear proclaimed the reality of the central mystery of faith. I believe that Christ died for our sins, rose from the dead and gives us his body and blood to eat and drink. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him (Jn 6:55-56).

But the bread does not become just any flesh it becomes the flesh of Christ, the Christ who gave himself up totally for us. It becomes the flesh of Christ who gave his life for the poor, the flesh of Christ who gave up his very life to reveal how much God loves us.

When I hear the words, Do this in memory of me, I hear God s voice not just challenging me to go to Mass but also challenging me to that self-giving love that the Mass celebrates. We are to become the Body of Christ. We are to live as Christ lived and act as Christ would act. This is the hard part of the Eucharist. The difficult thing is not only believing that the bread and wine become Christ s body and blood; the difficult thing is accepting the challenge to do this to live with that same self-giving love.

After 2,000 years, God s invitation to the banquet still stands. We still hear the words do this…. Yet that challenge is continually modified by the culture and the historical situation into which it is proclaimed. Think about our challenge in Christ s words, Do this in memory of me.

Here in America, at the beginning of this new millennium, what would Christ do in the face of racism, xenophobia, violence in families, the increasing difference between rich and poor, the inequitable distribution of nature s goods, the struggle of the Church to be holy?

At Mass, when we get up and leave our pew at Communion time and come forward to receive the Bread and drink the Cup, our Amen to the words Body of Christ, Blood of Christ implies that we accept Christ s challenge.

4. Being born again once didn t quite do it.

I know that Baptism is a new birth and that in Baptism all of my sins are taken away. But I continue to sin and I continue to need to hear the words, Your sins are forgiven. When I go to Mass, I am continually assured of God s ongoing love. Consider how many times during Mass we seek God s mercy! May almighty God…forgive us our sins (Penitential Rite); You take away the sin of the world: have mercy on us (Glory to God); Though we are sinners, we trust in your mercy and love. Do not consider what we truly deserve, but grant us your forgiveness (Eucharistic Prayer I); Our Father…forgive us our trespasses as we forgive those who trespass against us (Lord s Prayer); This is the Lamb of God who takes away the sins of the world….Lord, I am not worthy…but only say the word and I shall be healed (Invitation to Communion).

At the heart of each and every Mass we hear Christ s command to Take this, all of you, and drink from it: This is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven.

While I was born again in Baptism, I feel a need to be born again, and again, and again. This is why I go to Mass. I promise again, as my parents and godparents promised for me at my Baptism, to die to sin, to reject Satan, and all his works and all his empty promises. At each Mass I promise again to follow more closely in the footsteps of Jesus.

Each time I enter the church for Mass, I sign myself with water from the baptismal font, or holy water font, to remind myself of my Baptism. Mass is the way I renew the promises of my Baptism. Mass is, as one of my friends put it, the repeatable part of Baptism.

When I go to Mass I am assured again of this truth: We were indeed buried with [Christ] through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life (Rom 6:4). New life: That s what I want from Mass.

5. The Mass helps me find the sacred in the ordinary.

Do you receive those Christmas form letters where your friends tell you all the exciting things they they have done in the past year? I get lots of those letters. I send them out myself!

But while, in a good year, there may be a couple exciting events, most of my life is ordinary. We can talk about new life and life in the risen Lord, but most of my life is simply routine. I get up, go to work, come home, go to bed.

If Christianity is going to have any real influence on my life it must touch me in the ordinary and the routine. At Mass we use ordinary things: eating and drinking, standing and sitting, shaking hands and keeping quiet. In this ordinary stuff, I find God.

Once, when parishioners asked St. Augustine (354-430 A.D.) what had happened to all the miracles they read about in the Gospels feeding thousands with a few loaves and raising the dead to life St. Augustine asked them to think of the grain of wheat falling to the ground and producing stalk and blade. Where can you find a greater miracle than that! Often the greatest miracles are to be found in the ordinary.

The Mass is the principal element in my life that has helped me develop a spirit of wonder and awe in the presence of the ordinary. St. Augustine told his parishioners: If then you are the body of Christ and his members, it is your sacrament that reposed on the altar of the Lord .Be what you see and receive what you are (Sermon 272). There you are on the table, and there you are in the chalice (Sermon 229).

At the Mass my ordinary life is taken up into God s great plan for the world. The Second Vatican Council says that Mass is the outstanding means whereby the faithful may express in their lives and manifest to others the mystery of Christ and the real nature of the true Church ( Constitution on the Sacred Liturgy, 2). At Mass we not only hear of God s dreams for us, we act them out: We are taken up into those dreams.

I hear of God s dreams of justice for all peoples of all nations. In Holy Communion I see how the Body and Blood of the Lord are broken and shared and how everyone receives enough the rich and the poor, young and old, hungry and weak. I am forced by the contrast between the Table of the Lord and the table of this world (where very few have enough indeed millions are starving!) to rethink my ideas of justice and charity. At Mass, we don t just pray, Thy kingdom come, we experience what the kingdom promises. We don t just talk about Holy Thursday, we eat and drink. We not only talk about Good Friday, we are sacrifice. We not only attend Easter liturgies, we are risen in the promise of Christ. At Mass, our lives are taken up into the paschal victory of Christ.

At Mass our ordinary daily lives are taken up into eternity. What we do at Mass is but a hint of what we will be doing forever in heaven when, freed from every shadow of death, we shall take our place in the new creation (Eucharistic Prayer, Reconciliation I). In the new world where fullness of God s peace will be revealed we will be seated at table with people of every race, language, and way of life to share in one eternal banquet with Jesus Christ the Lord (Eucharistic Prayer, Reconciliation II). That s why I go to Mass!

Thomas Richstatter, O.F.M., has a doctorate in sacramental theology from Institut Catholique of Paris and serves on the faculty of St. Meinrad School of Theology. He is a popular writer and lecturer whose latest book is The Sacraments: How Catholics Pray (St. Anthony Messenger Press).

What is the Mass

Thu, 21 Jun 2018 17:41:22 GMT

The Mass (the Eucharist) is “the source and summit of the Church’s life”. In it, Christ is really, truly and substantially present under the appearances of bread and wine. Catholics listen to the Word of God and receive Christ’s Body and Blood, miraculously transformed from bread and wine, at Holy Communion.

The Fathers of the Second Vatican Council describe the Mass in the following way:

At the Last Supper, on the night when He was betrayed, our Saviour instituted the Eucharistic sacrifice of His Body and Blood. He did this in order to perpetuate the sacrifice of the Cross throughout the centuries until He should come again, and so to entrust to His beloved spouse, the Church, a memorial of His death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a paschal banquet in which Christ is eaten, the mind is filled with grace, and a pledge of future glory is given to us ( Sacrosanctum Concilium 47 ).

At Mass, the sacrifice of the Cross is renewed in an “unbloody manner”, as the memorial of Christ’s death.

The liturgy of the Mass is itself divided into two parts. The first part is the liturgy of the Word, in which we listen to Christ speaking in the Scriptures. The second part is the liturgy of the Eucharist, where the sacrifice of Calvary is renewed. Strictly speaking, however, the entire Mass is one sacrifice. That is why it is sometimes called the “Sacrifice of the Mass”.

Introductory rites

The priest enters, with a deacon, if there is one, and altar servers. The deacon may carry the Book of the Gospels, which he will place on the altar, and the servers may carry a processional cross and candles and incense. During this procession, ordinarily, the entrance chant is sung. If there is no singing at the entrance, the entrance antiphon is recited either by some or all of the people or by a lector; otherwise it is said by the priest himself. When the priest arrives at his chair, he leads the assembly in making the sign of the cross, saying, “In the name of the Father, and of the Son, and of the Holy Spirit”, to which the people answer: “Amen”. Then the priest “signifies the presence of the Lord to the community gathered there by means of the Greeting. By this Greeting and the people’s response, the mystery of the Church gathered together is made manifest” ( General Instruction of the Roman Missal 50). The greetings are derived from the Pauline epistles.

Then the priest invites those present to take part in the Act of Penitence, of which the Missal proposes three forms, the first of which is the Confiteor . This is concluded with the priest’s prayer of absolution, “which, however, lacks the efficacy of the Sacrament of Penance” ( GIRM 51). “On Sundays, especially in the Season of Easter, in place of the customary Act of Penitence, from time to time the blessing and sprinkling of water to recall Baptism may take place” ( GIRM 51).

“After the Act of Penitence, the Kyrie is always begun, unless it has already been included as part of the Act of Penitence. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is ordinarily done by all, that is, by the people and with the choir or cantor having a part in it” ( GIRM 52). The Kyrie may be sung or recited in the vernacular language or in the original Greek.

“The Gloria in excelsis Deo is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. … It is sung or said on Sundays outside the Seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character” ( GIRM 53). In accordance with that rule, the Gloria is omitted at funerals. It is also omitted for ordinary feast-days of saints, weekdays, and Votive Masses. It is also optional, in line with the perceived degree of solemnity of the occasion, at Ritual Masses such as those celebrated for Marriage (“Nuptial Mass”), Confirmation or Religious Profession, at Masses on the Anniversary of Marriage or Religious Profession, and at Masses for Various Needs and Occasions.

“Next the priest invites the people to pray. All, together with the priest, observe a brief silence so that they may be conscious of the fact that they are in God’s presence and may formulate their petitions mentally. Then the priest says the prayer which is customarily known as the Collect and through which the character of the celebration is expressed” ( GIRM 54).

Liturgy of the Word

On Sundays and solemnities, three Scripture readings are given. On other days there are only two. If there are three readings, the first is from the Old Testament (a term wider than Hebrew Scriptures, since it includes the Deuterocanonical Books), or the Acts of the Apostles during Eastertide. The first reading is followed by a Responsorial Psalm, a complete Psalm or a sizeable portion of one. A cantor, choir or lector leads, and the congregation sings or recites a refrain. The second reading is from the New Testament, typically from one of the Pauline epistles. The reader typically concludes each reading by proclaiming that the reading is “the word of the Lord”, and congregation responds by saying “Thanks be to God”.

If a deacon participates, he reads the Gospel. A priest, bishop, or even the Pope should not proclaim the Gospel if a deacon is participating.

The final reading and high point of the Liturgy of the Word is the proclamation of the Gospel. This is preceded by the singing or recitation of the Gospel Acclamation, typically an Alleluia with a verse of Scripture, which may be omitted if not sung. Alleluia is replaced during Lent by a different acclamation of praise. All stand while the Gospel is chanted or read by a deacon or, if none is available, by a priest. To conclude the Gospel reading, the priest or deacon proclaims, “This is the Gospel of the Lord” and the people respond, “Praise to you, Lord Jesus Christ”. The priest or deacon then kisses the book.

At least on Sundays and Holy Days of Obligation, a homily, a sermon that draws upon some aspect of the readings or the liturgy of the day, is then given. Ordinarily the priest celebrant himself gives the homily, but he may entrust it to a concelebrating priest or, occasionally, to the deacon, but never to a lay person. In particular cases and for a just cause, a bishop or priest who is present but unable to concelebrate may give the homily. On days other than Sundays and Holy Days of Obligation, the homily, though not obligatory, is recommended.

On Sundays and solemnities, all then profess their Christian faith by reciting or singing the Nicene Creed or, especially from Easter to Pentecost, the Apostles’ Creed, which is particularly associated with baptism and often used with Masses for children.

The Liturgy of the Word concludes with the General Intercessions or “Prayers of the Faithful”. The priest speaks a general introduction, then a deacon or lay person addresses the congregation, presenting some intentions for prayer, to which the congregation responds with a short response such as: “Lord hear our prayer”. The priest may conclude with a supplication.

Liturgy of the Eucharist

The linen corporal is spread over the center of the altar, and the Liturgy of the Eucharist begins with the ceremonial placing on it of bread and wine. These may be brought to the altar in a procession, especially if Mass is celebrated with a large congregation. The bread (wheaten and unleavened) is placed on a paten, and the wine (from grapes), mixed with a little water, is put in a chalice. As the priest places each on the corporal, he says a silent prayer over each individually, which, if this rite is unaccompanied by singing, he is permitted to say aloud, in which case the congregation responds to each prayer with: “Blessed be God forever”. Then the priest washes his hands, “a rite that is an expression of his desire for interior purification”.

The congregation, which has been seated during this preparatory rite, rises, and the priest gives an exhortation to pray: “Pray, brethren, that ot our sacrifice may be acceptable to God, the almighty Father”. The congregation responds: “May the Lord accept the sacrifice at your hands, for the praise and glory of his name, for our good, and the good of all his Church”. The priest then pronounces the variable prayer over the gifts that have been set aside.

The Eucharistic Prayer, “the source and summit of the entire celebration”, then begins with a dialogue between priest and people. This dialogue opens with the normal liturgical greeting, but in view of the special solemnity of the rite now beginning, the priest then exhorts the people: “Lift up your hearts”. The people respond with: “We lift them up to the Lord”. The priest then introduces the great theme of the Eucharist, a word originating in the Greek word for giving thanks: “Let us give thanks to the Lord, our God”, he says. The congregation joins in this sentiment, saying: “It is right to give him thanks and praise”.

The priest then continues with one of many Eucharistic Prayer prefaces, which lead to the Sanctus acclamation: “Holy, Holy, Holy Lord God of power and might, Heaven and Earth are full of your glory, Hosanna in the Highest, Blessed is he who comes in the name of the Lord, Hosanna in the Highest”.

In the Diocese of Salford the people kneel immediately after the singing or recitation of the Sanctus . However, the general rule is that they kneel somewhat later, for the Consecration, when, according to Catholic faith, the whole substance (what they are prior to the consecration) of the bread and wine is converted into that of the body and blood of Christ (which are now inseparable from one another and from his soul and divinity), while the accidents (or appearances) of bread and wine remain unaltered.

The Eucharistic Prayer includes the Epiclesis , through which the Church implores the power of the Holy Spirit that the gifts that have been set aside may become Christ’s body and blood and that the Communion may be for the salvation of those who will partake of it.

The central part is the Institution Narrative and Consecration, recalling the words and actions of Jesus at his Last Supper, which he told his disciples to do in remembrance of him.

Immediately after the Consecration and the display to the people of the consecrated elements, the priest invites the people to proclaim the “mystery of faith”, and the congregation joins in reciting the Memorial Acclamation. The Roman Missal gives three forms of this acclamation.

The Eucharistic Prayer also includes the Anamnesis , expressions of offering, and intercessions for the living and dead.

It concludes with a doxology, with the priest lifting up the paten with the host and the deacon (if there is one) the chalice, and the singing or recitation of the Amen by the people. The unofficial term, “The Great Amen” is sometimes applied to this Amen.

All together recite or sing the “Lord’s Prayer” ( Pater Noster or “Our Father”). The priest introduces it with a short phrase and follows it up with the embolism: “Deliver us, Lord, from every evil, and grant us peace in our day. In your mercy keep us free from sin and protect us from all anxiety as we wait in joyful hope for the coming of our Saviour, Jesus Christ”. The people then add the doxology: “For the kingdom, the power, and the glory are yours, now and forever”.

Next comes the rite of peace ( pax ). After praying: “Lord Jesus Christ, you said to your apostles: “I leave you peace, my peace I give you”. Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom where you live for ever and ever”, the priest wishes the people the peace of Christ: “The peace of the Lord be with you always”. The deacon or, in his absence, the priest may then invite those present to offer each other the sign of peace. The form of the sign of peace varies according to local custom for a respectful greeting (for instance, a handshake or a bow between strangers, or a kiss/hug between family members).

While the “Lamb of God” ( Agnus Dei in Latin) litany is sung or recited, the priest breaks the host and places a piece in the main chalice; this is known as the rite of fraction and commingling.

If extraordinary ministers of Holy Communion are required, they may come forward at this time, but they are not allowed to go to the altar itself until after the priest has received Communion ( GIRM 162). The priest then presents the transubstantiated elements to the congregation, saying: “This is the Lamb of God who takes away the sin of the world. Happy are those who are called to his supper”. Then all repeat: “Lord, I am not worthy to receive you, but only say the word and I shall be healed”. The priest then receives Communion and, with the help, if necessary, of extraordinary ministers, distributes Communion to the people, who, as a rule, approach in procession. When receiving Holy Communion, the communicant bows his or her head before the Sacrament as a gesture of reverence, and may receive the consecrated host either on the tongue or in the hand, at the discretion of each communicant. The distributing minister says: “The body of Christ” or, “The blood of Christ”, according as the element distributed is the consecrated bread or the consecrated wine, or: “The body and blood of Christ”, if both are distributed together (by intinction). The communicant responds: “Amen”.

While Communion is distributed, an appropriate song is recommended. If that is not possible, a short antiphon is recited before the distribution begins.

“The sacred vessels are purified by the priest, the deacon, or an instituted acolyte after Communion or after Mass, insofar as possible at the credence table” ( GIRM 279). Then the priest concludes the Liturgy of the Eucharist with the post-Communion Prayer, for which the people are invited to stand.

Concluding rite

After the Post-Communion prayer, announcements may be made. The Missal says these should be brief. The priest then gives the usual liturgical greeting and imparts his blessing. The liturgy concludes with a dialogue between the priest and congregation. The deacon, or in his absence, the priest himself then dismisses the people. The Latin formula is simply “ Ite, missa est ”, but the 1973 English Missal gives a choice of dismissal formulas. The congregation responds: “Thanks be to God”. The priest and other ministers then leave, often to the accompaniment of a recessional hymn, and the people then depart. In some countries the priest customarily stands outside the church door to greet them. Source: Wikipedia , with adaptations

Back to Basics

Thu, 21 Jun 2018 17:38:55 GMT

Back to Basics – Catholic Questions

Who are the Twelve Apostles?

Peter		formerly “Simon,” renamed “Kepha” or “Cephas” by Our Lord; preached in Antioch, Pontus, Galatia, Cappadocia, and Asia Minor, Rome; headed Roman Church (was first Pope); crucified upside-down in Rome, Italy; relics at St. Peter’s Basilica in Vatican City. Symbols: the Keys; upside-down Latin Cross; book. Feast: June 29 (along with St. Paul); August 1 (St. Peter’s Chains).
Andrew		Peter’s brother; preached in Scythia; Epirus; Achaia; Hellas; Cappadocia, Galatia, and Bithynia, Scythian deserts, Byzantium;Thrace, Macedonia, Thessaly, and Achaia; crucified in Patrae in Achaia; relics at Cathedral of Amalfi, Italy, and in St. Andrew’s Church in Patras, Greece. Symbols: X-shaped Cross; anchor; fish; fishing net. Feast: November 30.
James the Greater		he and his brother (John) nicknamed by Jesus “Sons of Thunder” (Boanerges); a son of Zebedee; preached in Spain; beheaded by Herod Agrippa I to please the Jews; relics at Compostela, Spain. Symbols: seashells; pilgrim’s staff; scroll; book; floppy hat; trampling a Moor; mounted on horseback. Feast: July 25.
John		he and his brother (James the Greater) nicknamed by Jesus “Sons of Thunder” (Boanerges); a son of Zebedee; the disciple whom Jesus loved; Evangelist; preached in Asia Minor (Ephesus). Symbols: chalice; eagle; serpent; sword; cauldron. Feast December 27.
Philip		preached in Hieropolis in Asia (?); relics at church of the Dodici Apostoli in Rome, Italy. Symbols: basket of loaves; T-shaped Cross. Feast: May 11 (with St. James the Less)
Bartholomew		preached in India, Mesopotamia, Persia, Egypt, Armenia, Lycaonia, Phrygia, shores of the Black Sea (?); beheaded or flayed alive and crucified, head downward in Albanopolis in Armenia; relics at St. Bartholomew-in-the-Island in Rome, Italy (?). Symbols: tanner’s knife; flayed skin. Feast: August 24.
Matthew		“Levi”; Evangelist; preached in Ethiopia to the south of the Caspian Sea (not Ethiopia in Africa), Persia and the kingdom of the Parthians, Macedonia, and Syria, and to the Hebrews generally (?). Symbols: angel/man/winged man holding a pen or inkwell; bag of coins, money bag, money box, or purse; spear; sword; halberd; lance. Feast: September 21.
Thomas		“Didymus,” meaning “Twin”; familiarly (not Scripturally) known as “Doubting Thomas”; preached in India; pierced through with spears by four soldiers at Syriac Mazdai; relics in Santhome Cathedral, Chennai, India. Symbols: T-square; spear. Feast December 21.
James the Less		“James the Just” or “James the Younger”; son of Alphaeus (Clophas) and “brother of the Lord”; Bishop of Jerusalem Church; epistle writer; killed by Jews by being thrown off the Temple and clubbed to death. Symbols: fuller’s club; book; windmill. Feast: May 11 (with St. Philip)
Jude		“Thaddaeus”; “brother of James (the Less)”; epistle writer. Symbols: shown with medallion with profile of Jesus around his neck; shown with flame above his head; oar; boat; axe; book; pen. Feast: October 28 (with St. Simon).
Simon		“Simon the Zealot” or “Simon the Canaanite.” Symbols: fish(es); man being sawn in two longitudinally; saw; lance. Feast: October 28 (with St. Jude).
Judas Iscariot		replaced after his suicide by Matthias (St. Matthias’s Feast: February 24).

What is Catholic Morality?

Catholic morality is about life: “I came that they may have life, and have it abundantly.” (John 10:10)

Faith & baptism give us new life in Christ. That life involves far more than simply following a set of rules.

This article provides an overview of basic principles of Catholic morality.

It is essential to know these principles: they are the how-to manual for living fully your new life, for obtaining that abundant life Christ has promised you.

The Catholic Catechism starts its section on Catholic morality with St. Leo the Great’s beautiful words:

Christian, recognize your dignity and, now that you share in God’s own nature, do not return to your former base condition by sinning. Remember who is your head and of whose body you are a member. Never forget that you have been rescued from the power of darkness and brought into the light of the Kingdom of God. ( Catechism , #1691)

Morality is a call to recognize our dignity as men and women who have received a free gift of new life in Christ. We must live accordingly.

The Law of Love

Our Lord Jesus himself clearly taught us the first principles of Catholic morality:

“You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbour as yourself. On these two commandments depend all the law and the prophets.” (Mt 22:37-40)

Love, or charity , is the great commandment of the Lord.

Love of God and love of neighbour are the source & summary of Catholic morality. “All the law and the prophets” flow from this starting point.

This means that what love requires is the essence of all moral rules, all of the Ten Commandments, and all aspects of morality spoken of by the prophets and even by Christ himself. The only things needed are those things which love makes necessary.

It is also important to say that love does, indeed, require many things!

In fact, it takes only a few simple steps of logic to deduce the Ten Commandments and most of the rest of Catholic morality from this starting point.

What are the Ten Commandments ?

The Catholic Ten Commandments are a summary of “the conditions of a life freed from the slavery of sin” ( Catechism , 2057).

They must be understood in relation to the “law of love”: Love of God and love of neighbour summarize all of Catholic morality. The law of love is also the first principle & source of the moral law. It contains “all the law and the prophets” (Mt 22:40).

The Ten Commandments are a description of the minimum that love requires.

Christian life itself requires much more than simply following the Ten Commandments. While the entire Judeo-Christian tradition uses the same Scriptural content for the Ten Commandments, their exact division and numbering varies.

The Catholic tradition uses the division of the Commandments established by St. Augustine. (The Lutheran confessions also use this numbering, while some other confessions & traditions use slightly different numberings.)

Here are the Catholic Ten Commandments:

I am the LORD your God. You shall worship the Lord your God and Him only shall you serve.
You shall not take the name of the Lord your God in vain.
Remember to keep holy the Sabbath day.
Honor your father and your mother.
You shall not kill.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
You shall not covet your neighbor’s wife.
You shall not covet your neighbor’s goods.

What are the Eight Beatitudes?

“Blessed are the poor in spirit,
for theirs is the kingdom of heaven.

Blessed are they who mourn,
for they shall be comforted.

Blessed are the meek,
for they shall inherit the earth.

Blessed are they who hunger and thirst for righteousness,
for they shall be satisfied.

Blessed are the merciful,
for they shall obtain mercy.

Blessed are the pure of heart,
for they shall see God.

Blessed are the peacemakers,
for they shall be called children of God.

Blessed are they who are persecuted for the sake of righteousness,
for theirs is the kingdom of heaven.” Gospel of St. Matthew 5:3-10

What are the Four Cardinal Virtues ?

The four cardinal virtues are:

Prudence,

Fr. John A. Hardon notes in his Modern Catholic Dictionary , is “Correct knowledge about things to be done or, more broadly, the knowledge of things that ought to be done and of thing that ought to be avoided.”

“Right Reason Applied to Practice”:

Aristotle was closer to the truth. As the Catholic Encyclopedia notes, he defined prudence as recta ratio agibilium , “right reason applied to practice.” The emphasis on “right” is important. We cannot simply make a decision and then describe it as a “prudential judgment.” Prudence requires us to distinguish between what is right and what is wrong. Thus, as Father Hardon writes, “It is the intellectual virtue whereby a human being recognizes in any matter at hand what is good and what is evil.” If we mistake the evil for the good, we are not exercising prudence—in fact, we are showing our lack of it.

Prudence in Everyday Life:

So how do we know when we’re exercising prudence and when we’re simply giving in to our own desires? Father Hardon notes three stages of an act of prudence: “to take counsel carefully with oneself and from others”; “to judge correctly on the basis of the evidence at hand”; “to direct the rest of one’s activity according to the norms determined after a prudent judgment has been made.”

Disregarding the advice or warnings of others whose judgment does not coincide with ours is a sign of imprudence. It is possible that we are right and others wrong; but the opposite may be true, especially if we are in the minority.

Justice ,

St. Thomas Aquinas ranked justice as the second of the cardinal virtues, behind prudence, but before fortitude and temperance. Prudence is the perfection of the intellect (“right reason applied to practice”), while justice, as Fr. John A. Hardon notes in his Modern Catholic Dictionary , is an “habitual inclination of the will.” It is “the constant and permanent determination to give everyone his or her rightful due.” While the theological virtue of charity emphasizes our duty to our fellow man because he is our fellow, justice is concerned with what we owe someone else precisely because they are not us.

What Justice Is Not:

Thus charity may rise above justice, to give someone more than they are rightfully due. But justice always requires perfect precision in rendering to each person what they are due. While justice is often used in a negative sense today—”justice was served”; “he was brought to justice”—the focus of the virtue is positive. While lawful authorities may justly punish evildoers, our concern as individuals is with respecting the rights of others, particularly when we owe them a debt or when our actions might restrict their exercise of their rights.

The Relationship Between Justice and Rights:

Justice, then, respects the rights of others, whether those rights are natural (the right to life and limb, the rights that arise because of our natural obligations to family and kin, the most fundamental property rights, the right to worship God and to do what is necessary to save our souls) or legal (contract rights, constitutional rights, civil rights). Should legal rights ever come into conflict with natural rights, however, the latter take precedence, and justice demands that they be respected. Thus, law cannot take away the right of parents to educate their children in the way that is best for the children. Nor can justice allow the granting of legal rights to one person (such as the “right to an abortion”) at the expense of the natural rights of another (in that case, the right to life and limb). To do so is to fail “to give everyone his or her rightful due.”

Fortitude (or courage),

St. Thomas Aquinas ranked fortitude as the third of the cardinal virtues, because it serves prudence and justice, the higher virtues. Fortitude is the virtue that allows us to overcome fear and to remain steady in our will in the face of obstacles. Prudence and justice are the virtues through which we decide what needs to be done; fortitude gives us the strength to do it.

What Fortitude Is Not:

Fortitude is not foolhardiness or rashness, “rushing in where angels fear to tread.” Indeed, part of the virtue of fortitude, as Fr. John A. Hardon, S.J., notes in his Modern Catholic Dictionary , is the “curbing of recklessness.” Putting our bodies or lives in danger when it is not necessary is not fortitude but foolishness.

A Gift of the Holy Spirit:

Sometimes, however, the ultimate sacrifice is necessary, in order to stand up for what is right and to save our souls. Fortitude is the virtue of the martyrs, who are willing to give their lives rather than to renounce their faith. That sacrifice may be passive—Christian martyrs do not actively seek martyrdom—but it is nonetheless determined and resolute.

It is in martyrdom that we see the best example of fortitude rising above a mere cardinal virtue (able to be practiced by anyone) into a supernatural gift of the Holy Spirit. But it also shows itself, as the Catholic Encyclopedia notes, “in moral courage against the evil spirit of the times, against improper fashions, against human respect, against the common tendency to seek at least the comfortable, if not the voluptuous.”

Fortitude, as a gift of the Holy Spirit, also allows us to cope with poverty and loss, and to cultivate the Christian virtues that allow us to rise above the basic requirements of Christianity. The saints, in their love for God and humanity and their determination to do what is right, exhibit fortitude as a supernatural gift of the Holy Spirit, and not merely as a cardinal virtue.

Temperance (or moderation).

Temperance, as the Catholic Encylopedia notes, “is concerned with what is difficult for a man, not in so far as he is a rational being precisely, but rather in so far as he is an animal.” It is the control of the desire for pleasure. In this sense, as Fr. John A. Hardon, S.J., notes in his Modern Catholic Dictionary , it corresponds to fortitude, which restrains our fears, physical as well as spiritual.

The Fourth of the Cardinal Virtues:

St. Thomas Aquinas ranked temperance as the fourth of the cardinal virtues, because it serves prudence, justice, and fortitude. The moderation of our own desires is essential to acting rightly (prudence), giving each person their due (justice), and standing strong in the face of adversity (fortitude). Temperance is that virtue which attempts to overcome the human condition that “The spirit indeed is willing, but the flesh is weak” (Mark 14:38).

Temperance in Practice:

When we practice the virtue of temperance, we call it by different names, depending upon the physical desire that we are restraining. The desire for food is natural and good; but when we develop an inordinate desire for food, we call that the vice of gluttony. Likewise, the inordinate indulgence in wine or other alcoholic beverages is called drunkenness, and both gluttony and drunkenness are combated by abstinence, which is temperance applied to our desire for food and drink.

Similarly, we receive pleasure from sexual intercourse, but the desire for that pleasure outside of its proper bounds–that is, outside of marriage, or even inside marriage, when we are not open to the possibility of procreation–is called lust. The practice of temperance regarding sexual pleasure is called chastity.

Temperance is primarily concerned with the control of the desires of the flesh, but when it manifests itself as modesty, it can also restrain the desires of the spirit, such as pride. In all cases, the practice of temperance requires the balancing of legitimate goods against an inordinate desire for them.

What are Seven Sacraments ?

The seven sacraments of the Catholic Church are Baptism, Confirmation, Holy Communion (also known as the Eucharist), Confession (also known as Penance or Reconciliation), Marriage (also known as Matrimony), Holy Orders (also known as Ordination), and Anointing of the Sick (also known as Extreme Unction or Last Rites).

What are the Seven Corporal Works of Mercy ?

To feed the hungry
To give drink to the thirsty
To clothe the naked
To shelter the homeless
To visit the sick
To visit the imprisoned
To bury the dead

What are Seven Deadly Sins ?

The seven deadly sins, more properly called the seven capital sins, are the tendencies that cause us to commit all other sins. They are called “deadly” because, if we engage in them willingly, they deprive us of sanctifying grace, the life of God in our souls.

The seven deadly sins are pride, covetousness (also known as avarice or greed), lust, anger, gluttony, envy, and sloth.

The Precepts of the Church

You shall attend Mass on Sundays and on holy days of obligation and rest from servile labour.

We must “sanctify the day commemorating the Resurrection of the Lord” (Sunday), as well as the principal feast days, known as Holy Days of Obligation. This requires attending Mass, “and by resting from those works and activities which could impede such a sanctification of these days.”

You shall confess your sins at least once a year.

We must prepare for the Eucharist by means of the Sacrament of Reconciliation (Confession). This sacrament “continues Baptism’s work of conversion and forgiveness.”

You shall receive the sacrament of the Eucharist at least during the Easter season.

This “guarantees as a minimum the reception of the Lord’s Body and Blood in connection with the Paschal feasts, the origin and center of the Christian liturgy.”

You shall observe the days of fasting and abstinence established by the Church.

“The fourth precept ensures the times of ascesis and penance which prepare us for the liturgical feasts and help us acquire mastery over our instincts and freedom of heart.”

One of the precepts of the Catholic Church requires fasting & abstinence as signs of repentance. Repentance means to turn away from sin and turn back to God.

Catholic spirituality traditionally includes in repentance some form of penance . Penance means some practice that lets us express sorrow for our sins and helps repair the damage that sin has caused.

Penance gives us important practice in resisting temptation, thereby strengthening us. It greatly strengthens a number of virtues, especially charity, and it greatly enriches life.

The Catholic Church has two official forms of penitential practices: fasting and abstinence. These are so important that they’re one of the precepts of the Catholic Church.

Fasting is reducing the amount of food you eat below normal levels. Specifically, on fast days you may eat one full meal and two smaller meals, but those two smaller together should not exceed the amount of the normal meal. Snacking is also prohibited on fast days.

All Catholics age 18 to 59 are required to fast on Ash Wednesday and Good Friday. You are excused from fasting if you have a legitimate need to eat a normal amount of food on fast days. This includes:

The sick or infirm, including handicapped or mentally ill people who need the nourishment or cannot make a free choice to fast
Pregnant or nursing women
Some manual workers

Abstinence means not eating meat (fish is not considered meat in this case). All Catholics 14 and older are required to observe abstinence on these days:

Ash Wednesday, Good Friday (the Friday before Easter), and all Fridays( according to the English and Welsh bishops Conference.

You shall help to provide for the needs of the Church.

“The fifth precept means that the faithful are obliged to assist with the material needs of the Church, each according to his own ability.”

On Suffering: A Pastoral letter from the bishops of New Zealand

Thu, 21 Jun 2018 17:33:45 GMT

A Pastoral Reflection on Suffering “Suffering is a shoreless ocean that surged in on Jesus tide after tide”. Romano Guardini, The Lord, Longmans, London, 1956, page 48.

Introduction

In the beginning … is the story of God who breathes life into a chaotic mix of water and earth and emptiness, and is very pleased with the result. God finds goodness in all that is.
Goodness, though, is not the same as perfection. God alone is perfect and to forget this is to invite confusion, disillusionment and frustration.

We see this on a daily basis. Whether we are planning a holiday, a marriage, a job, a day at the beach or a birthday party, we want everything to be just right. Our consumer-oriented society also leads us to expect nothing less than perfection in service and trading, often with money-back guarantees if we are not completely satisfied! We are so convinced that only the perfect is good, that when imperfection appears, particularly through sickness or loss, we can become blind to any goodness at all and look instead for someone to blame. God becomes a “perfect” target!

God did not create a perfect world, but a very good one.

In the beginning … God creates “Man” – male and female – as partners in the work of managing and maintaining the gifts that come from God’s creative love. “Man” is given the privileged responsibility of using the goodness within and around the created world to assist in the process towards perfection.

Perfection is our goal, not our present condition, as Jesus reminds us when he points to the perfection that is God whom he urges us to imitate: Be perfect, as your Heavenly Father is perfect. [Matthew 5:48]

Understanding this may bring us some way along the path to appreciating and being able to live with the suffering that enters every life.

Suffering is an enigma, a puzzle, all too often inexplicable and senseless. It permeates the whole of creation and raises questions about guilt and responsibility, justice and mercy, living and dying, and – the biggest question of all – why? In this Pastoral Reflection we wish to place the questions in the context of our common human and Christian experience of living as companions of our Lord Jesus Christ who has asked each of us to take up our cross and follow him. Recognising that suffering is a part of every life, we do not glorify it but look for ways of understanding its saving power. In the words of the Hail Holy Queen prayer, we send up our sighs, to the One who loves us as dearest children and is with us through every tear and every trial. Trusting in this love, we do not expect to solve the mystery of suffering but to learn from the example of Jesus who harnessed suffering for our good and the good of the world.

This Reflection is presented in six parts, each offering an aspect of the mystery of suffering, and each a unit in itself for discussion or meditation. We hope this will lead to further exploration, and to a deepening of faith as we come to relate suffering more and more to the mystery of Christ among us. There can be no end to our questioning. Suffering remains the enigma it has always been. It is our Christian faith that can bring enlightenment and assurances along the way.

This we do know: Suffering is not a punishment for personal sin. Nor is suffering the product of a sadistic god who delights in making creatures and then destroying them. At its deepest level, suffering is the effect of sin. Not individual sins, however grave, but the sin that first damaged the relationship between God and humankind.

From being friend and partner, “Man” claimed equality with God, a claim incompatible with harmony and good order. The result was, as it was in the beginning, chaos. [see Genesis Chapter 3]

Now let us enter the mystery …

I. Relieve the anguish of my heart
and set me free from distress
Psalm 25:17

Human suffering is the hurting part of life. We try hard to avoid suffering but we cannot; our struggling often leads to further suffering. Suffering accompanies life. The spiritual writer Romano Guardini’s description of suffering as a shoreless ocean illustrates its inescapable presence. Suffering is not always visible. The calmest appearance can mask great inner turmoil. Like the ocean, with its heaving, rolling waves or turbulent currents deep beneath the most tranquil surface, life carries suffering. How we meet and cope with suffering will define our whole approach to life.

We normally associate suffering with living creatures because it relates to feeling. We “feel” the pain that comes with loss, deprivation, rejection, failure and any hurt. We are distressed by any cruelty to animals. But suffering is not exclusively a feeling. In its broadest sense, suffering signals the disturbance of order and as such affects the whole of creation. Wherever there is tearing, disruption, a breaking off or a breaking apart, suffering is a factor in the process. A cell dividing in the formation of an embryo, a womb opening to allow birth, the ground splitting under the force of an erupting volcano, an earthquake, or a plant desperate for light, an inoculating needle piercing the surface of the skin, the slow, grinding slide of a glacier – all bring a measure of suffering.

This connection between suffering and creation is highlighted by St Paul in his Letter to the Romans. He considers the sufferings of this present time are not worth comparing with the glory about to be revealed to us. But then he points out that we are not alone in our eager longing to be rid of our bondage to decay, declaring that the whole creation has been groaning in labour pains desperate to be free of its weakness. [Romans 8:18-23]

The Book of Psalms, an ancient prayer form still used in both public and private prayer, links prayers of praise and thanksgiving with heartfelt petitions for the relief of suffering, for protection from danger and assistance in time of trial. Each of the 150 psalms assumes a close relationship between God and the person or people at prayer. There is an acceptance that suffering is indeed part of what it means to be alive, but there is also a confidence expressed by the psalmist that suffering can help personal growth and draw us closer to one another. Cardinal Basil Hume, a Benedictine Monk and Archbishop of Westminster, 1976-99, wrote of the psalms that they seemed to express all the needs and aspirations of a world always in turmoil.

The psalms remain wonderfully consoling prayers for all who suffer doubt or anxiety, or any kind of hurt. Images of God as shepherd, protector, guide and friend, stress the presence of God in every situation. The thoughts expressed in the prayers have relevance in every age. All humanity is one in the search for answers and the desire to make sense of suffering.

When Romano Guardini wrote of suffering as a shoreless ocean that surged in on Jesus, he emphasised that Jesus made no attempt to eradicate all suffering. Jesus was not a social reformer, intent on ridding the world of its aches and pains. He had another agenda altogether. He neither ignored suffering nor fled from it. Rather he entered into suffering, his own and the sufferings of others. In this way he exposed the mystery of suffering as a positive healing gift. When we embrace suffering, encounter and befriend it, we can experience an amazing transformation. The disease may not disappear, the heartbreak may not mend, the physical or emotional pain may still persist, but we discover an inner peace that changes attitudes of denial and anger to acceptance, patience and compassion. This healing can be so much richer than any actual cure.

II. Love is patient
1 Corinthians 13:4

St Paul gives first place to patience in his celebrated hymn in praise of love (1 Corinthians 13). The Latin word “patiens” means “suffering”. We speak of a patient person as being “long suffering” and someone in medical care as a “patient”. By definition, love and suffering go hand in hand, which accounts for grief being more intense for those who love.

Blessed Teresa of Calcutta, winner of the Nobel Peace Prize and founder of the Missionaries of Charity, and who died in 1997, tells us: True love causes pain. Jesus, in order to give us the proof of his love, died on the cross. A mother, in order to give birth to her baby, has to suffer. If you really love one another, you will not be able to avoid making sacrifices. She links love with faith which, in order to be authentic, has to be generous and giving. A father, grieving the loss of his son in a car accident found some consolation in this insight when he confided to a friend, If I hadn’t loved him I wouldn’t feel this terrible sadness.

All suffering is hard and, at the time, seemingly pointless and unrewarding. Difficulties can appear insurmountable, misunderstandings and selfishness can strain relationships to a point where it seems foolish not to break away. Incurable sickness and disability can find one questioning the sanity of lingering on. Only when you accept that suffering is part of the deal of life, are you able to leave the way open for something beneficial to come from a setback, heartbreak, disappointment or tragedy.

The greatest threat to human life is not the suffering of physical or mental illness, but the suffering that comes from being unloved, unwanted or uncared for. Returning to the words of Mother (Blessed) Teresa – We can cure physical diseases with medicine, but the only cure for loneliness, despair and helplessness is love. There are many in the world who are dying for a piece of bread but there are many more who are dying for a little love.

Among the many other saintly women conversant with the healing power of love is St Therese of Lisieux, the Little Flower. A French Carmelite, she lived only 23 years, dying in 1897. She reasoned that as a body cannot function without a heart so she could best serve the Body of Christ by being in the heart of Mother Church, burning with love for all. St Therese is a great sustainer of the People of God; people who suffer can lean on her intercession with confidence. She teaches us that love connects, empowers and is truly patient.

III. I know that my Redeemer lives
Job 19:25

I know that my Redeemer lives, is possibly the best known quote from the Book of Job. But it is not the heart of Job’s story; it is rather the beginning and the end. Like book-ends, this expression of faith holds Job together: a good and just man, Job’s life is blessed by God; but then disaster strikes, plunging Job into darkness; slowly he recognises God’s presence and re-emerges into the light. There is great value for us in Job’s experience.

Job is perhaps the greatest sufferer in the Hebrew Scriptures. Stripped of all his possessions, abandoned by his family, derided and taunted by his friends and neighbours, he is brought to the brink of despair before finding that God, far from punishing him through his suffering, was with him every moment. We speak of someone as having “the patience of Job,” meaning they put up with so much. Here patience is most evidently relating to suffering, and is not simply a connection with time. Patience and love come together with great poignancy through Job’s encounter with suffering which challenged, threatened and finally reaffirmed his relationship with God.

To Job, God apparently delights in the miscarriage of justice. He has done nothing wrong, but his life crashes horribly. If God is his Creator, Job wonders why God does not protect and care for the work of his hands. We can feel that way, too. When relationships collapse, when things go wrong, when trouble comes, there is often no explanation and no one at fault. “Things happen”! we hear, but no one can tell you why. The innocent, like Job, seem particularly vulnerable. It seems very unfair and we feel someone has to be made to take responsibility. That’s when some turn against God, or use the situation as evidence that there is no God. Others might feel their trust in God was a waste of time, while others become sure their suffering is a punishment. None of this is true.

As Job’s experience unfolds, the reader can sense that God is nearby, quietly observing but not interfering. Job’s predicament, while not of Job’s making, comes to be seen as an opportunity to deepen his understanding of God and his own self-awareness as a creature greatly loved, but also part of a huge creation. As individuals we are not able to see the complete plan; nor can we ever hope to know the mind of God. At the same time, there is much we can come to know through patience and reflective questioning – a process that even in the human parent-child relationship, produces a stronger, more confident person, than if God (or the parent) suddenly stepped in and provided the answer.

Scripture scholars note ambiguities in the structure of the Book of Job and their observations help our theme. They point to a clash in style between the prose of the opening and closing sections and the poetry in between. Some suggest that this “clash,” leading to an awkwardness and difficulty in interpretation of the overall text, is itself a commentary on the nature of suffering, which so often defies logic and our ideas of how things should be. We strongly recommend a prayerful study of the Book of Job, either privately or with a small group. Its wisdom is both ancient and new with a life, death and resurrection theme that points directly to the mission of Jesus whose life speaks most eloquently of the redeeming nature of suffering.

IV. Was it not necessary …
Luke 24:26

The suffering of Jesus is featured in the four gospel accounts as integral to his mission. He suffered:
• in his home town of Nazareth when his own people tried to throw him off the cliff their town was built on [Luke 4:16-29];
• from the obstinacy and hatred of those who opposed his teaching [Matthew 21:45-46; 26:1-5];
• from the slowness of the disciples to grasp the meaning of his message [Matthew 16:5-12];
• grief at the death of his friend, Lazarus, and also tears for his beloved Jerusalem [John 11:1-36; Luke 19:41-44];
• the pain and shame of being falsely accused, condemned and crucified.

He warned his followers to expect trouble in this world because of him, and that there would be a cross for them to carry every day.

But this suffering is not featured for its own sake. In the preaching of the gospel it is always linked with the resurrection. It is the suffering, death and resurrection of Jesus that is the cornerstone of Christianity and its central belief that through this self-offering and sacrifice the world is redeemed.

The stranger speaking with the two grieving friends on the road to Emmaus, after the death and burial of Jesus, transformed their sorrow by taking them through the scriptures that foretold the very things they were despairing over. Was it not necessary, he said, that the Messiah should suffer these things and so enter into his glory. Their eyes were opened when he joined them at table and broke bread with them. They knew they had been with Jesus. [Luke 24:13-35]

These two breaking open actions – the breaking open of the word and the breaking of the bread – remain key elements in Christian worship. They are both indicative of the suffering and sacrifice that inevitably precede any new discovery or breakthrough. In our Eucharist, or Mass, they form the Liturgy of the Word and the Liturgy of the Eucharist. The presence of Jesus in his suffering, death and resurrection becomes his gift and his challenge to us in the celebration of the Eucharist.

Pope John Paul II wrote that the Lord wished to remain with us in the Eucharist, making his presence in meal and sacrifice the promise of a humanity renewed by his love. [Ecclesia de Eucharistia 2003, No.20] He stressed this in pointing to the value of Christian hope as a means of helping the world meet the many problems and acute suffering that darken the horizon of our time.

The Mass makes present the sacrifice of the cross not out of morbid curiosity, nor for the purpose of making us feel guilty or wretched, but in order to stimulate our awareness of Christ’s love for us and to encourage our imitation of his sacrifice. The Calvary experience is inseparable from the empty tomb; it is not simply the crucifixion that holds our gaze but the death and resurrection together that give substance, purpose and focus to our worship.

Jesus’ words, Do this in memory of me, is an invitation and a direction to enter the suffering of Jesus through the breaking to discover his presence in our own suffering, and to be strengthened to become present in the suffering of others.

The introduction of the new translation of the Roman Missal provides opportunities to freshen our approach to the Eucharist, to see its connection to our daily lives and experiences. Reflecting on the texts, both new and old, will make clearer how Jesus changes suffering by making it the instrument of redemption. Through his sacrifice he shows us the way of making suffering work for us.

We also commend Adoration of the Blessed Sacrament and the practice of quiet time before the Tabernacle. In this presence you can pour out your heart to Jesus in private conversation, joining your suffering to his and in this way contribute to the salvation of the world.

The Sacraments of Reconciliation and the Anointing of the Sick are likewise special moments of communion with the healing sacrifice of Jesus. They can spur us on to be healing instruments for Jesus in our relationships with others, for these Sacraments bring peace and restore order and thereby make us more capable of serving. These encounters with mercy are also grace-filled moments for believers to show solidarity with one another. No one is free of the need to be healed. Both Sacraments lend themselves to parish celebrations in which the Risen Christ embraces the wounded in spirit, mind or body; celebrations which provide mutual support, understanding and compassion.

V. Son, though he was, he learned to obey through suffering
Hebrews 5:8

In the letter to the Hebrews, we find this dramatic statement:
During his life on earth, he offered up prayer and entreaty, aloud and in silent tears, to the One who had the power to save him out of death, and he submitted so humbly that his prayer was heard. Although he was Son, he learned to obey through suffering; but having been made perfect, he became for all who obey him the source of eternal salvation … (Hebrews 5:7-9)

In what sense did Jesus “learn to obey”? It could only mean that he had to personally choose to be faithful to his Father’s mission when it was going to cost him so much. Some biblical references to Jesus’ sacrifice are not easily distinguished from the pagan idea of sacrificing a victim to appease a vengeful God, and can also give the impression of a cruel Father handing him over for this purpose. Jesus’ death was not a sacrifice in that sense. References to our being saved by his “blood” are only shorthand for saying we were saved by his faithfulness; his blood (his life) is what it cost him to be faithful. This was the sacrifice that out of love he chose to make.

For us, as for Jesus, the value of our suffering is not in the pain but in the faithfulness we express in the midst of it. The experience of needing to choose what God is allowing to happen when it is very different from what we would like, can be our greatest opportunities to align our will with God’s will, i.e. to obey.

In the Letter to the Romans (5:3) a passage urges us to rejoice in our sufferings because of what they can produce:
suffering produces endurance,
and endurance produces character,
and character produces hope,
and hope does not disappoint us,
because God’s love has been poured into our hearts through the Holy Spirit which has been given to us.

We must not go looking for suffering, but when it meets us – as it surely will – we can know it holds value for us. Through our faith in Jesus Christ we can turn suffering to our advantage.

VI. You are sharing Christ’s sufferings
1 Peter 4:13

We might be able to accept the suffering that comes from our own folly, selfishness or carelessness, but unjust or unwarranted suffering is another matter. Suffering at the hands of others, sickness, disease, disaster and tragedy pose great difficulties even for people of faith. Pope John Paul II put it this way: The wonder and beauty of God’s handiwork, pointers to God’s existence, become obscured by the daily drama of so many cases of undeserved suffering. [Salvifici Doloris, 1984]

Jesus was the victim of injustice. His torture and death by crucifixion caused horrific suffering. In his humanity, Jesus struggled to accept such an enormous burden, crying in his agony, My God, my God, why have you forsaken me [Mark 15:34]. This cry finds an echo in hearts torn by news of terminal illness, the sudden death of a loved one, rejection, redundancy, unfaithfulness or when abandoned and alone and in countless other situations.

But the sufferings of Jesus did not lead to despair. They were an expression of the greatest love [John 15:13] and offered for the life of the world. Our own sufferings can be joined with those of Jesus and we continue his saving work when we are able to endure our own suffering for the good of others.

Pope Benedict XVI, in his encyclical on Christian Hope, Spe Salvi, acknowledges the difficulty suffering poses for belief and urges us to do whatever we can to relieve suffering. But he also cautions against attempting to avoid suffering altogether: It is not in our power to do so. He goes on: It is when we attempt to avoid suffering by withdrawing from anything that might involve hurt, when we try to spare ourselves the effort and pain of pursuing truth, love and goodness, that we drift into a life of emptiness… It is not by sidestepping or fleeing from suffering that we are healed, but rather by our capacity for accepting it, maturing through it and finding meaning through union with Christ, who suffered with infinite love. [Spe Salvi, 2007, Nos. 36, 37]

Today, there are voices all too ready to encourage surrender at the first sign of discomfort. “You don’t have to put up with it,” is a common cry. This attitude allows for no personal inconvenience and is matched by a commercial ethic that champions replacement rather than repair. Cost favours the purchase of a new appliance against having the broken one fixed. We should be careful not to use the same criteria when things break down within ourselves or between one another.

“Assisted Suicide” is the new name for “Mercy Killing”. It sounds kinder, but it is still a direct and active involvement in the taking of the life of another person. This so-called humane treatment that would “cease the suffering” of the terminally ill, or of those whose poor quality of life appears to have become intolerable, can never be supported in Christian ethics. It would not be tolerated, or even suggested, in a society that truly cared for the weak and defenceless, seeing them rather as integral to the fabric of the community. Those who promote this final solution to pain and suffering are perhaps neglecting the wonderful assistance available to the severely infirm through palliative care and hospice support. Our efforts should be towards research into ways of further developing this care.

We commend those who work to relieve the suffering of others. As well as the remarkably effective hospice medical and nursing teams and volunteer groups, there are those who meet, with Christ-like compassion, the often anguished lives of those who have had an abortion or who are the victims of abuse. Others commit to the care of the disabled, and the L’Arche communities are blessed examples. Still others devote themselves to visiting the sick and elderly, and bringing Communion and other pastoral care to retirement homes and hospitals.

The generous response to the appeals of Caritas and other aid agencies in assisting the development, resettlement and recovery of people affected by disasters indicates a wonderful willingness to assist those in need. So much of the care given by people of faith is motivated by a sharing in the sufferings of Jesus who tells us, just as you did it to one of the least of these who are members of my family, you did it to me. [Matthew 25:40]

Any involvement in the care of others is itself a God-given task, a response to the partnership given humankind at the beginning. To quote a Sufi teaching:
Past the seeker as he prayed came the crippled and the beggar and the beaten.
And, seeing them, he cried, Great God, how is it that a loving creator
can see such things and yet do nothing about them?
God said, I did do something.
I made you.

VII. A sword will pierce your own soul too
Luke 2:35

A greatly honoured tradition in the Church has given us the Seven Sorrows of Mary. They accompany her life as mother of Jesus: the prophecy of Simeon that she would know the suffering of the sword [Luke 2:34]; fear for the family’s safety as Herod sought to kill the child and the consequent flight from their homeland [Matthew 2:13]; the loss of Jesus from the family group on a visit to Jerusalem and the strangeness of his words to Mary and Joseph when they found him in the temple [Luke 2:43-50]; her meeting with Jesus as he carried his cross to Calvary [Luke 23:27]; standing at the foot of the cross [John 19-25]; receiving the dead body of her son [John 19-38]; the burial of Jesus [John 19:41-42].

There were other occasions in the gospel story when Mary would have suffered:
• the humiliation of being pregnant and not married and knowing the hurt this meant for Joseph [Matthew 1:18-25];
• witnessing the rejection of Jesus in his home town [Luke 4:16-29];
• having her family tell her Jesus was out of his mind [Mark 3:20-21; 31-35];
• her heartbreak as the disciples abandoned Jesus following his arrest [Mark 14:48-52].

As Mother of Sorrows, Mary is our model for our own burdens and losses, not simply as one who suffered but especially for the way she assimilated suffering into her appreciation of life. As the person closest to Jesus, and his first disciple, Mary’s life displays the inseparable connection between love and suffering. Her sorrows are echoed in our own experiences, except that she places them firmly in the context of her relationship with Jesus. Not only does this give her suffering value, it reinforces the teaching of Jesus that the way to happiness and fulfilment is through the way of the cross.

Christians believe that the parting gift of Jesus to his followers as he hung on the cross was his mother [John 19:26-27]. Placed into the care of the disciple standing with her on Calvary, Mary was gifted to all who would hear the word of God and keep it. [Luke 8:19-21] Because of this she is mother of all God’s people – Mother of the Church – and Help of Christians as they live out their lives in the vale of tears.

This is not to say that we look for suffering; it is rather an acknowledgement that life is hard and that suffering is inevitable. Through her own courageous living, Mary, the mother of Jesus, provides the perspective and the motivation for us to use difficulties, disappointments, loss and whatever negatively affects our lives, to deepen our understanding of what life is about and to draw us closer to God and to one another.

A simple, yet practical and effective, way of doing this is through the Morning Offering prayer . This gathers everything to be encountered in the new day before it happens and places them with the self-offering of Jesus. With Pope Benedict XVI we encourage the revival of the practice of offering up the hardships and annoyances that constantly “niggle” us [see Spes Salvi, 2007, No. 40]. This is very much the essence of the great Fiat prayer of Mary: Let it be done unto me according to your word. [Luke 1:38]

Conclusion

In exploring the mystery of suffering we have confronted an enormous puzzle that can never be fully unravelled. We recognise the need to limit suffering by finding ways of reducing its debilitating effects. But we know suffering cannot be totally eradicated. It is part of life.

We have seen the way Jesus used suffering for our good and for the good of the world, and we have looked at how our own sufferings can be part of his offering. Do not underestimate the value of faith in the arena of suffering for both the one who suffers and the care-giver.

Unable to avoid suffering, none of us should have to meet it alone. Common to all, though individually wrapped, suffering needs a community response. In solidarity with one another, we can support and encourage, befriend, care and provide reassurance and practical support, to ensure that no suffering is left unnoticed and no sufferer abandoned.

The suffering seek only to be understood and accepted in their suffering. A hand to hold, a silent presence, a gentle touch – the simplest sign of love can make all the difference to a person’s ability to find peace and purpose amidst even the severest discomfort.

Suzanne Aubert gave us the Daughters of Compassion and, in Aotearoa New Zealand this community has served since 1892 in total dedication to the sick, orphaned and homeless. Her prayer, repeated many times daily as she coped with lack of resources, misunderstanding and opposition, was Thanks be to God for what he has done and is doing for us. Let this prayer finds its voice in each of us.

As the People of God we find meaning in what we are moving towards. This is the key to our hope. It is the promise of Jesus that draws us forward – the promise of light and peace in God’s presence, when every tear will be wiped away. [Eucharistic Prayer III]

+John Dew
Archbishop of Wellington
President, NZCBC

+Patrick Dunn
Bishop of Auckland
Secretary, NZCBC

+Colin Campbell
Bishop of Dunedin

+Barry Jones
Bishop of Christchurch

+Peter Cullinane
Bishop of Palmerston North

+Denis Browne
Bishop of Hamilton

November 2010

What we believe

Thu, 21 Jun 2018 17:27:36 GMT

“Our profession of faith begins with God , for God is the First and the Last, the beginning and the end of everything. The Credo begins with God the Father , for the Father is the first divine person of the Most Holy Trinity; our Creed begins with the creation of heaven and earth, for creation is the beginning and the foundation of all God’s works.”—the Catechism of the Catholic Church , no. 198

Catholic belief is succinctly expressed in the profession of faith or credo called the Nicene Creed :

The Nicene Creed

I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.

I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.

I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.

Why Faith Can Feel Like Darkness At Times

Thu, 21 Jun 2018 17:24:53 GMT

Why Faith Feels Like Doubt and Darkness

God is ineffable. This is a truth that’s universally accepted as dogma among all Christians and within all the great religions of the world. What does it mean?

In essence, it means that God is beyond us, not like us, but in an utterly different sphere. More especially, it means that God cannot ever be captured in thought, imagination, or word. Any concepts, images, or words we have about God are inadequate at best and idolatrous at worst. God is always beyond what we can think, speak about, or imagine.

But we do have thoughts, images, and words about God and many of these are given to us in scripture. What’s to be made of our traditional biblical and theological images of God? Aren’t they accurate and adequate? In a word, no, they aren’t. To paraphrase Annie Dillard, the concepts and language about God that are given us in scripture and church tradition are simply words that we have permission to use without being struck dead for idolatry. We should never pretend they are accurate and adequate; scripture itself makes that clear. Not understanding this confuses our notion of faith and doubt.

Because we do not existentially grasp and accept that God is ineffable, we generally confuse faith with imagination. Simply put, because we think God can be imagined and conceptualized, we feel that we have faith precisely to the extent that we can imagine God’s existence and God’s person. Conversely, we feel we are in doubt and agnostic when we cannot imagine these. And so we naively identify faith with the capacity to create the right imaginative fantasies and feelings about God, and vice versa.

But, since God is ineffable, we can never imagine either God existence or God’s person. This is an impossible task, by definition. We have only finite concepts within which to try to capture infinity and thus all our human faculties are incapable of conceptualizing God, tantamount to trying to think of the highest number to which it is possible to count.

Does this mean then that faith opposes human reason? No. Faith doesn’t negate human reason, it simply dwarfs it, akin to the way the most sophisticated formulae within contemporary astrophysics dwarf elementary arithmetic and the way the blinding light of a noonday sun dwarfs the paltry light of a candle. Moreover, though helpful, even these analogies limp and are inaccurate. God’s existence and person may not be imagined as that of some supreme Super-person, someone like us, except supremely greater. To imagine God in this way still puts God into the realm of the finite, a creature still, even if Super-supreme, imaginable, able to be conceptualized, not ineffable, a number we can still count to. God, though, is not a reality that can be counted. God’s existence and person can never be conceptualized.

Moreover, this is true as well for our understanding of God’s love. It too is beyond our imagination and capacity to conceptualize. Our universe, though finite, is so vast and prodigious that our imaginations already run out of room in their efforts simply to picture the finite world. Beyond this, just on this one planet, earth, we have billions upon billions of persons, each of which has a heart and meaning that is individually precious. How can we imagine a God who somehow knows and loves this all intimately? We can’t! Our minds and our hearts simply don’t stretch that far; though they do stretch far enough to ask: Why wouldn’t an infinite God create so an unimaginatively huge a universe and so many billions and billions of people to love and share in this creation? And why would an infinite God suddenly say (after we have been born): “That’s enough! I now have as many people as I want!”

God befuddles the mind, the heart, and the imagination. It cannot be otherwise. Any God who could be understood would not be God. God is not a supreme Superman, like us, only bigger, stronger, and more powerful. The infinite, precisely because it is infinite, cannot be circumscribed and grasped, either in its existence, its person, or its capacity to love. We can know the infinite, but we cannot think the infinite.

Because of this, at some point in our lives, faith will feel like darkness, belief like unbelief, and God’s person and existence will feel like nothing, emptiness, non-existence, nada. Our minds and hearts will, at that point, come up dry and empty when they try to imagine or feel God, not because God doesn’t exist or is less present than the physical world, but because God is so massively present, so real, so above all other lights, that God’s reality will dwarf everything to the point to where it gives the impression that it itself doesn’t exist

In faith, God is known this way: As a light so bright that it’s perceived as darkness, as a love so universal that it’s perceived as indifference, and as a reality so real that it’s perceived as nothing.

How to Talk to Non Catholics About The Faith

Thu, 21 Jun 2018 17:22:36 GMT

How to talk to non-Catholics about the Faith

How to talk to non-Catholics about the Faith

EMILY STIMPSON

As ‘the Francis effect’ prompts more people to inquire about the Church and her beliefs, be ready to respond.

In 2013, Pope Francis had barely settled into his new Vatican living quarters when some enterprising journalist coined a phrase: “the Francis effect.”

Over the course of the past year, that phrase has repeatedly resurfaced in the likes of The Boston Globe , The New York Times and The Economist , alluding to what some see as a renewed interest in the Catholic Church sparked by Pope Francis.

The evidence, however, suggests that the more apt phrase might be “the Francis moment.”

This past spring, a Pew Research Centre study concluded that no noticeable flood of conversions or reversions has followed Pope Francis’ installation.

On the other hand, more than a third of all respondents indicated that the new Holy Father has favourably affected their view of the Catholic Church. A quarter of Protestants surveyed said the same.

Along with those numbers, the media attention showered on Francis has garnered the Catholic Church a steady stream of positive news coverage.

People are talking about the Church and her pope. They’re paying attention to both, and many like what they see.

For Catholics, this moment — this “Francis moment” — presents an opportunity to engage people in deeper conversations about the Faith. It’s an occasion for evangelization — at work, at school, even at the shopping mall. Or, at least, it can be, if Catholics seize the moment.

To that end, Our Sunday Visitor talked to some of the Church’s leading experts on evangelization about how Catholics can more effectively (and confidently) talk to non-Catholics about Jesus Christ and his Church.

Emily Stimpson is an OSV contributing editor.

1. Look for opportunities

When it comes to evangelization, Catholics often believe nobody wants to hear about their relationship with God. But according to Sherry Weddell, author of “ Forming Intentional Disciples: The Path to Knowing and Following Jesus ” (OSV, $16.95) and co-director of the Catherine of Siena Institute, that’s simply not the case.

“A quarter of all adults in this country are actively spiritually seeking or passively scanning the horizon, looking for alternatives,” she said. “It’s not rare. The more you look for opportunities, the more you’ll find them.”

Sometimes, those opportunities easily present themselves. A casual mention of God on an airplane can trigger a deeper conversation. A co-worker’s recent good fortune can lead to a discussion about grace and blessing.

Good opportunities, however, don’t always come in neatly wrapped packages. And if you wait for the perfect moment to broach the God question with your agnostic sister-in-law, you might wait forever. That’s why Rob Corzine, vice president of programs and development at the St. Paul Centre for Biblical Theology, advises against such waiting.

“There is no perfect moment,” he said. “Somebody who is in love or has a new grandbaby doesn’t wait for the perfect moment to talk about those things. Neither should Catholics when it comes to the Faith. It should come up naturally, in the course of an ordinary conversation. Whatever time and place is good for a conversation is good for this conversation.”

“But not every conversation,” he cautioned. “Don’t be that guy.”

2. Build trust

Before launching into the finer points of transubstantiation and the Trinity, it helps to have a relationship with the person to whom you’re talking.

“A basic foundation of trust has to be in place,” Weddell explained. “Even if they don’t believe in God, they can still trust you. You can be that bridge.”

That doesn’t mean you have to know the person for 10 years before mentioning God. The person sitting next to you on your flight to Phoenix may be exactly the person with whom God wants you to share your faith. But it usually does mean you need to talk about other topics — baseball, children or what you do for work — before venturing onto more sacred ground.

Likewise, whether you’ve known someone for five minutes or five decades, you need to show genuine interest in them as a person, not just as an object for evangelization.

“People don’t care how much you know until they know how much you care,” explained Terry Barber, founder of St. Joseph Communications and the author of “ How to Share Your Faith With Anyone: A Practical Manual for Catholic Evangelization ” (Ignatius, $14.95).

They also don’t care what you say if your actions don’t match your words.

“You have to walk the talk,” Barber continued. “Smile. Show enthusiasm. Practice virtue. The greatest barrier to evangelization today is bad example.”

3. Ask questions

People who think they already have all the answers about God, life and the meaning of everything generally aren’t open to conversations about faith. No matter how beautiful, powerful and compelling the Church’s answers to life’s greatest questions might be, if someone isn’t asking those questions, the Church’s answers won’t interest them.

So, what does a would-be evangelist do then? “Help them ask questions,” Corzine said. “The goal is to not give people answers until they have questions. If someone isn’t asking questions, they’re not ready to hear the answers that everybody needs.”

Sometimes, he continued, “Your personal witness — a normal, fun, interesting person who takes their faith seriously — can become a question in someone’s life.”

Other times, more is required.

“The best way to arouse curiosity is to ask questions yourself,” Weddell said. “Which, if you look through the Scriptures, is what Jesus did most of the time.”

Those questions can range from the grand — “What does life mean?” “Why are we here?” “Does truth exist?” — to the more personal and prosaic — “Why do you believe what you believe?” “Where has God been in this decision-making process?” “How has God blessed you?”

“God desires every man, woman and child to come to know him and follow him as a disciple,” said Curtis Martin, president of the Fellowship of Catholic University Students (FOCUS). “You’ll be surprised, once you start asking questions, where a conversation can go.”

4. Listen

In the process of evangelization, asking questions isn’t just a rhetorical device to get people asking questions of their own. It’s the only way you, the evangelist, can know where to take a conversation.

“If you were designing a course on Catholicism, there would be a logical order or progression to the topics you addressed,” Corzine said. “But when talking to individuals, the psychological order is more important than the logical order. If someone has a question, that’s where you start. The piece of information that might be exactly what one person needs is the last thing you should say to another person. But you need to listen to know that.”

“You want to scratch the itch,” Barber added. “Some people have problems with the Church’s teaching on Mary. Other people don’t like purgatory. Or they struggle with belief in general. You want to address the topics that concern them the most.”

Listening, however, doesn’t only tell you what itch to scratch. It also tells you when to stop scratching.

“Our job is not to be pushy,” Martin said. “It’s not to force people to make decisions. That’s when evangelization becomes proselytizing.

“If someone says they don’t want to talk about a topic or they freeze up, then stop talking and love them in that moment.”

5. Tell stories

In an age where much of the population thinks everything is relative, including truth, personal stories of grace and conversion are the best tools in an evangelist’s toolbox.

“No one can argue with your story,” Martin explained. “It pierces relativism.”

Providing that story starts with knowing it. Weddell, Corzine, Barber and Martin all agree that every Catholic needs to know how to give a three-minute account of their conversion story — of how they met Jesus and came to love and follow him. Every Catholic also needs to have a few other stories at their disposal — stories about how God has worked in their life, blessed them and drawn them closer to him.

“People are looking for something lived — stories of answered prayer and experiences of the presence of God,” Weddell said. “If we can tell those stories in natural, easy ways, people will remember them. They may not respond immediately, but they will tuck it away.”

Besides personal stories, you also need to know Jesus’ story. That includes both the overarching story of salvation history and a few individual Bible stories that speak to particular struggles or questions.

“Most people have to process who Jesus is, what he’s done and what it means to them before they can make a decision,” Weddell said. “Help them come in contact with that story. Give them the opportunity to wrestle with who he is.”

6. Pray

Fruitful evangelization begins and ends with prayer. In some sense, it is a prayer.

“The goal of evangelization is a transformed heart,” Corzine said. “And that is always the work of the Holy Spirit, not a human evangelist. We’re just one beggar telling another beggar where we found some bread.”

“Our goal is to cooperate with the Holy Spirit,” he continued. “That’s where the work is done. We need to do the sharing and address intellectual issues when they arise, but to start with the arguments gets it upside down.”

To keep that truth in mind, Weddell recommends praying regularly for people at different stages in their spiritual journey and praying for what she calls “divine appointments.”

“There are people out there that I don’t know, but who God knows are ready, and I pray that God brings them to me,” she explained. “When they come, you walk with them along the part of the journey that you can, then you trust them to God.”

As for how much to pray, Corzine offers this rule of thumb: “Always talk to God about your friends and family more than you talk to your friends and family about God.”

7. Just do it

Coming up with excuses not to evangelize is easy — “It’s not the right time”; “I’ll say the wrong thing”; “Someone else could do this better.”

But in the end, letting those excuses prevent us from sharing the Faith may be the biggest mistake Catholics make when it comes to evangelization.

“We are empowered and obliged by our baptism and confirmation to share the Good News in word and deed,” Corzine said. “Too often, Catholics adopt the spirit of the age and think it’s intolerant to want non-Catholics to come into the Church, or we let our own vanity and fears get in the way. But the Lord, in shocking ways, will make perfect use of whatever we’ve got, if we just give him the opportunity.”

Added Martin, “Statistically speaking, the odds of us running into a person who is outside the Church or who left the Church, but who is going through a Francis moment is really high. Every journey begins with one step. Now is the perfect time to take it.”

ACKNOWLEDGEMENT

Emily Stimpson. “How to talk to non-Catholics about the Faith.” Our Sunday Visitor Newsweekly (July 2, 2014).

Reprinted with permission from Our Sunday Visitor Newsweekly and the author. To subscribe to Our Sunday Visitor Newsweekly go here .

THE AUTHOR

Emily Stimpson is a freelance Catholic writer based in Steubenville, Ohio. She is a contributing editor to Our Sunday Visitor Newsweekly, a blogger for CatholicVote.com, and a columnist for Lay Witness . Her books include These Beautiful Bones: An Everyday Theology of the Body and The Catholic Girl’s Survival Guide for the Single Years . Her next book, The American Catholic Almanac: A Daily Reader of Patriots, Saints, Rogues, and Ordinary People Who Changed the United States , co-authored with Brian Burch, will be published by Doubleday Image in September 2014.

How to defend the Faith

Thu, 21 Jun 2018 17:18:45 GMT

How to defend the Faith – While having the proper information is crucial, the aim in answering critics of Catholicism and its teachings should be to win the soul, not the argument

Have you ever found yourself in the middle of a conversation with someone when, suddenly, he or she blurts out a derogatory remark about the Catholic Faith or asks you a question about Catholicism that you can’t answer? If you’re like most Catholics, you have — at least at one time or another. Whether it’s in person or through social media, Catholics often find themselves in a position of having to either defend or clarify the Faith. That can leave us feeling challenged and scrambling for answers.

Fortunately, there are ways to approach these situations, resources available to find the answers and knowledgeable people who can guide us in these everyday apologetics situations.

Attitude is key

Before attempting to respond to challenges or answer questions, there are some things to know that will help make it easier for both you and the person with whom you’re conversing. The most important is your attitude.

“There is no greater turnoff than a know-it-all,” said Mark Hart, author, speaker and executive vice president for Life Teen International. “Joyful confidence, on the other hand, is not only contagious but attractive. The more we realize that our religion is about a relationship, that it’s about a who and not a what, the better off we will be. Share Christ’s love first, and sharing his truth will become far easier.”

The second important factor is humility; don’t be afraid to admit that you don’t know the answer. Never brush the person off or fake an answer because that will do more harm than good.

“Don’t be afraid to admit that you don’t know the answer to a question or how to respond to criticism of the Faith,” said Patrick Madrid, Catholic author, radio host and apologist. “Never pretend to have the answer. Tell them, ‘That’s a great question’ or ‘That’s an interesting point,’ and let them know that you don’t have the answer for them right now, but that you will find out and get back to them. Then be sure to get back to them as soon as possible.”

Resources available

Where do you go when you don’t know the answers? There are a number of resources, both in print and online that can help you. The Bible, Catechism of the Catholic Church, Code of Canon Law, writings of the Church Fathers, Catholic.com and OSV.com are among some of the most frequently used resources. Even doing an Internet search of the topic will bring up helpful sites; just be sure that the site is reliably Catholic.

“There’s an embarrassing wealth of materials available to Catholics today,” said Steve Ray, a film producer, author, Holy Land pilgrimage guide and apologist. “And they’re all just a few pages or mouse clicks away.” Ray points out the necessity for Catholics to know the Bible well, because that tends to be the greatest point of contention between non-Catholics and Catholics.

“It’s a misperception that Evangelicals know more about the Bible than Catholics,” he said. “They don’t. They may be able to quote passages, but they don’t fully understand them and don’t know how to interpret them.

“They’re only taught key phrases to use when confronting Catholics and what kind of approach to use. Catholics must remember that we have the correct interpretation — more than 2,000 years’ worth — while the Protestants only have about 500 years. We can’t let ourselves be overwhelmed,” Ray said.

Dig into the Faith

Feeling inadequate about our knowledge of the Faith can keep us from speaking out about our Catholic Faith, but that needn’t be the case.

“No one can have all the answers at hand,” said Catholic apologist and author Dave Armstrong. “I certainly don’t, and I’ve been defending the Catholic Faith for over 23 years. On the other hand, someone who feels like they have to instantly reply, even if they are ill-equipped, turns people off. We have all these wonderful aids available, where we can find some sort of good answer to almost any question, with a little practice using Google to search for materials. With email and Facebook and all of these ways now to connect with other people, it’s really easy to send them a link to someone who does know a lot more about the topic at hand. In that sense, I think defending the Faith is easier than ever.”

The best approach is to be prepared ahead of time so that we’ll have at least a working knowledge when questioned about the Faith.

“Apologetics is not a topic or hobby nor even a strategy,” Hart said. “Apologetics — especially in this modern, subjective and highly pagan culture — is an art form and approach to life. We must become living apologists, vibrantly and joyfully living out the Catholic Faith in its beauty and fullness, humbly yet boldly, to all we encounter.”

A gentle approach

Many Catholics hesitate to defend their Faith because they fear confrontation. Training ourselves ahead of time equips us to address questions and misconceptions while at the same time diminishing the stress of uncertainty about the Faith. It’s not uncommon to accidentally — or not so accidentally — overhear conversation in which someone is badmouthing the Catholic Church and its teachings.

“What I do is to make the basic point that most people readily agree with: there are two sides to every story,” Armstrong said. “This appeals to the fair-mindedness that is still a valued ideal in our society. Once that is granted, then we can ask them if they would like to hear how the Catholic would respond.”

You might also try coming from another angle. Kevin Vost, Catholic author and psychologist, suggests using the method Benjamin Franklin used to point out error or misrepresentation. Franklin would use gentle language such as, “it seems to me,” “perhaps,” “have you considered the possibility that …” in order to avoid putting the other person on the defensive even when he was certain about his own knowledge and opinion. “You might start by asking simple questions, like inquiring about the listener’s sources of information,” said Vost. “Few people who critique authoritative Catholic teaching (including Catholics), have ever actually read any. If you have acquired enough basic knowledge in apologetics you might then be able to gently persuade the person who challenges the Faith to consider facts that she has never considered.”

‘Everybody’s job’

No matter how hard we try or how much we know about the Faith, some people will still resist or even be hostile toward us. Regardless, it is essential to treat them with charity and respect and demonstrate a true concern for the person — even if their reasoning is faulty.

“It’s vital to remember that if the person you’re speaking to does not believe — beyond the shadow of a doubt — that you genuinely care about them and their soul, it doesn’t matter what you say,” Hart said. “They have to believe you care about them and not about winning an argument. If they do, proceed. If they don’t, pray for them and save your breath.”

No matter what the situation, we are all responsible for defending the Faith. That’s exactly what St. Matthew referred to in Chapter 5 of his Gospel: “You are the light of the world.”

“Apologetics is everybody’s job,” Ray said. “The word apologetics comes from the Latin apologia , which does not mean to apologize but rather to explain and defend.”

OSV Newsweekly (Press control and click on this link) Marge Fenelon writes from Wisconsin.

Christ Has No Body Reflection

Thu, 21 Jun 2018 17:16:07 GMT

Reflection: Christ Has No Body Now But Yours

After a tidal wave in India thousands of starfish were washed ashore and were dying on the sandy beach in the hot sun. People walking on the beach crushed the fish under their feet. An Indian boy walked with more care, once in a while stooping down, picking up a starfish and throwing it back into the sea. One man who saw what he was doing challenged him, “what do you think you are doing. With the thousands of starfish on the shore, what difference does it make throwing one or two back into the sea?” The boy slowly bent down, picked one more starfish and threw it back into the sea. “For that one,” he replied, “it makes a lot of difference.”

As individuals, as communities and as a world, we suffer all kinds of hunger – for food, for love, for peace, for recognition. God is able and willing to satisfy all our hungers. But God is waiting for you men and women, for you and me to believe enough to give up their lunch pack, their “five loaves and two fish,” which God needs to make the miracle possible.

The next time you are tempted to feel the task too much, the problem too great, the suffering too much, think of today’s gospel and the surprise of the apostles each left with a basket full of food and offer the little you think you have and be prepared to be surprised by what God can do with it. The next time you are tempted to ask what can I one person do ask rather what can I do and do it. Like the litlle boy, like the apostles God will surprise you.

Bread that is taken,

blessed,

broken,

and shared

is bread that is distributed

in the midst of all human limitations

and made to become God’s saving work.

GOD COUNTS ON US

Only God creates – but we are called to enhance that creation

Only God gives life – but we are called to cherish life

Only God makes to grow – but we are called to nourish that growth

Only God gives faith – but we are called to be signs of God for each other

Only God gives love – but we are called to care for each other

Only God gives hope – but we are called to give each other reason to hope

Only God gives power – but we are called to get things going

Only God can bring peace – but we are called to build bridges

Only God brings happiness – but we are invited to be joyful

Only God is the way – but we are called to show the way to others

Only God is light – but we are called to make that light shine in the world

Only God makes miracles happen – but we must offer our loaves and fishes

Only God can do the impossible – but it is up to us to do what is possible.

Paul and the Resurrection

Thu, 21 Jun 2018 17:10:13 GMT

The Resurrection is the foundation of all we are

Whether we think of the first century or the 21st century, the resurrection is both a central and a controversial part of Christian theology and experience. Today we hear about those who challenge the possibility of resurrection — whether Christ’s or ours — both outside and inside the Christian church.

The situation was much the same in St. Paul’s day. When Paul preached about the resurrection of the dead to the intellectuals of his day, some believed, but others scoffed (Acts 17:32). And much to his chagrin, after he preached the resurrection to the Corinthians (1 Cor 15:1-4), some in the Corinthian church began to say that ”there is no resurrection of the dead” (1 Cor 15:12). Paul then proceeded to write the text on the resurrection that has been foundational and formative for 2,000 years of Christian history, 1 Corinthians 15.

In our own day of skepticism and misunderstanding about many basic Christian convictions, what can we learn from the apostle Paul concerning the theological and spiritual significance of Christ’s resurrection and of ours? We may approach this topic from four angles, beginning with the critical importance of Christ’s resurrection.

For the apostle Paul, the resurrection of Christ was not merely one among many Christian convictions; it was the one that guaranteed the significance of all others and provided the rationale for the life of faith, hope and love expected of those who live in Christ. From Paul’s perspective, to deny or misinterpret the resurrection is to undermine the entire Christian faith.

In his response to the Corinthians who denied the resurrection of the dead, Paul argued logically that if there is no resurrection of the dead, then Christ has not been raised. And if Christ has not been raised, he says, ”your faith is vain; you are still in your sins” (1 Cor 15:17). That is, Christ’s death on the cross for sins (see 1 Cor 15:3) has no saving significance without the resurrection. It is merely the Roman crucifixion of a false messiah.

Furthermore, the apostle asserts, if Christ is not raised,

Then those who have fallen asleep in Christ have perished. If for this life only we have hoped in Christ, we are the most pitiable people of all…. If the dead are not raised: ”Let us eat and drink, for tomorrow we die” (1 Cor 15:18-19,32b).

In other words, the dead are dead, there is no hope of eternal life, and the idea of living a life of sacrificial devotion to God and others in the present is simply absurd. Instead, let’s party! Death is the end, and the only logical thing to do is enjoy this life to the max: Carpe diem.

It is unlikely that the naysayers of resurrection in Paul’s day or ours recognize the grave consequences of their disbelief. It is one of the tasks of Christian preaching and formation to make these consequences clear.

The Meaning of Christ’s Resurrection

Paul, to be sure, does not think Christ is dead or that the life of faith, hope and love is an existential mistake. Rather, he exclaims, ”But now Christ has been raised from the dead” (1 Cor 15:20a). The way this is worded is critically important: ”Christ has been raised,” rather than ”Christ arose,” implies that someone has raised Christ from the dead. That someone, of course, is God the Father, and Paul almost always uses language about Christ’s resurrection that explicitly affirms or implies God’s raising of Jesus.

By doing so, Paul tells us that the resurrection is God’s vindication of Jesus and God’s stamp of approval on how Jesus lived and died. Jesus’ death, and the life that led to it, are neither misguided nor meaningless. His death was indeed God’s provision for the forgiveness of our sins and our liberation from the very power of sin itself. Moreover, Jesus’ life and death reveal the way that God operates in the world and the way God wants us as the people of God to live in this world, too (1 Cor 1:18-2:5).

Furthermore, in the resurrection of Jesus, God demonstrates that sin, evil and death do not have the final word in God’s world. We know that the twin enemies of the human race, sin and death, will be defeated (1 Cor 15:55-57). In fact, God’s resurrection of Jesus initiates a new age that is characterized by resurrection to new life (power over sin) in the present and bodily resurrection to eternal life (victory over death) in the future. We can participate in that new age by sharing in God’s resurrection of Jesus through the experience of death and resurrection contained in, and symbolized by, baptism (more on this below).

We must stress here one key point that contemporary Christians often fail to understand or try to avoid: that Christ’s resurrection was a bodily resurrection. Paul was a Pharisee, not a Platonist, and he did not believe in the immortality of a body-less soul. Bodily resurrection does not mean simply the resuscitation of a corpse, but neither is it merely a metaphor for Christ’s ongoing existence in the Church as His body, or something similar.

Paul’s Corinthian audience was apparently confused about the corporeality of resurrection, too, so the apostle develops some elaborate analogies to help the Corinthians understand that bodily resurrection means transformation, and thus both continuity and discontinuity with respect to our current bodily existence (see 1 Cor 15:35-57).

But resurrection is nonetheless a bodily experience. Paul would have agreed with later Christian writers who repeatedly urged that ”What Christ has not assumed [taken on himself], he does not redeem.” But Paul might have stated it as follows: ”Christ has in fact redeemed that which he assumed [that is, the body].” As we will see below, this has much significance for Christian ethics.

When contemporary Christians think of their own resurrection, they most often imagine the future reality of eternal life with God, however they conceive of that reality. Paul would certainly not deny the reality of our future resurrection to eternal life with God, but he also stresses the present reality of resurrection now.

In baptism, Paul says, we have shared in Christ’s death and resurrection (see Rom 6). Our old self was crucified with Christ (see Rom 6:6) and a new self was raised from the dead so that: ”just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life” (Rom 6:4). Paul describes this ”newness of life” as dying to sin and living to God (see Rom 6:6, 11ff). The final outcome of this new life is future eternal life (see Rom 6:5, 22), but the main emphasis in Paul’s words about baptism is not on future resurrection but on present resurrection — ”living to God.”

Preaching about resurrection, whether at Easter or at baptisms and funerals, should reflect Paul’s emphasis much more than it usually does. We misinterpret resurrection and mislead both Christians and others if we convey the idea that resurrection is primarily about ”going to heaven when you die.” Resurrection is first of all about new life here and now. It is about putting on Christ in baptism (Gal 3:27) and then doing so every day thereafter (Rom 13:14).

The Spiritual and Ethical Consequences of Resurrection

The significance for Paul of resurrection to new life could hardly be overestimated. On every page of his letters, he is urging his congregations to embody the new life they have in Christ. We may briefly mention three dimensions of this new life.

First of all, the new life we live is in fact the life of Christ within us. If Christ has been raised, then He is not dead but alive, and He comes to inhabit His people, both individually and corporately, to infuse them with His very life, which is in fact the life of God: ”I have been crucified with Christ; yet I live, no longer I, but Christ lives in me” (Gal 2:19-20). Too often contemporary Christians underestimate and under-utilize the indwelling power of Christ.

Second, the resurrection to new life is, paradoxically, a life shaped by the cross. In being raised to new life, we do not leave the cross behind. Not only is our crucifixion with Christ an ongoing experience (again, Gal 2:19-20), but the very shape of the resurrection life is cross-shaped, or cruciform.

That is, the life that Christ lives in us by the power of His Spirit is an extension of the life of obedience to God and love for others that landed Him on a Roman cross. Christ’s self-giving generosity, service and hospitality (see 2 Cor 8:9; Phil 2:1-11; Rom 15:1-3) continue their life in the life of His people.

Finally, the resurrection life is a countercultural existence that values the body as God’s temple and is dedicated in mind and body to the service of God and others (see Rom 12:1-2). Unlike our culture more broadly, we Christians know (or ought to know) with Paul that our bodies belong to God (see 1 Cor 6:19-20) and that God will one day raise them (see 1 Cor 6:14).

Thus our bodies are to be offered to God (see Rom 6:12ff) in ways that reflect their dignity, purpose and final end. Good preaching and formation will consistently explore the implications of this kind of bodily resurrection existence on our sexual lives, our vocations, our use of time and money, and on much else. The resurrection, in other words, is the foundation of all we are and do. TP

DR. GORMAN is Professor of Sacred Scripture and Dean of the Ecumenical Institute of Theology at St. Mary’s Seminary & University in Baltimore. Among his books are four on Paul, including, Reading Paul and Cruciformity: Paul’s Narrative Spirituality of the Cross.

Paul and Christology

Thu, 21 Jun 2018 17:07:54 GMT

‘I want to know Christ’ — Phil 3:10

Paul’s encounter with the risen Christ on the road to Damascus changed him dramatically. For one who had been a vigorous persecutor of the early Christian movement, what then became the most important thing in his life was being ”conformed” to Christ: ”I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead” (Phil 3:10-11).

That is the best summary of Paul’s Christology I know. With Paul’s conversion there also came a call or vocation to proclaim Christ among the Gentiles (see Gal 1:16), which he fulfilled by founding new churches all over the Mediterranean world.

Paul’s letters to these communities are the earliest complete documents in the New Testament (from the 50s of the first century), and so what Paul says about Christ is very important. But Paul never set out to write a systematic Christology (though Romans comes close). Rather, Paul was a pastoral theologian who developed his Christology in response to the communities he had founded and continued to advise as they confronted various problems and crises.

Nevertheless, Paul’s letters are precious resources for their witness to what early Christians believed about Jesus, their focus on the effects of Jesus’ death and resurrection, and their concern with integrating Christian beliefs and practice in everyday life.

Witness to Early Traditions

Between Jesus’ death and Paul’s first extant letter (1 Thessalonians) was a period of about 20 years. What is remarkable is the speed with which early Christians developed a vocabulary and theological conceptuality about Jesus. The first verse in 1 Thessalonians places Jesus on a par with God the Father and refers to Him as ”the Lord Jesus Christ.” Throughout Paul’s letters, ”Christ” (or ”Messiah”) is so familiar and taken for granted that it functions almost as Jesus’ surname.

Moreover, the epithet ”Lord” was reserved among Jews for God the Father and used by the Romans as a title for the emperor. Both Paul and his converts also knew Jesus to be the Son of David, Son of God, and Son of Adam (perhaps Paul’s equivalent of Son of Man). More than a gradual development, these titles reflect the explosion of beliefs about Jesus very shortly after His death and resurrection.

In the course of his letters Paul also quoted several already existing summaries of Christian faith that could serve as common ground between him and his readers. These formulaic statements (e.g., 1 Cor 15:3-5; Rom 1:3-4; 3:25) focus on Jesus’ death and resurrection and on His significance in atoning for our sins and bringing about right relationship with God.

The same emphasis appears in what seem to be early Christian hymns that celebrate Christ as the Servant of God (Phil 2:6-11) and as the Wisdom of God (Col 1:15-20). The very early christological titles, credal statements, and hymns transmitted to us by Paul provided the building blocks for Paul’s Christology and for that of the Church ever since.

The Effects of the Christ Event

Paul seems never to have met Jesus during the latter’s earthly life. At only a few points in his letters does he refer or allude to the teachings of Jesus. The clearest example is Jesus’ teaching on marriage and divorce in 1 Cor 7:10-11, though Paul goes on to introduce a modification of it in 7:12-16.

What especially interested Paul about Jesus was His death and resurrection. Yet he spends little or no time recounting the details of Jesus’ crucifixion or describing the empty tomb. Rather, Paul’s major concern was the saving effects of what is often called the Paschal Mystery or the Christ event.

For Paul, Christology is soteriology. That is, he was mainly interested in what Jesus’ death and resurrection brought about for humankind: forgiveness of sins, justification, access to God, reconciliation, salvation, redemption, freedom, peace with God, glorification, grace, holiness, eternal life and so forth.

These effects of the Christ event are not so much stages along a developmental spectrum as they are different aspects of the same divine mystery. In Rom 5:12-21, Paul contrasts the destiny that the first Adam brought to humankind (sin, death, condemnation, disobedience) and the destiny that Christ as new Adam has made possible (grace, justification, righteousness, obedience).

Paul’s problem with the Law of Moses was that it could not do what Christ did — bring about right relationship with God. On the one hand, Paul insists that the Law is ”holy and just and good” (Rom 7:12). On the other hand, he regards the Law as temporary and provisional, at best a preparation for Christ (Gal 3:19-22), and at worst a stimulus to sin (Rom 7:13-25).

Paul suggests that the problem with the Law came when Jews like himself thought that its perfect observance could bring about right relationship with God. But through his experience of the risen Jesus he had come to believe that only God’s favor or grace manifested in Christ could bring that about, and that all peoples — Jews and Gentiles alike — needed and could share in the benefits of Jesus’ death and resurrection.

The greatest benefit of all is to share in the resurrection of Jesus. Paul does not base his (and our) hope for resurrection and eternal life on the Greek concept of the immortality of the soul, Jewish eschatological expectations for the full coming of God’s kingdom, or the promises of the Old Testament Scriptures.

Rather, he appeals first and foremost to Christ’s resurrection as the only solid foundation of our hope for resurrection (1 Cor 15). And we come to participate in the Paschal Mystery and all the benefits associated with it through baptism, which is our identification with Christ’s death and resurrection (Rom 6:1-4).

Living ”in Christ”

For Paul, Jesus was not simply a wise teacher or powerful healer who was executed under Pontius Pilate in A.D. 30 or so. Rather, his focus of attention was the risen Christ whom he believed to be reigning in glory with His heavenly Father and destined to come again with the fullness of God’s kingdom (1 Thess 4:13-5:11).

Moreover, what sustained Paul most of all in the present was a kind of ”Christ mysticism” expressed most clearly in Gal 2: 20: ”it is no longer I who live, but it is Christ who lives in me.” For Paul, Christology was not an abstract science or detached theological speculation. It is what made Paul tick. It was the most practical matter imaginable to him.

Paul was convinced that the work of the risen Christ in the world was being carried on by the ”Spirit of Christ” (Rom 8:9-11). In the time between Christ’s resurrection and his glorious second coming, the Holy Spirit animates each and every Christian and guides the community toward its goal of fullness of life.

The gifts of the Spirit are given for building up the body of Christ. Being ”in Christ” is not a solitary or individual mode of existence. What brings us together in the body is Christ. Christ makes us into His body. We form the body precisely because we are in Christ.

The celebration of the Lord’s Supper or Eucharist is a sign of our belonging to the body of Christ. There we affirm that the Spirit of Christ animates us all and makes us one body. It is no accident that Paul’s only two explicit references to the Eucharist occur in the context of resolving communal problems (1 Cor 10:14-21; 11:17-34).

What is sometimes described as Christian ethics is in fact the appropriate response to the mystery of Christ, and so it too is an aspect of Paul’s Christology. Rather than appealing to specific sayings of Jesus on which to base his ethical advice, Paul prefers to point to the person of Jesus. For example, in encouraging the Corinthians to contribute to the collection for the poor Christians at Jerusalem, Paul holds up ”the generous act of our Lord Jesus Christ” who especially in His death on the cross became poor for our sake (2 Cor 8:9).

In fact, applying the terms ”ethics” and ”morality” to Paul’s writings is not entirely accurate. A more appropriate designation may be ”spirituality,” since Paul’s ideal of life in Christ is ”faith working through love” (Gal 5:6). From that principle, everything else flows. What we call ”virtues,” Paul labels ”the fruit of the Spirit” (Gal 5:22).

Paul’s Christology is traditional, comprehensive and practical. Paul based his Christology on the christological titles, credal summaries and hymns that exploded on the scene in the 20 years between Jesus’ death and his first extant letter.

The focus of Paul’s Christology is the saving significance of Jesus’ death and resurrection (soteriology), which in turn provided the basis for all the other elements in his theology. And Paul insisted that what we believe about Christ and who we are in Christ must express itself in what we do and how we relate to God and other persons. TP

FATHER HARRINGTON, S.J., is professor of New Testament at the Boston College School of Theology and Ministry and editor of New Testament Abstracts. His areas of interest are the interpretation of the Bible in antiquity and today, Second Temple Judaism, the Dead Sea scrolls, biblical theology, biblical languages, the Synoptic Gospel, Pauline theology, and the book of Revelation.

Paul and Prayer

Thu, 21 Jun 2018 17:05:12 GMT

In recent catecheses we reflected on prayer in the Acts of the Apostles, today I would like to begin to speak about prayer in the Letters of St Paul, the Apostle to the Gentiles. First of all, I would like to note that it is by no accident that his Letters open and close with expressions of prayer: at the beginning thanksgiving and praise, and at the end the hope that the grace of God may guide the path of the community to whom the Letter is addressed. Between the opening formula: “I thank my God through Jesus Christ” (Rom 1:8), and his final wish: “The grace of the Lord Jesus be with you all” (1 Cor 16:23), the Apostle’s letters unfold. St Paul’s prayer is one which manifests itself in a great many ways that move from thanksgiving to blessing, from praise to petitions and intercessions, from hymns to supplication. He uses a variety of expressions which demonstrate how prayer concerns and penetrates every one of life’s situations, whether they be personal or of the communities, whom he is addressing.

One element that the Apostle would have us understand is that prayer should not be seen simply as a good deed done by us to God, our own action. It is, above all, a gift, the fruit of the living presence, the life-giving presence of the Father and of Jesus Christ in us. In the Letter to the Romans, he writes: “Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words” (8:26). And we know how true it is when the Apostle says: “we do not know how to pray as we ought”. We want to pray, but God is far, we do not have the words, the language, to speak with God, not even the thought. We can only open ourselves, set our time at the disposal of God, waiting for him to help us enter into true dialogue. The Apostle says: this very lack of words, this absence of words, even the desire to enter into contact with God is a prayer that the Holy Spirit not only understands, but carries, interprets, to God. It is precisely our weakness which becomes, through the Holy Spirit, true prayer, true contact with God. The Holy Spirit is almost the interpreter who makes God and us ourselves understand what we want to say.

In prayer we experience, more so than in other dimensions of life, our weakness, our poverty, our being created, because we stand before the omnipotence and the transcendence of God. And the more we progress in listening to and dialoguing with God, for prayer becomes the daily breathe of our soul, the more we perceive the meaning of our limits, not just before the concrete situations of every day but in our relationship with the Lord too. Growing within us is the need to trust, to trust ever more in him; we understand that “we do not know how to pray as we ought” (Rom 8:26). And it is the Holy Spirit who helps us in our incapacity, who illuminates our minds and warms our hearts, guiding us to turn to God. For St Paul prayer is above all the work of the Spirit in our humanity, taking charge of our weakness and transforming us from men attached to the material world into spiritual men. In the First Letter to the Corinthians he writes: “Now we have received not the spirit of the world, but the Spirit which is from God, that we might understand the gifts bestowed on us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who possess the Spirit” (2:12-13). With his dwelling in our human frailty, the Holy Spirit changes us, intercedes for us, leads us toward the heights of God (cf. Rom 8:26).

With this presence of the Holy Spirit our union with Christ is realized, for it is the Spirit of the Son of God in whom we are made children. St Paul speaks of the Spirit of Christ (cf. Rom 8:9), and not only the Spirit of God. Clearly: if Christ is the Son of God, his Spirit is also the Spirit of God, and thus if the Spirit of God, the Spirit of Christ, had already become very close to us in the Son of God and the Son of man, the Spirit of God too becomes human spirit and touches us; we can enter into the communion of the Spirit.

It was as if he had said that not only God the Father was made visible in the Incarnation of the Son, but also the Spirit of God is manifest in the life and action of Jesus, of Jesus Christ who lived, was crucified, died and rose again. The Apostle reminds us that “No one can say ‘Jesus is Lord’ except by the Holy Spirit” (1 Cor 12:3). Therefore, the Spirit directs our heart towards Jesus Christ, in such a way that “it is no longer we who live, but Christ who lives in us” (cf. Gal 2:20). In his De sacramentis , reflecting on the Eucharist, St Ambrose says: “Whoever is drunk of the Spirit is rooted in Christ” (5, 3, 12: PL 16, 450).

And now I would like to underline three consequences in Christian life when we let work within us not the spirit of the world but the Spirit of Christ as the interior principle of our entire action.

First, with prayer animated by the Spirit we are enabled to abandon and overcome every form of fear and slavery, living the authentic freedom of the children of God. Without prayer which every day nourishes our being in Christ, in an intimacy which progressively grows, we find ourselves in the state described by St Paul in his Letter to the Romans: we do not do the good we want, but the evil we do not want (cf. Rom 7:19). And this is the expression of the alienation of human beings, of the destruction of our freedom, the circumstances of our being because of original sin: we want the good that we do not do and we do what we do not want to do: evil. The Apostle wants to make us understand that it is not primarily our will that frees us from these conditions, nor even the law, but the Holy Spirit. And since “where the Spirit of the Lord is, there is freedom” (2 Cor 3:17), in prayer we experience the freedom given by the Spirit: an authentic freedom, which is freedom from evil and sin for the good and for life, for God. The freedom of the Spirit, St Paul continues, is never identified with licentiousness, nor with the possibility to choose evil, but rather with “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self control” (Gal 5:22). This is true freedom: actually to be able to follow our desire for good, for true joy, for communion with God and to be free from the oppression of circumstances that pull us in other directions.

A second consequence occurs in our life when we let work within us the Spirit of Christ and when the very relationship with God becomes so profound that no other reality or situation affects it. We understand that with prayer we are not liberated from trials and suffering, but we can live through them in union with Christ, with his suffering, in the hope of also participating in his glory (cf. Rom 8:17). Many times, in our prayer, we ask God to be freed from physical and spiritual evil, and we do it with great trust. However, often we have the impression of not being heard and we may well feel discouraged and fail to persevere. In reality, there is no human cry that is not heard by God and it is precisely in constant and faithful prayer that we comprehend with St Paul that “the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Rom 8:18). Prayer does not exempt us from trial and suffering, indeed – St Paul says – we “groan inwardly as we wait for adoption as sons, the redemption of our bodies” (Rom 8:23). He says that prayer does not exempt us from suffering but prayer does permit us to live through it and face it with a new strength, with the confidence of Jesus, who – according to the Letter to the Hebrews – “In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him [God] who was able to save him from death, and he was heard for his godly fear” (5:7). The answer of God the Father to the Son, to his loud cries and tears, was not freedom from suffering, from the cross, from death, but a much greater fulfillment, an answer much more profound; through the cross and death God responded with the Resurrection of the Son, with new life. Prayer animated by the Holy Spirit leads us too to live every day a journey of life with its trials and sufferings, with the fullness of hope, with trust in God who answers us as he answered the Son.

And, the third, the prayer of the believer opens also to the dimensions of humanity and of all creation, in the expectation that “creation waits with eager longing for the revealing of the sons of God” (Rom 8:19). This means that prayer, sustained by the Spirit of Christ speaking in the depths of each one of us, does not stay closed in on itself. It is never just prayer for me, but opens itself to sharing the suffering of our time, of others. It becomes intercession for others, and like this deliverance from me, a channel of hope for all creation, the expression of that love of God that is poured into our hearts through the Spirit whom he has given to us (cf. Rom 5:5). And precisely this is a sign of true prayer, which does not end in us, but opens itself to others and like this delivers me, and thus helps in the redemption of the world.

Dear brothers and sisters, St Paul teaches us that in our prayer we must open ourselves to the presence of the Holy Spirit, who prays in us with sighs too deep for words, to lead us to adhere to God with all our heart and with all our being. The Spirit of Christ becomes the strength of our “weak” prayers, the light of our “darkened” prayer, the fire of our “barren” prayer, giving us true inner freedom, teaching us to live facing the trials of existence, in the certainty of not being alone, opening us to the horizons of humanity and of creation which “has been groaning in travail” (Rom 8:22). Thank you.

The Gift of Scripture and St Paul

Thu, 21 Jun 2018 17:03:01 GMT

You must keep to what you have been taught and know to be true; remember who your teachers were, and how, ever since you were a child, you have known the holy scriptures — from these you can learn the wisdom that leads to salvation through faith in Christ Jesus.

All scripture is inspired by God and can profitably used for teaching, for refuting error, for guiding people’s lives, and teaching them to be holy.

2 Timothy 3:14–16

The apostolic preaching

The second work written by Luke, the Acts of the Apostles, takes the story further as the good news of Jesus is preached ‘in Jerusalem, in all Judea and Samaria, and to the ends of the earth’ ( Acts 1:8). The account of the dramatic power of the Holy Spirit at the feast of Pentecost announces the birth of the Church. The speech of Peter is the first of many speeches in Acts, the focus of them all being the death and resurrection of Jesus and the consequent call to faith in him. Luke describes the early community as devoting themselves ‘to the apostles’ teaching and fellowship, to the breaking of bread and the prayers’ ( Acts 2:42). It remains the call of Christ today that, by fidelity to the word, to the Eucharist and to prayer, we should live as a community of love reaching out in mission to the whole world. After the account of the death of the first Christian martyr, Stephen, we are introduced to Saul and his dramatic experience of the call of Christ on the road to Damascus ( Acts 9). Saul, also known as Paul, is the ‘chosen instrument’ to bring the name of Christ to the nations ( Acts 9:15). Meanwhile Peter too experiences a vision in which he learns that all peoples are to be welcomed into the Christian fold ( Acts 10:34-35).

The journeys of Paul

Accounts of the three missionary journeys of Paul and his final journey to Rome are also found in Acts. During his second journey Paul, inspired by a vision, crosses into Europe ( Acts 16:9-10). Paul and his companions often face persecution from the Jews and hardships of all sorts. It is Paul’s mission to the Gentiles which is the main reason for Jewish opposition ( The Jewish People 75). When hostility to him grows from the Jews of Jerusalem he appeals to the emperor and makes the hazardous sea journey to Rome. At the end of Acts the gospel message has reached Rome, capital of the empire and destined to become the heart of the universal Church.

Paul’s mission and gospel

We gain a more direct testimony about St Paul from his letters. The genuine letters of St Paul were written long before the first written gospel and are consequently the earliest writings of the New Testament. Paul is totally convinced that he was ‘set apart for the gospel of God’ ( Romans 1:1). He is called by Christ to preach ‘the obedience of faith’ to all the nations ( Romans 1:5), among whom he includes the people of Rome, whom he calls ‘God’s beloved, called to be saints’ ( Romans 1:7). Paul is the apostle of the Gentiles, proclaiming faith in Christ ‘to the Jew first and also to the Greek’ ( Romans 1:16). For Paul, Christ is the fulfilment of the law ( Romans 3:21-22 Galatians 3:24-26). Christians, baptised into new life, live by the law of the Spirit ( Romans 8:2). Later in the Letter to the Romans Paul will consider the difficult issue of God’s covenant with Israel. He employs the image of an olive tree. While some branches, the Jews who have not accepted Christ, have been removed, new ‘wild olive shoots’, the Gentiles, have been grafted onto the olive tree of Israel ( Romans 11:17). Those who do not accept Christ remain beloved, however, ‘for the gifts and the calling of God are irrevocable’ ( Romans 11:29). Paul thus proclaims the extraordinary gift of the new life of faith that Christ has brought by his death and resurrection, but he also leaves us in no doubt that we owe the beginnings, the roots of our faith, to Abraham and his descendants ( The Jewish People 36).

Pastoral problems of the pauline churches

Paul, as we have seen in Romans, makes a major contribution to Christian understanding of Christ’s person and work. He also addresses various problems faced by the Christian communities. In the first and second letters to the Thessalonians he reassures Christians about the resurrection of those who have died in Christ and dampens any excessive expectations of Christ’s imminent return. In the Letter to Philemon Paul deals with the delicate problem of a runaway Christian slave returning to a Christian household. In the first and second letters to the Corinthians he addresses various pastoral concerns, including disunity in the community. Paul’s teaching on the role of women has given rise to much debate, especially in our own time. Paul, on the one hand, encourages the ministry of women ( Romans 16:1 Philippians 4:2-3) and speaks of the role of both women and men in Christian liturgical gatherings ( 1 Corinthians 11:4-5). Elsewhere in the first letter to the Corinthians we find an instruction that women should be silent at meetings ( 1 Corinthians 14:34-35). In the first letter to Timothy, sometimes considered to be the work of a disciple of Paul, scriptural justification is given for a lesser role for women ( 1 Timothy 2:12-15). Other texts deal with the relationship of husband and wife and seem to sanction a subordinate role for wives ( Colossians 3:18 Titus 2:4-5). It needs to be carefully explained, particularly when this material is used in the liturgy, that such texts come from particular social and religious settings and must be read in the context of the whole of Scripture, and particularly in the light of the testimony of the gospels to Jesus’ own inclusive attitudes and behaviour. These Pauline texts should never be used to undermine the dignity of women. In the Letter to the Ephesians we find an inspiring presentation of the mutual relationship of self-giving love of husband and wife, which is modelled on the love of Christ for the Church ( Ephesians 5:21-33).

Christ and the Church

The letters to the Colossians and to the Ephesians provide a more developed understanding of Christ and the Church. Christ is the first born of all creation, and, being the first born from the dead, he is the head of the Church ( Colossians 1:15-20). Christ ends the division between Jew and Gentile so that all are one in the Body of Christ, the Church ( Ephesians 3:5-6). The first and second letters to Timothy and the letter to Titus are sometimes considered to have been written by disciples of Paul. They provide useful guidance on the life of Christian communities, describing the ministries of bishops, elders and deacons, and the role of widows. These letters emphasise the need for fidelity to the Tradition.

Paul of Tarsus

Thu, 21 Jun 2018 17:00:12 GMT

Called by the Lord himself, by the Risen One, to be a true Apostle, is Paul of Tarsus. He shines like a star of the brightest magnitude in the Church’s history, and not only in that of its origins. St. John Chrysostom praised him as a person superior even to many angels and archangels.1

Certainly, after Jesus, he is one of the originals of whom we have the most information. In fact, we possess not only the account that Luke gives in the Acts of the Apostles, but also a group of Letters that have come directly from his hand and which, without intermediaries, reveal his personality and thought.

Luke tells us that his name originally was Saul,2 in Hebrew also Saul,3 like King Saul,4 and he was a Jew of the Diaspora, since the city of Tarsus is situated between Anatolia and Syria.

Very soon he went to Jerusalem to study the roots of Mosaic Law in the footsteps of the great Rabbi Gamaliel.5 He also learned a manual and common trade, tent making,6 which later permitted him to provide personally for his own support without being a weight on the Churches.7

It was decisive for him to know the community of those who called themselves disciples of Jesus. Through them he came to know a new faith — a new ”way,” as it was called — that places not so much the Law of God at the center but rather the person of Jesus, Crucified and Risen, to whom was now linked the remission of sins.

It was precisely on the road to Damascus at the beginning of the 30s A.D. that, according to his words, ”Christ made me his own.”8 While Luke recounts the fact with abundant detail — like how the light of the Risen One touched him and fundamentally changed his whole life — in his Letters he goes directly to the essential and speaks not only of a vision,9 but of an illumination,10 and above all of a revelation and of a vocation in the encounter with the Risen One.11

In fact, he will explicitly define himself as ”apostle by vocation”12 or ”apostle by the will of God,”13 as if to emphasize that his conversion was not the result of a development of thought or reflection, but the fruit of divine intervention, an unforeseeable, divine grace.

Henceforth, all that had constituted for him a value paradoxically became, according to his words, a loss and refuse.14 And from that moment all his energy was placed at the exclusive service of Jesus Christ and his Gospel.

From here we draw a very important lesson: what counts is to place Jesus Christ at the center of our lives, so that our identity is marked essentially by the encounter, by communion with Christ and with his Word.

Another fundamental lesson offered by Paul is the universal breadth that characterizes his apostolate. Acutely feeling the problem of the Gentiles, of the pagans, to know God, who in Jesus Christ Crucified and Risen offers salvation to all without exception, he dedicates himself to make this Gospel — literally, ”good news” — known, to announce the grace destined to reconcile men with God, self and others.

From the first moment he understood that this is a reality that did not concern only the Jews or a certain group of men, but one that had a universal value and concerned everyone, because God is the God of everyone.

The point of departure for his travels was the Church of Antioch in Syria, where for the first time the Gospel was announced to the Greeks and where also the name ”Christians” was coined for believers in Christ.15

From there he first went to Cyprus and then on different occasions to the regions of Asia Minor (Pisidia, Laconia, Galatia), and later to those of Europe (Macedonia, Greece). The most famous were the cities of Ephesus, Philippi, Thessalonica and Corinth, without forgetting Berea, Athens and Miletus.

In Paul’s apostolate difficulties were not lacking, which he faced with courage for love of Christ.

From a passage of the Letter to the Romans16 appears his proposal to push on even to Spain, to the Far West, to announce the Gospel everywhere, even to the then-known ends of the earth.

It is clear that he would not have been able to face such difficult and at times desperate situations if he did not have a reason of absolute value, before which no limit could be considered insurmountable. For Paul, this reason, as we know, is Jesus Christ, of whom he writes: ”The love of Christ impels us . . . so that those who live might live no longer for themselves but for him who for their sake died and was raised,”17 for us, for all.

In fact, the Apostle renders the supreme witness of blood under the Emperor Nero in Rome, where we keep and venerate his mortal remains. Clement of Rome, my predecessor to this Apostolic See, wrote of him in the last years of the first century: ”Because of jealousy and discord, Paul was obliged to show us how one obtains the prize of patience. . . . After preaching justice to all in the world, and after having arrived at the limits of the West, he endured martyrdom before the political rulers; in this way he left this world and reached the holy place, thus becoming the greatest model of perseverance.”18

St. Paul’s New Outlook19

In St. Paul’s Letters, after the Name of God which appears more than 500 times, the name most frequently mentioned is Christ’s (380 times). Thus, it is important to realize what a deep effect Jesus Christ can have on a person’s life, hence, also on our own lives.

Looking at Paul, this is how we could formulate the basic question: how does a human being’s encounter with Christ occur? And of what does the relationship that stems from it consist? The answer given by Paul can be understood in two stages.

In the first place, Paul helps us to understand the absolutely basic and irreplaceable value of faith. This is what he wrote in his Letter to the Romans: ”We hold that a man is justified by faith apart from works of law.”20

This is what he also wrote in his Letter to the Galatians: ”[M]an is not justified by works of the law but only through faith in Jesus Christ; even we have believed in Christ Jesus, in order to be justified by faith in Christ, and not by works of the law, because by works of the law shall no one be justified.”21

”Being justified” means being made righteous, that is, being accepted by God’s merciful justice to enter into communion with him and, consequently, to be able to establish a far more genuine relationship with all our brethren: and this takes place on the basis of the complete forgiveness of our sins.

Well, Paul states with absolute clarity that this condition of life does not depend on our possible good works but on the pure grace of God: ”[We] are justified by his grace as a gift, through the redemption which is in Christ Jesus.”22 With these words St. Paul expressed the fundamental content of his conversion, the new direction his life took as a result of his encounter with the Risen Christ.

Before his conversion, Paul had not been a man distant from God and from his Law. On the contrary, he had been observant, with an observance faithful to the point of fanaticism. In the light of the encounter with Christ, however, he understood that with this he had sought to build up himself and his own justice, and that with all this justice he had lived for himself.

Paul, therefore, no longer lives for himself, for his own justice. He lives for Christ and with Christ: in giving of himself, he is no longer seeking and building himself up.

Before the Cross of Christ, the extreme expression of his self-giving, there is no one who can boast of himself, of his own self-made justice, made for himself! Elsewhere, re-echoing Jeremiah, Paul explains this thought, writing, ”Let him who boasts, boast of the Lord”23 or ”Far be it from me to glory except in the Cross of Our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.”24

In reflecting on what justification means, not for actions but for faith, we thus come to the second component that defines the Christian identity described by St. Paul in his own life.

This Christian identity is composed of precisely two elements: this restraint from seeking oneself by oneself but instead receiving oneself from Christ and giving oneself with Christ, thereby participating personally in the life of Christ to the point of identifying with him and sharing both his death and his life. This is what Paul wrote in his Letter to the Romans: ”[A]ll of us . . . were baptized into his death . . . we were buried therefore with him . . . we have been united with him. . . . So you also must consider yourselves dead to sin and alive to God in Christ Jesus.”25

These last words themselves are symptomatic: for Paul, in fact, it was not enough to say that Christians are baptized or believers; for him, it was just as important to say they are ”in Christ Jesus.”26

In fact, although faith unites us closely to Christ, it emphasizes the distinction between us and him; but according to Paul, Christian life also has an element that we might describe as ”mystical,” since it entails an identification of ourselves with Christ and of Christ with us. In this sense, the Apostle even went so far as to describe our suffering as ”the suffering of Christ” in us,27 so that we might ”always [carry] in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies.”28

We must fit all this into our daily lives by following the example of Paul, who always lived with this great spiritual range. Besides, faith must constantly express humility before God, indeed, adoration and praise.

Indeed, it is to him and his grace alone that we owe what we are as Christians. Since nothing and no one can replace him, it is necessary that we pay homage to nothing and no one else but him.

Moreover, our radical belonging to Christ and the fact that ”we are in him” must imbue in us an attitude of total trust and immense joy. In short, we must indeed exclaim with St. Paul: ”If God is for us, who is against us?”29 And the reply is that nothing and no one ”will be able to separate us from the love of God in Christ Jesus our Lord.”30 Our Christian life, therefore, stands on the soundest and safest rock one can imagine. And from it we draw all our energy, precisely as the Apostle wrote: ”I can do all things in him who strengthens me.”31

Therefore, let us face our life with its joys and sorrows supported by these great sentiments that Paul offers to us.

We have before us a giant, not only in terms of his actual apostolate but also of St. Paul’s extraordinarily pro-found and stimulating theological teaching.

St. Paul and the Spirit32

After meditating last on what Paul wrote about the central place that Jesus Christ occupies in our life of faith, now let us look at what he said about the Holy Spirit and about his presence in us, because here too, the Apostle has something very important to teach us.

We know what St. Luke told us of the Holy Spirit from his description of the event of Pentecost in the Acts of the Apostles. The Spirit of Pentecost brought with him a strong impulse to take on the commitment of the mission in order to witness to the Gospel on the highways of the world.

In his Letters, however, St. Paul also spoke to us of the Spirit. He did not end by describing solely the dynamic and active dimension of the Third Person of the Blessed Trinity, but also analyzed his presence in the lives of Christians, which marks their identity.

In other words, in Paul’s reflection on the Spirit he not only explained his influence on the action of Christians, but also on their being. Indeed, it is he who said that the Spirit of God dwells in us33 and that ”God has sent the Spirit of his Son into our hearts.”34

In Paul’s opinion, therefore, the Spirit stirs us to the very depths of our being. Here are some of his words on this subject which have an important meaning: ”For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death . . . you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship. When we cry, ‘Abba! Father!’ it is the Spirit himself”35 who speaks in us because, as children, we can call God ”Father.”

Thus, we can see clearly that even before he does anything, the Christian already possesses a rich and fruitful interiority, given to him in the Sacra- ments of Baptism and Confirmation, an interiority which establishes him in an objective and original relationship of sonship with God. This is our greatest dignity: to be not merely images but also children of God.

God considers us his children, having raised us to a similar if not equal dignity to that of Jesus himself, the one true Son in the full sense. Our filial condition and trusting freedom in our relationship with the Father is given or restored to us in him.

We thus discover that for Christians the Spirit is no longer only the ”Spirit of God,” as He is usually described in the Old Testament and as people continue to repeat in Christian language.36 Nor is He any longer simply a ”Holy Spirit” generically understood, in the manner of the Old Testament,37 and of Judaism itself in its writings.38

Indeed, the confession of an original sharing in this Spirit by the Risen Lord, who himself became a ”life-giving Spirit,”39 is part of the specificity of the Christian faith.

For this very reason, St. Paul spoke directly of the ”Spirit of Christ,”40 of the ”Spirit of his Son”41 or of the ”Spirit of Jesus Christ.”42

Paul teaches us another important thing: he says that there is no true prayer without the presence of the Spirit within us. He wrote: ”The Spirit helps us in our weakness; for we do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words.

It is as if to say that the Holy Spirit, that is, the Spirit of the Father and of the Son, is henceforth as it were the soul of our soul, the most secret part of our being, from which an impulse of prayer rises ceaselessly to God, whose words we cannot even begin to explain.

In fact, the Spirit, ever alert within us, completes what is lacking in us and offers to the Father our worship as well as our deepest aspirations.

This, of course, requires a degree of great and vital communion with the Spirit. It is an invitation to be increasingly sensitive, more attentive to this presence of the Spirit in us, to transform it into prayer, to feel this presence and thus to learn to pray, to speak to the Father as children in the Holy Spirit.

There is also another typical aspect of the Spirit which St. Paul teaches us: his connection with love.

In my Encyclical Letter Deus Caritas Est, I cited a most eloquent sentence of St. Augustine: ”If you see charity, you see the Trinity,”43 and I continued by explaining: ”The Spirit, in fact, is that interior power which harmonizes [believers’] hearts with Christ’s Heart and moves them to love their brethren as Christ loved them.”44 The Spirit immerses us in the very rhythm of divine life, which is a life of love, enabling us to share personally in relations between the Father and the Son. It is not without significance that when Paul lists the various elements that constitute the fruit of the Spirit he puts love first: ”the fruit of the Spirit is love, joy, peace,” etc.45

And since by definition, love unites, this means first of all that the Spirit is the creator of communion within the Christian community, as we say at the beginning of Mass, borrowing Paul’s words: ”May the fellowship of the Holy Spirit [that is, what he brings about] be with you all.”46

Furthermore, however, it is also true that the Spirit stimulates us to weave charitable relations with all people. Therefore, when we love we make room for the Spirit and give him leeway to express himself fully within us.

We thus understand why Paul juxtaposes in the same passage of his Letter to the Romans the two exhortations: ”Be aglow with the Spirit” and ”Repay no one evil for evil.”47 Finally, according to St. Paul, the Spirit is a generous down payment given to us by God himself as a deposit and at the same time, a guarantee of our future inheritance.48

St. Paul and the Church49

We cannot take our leave of St. Paul without considering one of the decisive elements of his activity and one of the most important subjects of his thought: the reality of the Church.

We must first of all note that his initial contact with the Person of Jesus happened through the witness of the Christian community of Jerusalem. It was a turbulent contact. Having met the new group of believers, he immediately became a fierce persecutor of it. He acknowledged this himself at least three times in as many of his Letters: ”I persecuted the Church of God,”50 as if to describe his behavior as the worst possible crime.

History shows us that one usually reaches Jesus by passing through the Church! In a certain sense, this proved true, we were saying, also for Paul, who encountered the Church before he encountered Jesus. In his case, however, this contact was counterproductive; it did not result in attachment but violent rejection.

For Paul, adherence to the Church was brought about by a direct intervention of Christ, who in revealing himself on the road to Damascus identified himself with the Church and made Paul realize that persecution of the Church was persecution of himself, the Lord.

In fact, the Risen One said to Paul, persecutor of the Church: ”Saul, Saul, why do you persecute me?”51 In persecuting the Church, he was persecuting Christ.

Paul, therefore, was at the same time converted to Christ and to the Church. This leads one to understand why the Church later became so present in Paul’s thoughts, heart and activity.

In the first place, she was so present that he literally founded many Churches in the various cities where he went as an evangelizer.

He felt bound to the Communities he founded in a way that was far from cold and bureaucratic but rather intense and passionate. Thus, for example, he described the Philippians as ”my brethren, whom I love and long for, my joy and crown.”52

On other occasions he compared the various Communities to a letter of recommendation, unique in its kind: ”You yourselves are our letter of recommendation, written on your hearts, to be known and read by all men.”53

At yet other times, he showed a real feeling for them that was not only paternal but also maternal, such as when he turned to those he was addressing, calling them: ”My little children, with whom I am again in travail until Christ be formed in you.”54

Paul also illustrates for us in his Letters his teaching on the Church as such. Thus, his original definition of the Church as the ”Body of Christ,” which we do not find in other Christian authors of the first century, is well known.55

We find the deepest root of this surprising designation of the Church in the Sacrament of the Body of Christ. St. Paul said: ”Because there is one bread, we who are many are one body.”56 In the same Eucharist, Christ gives us His Body and makes us His Body. Concerning this, St. Paul said to the Galatians: ”You are all one in Christ.”57 By saying all this, Paul makes us understand that not only does the belonging of the Church to Christ exist, but also a certain form of equality and identification of the Church with Christ himself.

From this, therefore, derive the greatness and nobility of the Church, that is, of all of us who are part of her: from our being members of Christ, an extension as it were of his personal presence in the world. And from this, of course, stems our duty to truly live in conformity with Christ.

Paul’s exhortations concerning the various charisms that give life and structure to the Christian community also derive from this.

It is important, however, that all the charisms cooperate with one another for the edification of the community and do not instead become the cause of a rift.

In this regard, Paul asked himself rhetorically: ”Is Christ divided?”58 He knows well and teaches us that it is necessary to ”maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope that belongs to your call.”59

Obviously, underlining the need for unity does not mean that ecclesial life should be standardized or leveled out in accordance with a single way of operating. Elsewhere, Paul taught: ”Do not quench the Spirit,”60 that is, make room generously for the unforeseeable dynamism of the charismatic manifestations of the Spirit, who is an ever new source of energy and vitality.

But if there is one tenet to which Paul stuck firmly it was mutual edification: ”Let all things be done for edification.”61 Everything contributes to weaving the ecclesial fabric evenly, not only without slack patches but also without holes or tears.

Then, there is also a Pauline Letter that presents the Church as Christ’s Bride.62 With this, Paul borrowed an ancient prophetic metaphor which made the People of Israel the Bride of the God of the Covenant.63 He did so to express the intimacy of the relationship between Christ and his Church, both in the sense that she is the object of the most tender love on the part of her Lord, and also in the sense that love must be mutual and that we too therefore, as members of the Church, must show him passionate faithfulness.

Thus, in short, a relationship of communion is at stake: the so to speak vertical communion between Jesus Christ and all of us, but also the horizontal communion between all who are distinguished in the world by the fact that they ”call on the name of Our Lord Jesus Christ.”64

This is our definition: we belong among those who call on the Name of the Lord Jesus Christ. Therefore, we clearly understand how desirable it is that what Paul himself was hoping for when he wrote to the Corinthians should come to pass: ”If an unbeliever or an uninitiated enters while all are uttering prophecy, he will be taken to task by all and called to account by all, and the secrets of his heart will be laid bare. Falling prostrate, he will worship God, crying out, ‘God is truly among you.’ ”65

Our liturgical encounters should be like this. A non-Christian who enters one of our assemblies ought finally to be able to say: ”God is truly with you.” Let us pray to the Lord to be like this, in communion with Christ and in communion among ourselves. TP

St. Paul’s Epistles

Pauline Letters

These letters, which comprise approximately one-fourth of the New Testament, are primary and monumental sources of the development of Christian theology. Several of them may not have had Paul as their actual author, but evidence of the Pauline tradition behind them is strong. The letters to the Colossians, Philippians, Ephesians and Philemon have been called the ”Captivity Letters” because of a tradition that they were written while Paul was under house arrest or another form of detention.

Romans : Written about 57, probably from Corinth, on the central significance of Christ and faith in him for salvation, and the relationship of Christianity to Judaism; the condition of mankind without Christ; justification and the Christian life; duties of Christians.

Corinthians 1 : Written near the beginning of 57 from Ephesus to counteract factionalism and disorders, it covers community dissension, moral irregularities, marriage and celibacy, conduct at religious gatherings, the Eucharist, spiritual gifts (charisms) and their function in the Church, charity, the resurrection of the body.

Corinthians 2 : Written later in the same year as 1 Cor, concerning Paul’s defense of his apostolic ministry, and an appeal for a collection to aid poor Christians in Jerusalem.

Galatians : Written probably between 54 and 55 to counteract Judaizing opinions and efforts to undermine his authority, it asserts the divine origin of Paul’s authority and doctrine, states that justification is not through Mosaic Law but through faith in Christ, insists on the practice of evangelical virtues, especially charity.

Ephesians : Written probably between 61 and 63, mainly on the Church as the Mystical Body of Christ.

Philippians : Written between 56 and 57 or 61 and 63 to warn the Philippians against enemies of their faith, to urge them to be faithful to their vocation and unity of belief, and to thank them for their kindness to him while he was being held in detention.

Colossians : Written probably while he was under house arrest in Rome from 61 to 63, to counteract the influence of self-appointed teachers who were watering down doctrine concerning Christ. It includes two highly important Christological passages, a warning against false teachers, and an instruction on the ideal Christian life.

Thessalonians 1 and 2 : Written within a short time of each other probably in 51 from Corinth, mainly on doctrine concerning the Parousia, the second coming of Christ.

Timothy 1 and 2, Titus : Written between 65 and 67, or perhaps in the 70s, giving pastoral counsels to Timothy and Titus, who were in charge of churches in Ephesus and Crete, respectively. 1 Tm emphasizes pastoral responsibility for preserving unity of doctrine; 2 Tm describes Paul’s imprisonment in Rome.

Philemon : A private letter written between 61 and 63 to a wealthy Colossian concerning a slave, Onesimus, who had escaped from him; Paul appealed for kind treatment of the man.

Hebrews : Dating from sometime between 70 and 96, a complex theological treatise on Christology, the priesthood and sacrifice of Christ, the New Covenant, and the pattern for Christian living. Critical opinion is divided as to whether it was addressed to Judaeo or Gentile Christians.

The Pauline Epistles

Story Theology and Drama In John’s Gospel

Thu, 21 Jun 2018 16:57:56 GMT

Story, theology and drama in the Gospel of John

‘Religious classics can prove meaningful in every age; they have an enduring power to open new horizons, to stimulate thought, to expand the mind and the heart,’ writes Pope Francis in his recent Apostolic Exhortation, Evangelii Gaudium (§256). One such religious classic is the fourth gospel, commonly known as the Gospel of John. This is the gospel from which we hear most often in the Sunday liturgies of the most solemn part of the Church’s year, Lent and Easter. Before Easter, we meet the Samaritan woman, the man born blind and Lazarus who was brought back from the tomb. In Holy Week, we hear John’s account of the Washing of the Feet and the Passion of Jesus. After Easter, we have John’s version of the finding of the empty tomb, the commissions of the risen Christ to his apostles both in Jerusalem and Galilee, Jesus’s self-description of himself as the Good Shepherd, and extracts from the long Last Supper discourse which prepare us for Pentecost.

Yet if we consult the gospel itself, we realise that there are many parts which we do not hear. A positive exercise for the seasons of Lent and Easter is to read this religious classic as a whole and to make it our own. What follows is offered as a help to facilitate such a reading. We recall first how we may divide the gospels of Mark, Matthew and Luke, the Synoptic Gospels, into four parts.

We first identify their prologues, which tell readers what they need to know in order to understand the narrative that follows. (e.g. Mark 1:1-13)
Secondly, we familiarise ourselves with the body of their story, which reports the teaching, preaching and healing activity of Jesus. The bulk of this takes place in Galilee on both sides of its lake (e.g. Mark 1:15-8:21); this Galilean ministry is followed by an account of the journey of Jesus with his disciples to Jerusalem (e.g. Mark 8:22-10:52).
Thirdly, we read of events in Jerusalem. After a brief ministry in the Jerusalem Temple, Jesus is arrested, tried before religious and secular authorities, and then cruelly executed by crucifixion. We may also give this section the title, ‘Final Days’. (e.g. Mark 11:1-13:37; 14:1-15:47)
Finally, there is an epilogue, which tells of Jesus’s resurrection from the dead and the appearances which followed. In contrast to the passion accounts which run in parallel, the three Synoptic gospels vary considerably in their details and contents. (e.g. Mark 16:1-20)

But gospels offer us more than the story they tell. Their story is at the service of the theology they contain, as they teach us about God, Christ, the Church and the demands of discipleship. The evangelists write as pastors to deepen the faith of their communities. We must also investigate the literary means through which they tell the story, the drama of the plot and the characters that are portrayed. Restricting ourselves to John’s Gospel, we explore the four parts of the gospel narrative which we have identified under the headings of ‘Story’, ‘Theology’ and ‘Drama’.

Prologue (1:1-2:22)

The Story

We repeat that the role of gospel prologues is to tell readers what they need to know in order to understand the narrative that follows. The heading of ‘prologue’ is usually given to the first eighteen verses of John, which begin, ‘ In the beginning was the word. . .’ We argue that the contents right up to 2:22 have the function of a prologue, because each part offers basic knowledge which prepares us for the events to be told in the body of the gospel. Thus, after the ‘prologue about Christ’ (1:1-18), we have a prologue about disciples (1:19-51), a domestic story about a wedding (2:1-11) and a public story about the cleansing of the Temple (2:12-22).

The Theology

In these ‘prologues’, we learn theological truths. In the first, we learn about the person and career of Jesus. In the second, we reflect on the vocation and career of disciples with whom we may identify. In the third, we are taught how in Christ, the water of the past becomes the abundant wine of the present (Amos 9:13), as God remarries his people (Hosea 2:16). In the fourth, as Jesus cleanses the Temple, we see how in his own person, he replaces and brings about the fulfilment of the institutions and persons of the Old Testament.

The Drama

As for the dramatic presentation of this material, we may identify the shape of the first part as that of a hymn (1:1-18), but thereafter we note how the story is told in brief paragraphs or, in technical language, ‘pericopes’, which are typical of the Synoptic gospels, but unusual for this gospel.

Body (2:23-12:50)

The Story

There are major differences in the way that John’s Gospel treats the story in the ‘body’ of the gospel in contrast to the Synoptics. We find no mention of exorcisms, no parables and only two references to the ‘kingdom of God’ (3:3,5). The subject of Jesus’s preaching is his own person, his identity and his relationship with the Father who sent him, whose character and teaching he reveals (5:19).

Nor does John include what in the Synoptics are called ‘miracles’, or ‘acts of power’ (Greek: dunameis). In their stead, he presents us with a series of events which he calls ‘signs’ (Greek: semeia), which provide occasion for teaching, dialogue and at times confrontation. We have already mentioned the first ‘sign’ at Cana in our ‘prologue’ section (2:1-12). The second is the healing of the official’s son, which also takes place at Cana (4:46-54). The third is the healing of the sick man at the pool (5:1-9), the fourth the multiplication of the bread (6:1-15), the fifth the cure of the blind man (9:1-7) and the sixth the raising of Lazarus (11:38-44). This makes six, but the perfect number is seven: the seventh and final sign is his being lifted up on the cross and his ascension into heaven (chs.18-21).

Whereas in the Synoptic gospels, Jesus has brief meetings with individuals and communicates in short sayings, in John we read of lengthy encounters with individuals, including Nicodemus (2:23-3:15), the Samaritan woman (4:4-42), the man born blind (9:1-41), and Lazarus and his sisters, Martha and Mary (11:17-37). These can be regarded as representative figures. In chapter 6, he has a long encounter with a crowd and chapters 5, 7, 8 and 10 report long and controversial confrontations with the authorities. These mostly take place at festival times, such as Passover (6:1-71), Tabernacles (7:1-8:59) and Dedication (10:22-42).

The Theology

From these signs and encounters, we build up our vision of the theology of John. Here are some examples. God is one who so loved the world that he gave his only Son (3:16). Jesus is Saviour of the world (4:42), the light of the world (8:12), the resurrection and the life (11:25), the bread come down from heaven (6:51), the gate of the sheepfold (10:7) and the shepherd (10:11). At times he simply describes himself as the ‘I am’ (8:58), which puts us in mind of the name that God gave himself in the presence of Moses (Exodus 3:6).

A major point of difference with other gospels is the claim of Jesus to a previous existence. Not only is he destined to ascend to heaven, as Moses and Elijah were believed to have done in the past (2 Kings 2:11), but as Son of Man, he has come down from heaven (1:51; 3:13). He asks no questions in this gospel, because he knows about people and is in control of events (2:24, 6:6). But he is still human: he is weary when he meets the woman at the well (4:6); he has to take food (4:31), even though his food is to do the will of the Father (4:34); before raising Lazarus from the tomb he is disturbed (11:38); and as his ministry came to an end, he admitted before the crowd, ‘now my soul is troubled’ (12:27).

Three times he announces that he lays down his life for his sheep (10:11,15, 17), but he does this in order to take it up again (10:17). He is to be ‘lifted up’ (3:14; 8:28; 12:32); he came that we may have life and have it more abundantly (1o:10). He brings about the judgement of this world (5:27). Thus he tells the crowds, ‘Now is the judgement of this world; now the ruler of this world will be cast out’ (12:31).

The Drama

Much of John’s gospel is a gift to the dramatist. Many have been the dramatisations of the story of the woman at the well (ch.4), of the man born blind (ch.9) and of the raising of Lazarus (ch.11), scenes which form a traditional Lenten catechesis which prepares for the conferring or recall of Baptism at Easter (Sundays 3-5 in year A, optional in year B and C). Discourse and dialogue are often combined (chs. 4, 6, 9, 11). Chapter 6 seems to be based on a homily centred around texts from the Pentateuch, Wisdom and Prophets (6:31, 35, 45).

Final Days (13:1-19:42)

It is better to give the title ‘Final Days’, rather than ‘Events in Jerusalem’, to this part of John’s Gospel, because Jesus has already made several visits to Jerusalem in contrast to the single visit recorded in the Synoptic gospels. The solemn tone with which chapter 13 begins indicates that here we begin a major section of the gospel (13:1).

The Story

The Last Supper extends over chapters 13-17. A surprise is that we find no mention of the Eucharist, which is an essential part of the Synoptic account of events before the Passion of Jesus (e.g. Mark 14:22-25). John’s story begins with the Washing of the Feet. This is followed by a long discourse, probably modelled on the farewell speeches found in the Old Testament, such as that of Jacob to his sons (Genesis 49:1). John’s passion account is the shortest (18:1-19:42). He repeats much of the tradition that we find in the Synoptics, but he omits the prayer in Gethsemane and the trial before the Jewish authorities. He informs us that Roman soldiers were present at the arrest of Jesus and that after Jesus’s death, blood and water flowed from his side.

The Theology

A key word is in the discourse at the supper is ‘love’: we find it at the beginning (13:1), end (17:26) and the centre of the discourse (15:9-10). Jesus speaks about peace (14:27); of himself as the vine (15:1); of joy (15:11; 16:22), glory (17:1), the world (17:9) and unity (17:22). He explains how his disciples would see him again (14:3) and at the conclusion of the discourse, he prays the longest of gospel prayers (17:1-26). He identifies himself as ‘the way, the truth and the life’ (14:6). He teaches about the ‘Paraclete’ who would continue his own presence in the world once he had departed to the Father (14:15-17; 14:26; 15:26-27; 16:7-11, 12-15).

The passion story is not so much the story of Jesus’s crucifixion as an account of his enthronement, his being ‘lifted up’ (3:14; 8:28; 12:32). It is Pilate rather than Jesus who is on trial. The blood and water that flowed from his side look back to the prophets (Ezekiel 47) and forward to the sacraments.

The Drama

In the farewell speech, a new Jacob speaks to his sons (Gen 49), preparing them for the future and commissioning them. The various questions put by his bewildered disciples add dramatic variety (14:5, 8; 16:7). In the passion story itself, we may highlight the dramatic nature of:

The seven Pilate scenes, with Pilate and Jesus moving inside and outside, and discussing themes like kingship, truth and power. The ‘light of the world’ (8:12) encounters the powers of this world (18:28-19:16)
The five ‘stations of the cross’ which present a king enthroned, ordering the future for the little Church of his believing mother (2:1-11) and the loving and loved disciple (13:23) to whom he hands over his spirit (19:16-37).

Epilogue (20:1-21:25)

The Story

This has two conclusions. The first, set in Jerusalem, after relating various appearances of the Risen Christ, explains why the gospel was written. ‘These are written that you may come to believe that Jesus is the Messiah, the son of God and that through believing you may have life in his name’ (20:31). The second is set in Galilee, and has its own conclusion: ‘There are many other things that Jesus did; if every one of them were written down, I suppose that the world itself would not contain them’ (21:25).

The Theology

Through the various appearances of the Risen Jesus in Jerusalem, we learn how the disciples were brought to faith. Particular models of faith are the anonymous Beloved Disciple, Mary Magdalen and Thomas. It is made clear that the disciples are to continue the mission of Jesus. They are accompanied by the Holy Spirit (20:1-29).

By means of his appearances in Galilee, we learn how Peter was to take over Jesus’s role as shepherd; the Paraclete, spoken about at the Last Supper, was not sufficient alone. Meanwhile the Beloved Disciple was to remain until Jesus came again. We surmise that this figure was more than a historical person in the life of Jesus but was a symbol of the role that every faithful disciple would play in the life of the Church (21:1-23).

The Drama

This is provided by lively and unforgettable narratives: in Jerusalem, the race to the tomb, the dialogue of the Risen Jesus with Mary Magdalen, the meeting with fearful disciples in the upper room, the confession of ‘doubting’ Thomas; and in Galilee, the miraculous catch of fish, the dialogue with Peter, which echoes his three denials during the passion. In all these incidents, we see the ‘good shepherd’ in action bringing abundant life to his sheep (10:10).

Warning: Weigh the risks

It is fitting that we read this gospel during Lent and Easter when we are at our best spiritually. It took time before this gospel was accepted in early Christianity. It was regarded as a dangerous gospel, to be handled with care, because it carried two main risks. It could lead to a neglect of the humanity of Christ, as if the divine Jesus was only pretending to be human. This is known as the heresy of Docetism. It could also lead disciples to claim they could not sin, because they have already undergone judgement in their encounters with the Christ whose glory they have seen. This is known as Gnosticism. These issues are addressed in the Letters of John, which are probably to be dated after the gospel. This writer ‘declared to you what we have seen and heard’ (1 John 1:3) and warned that ‘if we say we have no sin, we deceive ourselves’ (1 John 1:8).

A true classic is a text to which we can return again and again, and always discover something new. Rarely indeed will we pick up the fourth gospel and not learn something fresh about the story, the theology and the drama which it contains. It was surely sound instinct and wisdom that led the Church from earliest times to adopt this gospel as its favourite pedagogical means to introduce the profound mysteries celebrated each year during Lent and Easter.

Peter Edmonds SJ is a member of the Jesuit community in Stamford Hill, North London.

St Paul’s Letter to Timothy and Titus

Thu, 21 Jun 2018 16:56:20 GMT

Those who persevere in their reading of the letters of Paul as they are presented in the New Testament eventually arrive at three which are addressed to individuals rather than communities. These are known as the First and Second Letters to Timothy and the Letter to Titus; they are often referred to as the ‘Pastoral Letters’. In our Sunday Liturgy, we hear extracts from the two letters to Timothy as ‘second readings’ towards the end of the third year (Year C) of the lectionary cycle (Sundays 24-30 C); we listen to the letter to Titus at Midnight Mass on Christmas Day and again on Christmas morning, and both of these passages are also read on the feast of the Baptism of the Lord in Year C. We have met Timothy and Titus before in major letters of Paul; for example, Timothy was noted as Paul’s co-writer of the First letter to the Thessalonians (1 Thessalonians 1:1) and he had paid a visit to Thessalonica on Paul’s behalf (1 Thessalonians 3:1). Titus played a key role in Paul’s relationships with the Corinthians ; the apparent success of his mission there had brought Paul encouragement (2 Corinthians 7:15).

However, when we turn to the letters addressed to them, Timothy and Titus seem to have lost their character of mature partners in Paul’s missionary team. They are addressed as persons recently ordained in sore need of guidance and instruction for dealing with new pastoral responsibilities (2 Timothy 1:6) now that the first generation of missionaries, like Paul himself and other apostles who had known Jesus Christ in his earthly life, have passed on. Taken together as a whole, these three letters stress the importance of sound leadership, the need to hold on to sound doctrine and to behave appropriately in a world in which the Christians formed a small minority.

If in our reading of Paul we have noticed that his letters become shorter in length as we move forward through the New Testament, it will not surprise us if we find that the Letter to Titus reads better if we place it before the letters to Timothy. Its elaborate greeting, twice the length of those that mark the start of the letters to Timothy, may be taken as an introduction to all three Pastoral Letters (Titus 1:1-4). In this article, we will confine our attention to the passages from these letters which are read every year at Christmas and on the concluding Sundays of Year C. There will surely be time, in the six weeks during which these letters occur in our liturgy, for private reading and study of those parts of them which are not read publicly.

TITUS

Christmas [Titus 2:11-14; 3:4-7]

The passages from Titus read at Christmas provide a remarkable concentrated summary of Christian belief in language which is special to these letters. Jesus Christ is mentioned but once. He is personified as the grace of God that has appeared. This Christ is called God and Saviour. The word ‘saviour’ is rare in the New Testament as applied to Christ (examples are Luke 2:11; John 4:42) and Christ is identified with God even more rarely (a possible instance is Romans 9:5). Such language suggests that in this letter we are well advanced in the growth of the New Testament and already on the road to Chalcedon, which will recognise Christ as true God as well as true man. This Saviour has given himself for us to purify us from iniquity, to form a people for himself and is destined to return. Meanwhile we must respond to this grace of God by living lives that are godly and upright. We hear this summary of the mystery of our faith at Midnight Mass (Titus 2:11-14). On Christmas morning we have a second dense passage reflecting on God’s mercy, how in baptism we have rebirth (only here in the New Testament is baptism described as such), receive the Holy Spirit and become heirs to eternal life (Titus 3:4-7). Anyone who masters the content of these two brief Christmas readings has made good progress in understanding what it means to be a Christian. These two readings are put together to make up the second reading for the Feast of the Baptism of the Lord in Year C.

1 TIMOTHY

If we are correct in suggesting that these three letters are to be read together and are introduced by the letter to Titus, then we presume that hearers of the letters to Timothy were already familiar with the contents of Titus. So we move on to the three extracts we hear from the First Letter to Timothy.

Penitential Rite [Sunday 24 C; 1 Timothy 1:12-17]

The first offers us a sort of penitential rite. Paul describes in lively, detailed language his own sinful life. There is some tension here with what he writes in Philippians about his life before his conversion being blameless, but there he does refer to his sin of persecuting the Church of Christ (Philippians 3:6; Galatians 1:13). In this letter he identifies himself with those of his hearers who have come to Christianity from paganism. But as in every good prayer about sin, he concludes with thankfulness for the mercy which he has received and praise for the Christ who came into the world to save us from sin. The paragraph ends with elaborate praise for the king of the ages, the only God, and it is not impossible that here again, as in Titus 2:13, he is speaking of Christ as God.

Prayer [Sunday 25 C; 1 Timothy 2:1-8]

Meditations on sin and gratitude for the mercy of God in Christ that deals with it must bear fruit in prayer, and this is the topic of our second reading from Timothy. Prayer is mentioned at the beginning and end of our passage. Prayer is for everyone and is to be made in every place. The paragraph encloses what looks like a short hymn about God and Christ, one far briefer than the more familiar example we find in Philippians (2:6-11): God is one who wants all to be saved and Christ is the one who gave himself as a ransom for all – not, as in Mark’s Gospel, as ransom for many (Mark 10:45). This Christ is the ‘mediator’ between God and humankind, a word used three times in the letter to the Hebrews with reference to the priesthood of Christ (8:6; 9:16; 12:24). The point of this prayer is that we may live quiet and peaceable lives. It is presumed that there is no fierce persecution going on from state authorities, as in the book of Revelation (2:10), or from religious authorities such as in Acts when Peter has to say that we must obey God rather than human authority (Acts 5:29). It is not said that we must withdraw from the world, but we are to be a mature and edifying presence in it.

Pontius Pilate [Sunday 26 C; 1 Timothy 6:11-16]

We now jump in our Sunday readings to the final chapter of this short letter. Paul had the habit of concluding his letters with down-to-earth ethical advice, urging believers to respond in practical, active terms to the doctrine which has been the subject of previous chapters (e.g. Romans 12:1). Likewise here; we are given a list of the virtues that Christians are to pursue and value. The list might sound familiar to those who know the writings and teachings of the better Roman philosophers of the time, but it stands out in including a mention not only of Christ but of Pontius Pilate before whom Christ Jesus, ‘made his good confession’ (John 18:33). The quiet and peaceable lives which we heard about last Sunday must include the readiness to witness, and that witness might well be before a hostile audience. We note also more titles for Christ; he is King of kings and Lord of lords, titles somewhat risky in an age when they were claimed by the emperor in Rome, whose predecessor, Nero, had condemned many to death including Peter and Paul.

2 TIMOTHY

The atmosphere becomes more personal when we turn to the Second Letter to Timothy. Individuals are named and the author gives details of his personal situation. The letter has been described as Paul’s last will and testament, a longer version of his farewell speech in Acts to the elders of the church at Ephesus (Acts 20:18-25). Four extracts from it are chosen for public reading in this year C.

Mother and Grandmother [Sunday 27 C; 2 Timothy 1:6-8, 13-14]

The first passage concentrates on the person and background of Timothy. In the verse before our reading begins (1:5), we learn about his mother, Eunice, and his grandmother, Lois. Their sound piety was to be a model for his. The Paul who writes the Pastoral letters contrasts with the Paul who roamed the frontiers of theology in Galatians when he justified his missionary methods to Peter (Galatians 2:16) and in Corinthians when he defended his apostleship before those who denied him the title (1 Corinthians 9:1). Here, he is one who passes on sound tradition. His teaching was what Timothy’s grandmother held, and went back to Christ Jesus; it concerned faith and love, and one cannot be more orthodox than that. Our readings omit passages from these letters which speak in fierce terms of the errors of those who tried to push theology forward in unacceptable ways. By laying his hands on Timothy, Paul passed on the traditional faith which he knew and taught, and he expected Timothy to do the same.

(Some of the verses that are omitted in this paragraph are used in the lectionary on the second Sunday of Lent in Year A: they contain the word ‘appearance’, the same word applied to Christ in our Christmas reading from Titus. The passage is chosen to accompany the Transfigured appearance of Christ in the gospel of that day. [ 2 Timothy 8b-10 ])

The Faithful Christ [Sunday 28 C; 2 Timothy 2:8-13]

In his major letters, Paul never tired of mentioning Jesus Christ (Galatians 2:20). Our second extract from this letter begins with a reference to Jesus Christ ‘raised from the dead’, but Paul has much more about himself than about Christ. He is in chains. The great prison letter of Paul is that addressed to the Philippians; there he prays with joy (Philippians 1:3). Here however, as elsewhere in this letter, Paul speaks of his suffering (2 Timothy 3:11). The positive side of the passage is his linking of his suffering and endurance, and indeed that which his readers shared, with Christ, because, as he concludes in what appears to be another Christian hymn, even ‘if we are faithless, Christ remains faithful’; if it were otherwise, he would not be true to himself. Thanks to Christ, we will have life and kingship.

Do This, Do That [Sunday 29 C; 2 Timothy 3:14-4:2]

Paul often turned to the imperative mood in the final parts of his letters when writing to communities. (A good example is found in 1 Thessalonians 5:13-22). Here he addresses Timothy in the singular and directly with a barrage of orders. Again we are to recognise Timothy as a representative figure rather than the person who had acted as Paul’s diplomatic agent in difficult missionary situations in years past. This language models what Timothy himself is to use as he prepares a new generation of teachers and church leaders. Some of these directives are familiar: he is to continue what he learned as a child; he is to convince, rebuke and encourage, with utmost patience in his proclamation of the message. But of more permanent interest are Paul’s remarks on scripture, which are often combined with other New Testament texts in upholding its value and importance as being inspired by God and its use for teaching, reproof, correction and training in righteousness (Romans 15:4; 2 Peter 1:19-21). This text is quoted in Vatican II’s Dogmatic Constitution on Revelation ( Dei Verbum 4, 11). It is curious that in the Pastoral Letters, in contrast to Paul’s major letters (e.g. Romans 3:10-18), it is difficult to find references to the Hebrew Scriptures, which is what Paul meant here by scripture.

The Good Fight [Sunday 30 C ; 2 Timothy 4:6-8, 16-18]

It is fitting that our final passage concentrates on the figure of Paul himself. Many of those who have difficulties in identifying the Paul in the title of these letters with the Paul who wrote his so-called undisputed letters, suggest that here at least we have a fragment of the Paul we recognise there. But even here, the language differs from that which Paul uses in his major letters. He has fought the good fight. He has kept the faith, just as he has been urging Timothy to do. He speaks of Christ as the Lord. Even if others deserted him, the Lord stood by him, as we hear him doing at Corinth in the Acts (19:9-10). The Lord is not one who condemns but one who rescues, and to him, as to God, there is to be glory forever.

As Year C of the lectionary approaches its end, it invites us over a period of six weeks to visit and savour this less dramatic and indeed obscure section of the New Testament which long ago helped Christians overcome crisis, a crisis that may well have arisen because they could no longer rely on the direction and guidance of those who had brought them the Christian message. It is to be hoped that our reading of these liturgical texts will stimulate us to read the complete letters for ourselves so that we can view them in their original contexts. Our prayer is that, through these Pastoral Letters and in company with their original recipients, we will raise the quality of our response to the gospel and learn how to cope better with the crises we meet as individuals and as members of ‘the church of the living God’, which our author describes as ‘the pillar and bulwark of the truth’ (1 Timothy 3:15).

Peter Edmonds SJ is a member of the Jesuit community at Stamford Hill, North London.

St Paul’s Letter to the Hebrews

Thu, 21 Jun 2018 16:55:09 GMT

When we file out of church at the end of Sunday Mass, we may well remember the topic of the gospel and retain points from the homily preached on it, but what if we were to be asked about the passage read as the Second Reading? Peter Edmonds SJ helps us to make something of the readings from the Letter to the Hebrews that we will hear over the next four weekends.

Long ago, a few decades after the death and resurrection of Jesus Christ, a gifted and learned pastor wrote a fine sermon for his people. It proved so successful that other Christian communities arranged to hear it, and eventually it was included among the twenty-seven books that make up our New Testament. There we find it, sandwiched between the letters attributed to Paul and those attributed to James, Peter and John. If we admit we have never read it for ourselves, nonetheless we can be consoled by the fact that we are not entirely ignorant of it, because if we are Catholics and regular Sunday Mass-goers, we will have heard extracts from it – some would say regrettably short extracts – read out as Second Readings in our liturgies. We know this sermon, with a few verses added at its conclusion to give it the form of a letter (13:22-25), as the Letter to the Hebrews.

We hear these extracts in three blocks over the three-year cycle of the Sunday Lectionary. The first block consists of six passages read out on various special days. The second block consists of a series of seven passages situated at the end of the second year of the Sunday cycle; these introduce us to the particular vision of Christ which this pastor longed for his people to grasp. The third block, a series of four paragraphs proclaimed towards the end of the third year of the Sunday cycle, outlines the sort of life his hearers were to live as followers of Christ in a hostile and alien world.

The First Series: Special Days

On Christmas morning, we hear the solemn opening verses of this sermon (Hebrews 1:1-6). These offer a rich entrance to the whole; they celebrate how in these last days God has spoken to us, no longer through angels or prophets, but through a Son. If at the Christmas Midnight Mass, we saw Jesus as a tiny child in a Bethlehem cave, we now contemplate him as ‘the reflection of God’s glory and the exact imprint of God’s very being’. He now sits at the right hand of the Majesty on high. This picture of the exalted Christ is to dominate all that follows in the rest of the sermon.

We hear this preacher again on the Feast of the Holy Family in Year B. Here he is reflecting on faith. Faith for him means the habit of recognising the activity of God in our own world together with a conviction that the future too is in God’s control. Such a faith marked the lives of the heroes and heroines of Israel’s past. Abraham and Sarah are the persons mentioned today (11:8, 11-12, 17-19). Here is a holy family that lived in the presence of God centuries before the Holy Family of Mary and Joseph, whom we commemorate on this feast of the Christmas season.

We hear our preacher again on the 5th Sunday of Lent during Year B and every year on Good Friday. One passage is heard on both days (5:7-9). Its language puts us in mind of the Gethsemane scene in the gospels (Mark 14:32). It tells in vivid terms how, although he was a Son, Jesus learned obedience through what he suffered. His offering to the Father was one of loud cries and supplications. Such a passage offers us a blunt reminder of the true humanity of Jesus. On Good Friday, we also hear the preceding verses. These console us by describing Jesus as a high priest who has been tested as we are but who is without sin; he is a high priest from whom we can find mercy and grace to help in time of need (4:14-16). On the other readings of this day, we learn from Isaiah how Jesus is servant (Isaiah 52:13-53:12) and from John how he is king (John 18:1-19:42). Hebrews tells us that he is our priest, too.

On Ascension Day in year C, Hebrews provides a supplement to the reading from Acts of the Apostles that is read every year on this day (Acts 1:1-11). There we learn how Jesus departed from this earth for heaven at the end of his earthly life. Hebrews tells us what happened when he arrived in heaven and the consequences for us. He appeared in the presence of God on our behalf (9:24-28). Because of this, we are to hold fast to the confession of our hope without wavering, and we are to encourage one another, because ‘the Day’ is approaching when we will meet the Lord face to face (10:19-23).

A fuller title for the feast of Corpus Christi is ‘The Body and Blood of Christ’. On this feast in year B, we contemplate with the author of Hebrews how Christ, ‘entered once and for all in the Holy Place, not with the blood of goats and calves, but with his own blood, thus obtaining eternal redemption’ (9:11-15). These words of the preacher lead us to a better understanding of the words of Jesus at the Last Supper: ‘this is the blood of the covenant which is poured out for many’ (Matthew 26:28).

The Second Series: a Great High Priest

In contrast to the passages from Hebrews met so far, those which are selected as Second Readings in the final Sundays of Year B (Sundays 27-33) form a series that constitute a sort-of narrative. Our preacher likes to mix doctrine with exhortation and we meet both types of writing on these Sundays.

We begin with doctrine. The opening chapters of the sermon are all about the dignity of the person of Christ. Our short reading on Sunday 27B (Hebrews 2:9-11) provides a summary. Its words remind us of two passages from Paul. In Philippians, he wrote of the humiliation of Christ in his passion and his exaltation through his resurrection (Philippians 2:6-11). In Romans, Paul taught how Christ was the first born of many brethren (Romans 8:29). Here we find these Pauline insights combined. This description of Christ elaborates the portrait offered to us in the prologue to Hebrews which we heard on Christmas Day.

On the next two Sundays, we hear words of exhortation rather than doctrine. In his third chapter the preacher provides a lengthy meditation on Psalm 95, which described how the people of Israel in their desert wanderings failed to enter the rest God was offering them. This warning finds a climax in the reading for Sunday 28B (4:12-13). He describes the Word of God as a two-edged sword, the sort of sword that an executioner would wield to carry out the sentence of the judge who has pronounced a guilty verdict. This is an example of the disturbing and challenging language he sometimes employs because the zeal of some has gone cold (6:6) or because they have become dull of understanding (5:11). But more typical of this author are passages of exhortation which encourage, and typical encouragement follows immediately. Such is the reading for Sunday 29B (4:14-16). It is a passage also used on Good Friday: Jesus is described as a high priest. He has already been described as a high priest who is trustworthy and full of compassion (2:17). We can approach him with boldness. There we will find mercy and he will give us grace which will assist our needs.

On the next four Sundays, the preacher helps us explore further the nature of the high priesthood of Jesus. This is the area in which this sermon is most original, because nowhere else in the New Testament is Jesus called a high priest. Other writings have quoted the first verse of Psalm 110 about Jesus being the Son (Acts 2:34), but only in Hebrews is the verse of the psalm quoted about him being high priest ‘according to the order of Melchizedek’. On Sunday 30B (5:1-6), we learn how Jesus was a priest of a different order from the priests whom we meet elsewhere in Scripture. They belonged to the succession of Aaron, the priest brother of Moses and to the priestly tribe of Levi; Jesus was related to neither of these. His priesthood was that of the mysterious priestly figure called Melchizedek. The preacher would mention later how Abraham met him and gave him tithes, thereby acknowledging his superiority (7:4; Genesis 14:17-20). He has much to tell us about Melchizedek in this same chapter (7:1-17) and we can regret that his report of this meeting is not part of our Sunday liturgy.

Jesus was also a new kind of priest because he has no need of companions in his priesthood and because he lives forever making intercession for us. Death cannot bring his ministry to an end as it did other priests. He continues to be holy, blameless, undefiled and exalted above the heavens. This is the meditation on the priesthood of Christ offered to us on Sunday 31B (7:23-28). On Sunday 32B (9:24-28), our attention is drawn to the place where a priest conducts his ministry. In the book of Exodus, instructions were given on how to construct a tabernacle for priestly ministry (Exodus 26:1-37). King Solomon built a Temple in Jerusalem (1 Kings 6). King Herod had built a replacement (John 2:20). Jesus, as priest, does not need such a man-made sanctuary, because he conducts his ministry in the Holy Place which is heaven and is indestructible.

In the final reading in this series on Sunday 33B, the argument turns to the numerous sacrifices that the priests of old had to offer that could never take away sins. In contrast, the one sacrifice offered by Christ as priest was sufficient to deal with sin, and sanctified all those for whom it was offered. Hence the people of God become a holy priesthood, which is a doctrine stressed both in 1 Peter (2:5) and in Revelation (1:6). Our high priest remains at his seat next to the Father until, in the words of the psalm, ‘his enemies have been made a footstool under his feet’ (Psalm 110:1); or in Pauline terms, until the time, ‘when he hands over the kingdom to God the father’ (1 Corinthians 15:24). With this passage (10:11-14, 18), the second readings for Year B of the Sunday cycle conclude.

The Third Series: The Christian Life

If the readings from Hebrews in year B enriched our understanding of Christ as our priest, the four passages read in the following year C instruct us how to apply the doctrines and exhortations we have heard to our day-to-day lives as Christians.

The passage selected for Sunday 19C(11:1-2, 8-19) is the longest of our readings from Hebrews. We have already met part of it on the feast of the Holy Family. It concerns Abraham and Sarah. They are but two figures out of many who lived lives of faith in the past. They knew that God is active in our lives and that his future plans are worthy of trust. Abraham showed faith when God instructed him to leave his country and his family (Genesis 12:1). He trusted the promise of God that despite his own age and Sarah’s, he would be the father of many nations (Genesis 15:7). He did not hesitate when he was ordered to sacrifice his son Isaac (Genesis 22). Paul too holds Abraham up as a model believer (Romans 4:17; Galatians 3:6). The God of Abraham is a God who has power even to raise the dead (Romans 4:24), and is revered by Jew, Muslim and Christian.

In our second passage, on Sunday 20C (12:1-4), the preacher places us in a stadium. Paul, writing to the Corinthians, had compared the Christian life to a race in the stadium (1 Corinthians 9:25). He knew that he himself had not yet reached the finishing post (Philippians 3:12). In his last hours, he would boast that he had finished the race (2 Timothy 4:7). Hebrews extends this sporting image. We are all competing in the race of faith and a great crowd is watching us from the clouds above, composed of the great figures of salvation history such as Abraham and Moses (Hebrews 11). But there is one who has already run the race of faith and won. This is Jesus and he, too, is watching us. His passion and death were the race he ran. He endured the shame of the cross and the prize he won was a seat at the right hand of God (Ps 110:1; Philippians 2:8-9; Luke 22:69).

The preacher did not pretend that Christian life was easy and on Sunday 21C, we find ourselves to be like children under a demanding teacher or severe parent. The strict father, prepared to discipline his son, was a familiar figure in Jewish ‘wisdom’ tradition (Proverbs 5:12; Sirach 23:2). This figure knew that application and good order were paths that brought about improvement and achievement. The preacher uses this image to comfort his hearers in times of stress and discouragement. He appeals to them to use their bodily facilities to their potential: no more limp hands, trembling knees, injured limbs! Once again he puts before them the picture of ‘Jesus, who leads us in our faith and brings it to perfection’ (12:5-7, 11-13).

The passage selected for our final reading from Hebrews on Sunday 22C (12:18-19, 22-24) introduces us to a final contrast, this time between the old and the new covenant. The old covenant was that of Mount Sinai, marked by darkness and a storm, thunder and a deafening voice. The whole atmosphere caused terror and fear. In contrast, characteristic of the new covenant brought about by Jesus, is the heavenly Jerusalem. Millions of angels enjoy a festival. The saints are there and most importantly Jesus himself, who pleads on our behalf. The blood he shed has brought us purification. The Book of Revelation helps us to appreciate the picture. There, too, we read of the throne room of God where the slaughtered lamb takes his place (Revelation 5:6) and we view the new Jerusalem come down from heaven to earth, where God lives among his people (Revelation 21:2-3).

We appreciate a good sermon. In our Sunday lectionary, we only have the opportunity to enjoy the highlights of the sermon that is the Letter to the Hebrews. One can debate how far the editors have selected the best parts by reading the whole for oneself. Certainly the texts provided can lead to a richer understanding of special days in the Church’s year, of the person of Christ who is ‘the same yesterday and today and forever’ (13:8), and of the way of Christian life, because here, ‘we have no lasting city, but we are looking for the city that is to come’ (13:14). The person who wrote the Letter to the Hebrews remains unknown to us, but he asks for our prayers (13:18) and we in our turn ask for his.

Peter Edmonds SJ is a member of the Jesuit community at Stamford Hill, North London.

St Paul’s Letter to The Colossians

Thu, 21 Jun 2018 16:53:52 GMT

Reading or listening to the Letter to the Colossians, one cannot help but like the people to whom it is addressed. The Christians in Colossae had a widespread reputation for their faith in Christ and their love for one another. They are the kind of people who are interested in everything, who are willing to try anything and who always have a good word for everybody. Philemon, to whom Paul wrote a separate letter, is one of their leaders. He is hospitable, strong in faith and eager to encourage his fellow Christians. One imagines that if you were to wander into one of their gatherings, they would give you a warm welcome, feed you and put you up for the night. However, they are walking a dangerous path, and Paul’s letter to them is an attempt to stop them strolling into spiritual disaster.

Background to the letter

Colossae was a small city in Asia Minor (modern-day Turkey), which was a prosperous part of the Roman Empire two thousand years ago. Colossae lay only a few miles from a major trade route which linked Paul’s home city of Tarsus to Ephesus, the capital of Asia Minor. Though only a small town in Paul’s time, Colossae had long been known for its fine wool, and in its busy streets Greeks and Jews mixed with merchants from all over the empire. The Colossians came to hear all sorts of new and fascinating ideas.

Jesus of Nazareth was crucified in about 30 AD. Over the next fifteen years, there were many converts to Christianity – three thousand in one day at Pentecost! – but most lived in Palestine, and most were Jews. Around 46 AD, Paul began his missionary journeys to largely Gentile cities in the eastern Roman Empire. The Church in Colossae was founded some ten years after this, but not by Paul. In fact, he had never visited the city (Col 2:1) and the Acts of the Apostles, which tells the story of the first thirty years of Christianity, does not mention Colossae by name. Rather the Church there grew as a result of a series of public addresses Paul gave in Ephesus in the mid-50s, the effects of which ‘continued for two years, so that all the residents of Asia, both Jews and Greeks, heard the word of the Lord’ (Acts 19:10). This was facilitated by Paul’s training of a number of co-workers who then preached in other towns and established more Churches than he could have done on his own. One of these was Epaphras, who founded the Church in Colossae (1:6-7).

Some scholars date the Letter to the Colossians (and the Letter to Philemon) to when Paul was imprisoned in Ephesus, some to his later imprisonment in Rome. In either case, the Church at Colossae would only have been established for a few years when the letter arrived. Imagine belonging to a religious movement you first heard of less than ten years ago, one that meets in private homes because it is not quite legal and is based on stories told by a travelling missionary who left Colossae shortly after forming the group; one whose leaders are in and out of prison and whose founder, Jesus, was executed a generation ago. This is the difficult situation the Colossians were in, and as such they got a bit confused. Paul began to hear reports that worried him.

Why was Paul worried?

Sometimes, the stories we read in Scripture seem to come from a very different world. By contrast, the world of the Colossian Christians sounds very familiar: multinational businesses, excellent communications, frequent long-distance travel, a broad interest in spirituality. The first century Roman Empire is an exciting time and place to be alive. One could worship the emperor, the mother-goddess Cybele, the many-breasted Artemis and the terrible Zeus all in the same week! Even Judaism, while strict and exclusive in Jerusalem, relaxes as it leaves home soil and begins to mix, discreetly, with other spiritualities. If there was a branch of Waterstones at Colossae, the Colossians would have enjoyed a whole range of religious titles: books on the traditional religions, but also books on angels, sprits, philosophies, exercises, diets, prophets, horoscopes, numerology, moon rituals, witchcraft, revelations and prophecies.

Paul feared that the Colossian Christians may have been falling for some of these teachings and that this threatened to compromise their Christian faith. This was a constant struggle for Paul; he had also had trouble keeping the churches in Galatia and Corinth on the straight and narrow. One can sense his frustration. Many of these worldviews sound impressive, but they are not Christianity. At best, they are weak imitations, mere shadows of Christ. He was desperate to convey this message to the Colossians. Do not listen to people who tell you there is something wrong with you unless you do things their way. Do not believe teachers who say anything is more important than Christ. Learn who Christ is! Only then will you know true wisdom.

The Letter to the Colossians was therefore written to tell the Christian community to hold on to what they had learned and believed about Christ in the face of false teaching. In fact, Paul himself was probably not the author of the Letter to the Colossians, or of some of the other epistles attributed to him. It is likely that it was written in his name to give emphasis to the encouragement it contains, but for the purposes of this discussion I will identify Paul as its author.

The Letter to the Colossians at a glance

The letter follows Paul’s basic style: an address (1:1-14) and conclusion (4:7-18) enclose the body of the letter (1:15 – 4:6) where he lays out his teaching (1:15 – 2:23) and its ethical implications (3:1 – 4:6).

The address (1:1-14)

The address includes the usual greeting, a thanksgiving and a prayer for the continued progress of the Colossians. Paul expresses his confidence in the preaching of Epaphras and the solid foundation it gave to the community. He sets the stage for his message when he says it is in Christ that ‘we have redemption, the forgiveness of sins’ (1:14). The transition from the realm of sin and error to that of grace and truth occurs in baptism and must be lived out in the daily lives of Christians.

The body of the letter (1:15 – 4:6)

Paul’s teaching (1:15 – 2:23)

The false preachers at Colossae are apparently saying that Christ’s death and resurrection are not enough for salvation, and that the Christians need to add other practices taken from Jewish and non-Jewish sources. In response, Paul quotes a hymn about Christ (1:15-20, see also Phil 2:6-11), which was probably used in their liturgy. In the hymn, they profess and celebrate the authority and primacy of Christ in whom all ‘fullness was pleased to dwell, and through him to reconcile all things for him’ (1:19-20). Paul stresses the redemption and peace won for us through Christ.

Quoting this hymn has more than one purpose. By starting with something the Colossians already know and share in common, Paul affirms their faith and builds on the unity of their belief. He does not scold the Colossians for their errors but stresses Christ’s role of reconciling the world to God as the basis of their common faith.

This pattern is repeated through all of Paul’s writings. He sets out the example of Christ and the example of his own ministry as a model to be followed. His confidence may be surprising, but it makes sense when one examines the basis of this practice. Paul is firmly rooted in God and his confidence is not self-reliance but, rather, hope in God. This is so clear to him that he believes others can know God’s power and be converted by studying his own life. Paul’s confidence is very realistic; he glories in his call and fidelity but also stresses his suffering in the service of the gospel.

In describing his ministry (1:24–2:3), Paul adapts categories important to the Colossians and to the false teachers who are disturbing them. Because they were stressing ‘wisdom’ and ‘perfection’, Paul speaks about the ‘knowledge of the mystery of God, Christ, in whom are hidden all the treasures of wisdom and knowledge’ (2:2f), and he states the goal of his mission to ‘present everyone perfect in Christ’ (1:28).

Before warning about the false teachings (2:4-23), Paul again encourages the Colossians in their faith. The false teachers presumed something was lacking in Christ and that salvation required something more. The additional requirements were a combination of Jewish and pagan philosophies, ideals and practices. Paul calls these fads, ‘things destined to perish,’ and reasserts the primacy of Christ in whom dwells the fullness of God. All are members of Christ, who is the head of the body, the Church. The Church’s task is the reconciliation of the world to God under Christ. According to Paul, these teachings are enough and false teaching must be avoided.

Ethical implications (3:1– 4:6)

Paul’s letters generally start with theology and end with behaviour, and Colossians is no exception. Paul begins by preaching the gospel – telling his readers who Christ is and what Christ has done for them, and laying out a clear contrast between Christian teachings and the spiritual holdall they have been rummaging in. Once he has laid this foundation, he turns to the stuff of daily life. After listing behaviours Christians should avoid and behaviours they should adopt, he offers general instructions on how Christians should relate to the members of their households.

Is there a link between Christ’s superiority over all the competing spiritualities and the way a Christian ought to run his household? Paul seems to think so. As you read or listen to Colossians (and Philemon), look for the links between his teachings about Christ and his advice for daily life. Is this ‘just theology’ or is it profound truth about God’s action toward us – truth that, if we really believe it and apply it to our lives, changes all our human relationships?

Conclusion (4:7-18)

Tychicus is the messenger entrusted with the letter to the Colossians. Many think he was accompanied by Onesimus, the former runaway slave who returned to Colossae with the letter from Paul to Philemon.

‘Clothe yourselves with love’ (Col 3:14)

Paul does not outline a new, uniquely Christian way of living. Instead, he adapts elements from sources known to people of his time to form his ethical principles. What is unique for Paul is the source of the motivation and energy to fulfil these ethical principles: the commandment of love. For him, the Church as the body of Christ distinguishes itself from the outside world in that the command to love calls Christians to relate to one another in a new way. This was at the heart of his message to the Colossians (3:14), as it was to all of the Christian communities to whom he wrote. Even though they had lost their way, he was always confident that the love of Christ could set them back on the right path.

Brian Purfield is a member of the Mount Street Jesuit Centre team and teaches short courses in theology. Mount Street Jesuit Centre taken from http://www.thinkingfaith.org/

St Paul’s Letter to The Romans

Thu, 21 Jun 2018 16:52:32 GMT

Over the next several Sundays, our Second Readings will be taken from the Letter to the Romans, the Pauline letter which features most often in the Sunday lectionary. looks at the background and structure of Romans, and encourages us to explore this ‘most rewarding’ of Paul’s letters for ourselves.

The letter of Paul that is heard more often than any other as the Second Reading on Sundays in the three-year Catholic lectionary, is his Letter to the Romans. This letter is the longest, the most influential and most rewarding of Paul’s undisputed letters. It may well be the last that he wrote. He seems to have written it in Corinth (in modern Greece) during his stay there recorded in Acts 20:3. Cenchreae was its port, where Phoebe was a deacon (Romans 16:1); and the Gaius mentioned in 16:23 may well be the Gaius whom Paul baptised in Corinth (1 Corinthians 1:14). It was written around AD 57. We cannot be sure of the exact year, but certainly it was written before the publication of any of the written gospels and it comes after I Thessalonians , Galatians, Philippians , Philemon and the Corinthian correspondence.

Paul wrote to the Christian community in Rome (Romans 1:7). This was a Church he had never visited and never evangelised; nonetheless, as ‘minister of Jesus Christ to the Gentiles’ (15:16), he longed to see them (1:11). Rome was the most important city in his world; its government, through its representative Pontius Pilate, had executed Jesus in far-away Judea. The Christians of Rome, at the centre of the Roman Empire, had many contacts, especially with the churches in Judea (Acts 28:21). Luke, in Acts, describes Paul’s eventual arrival there as a prisoner (Acts 28:14).

Why write to the Romans?

Many have thought that after more than twenty years in the apostolate, Paul thought it worthwhile to write a general essay about his theology; to write in more leisured terms about the gospel that he preached, to provide a manifesto for the converts he had made and the assistants with whom he had worked, some of whom he lists in his final chapter. If this is correct, the letter differs significantly from his others, which were all written in response to specific pastoral situations. Paul’s preferred method of evangelisation was to visit a community personally (1 Thessalonians 2:17); if he was unable to do so, he would send his delegate (1 Thessalonians 3:2). He had over recent years adopted a third method, that of writing letters (1 Thessalonians 5:27). If, then, he wrote to the Romans for no obvious pastoral reason, this would be an innovation.

Others say that Paul wrote because he was a ‘minister of reconciliation’ (2 Corinthians 5:18). The Roman Church could have been one of the oldest: Luke wrote in Acts that people from Rome had been among those who heard Peter preach on Pentecost day (Acts 2:10). Luke also reports that the emperor Claudius had expelled the Jews from Rome in AD 49, and these would have included Jewish Christians (Acts 18:2). This would have left the Christians of Gentile origin by themselves in Rome. On the return of the Jewish Christians at the death of Claudius in AD 54, there would no doubt have been tensions and misunderstandings between Christians whose background was so different. Paul’s words about the universal nature of God’s all-inclusive plan for salvation, especially in chapters 9-11, would have been very relevant for a community of such diversity. The instructions that he gives about relationships between the weak and the strong in the matter of eating meat which had been used in idol worship, would have addressed a particularly difficult area in the relationships of a community divided between Jewish and Gentile converts (14:13-23).

Another view is that he wrote out of self-interest, or rather out of interest in his apostolate. He mentions in the letter that he intended to go to Jerusalem to deliver a gift to the poor Christians there (Romans15:25). Jerusalem was a Church which still held him in suspicion because of misunderstandings about his attitude to the Mosaic Law (Ac 21:21). He wanted the Romans to use their influence that he might be well received there and that the gift of money which he had collected on behalf of poor Christians there be accepted. In this he would be fulfilling the task given to him by James, Cephas and John, the pillars of the Church in Jerusalem (Galatians 2:10). He had other plans for the future, too. Having preached the gospel in the east for twenty years, from Jerusalem to Illyricum (Romans 15:19), he now wanted to go west and to preach the gospel in Spain. For this he would need a base and a sponsor. The Philippians had sponsored him in Achaia (Philippians 4:15); he wanted the Romans to sponsor him in Spain. Such suggestions are based on a close reading of the personal news that he gives in 1:9-15 and 15:14-33.

Why Romans is Important

The Letter to the Romans is the most significant of Paul’s letters theologically and historically. It has had an immense influence. In it, Paul did not speak only to the Christians of Rome and give them direction in areas that were troubling them. The fact that it was included in a collection of Paul’s letters as a whole (2 Peter 3:15-16), meant that it was soon recognised as a valuable tool to assist Christians from other places in their understanding of the relationship between God’s old and new covenants. These Christians would also deepen their understanding of the significance of the work of Christ in bringing the love and mercy of God to the whole of humanity.

There never has been a time in history when Christians have not had much to learn from this letter. In the fourth century, the reading of two of its verses, Romans 13:13-14, is part of the story of the conversion of St Augustine. In the Reformation period of the sixteenth century, especially because of its teaching on ‘justification by faith’, it was a major influence on Martin Luther. Karl Barth, an outstanding Protestant theologian of the early years of the twentieth century, wrote a major commentary on Romans. It has long been a favourite of Protestant Christians, but in the last years of the twentieth century, Catholic commentaries of outstanding quality also appeared. The importance of the letter for dialogue between the major religions is now also being rediscovered.

Some Theological Ideas

The theology of the letter follows its structure. After a greeting and introduction, Paul defines the gospel of salvation which he preaches (1:1-17). The next chapters are concerned with three characteristics of God. We learn first about the necessary anger of God against the sinfulness of the world. No one is exempt; Gentiles and Jews are equally guilty and God, who is good, must necessarily feel anger at the evil which distorts his creation. There is no human being who does not need salvation from this anger (1:16-3:19).

Faith (3:20-4:25)

“As we see it, a man is justified by faith and not by doing something the Law tells him to do (3:28).”

God himself provides the means for this salvation because of his second characteristic, his righteousness. Because he is good, God finds a solution to the power of Sin that is destroying his creation. Paul uses terms from the Jewish and Greek cultures of his time to describe how this solution works out. Through Jesus Christ God justifies us and redeems us. He brings about the expiation of our sin. By these means, the fulfilment of the promises God made long ago to Abraham is achieved. The faith that Abraham displayed centuries before (Genesis 15:6) foreshadowed the faith of the one who believes in Christ in these days.

Hope (5:1-8:39)

“Perseverance brings hope and this hope is not deceptive (5:4-5).”

But there is a third attribute of God, namely the love of God. This is poured into the hearts of the believer (5:5). No longer does sin live within those who are ‘in Christ’. Paul explains how, before the death and resurrection of Christ, the world was under the control of three tyrants: Sin, Death and the Law. The Law, though good in itself (7:12), was able only to point to sin but it could give no remedy for it. The work of Christ destroyed the power of these tyrants and in their place the Holy Spirit dwells within the believer, so that a new quality of life is possible. Believers are now children of God, able to overcome all the wickedness in the world. If faith was a key word in the previous section, hope is the key word in these chapters. In two typical verses, it occurs five times (8:24-25). Paul ends this section with a wonderful cry, ‘Who can separate us from the love of God?’ (8:39).

Hope – again (9:1-11:36)

“Everyone who calls on the name of the Lord shall be saved. (10:13)”

God’s love was truly for the whole of humanity. But Paul knew well enough that the people to whom he belonged, the Jewish people, had refused to accept Christ. Paul, ‘an Israelite, a descendant of Abraham, of the tribe of Benjamin’ (11:1), becomes extremely personal in discussing his anguish about the fate of his own people, the Jews, who, despite their many privileges, refuse to accept this gospel (9:1-2). Like Moses pleading for unfaithful Israel in the desert, he offers to give up his own salvation on their behalf (Exodus 32:32). Employing many quotations from Israel’s scriptures, Paul argues from the fidelity of God to the final salvation of his own people. He concludes with a verse quoted in the Second Vatican Council’s discussions of the relationship between Christians and Jews, ‘the gifts and the calling of God are irrevocable’ (11:29). We now understand why Paul referred so often earlier in the letter to ‘to the Jew first and also to the Greek’ (1:16). These chapters are a challenge to believers today, when members of major religions, despite their worship of the same God, are divided, and when even among Christians there is separation. For Paul, such complex problems are not beyond the outreach of God’s mercy. The hope he preaches is offered to all God’s creatures. He concludes this theological section of the letter with a magnificent hymn in praise of God, based on Old Testament writings, which is as memorable as anything that he wrote elsewhere and is still quoted in our liturgies: ‘For from him and through him and to him are all things. To him be glory for ever’ (11:36).

Love (12:1-15:13)

“All the commandments. . . are summed up in this single command: You must love your neighbour as yourself (13:9).”

The final chapters are very practical. How are we to live our daily lives against the reality of this saving gospel? The main point is that we live out a ‘liturgy’, in the sense that everything we do becomes part of our grateful response and worship of God. There is nothing that is not sacred in our lives. The attentive reader will notice parallels between what Paul has to say and what Jesus is reported to have said in the Sermon on the Mount (Matthew 5-7). He also echoes the words of Jesus to the scribe in the gospel when he writes that the commandments ‘are summed up in this word, “Love your neighbour as yourself”’ (Mark 12:31; Romans 13:9). And then at last, Paul comes to certain problems which he had heard existed in the Roman community, the conflict which split the ‘weak’ and the ‘strong’ because of their attitudes to eating meat which had been used in worship in temples which were dedicated to gods who were not gods at all.

Conclusion (15:14-16:27)

As he concludes the letter, Paul becomes friendly and personal. He admits that he has written ‘somewhat boldly’ to the Romans (15:15). He gives greetings to 28 individuals whom he knows in Rome (16:1-15). Perhaps he wanted them to speak out in favour of his request for their support for his projects in Jerusalem and Spain (15:24-25). This reminds us how Paul was not a somewhat grim individual evangelist working alone, but the leader of a team who inspired friendship and devotion among those he met and with whom he worked. The concluding lines give us yet another hymn of praise to God’s glory and a special blessing to all who read and hear the letter. We are all invited to reply to his ‘Amen’.

A letter for all seasons

Catholics hear this letter up to 28 times in the course of the three year Sunday lectionary cycle. It is considered relevant at all times of the Church’s year. Sixteen of these extracts are read between Sundays 9 and 24 in Ordinary Time in year A. Four are read during Advent, three in year A and one in year B. Five are read during Lent, three in year A and two in year C. Two are read on Trinity Sunday in years B and C; one is heard optionally on Pentecost Sunday in year C. Extracts are brief and struggle to do justice to the letter as a whole. The chapter which is almost read in full is chapter 8; this is welcome, because it is surely the favourite chapter of all who know Romans well and is especially valuable for what it has to say about the Holy Spirit.

However, because of various feast days, some Sundays in Ordinary Time drop out and as a result we do not hear some rewarding and significant passages of this letter. All the more reason, then, to set aside time in this sixteen week period in which this letter should be read in year A, to discover the riches of the letter for oneself. Charles Cranfield, the author of the two-volume International Critical Commentary on Romans, introduces the shorter version of his commentary with the words, ‘Having been seriously engaged with the Epistle for more than a quarter of a century, I still find it always fresh and cannot read it without delight’. May we come to share his delight. Peter Edmonds SJ

Peter Edmonds SJ is a member of the Jesuit community in Stamford Hill, north London. http://www.thinkingfaith.org/articles/saints-rome

St Paul’s Letter to The Phillipians

Thu, 21 Jun 2018 16:50:24 GMT

The Letter of Paul to the Philippians

St Paul’s letter to the church of Philippi is best known for its passage on the ‘emptying’ of Christ, but it is also a source of pastoral advice and joyful encouragement to the Philippian Christians. Peter Edmonds SJ explores the context and content of one of Paul’s shortest but most appealing epistles.

Hidden in the New Testament among the thirteen letters attributed to Paul is the letter he wrote to the church of Philippi. It is short, only about four pages in a modern translation, but for many it is the most attractive of his letters, because of its positive picture of Paul, his appreciation of the qualities of the Christian community in Philippi which he was addressing, and the pastoral directives that he offers for the sort of problems that arise in any committed group of people who try to follow Christ.

Paul wrote in unusual circumstances. He was in no quiet study dictating to some secretary, but in prison where the prospect was either execution or release. Yet he was a cheerful prisoner. He had no worries for himself. If he was to be put to death, then he would be with Christ. If he was to be released, then he would be free to continue his evangelical work with the church of Philippi. He tells us all this, and more, at the beginning of his letter (1:19-24). He forgets what lies behind and strains forward to what lies ahead, the heavenly call of God in Jesus Christ (3:13-14). Meanwhile, as he writes at the end of the letter, whether he had plenty or was in need, whether well-fed or going hungry, he was content (4:11-12). This sort of language resembles that of the Stoic philosophers of his time, but the difference between Paul and the Stoics was Christ. The Stoics depended on their own resources. But for Paul, ‘living was Christ’ (1:21); he could ‘do all things through him who strengthens him’, namely Christ (4:13). As long as this Christ continued to be proclaimed, then he would rejoice, and he would continue to rejoice (1:18). The reader of the letter soon realises how much Christ means to Paul by noting how frequently the word occurs, three times for example in the first two verses and twice in the last three (1:1-3; 4:21-23).

The people to whom he was writing inhabited a city in the north of modern Greece. Though situated in Greece, it was a city with a very Roman atmosphere. Many of those who lived there enjoyed the privileges of Roman citizenship, and it was a place where former soldiers of the Roman legions settled. It is probably no accident that Paul emphasised the Roman circumstances of his imprisonment. He mentions the imperial guard in describing his imprisonment (1:13) and the ‘household of Caesar’ in his conclusion (4:22). Many think his prison was in Rome itself. However, the distance between Philippi and Rome was surely too great to permit the easy communication implied in this letter, so it is more likely that he was writing from Caesarea, the Palestinian city where the Roman governor had his headquarters. We know from the Acts of the Apostles that Paul was imprisoned there (Acts 23:35). Other experts prefer Ephesus as the scene of his imprisonment, although the evidence for this is weaker.

Paul spoke in generous terms of the Philippian Christians. They were people whom he loved and longed for, his joy and his crown (4:1). He wanted this love to overflow more and more with knowledge and full insight, so that in the day of the Lord they might be pure and blameless (1:9-10). So why did Paul write this letter? In general terms, he wrote for the same reason that he wrote his other letters: to build up the faith of his converts, to remind them of his ways in Christ Jesus (1 Corinthians 4:17). A letter was a substitute for a personal visit, or for the visit of one of his assistants like Timothy or Titus. Such visits were needed to deal with problems that were inevitable with recent converts in Philippi as elsewhere. They were young in their Christian commitment and they needed help and even warnings about the dangers they ran of infidelity and sinfulness in their enthusiasm for a new faith.

It is at the beginning of the second chapter of the letter that Paul makes a blunt reference to certain deficiencies that had come to light in their lives together. We meet new terms like ‘selfish ambition’, ‘conceit’, ‘own interest’ (2:3-4). Obviously arrogance and pride were spoiling the atmosphere of their common life; they were no longer of the same mind, having the same love (2: 2). Later on, Paul will name some of those who were at odds with each other; they were two women called Euodia and Syntyche (4:2).

In general, Paul found answers to the pastoral problems in his communities through theology and through Christ in particular. He finds an answer to the arrogance and disunity in Philippi by an appeal to the career of Christ. The six verses in which he describes this are the verses from Philippians most familiar to the practising Catholic, since they are read out every Palm Sunday in the Catholic liturgy of the day (2:6-11). They are often referred to as the ‘kenosis hymn’. Kenosis is the Greek word which means ‘emptying’, and the emptying with which we are concerned here is the emptying of Christ; not just in his incarnation as the Son of God in refusing to hold on to his divine status, but, in obedience, accepting the human condition and dying the death of a slave in enduring the cross of the crucifixion. This is the content of the first half of the ‘hymn’; the three verses of the second half describe God’s response. Because of his impoverishment in his earthly life, God raised him up, gave him a name above every other name, so that he now receives the worship of every creature whether found on earth, below it or above it. Paul applies to the exalted Christ the titles given to God by the prophet Isaiah centuries before (Isaiah 45:23). This then was the Christ to whom the Philippians bent their knees in worship, and if only they would allow this truth to control their heart and being, the arrogance, pride, conceit and quarrelsomeness that was rotting the Christian community in Philippi would find no root among them. In Philippians, Paul is offering a much more colourful and poetic version of the gospel which he had received and passed on to the Corinthians, namely that ‘Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the Scriptures’ (1 Corinthians 15:3-5).

This passage about the downward and upward paths that marked the career of Christ is the part of Philippians that the Church has made much use of in her liturgy, but it was just one part of Paul’s pastoral strategy for dealing with the deficiencies of the Philippi community. Paul wrote to the Corinthians, ‘Be imitators of me as I am of Christ’ (1 Corinthians 11:1) and he repeats this in this letter, ‘Join in imitating me’ (3:17). In the third chapter, Paul shows how his own life history was an imitation of that of Christ in its downward and upward path. He lists his credentials as a member of the people of Israel. He was a Jew, of the tribe of Benjamin, a Hebrew born of Hebrews, as to righteousness under the law, blameless (3:5-6). But he had come to regard all this as loss because of the surpassing value of knowing Christ Jesus his Lord (3:8). He went as far as describing it all as rubbish. It was as if he had been in a race in pursuit of Christians whom he believed were betraying their heritage as members of Israel, but he had been pursued and captured by Christ. His only ambition now was to know Christ and the power of his resurrection (3:10). If his Philippian converts had the mind of Paul as well as that of Christ, they could not think of doing anything from selfish ambition (2:3).

This passage about Paul’s own life history is read on the 5th Sunday of Lent in the third year of the Sunday lectionary cycle. Paul offers two more examples of people who have shared the downward and upward path of Christ in this letter, which are never proclaimed on a Sunday. The first is Timothy. He was one of Paul’s pastoral assistants, a co-author of the letter (1:1). He had sent him as his delegate to Thessalonica (1 Thessalonians 3:2) and to Corinth (1 Corinthians 4:17). He had, like a son accompanying his father, ‘slaved’ with Paul in the service of the gospel (2:22). Christ ‘emptied himself, taking the form of a slave’ (2:7). The second example is Epaphroditus who is mentioned only in this letter. He was a go-between between Paul and the Philippians (4:18). His kenosis, his emptying, had come about through the sickness which had almost killed him, but thankfully he had recovered, so that he could continue to serve the needs of the gospel. ‘He came close to death for the work of Christ’ (2:25-30).

But the letter is more than a treatise dealing with a single issue. We may pick out at least two other matters to which Paul directs his attention, perhaps less smoothly than he might have, so much so that some scholarly opinion sees the letter in its present form as a combination of three original ones. The first forces Paul to issue a warning against ‘evil workers, those who mutilate the flesh’ (3:2). This seems to refer to critics of Paul who were telling the Philippians that in order to become true Christians, they had to become Jews first, through accepting circumcision and other observances of the Jewish Law. This was the agenda that had dominated the Letter of Paul to the Galatians. It is as if the ‘false brethren who slipped in to spy on the freedom we have in Christ Jesus’ (Galatians 2:4) were now on their way to, or indeed had already arrived in, Philippi. The first argument that Paul had used against them in Galatians had been his own grace story (Galatians 1:13-24); he tells this story again in Philippians. ‘Whatever gains I had, these I have come to regard as loss because of Christ’ (3:7). He went on to sum up the teaching that dominates Galatians in a single verse: ‘that I may gain Christ. . . , not having a righteousness of my own that comes from the law, but one that comes through faith in Christ’ (3:9). To seek salvation through any other way is to deny the value of the cross of Christ and to remove its offence (Galatians 5:11). It is to be earth bound and to refuse to live up to the heavenly call to be citizens of heaven (3:20). Proud though the Philippians might be to be citizens of Rome; their destiny was heavenly citizenship.

Another matter with which Paul had to deal in this letter, was to express gratitude for the support that he had received from the Philippians, in particular the gifts they had sent which he had received from Epaphroditus (4:18). When he wrote to the Thessalonians, he had proudly reported that because he had toiled night and day, he had never been any burden on them (1 Thessalonians 2:9). There is no such claim in this letter. These people, his ‘joy and his crown’ (4:1) had looked after him and his needs. His only duty was to thank them for it, and this he does towards the end of the letter when he informs them that no church had shared with him in giving and receiving as much as they had (4:15). In writing to the Corinthians, he again referred to the wealth of their generosity and their abundant joy despite their extreme poverty (2 Corinthians 8:2).

No treatment of Philippians can omit reference to this spirit of joy that pervades the letter. When the Church wants to stress the joy of its gospel message in mid-Advent, it is this letter that she quotes, ‘Rejoice in the Lord always; again I will say rejoice’ (4:4). This takes up a theme of the first paragraph of the letter, that Paul prays ‘with joy in every one of my prayers for all of you’ (1:4). And Paul can say all this despite his previous experience of Philippi which he writes of in the first of his letters: of how ‘he had suffered and been shamefully mistreated at Phillippi’ (1 Thessalonians 2:2). In the Acts of the Apostles, Luke reports the form this shameful treatment took, when he was beaten and thrown into jail, but this now all belongs to the past (Acts 16:19-34). Paul in this letter is ‘forgetting what lies behind and straining forward to what lies ahead’ (3:13).

Paul was confident that ‘the one who began a good work among you will bring it to completion by the day of Jesus Christ’ (1:6). Meanwhile, ‘whatever is honourable, whatever is just, whatever is pleasing. . . think about these things’, wrote Paul as he neared the end of the letter (4:9). In this Pauline year, inaugurated by Benedict XVI last June, may we rediscover this letter that Paul wrote from prison to his first converts in Europe. May its words constitute a pathway to Christ that many will tread and through them be led to a mature understanding and joyful acceptance of the gospel of Christ in our own day.

Peter Edmonds SJ is a tutor in biblical studies at Campion Hall, University of Oxford.

St Paul’s Letter to the Corinthians

Thu, 21 Jun 2018 16:48:40 GMT

For the first few weeks of each year, once the Christmas season is over, the second readings during Catholic Sunday liturgies are taken from Paul’s First Letter to the Corinthians. In year A, we hear seven passages from the first part of the letter in which, after the greeting with which he begins, Paul struggles to deal with the quarrels and divisions in the community in Corinth which have been reported to him by Chloe’s people (1 Corinthians 1:11). At the time of writing, he is away in Ephesus and in his absence he was feeling, ‘the daily pressure upon me of my anxiety for all the churches’ (2 Corinthians 11:28). Thanks to this crisis, we are able to enter into the mind of Paul as a theologian, to learn something of his genius as a pastor and to admire his abilities as a writer. We can approach the passages selected for liturgical reading by concentrating on the contrasts which emerge in each.

1 Corinthians 1:1-3 – The Greeting [Sunday 2A]

Paul begins all his letters with a greeting. The contrast which we may note is between the two worlds which he inhabited. The convention in his time was to introduce a letter with the name of the sender and the name of the recipient, and to conclude with a wish for benefits such as good health. Paul follows this custom, but he also refers to another unseen world. In this world, God is preeminent. God for Paul is one, in contrast to the ‘many gods and many lords’ acknowledged in a pagan city like Corinth (1 Corinthians 8:5-6). This God is Father and it was his will to call Paul to be an apostle. Four times in this introduction Paul mentions Jesus Christ. Here, as frequently in his letters, Paul identifies Jesus with the Christ, the Messiah whom Israel expected (Romans 9:5). Twice in this greeting, he calls him ‘Lord’. For Paul, Jesus’s lordship contrasts with that of the emperor in Rome, who claimed to be Lord of the vast Roman world whose representative was governor in Corinth (Acts 18:12). As for the Corinthians, they too were called. They were called to be saints, a holy people set apart for the service of God, as were believers elsewhere who also called on the name of Jesus. Paul’s wish for them was for grace and peace: grace referred to the free gift that God offered them in Christ (Romans 3:24); peace was the state of reconciliation that existed between them and God because of the work of Christ (Romans 5:1, 11). This greeting is a call to us to recognise that this unseen world of Paul is a world in which we also live.

1 Corinthians 1:10-13, 17 – The Problem [Sunday 3A]

Our second extract from the letter begins with a verse which defines the problem that dominates all the passages which we hear from this letter in this Year A of the Lectionary cycle.

“Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and in the same purpose. (1:10)”

The contrast in this paragraph is obvious. On the one hand, following his custom illustrated in his first letter that survives (1 Thessalonians 2:1), Paul addresses the Corinthians as ‘brothers and sisters’ (in Greek: adelphoi ). Paul understands that because of what Christ has achieved through his death and resurrection, we are now children of God and co-heirs with Christ (Romans 8:17). A family is to be united in the same mind and the same purpose. Such unity is to be rooted in Christ; elsewhere Paul urges the Roman community, ‘Welcome one another, as Christ has welcomed you, for the glory of God’ (Romans 15:7). But divisions occur in every family. In Corinth , believers were not appealing to Christ so much as to their particular teachers – to Apollos, to Cephas (more commonly known as Peter), even to Paul. They were setting them up as rivals. Apollos is described in the Acts as, ‘powerful in the scriptures’ (Acts 18:24). He came from Alexandria in Egypt, whose most famous son, Philo, stressed the philosophical heritage of Judaism. Apollos’s Christianity would have appealed to the philosophers among the Corinthians. Peter had been rebuked by Paul in Galatians for a compromised interpretation of the Jewish Law (Galatians 2:11-14) – perhaps he still clung to Jewish practices which Christ had made obsolete. Our paragraph concludes with an appeal to Christian basics, to the cross of Christ. This is where Paul’s preaching began; as he wrote to the Galatians, ‘before your eyes Jesus Christ was publically crucified’ (Galatians 3:1). The passage is an invitation for us to look again at the crucifix which rests on all our altars and is displayed in all our churches.

1 Corinthians 1:26-31 – ‘In Christ’ [Sunday 4A] [1]

The contrast in this third passage is between the Corinthians themselves and Christ. Three points are made about each. The Corinthians are described as, ‘not many wise according to worldly standards, not many powerful, not many of noble birth’. Paul speaks of ‘not many’, because there were exceptions. We read in the letter to the Romans which was written from Corinth that Gaius had a house large enough to host Paul and the whole church, and that Erastus, ‘the city treasurer’ was a believer (1 Corinthians 1:14; Romans 16:23); but many of the Corinthians were slaves and from the lower classes of society (7:21). In this same paragraph, three titles are given to Christ: he is ‘our righteousness, our sanctification and our redemption’. Thanks to Christ, we can stand innocent and acquitted before God, we may live a life of holiness because we have been delivered from the tyranny of sin. These two contrasting groups of three are brought into harmony by a clause that separates the two lists: God is ‘the source of your life in Christ’ ; we met this same expression in the greeting where the Corinthians were said to be ‘sanctified in Christ ’ (1:2). ‘In Christ’ refers to the close union that exists between Christ and the Christian. We read elsewhere in Paul, ‘If anyone is in Christ , one is a new creature’ (2 Corinthians 5:17). Those who live in Christ have riches enough and make this their boast.

1 Corinthians 2:1-5 – The Mystery of God [Sunday 5A]

This passage begins with Paul speaking emphatically about himself; the Greek text begins, ‘And I’. Again, Paul argues through contrasts. The contrast in the previous paragraph was between the Corinthians and Christ. Here the contrast is between Paul himself and God, or rather certain attributes of God. He speaks at his most personal, admitting that when he began his mission in Corinth, he experienced, ‘weakness, much fear and trembling’. Later, in 2 Corinthians, he would quote his opponents as saying, ‘His bodily presence is weak and his speech contemptible’ (10:10). His message, too, was a scandal; it was about ‘Jesus Christ, and him crucified’. In that Roman world, horrified disgust was the response to the very word ‘crucifixion’. The Roman lawyer, Cicero, referred to it as an atrociously cruel form of execution, intolerable for a respectable citizen of Rome.

On a human level, Paul could anticipate little progress in his task of preaching such a gospel in a city vibrant with commerce and thronged with the idols and temples of popular religion. His mission would seem to be doomed and impossible, but this was to underestimate the power of God and the Spirit of God. God is mentioned at the beginning and end of our passage. The beginning refers to the mystery of God; such a mystery is not one that can be solved, but refers to a truth that always has something new to reveal. At the end of Romans, Paul refers to his gospel as, ‘the revelation of a mystery that was kept secret for long ages, but is now disclosed’ (16:25). Paul is repeating here what he had written to the Thessalonians , how his gospel came to them, ‘in power and in the Holy Spirit and in full conviction’ (1 Thessalonians 1:5). It was a mystery profounder than any human teaching, whether of Apollos, of Cephas or even of Paul himself.

1 Corinthians 2:6-10 – Wisdom Secret and Hidden – [Sunday 6A]

Paul continues to draw contrasts; the contrast in this paragraph is between two types of wisdom. Apollos could say much about wisdom (1:12). Sages from Alexandria, like Apollos, would speak with authority about the wisdom attributed to Solomon in the wisdom books of the Old Testament, and were familiar with the wisdom of Plato and other Greek philosophers. Paul had to preach another type of wisdom, that of the crucified ‘Lord of glory’. He speaks of this wisdom in similar language, which we have heard him use of mystery in the letter to the Romans: God had decreed it before the ages for our glory. As one who, ‘advanced in Judaism beyond many of my people of the same age, for I was far more zealous for the traditions of my ancestors’ (Galatians 1:14), he finds evidence for this new wisdom in the prophet Isaiah. No eye, ear or heart had conceived this new wisdom which would be revealed in the cross. Prophets like Isaiah spoke their divine message because they were inspired by the Spirit (Isaiah 61:1). This same Spirit was teaching a new wisdom which those who were spiritual and mature could grasp. However, the Corinthians, as Paul would shortly argue, were still people ‘of the flesh’ and not of the Spirit (3:1). People who belong to the Spirit do not allow jealousy and quarrelling to wreak havoc in their communities, such as Chloe’s people were reporting (1:11; 3:3). The Spirit enables them to search ‘the depths of God’.

1 Corinthians 3:16-23 – Temple of the Holy Spirit [Sunday 7A]

In the initial greeting, the Corinthians were described as the church of God (1:2). Paul might have had in mind the Hebrew word which ‘church’ translates, the qahal which God formed of the Israelites in the wilderness centuries before, when they became the people of God (Exodus 19:6). Now Paul gives them another title which brings us to consider another contrast: he calls them the temple of God. Just as they had to learn a new definition of wisdom, they also had to learn about a new type of temple. Gentile converts among them had frequented the many temples in the city, dedicated to various deities where many idols were worshipped (8:7). Converts such as Crispus from Jewish synagogues (1:14; Acts 18:8) would treasure the temple in Jerusalem where daily sacrifices to God still continued; its destruction by the Roman legions lay sixteen years ahead. They themselves, said Paul, were now the temple of God’s Spirit and, in another echo of his initial greeting, he reminds them of its holiness (1:2). Such a temple was not to be divided. Divisions would drive the Holy Spirit out of its temple. This Spirit was greater than any individual, even than Paul, Apollos or Cephas . All belonged to this temple, rather than members of the temple belonging to them. And all belonged to Christ, just as Christ belonged to God. This is a consequence of the new type of wisdom which the Spirit brought. Paul finds scriptural witness to this new wisdom in the words of Job (5:13) and of the Psalmist (94:11).

1 Corinthians 4:1-5 – Stewards of God’s Mysteries [Sunday 8A]

God begins and concludes this paragraph. Christ is mentioned, too; he is the Lord who, in his role of judge, will come and bring into the light all that is hidden. The contrast that marks this passage is the distinction between human and divine judgment. For Paul, we live in the interim between the resurrection of Christ and his Parousia (1 Thessalonians 1:10). Paul will not escape judgment; he knows that even he runs the risk of disqualification in the race that he was running (9:27). He had introduced himself as an apostle (1:1), but now, writing in the plural, he identifies himself with Apollos and Cephas, as ‘stewards of the mysteries of God’. They were workers in God’s garden: ‘I planted, Apollos watered, God gave the growth’ (3:5). They were builders of God’s house: ‘Like a skilled master builder, I laid a foundation, and someone else is building on it’ (3:10). This word, steward (Greek: oikonomos ), is used in Romans to describe Erastus whom the NRSV translation calls ‘the city treasurer’. We read in Luke the parable of the ‘unjust steward’ who mishandled his master’s cash (Luke 16:1, 8) and was brought before his master to account for his conduct. This warning that we will all stand before the judgment seat of God (Romans 14:10) serves not only as a defence of Paul’s apostolic authority but as a further appeal to the Corinthians to put an end to their divisions and quarrels.

We may conclude with some general points. This letter was written earlier than any gospel: it is usually dated around 54 AD; the first gospel, that of Mark , around 70 AD. It is therefore a much earlier witness to the Christian life than we read in the gospels.

Our readings have introduced us to 40 of the 91 verses of the first four chapters of the letter. We should read the other 51 and ask ourselves whether the lectionary editors have chosen the most significant and helpful verses. We will hear the middle section of the letter in Year B and the final section in Year C. This conclusion teaches mainly about the resurrection; it is therefore important to know the letter as a whole, otherwise we risk our spiritual lives being dominated by the cross rather than by the totality of the gospel message, which includes both cross and resurrection (1 Corinthians 15:3-5). We should also find time to read through Acts 18:1-17 which is Luke’s account of Paul’s mission in Corinth which was composed much later, in the 80s.

Finally, we can sum up what we have learnt on these seven Sundays about Paul. We have met him as a theologian: he has taught us about God, about Christ and about the Holy Spirit. He has taught us about the Church, as represented by the Corinthians. He has taught us about Christian doctrine in his remarks about mystery and wisdom, and judgment too. We have met Paul as a pastor: he has encouraged and challenged the Corinthians about their way of life as individuals and in community. We have met him as a writer: we have enjoyed his skill in structuring his message in contrasts, his range of vocabulary, the vividness of his imagery, his skill in quoting Scripture. When these seven weeks with 1 Corinthians are complete, we begin the season of Lent and Easter. When we resume the ‘Sundays of Year’, we will hear passages from Paul’s Letter to the Romans, his supreme achievement. This is a delight in store.

Peter Edmonds SJ is a member of the Jesuit community in Stamford Hill, North London.

[1] This year, the Feast of the Presentation of the Lord on 2 February falls on a Sunday, and so the readings for the Fourth Sunday of Year A, including this passage from 1 Corinthians, are replaced by the readings of the Feast.

The Acts Of the Apostles

Thu, 21 Jun 2018 15:30:03 GMT

The Acts of the Apostles

Philip Fogarty SJ sets the context of the disputes out of which arose the idea that the preaching the gospel of Jesus and his resurrection was not just for the Jews but for “all the nations”. At the centre of this is St Paul and the story is told by Luke in the Acts of the Apostles.

There is a common, though false, perception that Jesus, during his lifetime, established a new Church and endowed it with its own sacraments, liturgy, priesthood and hierarchy. However, Jesus was not a founding figure in that sense. His mission was primarily to the people of Israel who already had their own scriptures, feasts, liturgy and priesthood, and he did not set out to replace them.

For a time after the resurrection, some synagogues accepted Jewish believers in Christ in their midst. But the fact that Gentiles and hated Samaritans were being accepted into the Christian community, and intermingled with Jewish Christians who still frequented the synagogue, may well have contributed to a growing hostility from Jewish leaders.

Furthermore, when Christians came to speak of Jesus as divine, fierce debates took place with those Jews who thought that the followers of Jesus were abandoning belief in the one true God by making Jesus into a second God. (John’s Gospel, written somewhere between 80 and 110 A.D, noted that the ‘Jews’ [the synagogue leaders, not the people as a whole] agreed among themselves that anyone who confessed Jesus to be the Messiah [the Christ] would be put out of the synagogue.’ (Jn 9:22)

So the formation of the Church as a separate group, distinct from Judaism, came about gradually and only then did it develop its own sacraments, separate liturgy and priesthood based on the teaching of Jesus.

The Acts of the Apostles is the first sustained narrative of the Church’s beginnings, and the second volume of a two-part story, the first part being Luke’s Gospel. Both were written somewhere around 85 AD, give or take five to ten years, probably in a Gentile area of Greece that had been evangelised by Paul or his disciples.

Luke’s purpose in writing his two part narrative was to reassure his patron, one Theophilus, (Lk 1:1-4: Acts 1:1) and the largely Gentile readership that he represented, ‘that you may know the truth concerning the things about which you have been instructed’ (Lk 1:4).

One such ‘truth’ was that Gentiles, as well as Jews, were to receive the blessings promised by God to ‘Abraham and his descendants forever’ (Lk 1:54-55). Gentiles would, in effect, become part of God’s people, and the Acts of the Apostles celebrates the successful acceptance of the Gospel by Gentiles, especially through the preaching of Saint Paul.

However, the success of the Gentile mission posed a serious problem: if Gentiles accepted Jesus as God’s emissary, and Jews in large measure did not, did this mean that God had abandoned his Chosen People, and given up on ‘the promises he made to their ancestors, to Abraham and his descendants forever’ (Lk 1:55).

If this were the case, could not God be accused of deception and disloyalty?

Furthermore, if God was prepared to abandon the ‘People of the Promise’, might God not reject the Gentiles even more easily at some future date?

Luke set out to show how God, in and through Jesus, continued to fulfil his promises to the Jewish people, and that a great number of Jews did in fact accept Jesus (Acts 2:41). By showing that the Christian community was essentially a ‘restored and renewed Israel’, Luke was able to show that the mission to the Gentiles was not a replacement of God’s care for Israel but a legitimate extension of it.

The Acts of the Apostles continues the story of Jesus into the story of the early Church, from its birth at Pentecost, to its success among the Gentiles all the way to Rome, the very heart of the Empire. The active agent in the growth of the church is the Holy Spirit who replicates in the lives of the Apostles and the Christian community the pattern of life and love first exemplified in Jesus. God’s Spirit, working in and through human freedom, especially in people such as Paul, did not cease its activity at the death of Jesus but continues it in the life of the Christian community in each succeeding generation.

Paul enters Luke’s story at the moment that the deacon Stephen is being stoned to death, an action of which he fully approved (Acts 8:1). Paul was probably born in Tarsus in modern Turkey somewhere between the years 5-10 AD during the reign of the Roman Emperor Augustus. Unlike many Jews, he was also a Roman citizen. In his day, Jews born outside of Palestine often had two names, one Greek, or Roman, the other Semitic. So Paul was known as Paul or Saul, after the first king of Israel. He was well educated, able to write good Greek, had basic rhetorical skills, and, in his letters, he quotes from the Jewish Scriptures that were written in Greek.

Paul learnt a trade as a tentmaker, a skilled craft with skins involving leatherwork, the making of tents and awnings. As a tradesman he would have been among the lower social classes, but a step up from people who had become citizens by being freed from slavery. When he was in his twenties, after a solid upbringing in Tarsus, he may well have gone to Jerusalem to study Jewish law. Was it then that he joined the party of the Pharisees?

Paul may well have been the instigator of the event that led to Stephen’s stoning. He says of himself in his letters, ‘I am a Hebrew born of Hebrews; as to the law a Pharisee; as to zeal a persecutor of the church’ (Philippians 3:5). In Galatians he wrote, ‘You have, no doubt, heard of my earlier life in Judaism. I was violently persecuting the church of God and was trying to destroy it’ (Gal 1: 13).

Why was he trying to destroy the new-born Church? Probably because he saw the followers of Jesus as proclaiming a message that was contrary to the Pharisees’ interpretations of the Law of Moses, the so-called ‘tradition of the elders’, and, in particular, because of the notion that Jesus was the God-approved Messiah, a man condemned to death by the Jewish authorities as a blasphemer.

Luke tells us that after Stephen’s death ‘a severe persecution began against the Church in Jerusalem and all except the apostles were scattered throughout the countryside of Judea and Samaria.’ Paul, in the meantime, was ravaging the Church by entering house after house; dragging off both men and women, and committing them to prison.

The Gospel of John

Thu, 21 Jun 2018 15:28:23 GMT

We first identify their prologues, which tell readers what they need to know in order to understand the narrative that follows. (e.g. Mark 1:1-13)
Secondly, we familiarise ourselves with the body of their story, which reports the teaching, preaching and healing activity of Jesus. The bulk of this takes place in Galilee on both sides of its lake (e.g. Mark 1:15-8:21); this Galilean ministry is followed by an account of the journey of Jesus with his disciples to Jerusalem (e.g. Mark 8:22-10:52).
Thirdly, we read of events in Jerusalem. After a brief ministry in the Jerusalem Temple, Jesus is arrested, tried before religious and secular authorities, and then cruelly executed by crucifixion. We may also give this section the title, ‘Final Days’. (e.g. Mark 11:1-13:37; 14:1-15:47)
Finally, there is an epilogue, which tells of Jesus’s resurrection from the dead and the appearances which followed. In contrast to the passion accounts which run in parallel, the three Synoptic gospels vary considerably in their details and contents. (e.g. Mark 16:1-20)

Prologue (1:1-2:22)

The Story

The Theology

The Drama

Body (2:23-12:50)

The Story

The Theology

The Drama

Final Days (13:1-19:42)

The Story

The Theology

The Drama

The seven Pilate scenes, with Pilate and Jesus moving inside and outside, and discussing themes like kingship, truth and power. The ‘light of the world’ (8:12) encounters the powers of this world (18:28-19:16)
The five ‘stations of the cross’ which present a king enthroned, ordering the future for the little Church of his believing mother (2:1-11) and the loving and loved disciple (13:23) to whom he hands over his spirit (19:16-37).

Epilogue (20:1-21:25)

The Story

The Theology

The Drama

Warning: Weigh the risks

Peter Edmonds SJ is a member of the Jesuit community in Stamford Hill, North London.

The Gospel of Luke

Thu, 21 Jun 2018 15:26:15 GMT

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The Feast of St Luke occurs on 18 October – why do we read the gospel that bears his name? Perhaps it is to make more sense of the readings we hear at Mass; to deepen our knowledge of our Christian faith; or to experience a masterpiece of world literature and to savour its narrative. Peter Edmonds SJ suggests a way for us to approach our encounter with Jesus and his story in Luke’s Gospel.

No matter what our reasons for reading the Gospel of Luke may be, our preparation begins by familiarising ourselves with its author. How might we do this?

We let Paul introduce Luke

One way is to allow Saint Paul to introduce the gospel’s author to us. Three times in letters attributed to him, Paul writes of a person called Luke whom Christian tradition has identified with the author of the gospel which bears this name, and of the Acts of the Apostles, which continues its narrative. The references are few and brief but we can use them to build up a picture of the sort of person Luke could have been. In the Letter to Philemon, the shortest of his letters, Paul refers to Luke as his ‘fellow worker’ (Philemon 1:24). In the Letter to the Colossians, he describes a companion called Luke as ‘the beloved physician’ (Colossians 4:14). In his Second Letter to Timothy, he reports that Luke is the only one to keep him company in his prison confinement (2 Timothy 4:11). From these verses, we may conclude that this Luke was an individual who embodied in himself the virtues of friendship and fellowship, hard work and perseverance, healing and compassion – qualities we look for in a saint. Additionally, as author of the Acts of the Apostles, Luke seems to refer to himself as one who accompanied Paul in his missionary travels. He writes for example: ‘When he had seen the vision, we immediately tried to cross over to Macedonia. . . We set sail from Troas. . . One day as we were going to the place of prayer. . .’ (Acts 16:10-17 – emphases added).

We let Luke introduce himself (Luke 1:1-4)

Luke is the only evangelist to begin his gospel with a personal message to the reader. In the Greek text, this is expressed in a single sentence, which is both eloquent in expression and ambitious in intent. We pick out three of the points he stresses. He dedicates his work to an individual named Theophilus. Here we recognise a writer anxious to establish a personal relationship with his reader. Was Theophilus a wealthy patron who had commissioned or sponsored the work? The name could mean ‘friend of God’ or ‘beloved of God’. It is a name to which everyone who reads or hears this gospel may lay a claim. It alerts us that this will be a gospel with a strong interest in personal relationships.

A second word to note in these opening verses is the word ‘orderly’. We must not be surprised to find events, narratives and teachings presented in a different order to that of other gospels. A third phrase explains why Luke is writing. He aims, in the words of the Jerusalem Bible translation, that ‘your Excellency may learn how well-founded the teaching is which you have received’. Here is the Lucan equivalent of the guarantee or warranty that we look for when we commit ourselves to some expensive expenditure. Yes, we have attended to all our instructions and know our doctrine; the story that Luke is going to relate to us will assure us of its truth, and give us courage and direction as we move forward on the radical Christian path we have chosen.

WE ENJOY LUKE’S STORY

In seeing Luke through the eyes of Paul and understanding his own introduction to the gospel, we ask ourselves what sort of gospel we are to expect. We are now ready to read it for ourselves. We join in spirit those who first heard it read centuries ago. They may have heard it in one sitting; perhaps they listened to it in instalments. If we choose to read it section by section, we follow the pattern established in Mark’s Gospel, which was a source Luke used. Mark related first the activity of Jesus in Galilee, then his journey to Jerusalem, and finally his time in Jerusalem which concluded with his suffering, death and resurrection. Luke adds to Mark’s structure two chapters on the infancy of Jesus and includes a much-expanded resurrection chapter. So we begin with his infancy story.

The Infancy Story (1:5-2:52)

We are to regard this infancy story as a prologue to the whole gospel rather than as an addition to the completed work. This infancy story is a mini-gospel in itself in so far as it discloses the identity of Jesus and offers us examples of true discipleship. For instance, we learn from the words of the angel to the shepherds who Jesus was; he was Saviour, Christ and Lord (2:11). Mary, the mother of Jesus, teaches us how to be a disciple when she says to Gabriel, ‘Be it done to me according to your word’ (1:38) and we meet also a procession of minor disciples, like Zechariah and Elizabeth before the birth of Jesus, the shepherds at his birth, and Simeon and Anna after it. They punctuate the story with their own prayers and canticles, which the Church continues to use and treasure. With Simeon, the Church concludes her day by reciting, ‘Now do you dismiss your servant in peace’ (2:29).

The Ministry of Jesus in Galilee (3:1-9:50)

Part of the genius of Luke was his ability to write stories within his story and these assist our understanding of his narrative as a whole. So instead of the two verse summary of Jesus’s initial preaching in Galilee which we find in Mark (Mark 1:14-15), Luke offers the drama of Jesus’s reading of Isaiah in the synagogue at Nazareth which culminated in an attempt to throw him off a cliff (4:16-30). Here is an example of how Luke orders his gospel; it is as if he is saying to us: ‘if you want to understand Jesus and his mission, this is where you must begin’. (Mark records the visit of Jesus to Nazareth much more briefly and much later in his ministry [Mark 6:1-6]). These verses provide us with another mini-gospel; we learn about the identity and message of Jesus, how he was rejected by his own people and how he escaped from his enemies, as he would do later when he rose from the dead. The ministry of Jesus in Galilee which Luke goes on to relate, is the ‘bringing the good news to the poor’ of which Isaiah spoke (Isaiah 61:1).

Luke does something similar in the next chapter. Mark narrated the call of the first disciples in four verses (Mark 1:16-20); Luke postpones this call and gives it in much greater detail (5:1-11). He sets the scene on the lake of Galilee and has Peter catching an enormous haul of fish. We can recognise from the way Luke gives his account a traditional pattern used in scripture to describe the call of a leader of God’s people: like Moses at the burning bush (Exodus 3:1-12) and Jeremiah at his call (Jeremiah 1:1-10), Peter has an experience of God, objects, is reassured and given a mission. Luke through this story-within-a-story teaches how a Christian vocation can be measured and understood by recognising such a structure. Here is the sort of reassurance which he promised in the opening of his gospel.

The Journey of Jesus to Jerusalem (9:51-19:44)

Mark devotes two chapters in his gospel to the journey of Jesus and his disciples to Jerusalem (Mark 8:27-10:52); Luke treats this journey over some ten chapters. He gives it a solemn beginning. ‘When the days came near for him to be taken up, he set his face to go to Jerusalem’ (9:51). This language puts us in mind of the ‘taking up’ to heaven of the prophet Elijah (2 Kings 2:11).

Jesus continues to play the role of a prophet and in his prophetic ministry he addresses three types of audience: he challenges the crowds to seize the opportunity that he was offering them in his ministry (14:25); he sets before his disciples the possible cost of their personal commitment to him (12:22); and he responds to his critics, often using parables whose meaning they had to struggle to grasp (15:3). Luke includes in this section much of the teaching of Jesus, some of which may be more familiar to us from Matthew who presents it in long discourses like the Sermon on the Mount (Matthew 5-7).

Jesus in Jerusalem (19:45-24:12)

This material falls into two blocks. The first describes how ‘every day Jesus was teaching in the temple’ (21:37) – Luke remarks how the common people were ‘spellbound by what they heard’ (19:48) and this is the spirit in which we should read this part of the gospel. The second is Luke’s account of the passion and death of Jesus. Before tackling this, we might pause to ask how we would expect Luke to relate this familiar story, in the light of what Paul wrote, of Luke’s own introduction and of what we have read so far in this gospel. Then with the women whom Luke mentions, as Jesus goes to his death, we can ‘stand at a distance watching these things’ (23:49). We should not be surprised to see Jesus continuing his ministry of healing and reconciliation; he heals the ear of the servant which had been cut off (22:51), he promises a place in paradise to the penitent thief (23:43), and Pilate and Herod become friends with one another (23:12).

The Risen Jesus (24:13-53)

Luke’s account of the two disciples on their way to Emmaus is the most profound and consoling resurrection story of all. It has special relevance to those of us who, despite our knowledge of the Christian story, find that our faith has cooled, because this was the situation of those two disciples whom Jesus met on the road; they could tell the story of Jesus right up to the discovery of the empty tomb, yet their hope lay in the past (24:19-24). Jesus uses three means to restore their hope and belief: he listened to them as he accompanied them on the road; he explained the scriptures to them; and he broke bread at table with them. Luke would be disappointed indeed if any of his readers were to say, ‘We had hoped’, because through his gospel story he has been teaching them how the Lord is always a personal presence, to be met with in the scriptures and the breaking of bread. The Church repeats this, explaining the scriptures and breaking the bread every time that she assembles for her Eucharist.

WE DRAW OUR PORTRAIT OF JESUS

A text always yields more if we ask questions of it. Moving from the story of the gospel, we now pay attention to its main character, Jesus. Each gospel portrays Jesus in its own way, just if we have four portraits of a person, each of them is true, but each brings out some special quality. Here we treat but one characteristic of the Lucan Jesus: we approach him as a model for imitation, as the first Christian who lives a life exemplary for Christian life in every age. We take four points.

A Christian is one who prays . The Jesus we meet in Luke, prays constantly (9:18) and at all the main points of his life, beginning with his baptism (3:21). By contrast, Mark only mentions the prayer of Jesus three times (Mark 1:35; 6:46; 14:39). Both Mark and Matthew report the Transfiguration of Jesus, but only Luke tells us that Jesus went up that mountain in order to pray (9:28). When Jesus prayed the night before his death, he urged his disciples to do the same (22:40,46). Like those disciples, we too are to pray that we may not enter into temptation.

A Christian is one who perseveres . The Christian life is a life to be lived in ‘patient endurance’, as Jesus taught when explaining the parable of the sower (8:15). Early in his ministry, ‘he continued proclaiming the message’ (4:44). Later, as he began his journey to Jerusalem, ‘he set his face to go there’ (9:51), and the word Jerusalem is repeated at key points as ‘as he made his way to Jerusalem’ (13:22). At prayer before he suffered, ‘he prayed more earnestly’ (22:44). In his final words to his disciples, he offers a reason for his perseverance: ‘Everything written about me in the law of Moses, in the prophets, and the psalms must be fulfilled’ (24:44).

A Christian is sensitive to the needs of others. Jesus introduced himself in Nazareth as one anointed ‘to bring good news to the poor’ (4:18). This mission continues throughout this gospel. The widow of Naim who had lost her only son, is but one example of the many afflicted people for whom he ‘had compassion’ during his Galilaean mission (7:13). During his journey to Jerusalem, he cured a woman crippled for eighteen years (13:11). Even as he carried his cross, he consoled the ‘daughters of Jerusalem’ who had come out to weep for him (23:28).

Finally, Jesus gives an example of a Christian death . His last words before his death were of forgiveness for those executing him. They ‘did not know what they were doing’ (23:34) and his final prayer expressed his union with his Father, ‘Father, into your hands I commend my spirit’ (23:46). Stephen, the first to die as a martyr in the Acts of the Apostles, was to imitate Jesus in forgiving his murderers and dying in union not with the Father but with Jesus whom he could see standing in glory at the right hand of God (Acts 7:59-60).

WE ADMIRE THE DISCIPLES

The inner circle

The people who occupy second place in the gospel after Jesus, are those whom Jesus called to be his disciples. The twelve whom Jesus named apostles (6:13), formed the most important group and Peter was their leader. We may list three areas in which Luke’s treatment of them is special compared with other gospels.

They were the object of Jesus’s concern and personal care. Before he called them, he passed a whole night in prayer and only then did he summon them (6:12). Before the crisis of the passion, Jesus knew that Satan had demanded ‘to sift all of them like wheat’, but Jesus had prayed for Peter, in particular that his faith should not fail (22:31-32). Once he had risen from the dead, Jesus appeared to Peter (24:34), but before informing us of this, Luke has written how Jesus himself had gone in search of two otherwise unknown disciples walking to Emmaus and transformed them so that they would be ambassadors of the resurrection to the eleven apostles (24:13-35).

Secondly, Luke is consistently kind to them, playing down their failures. Jesus does not accuse them, as he does in Mark, of having no faith when their boat runs into a storm (8:22). When Jesus cures the epileptic boy (9:42), he does not blame them for their lack of prayer as he does in Mark (9:29) or blame them for little faith as in Matthew (17:20). Their flight at his arrest, noted by Mark (14:50) and Matthew (26:56), is not mentioned. When Peter denied Jesus, Luke concludes, ‘The Lord turned and looked at Peter’ (22:61).

Thirdly, the disciples in Luke know what they need. Having seen Jesus at prayer, they ask, ‘Lord, teach us how to pray’ (11:1) and having heard Jesus’s teaching about forgiveness, they asked for an increase of faith (17:5). This again is in contrast to the other gospels in which, despite being aware of their weaknesses and even being rebuked for them by Jesus, they never ask for a remedy (Mark 8:17-18).

The outer circle

There are other disciples in Luke besides the inner circle of the Twelve. There are the seventy whom he sends out on mission who reported to him that in his name the demons submitted (10:1, 17).There are also people who appear on the gospel stage only once, whose words or actions we can imitate or admire. Some we recognise from Mark – these include figures like the woman with the haemorrhage (Mark 5:25; Luke 8:43) and Bartimaeus (Mark 10:46; Luke 18:35) – but Luke adds others to their number, like the chief tax collector Zacchaeus who welcomed Jesus into his house (19:2) and the penitent thief who was the only one on Calvary to witness to his innocence (23:40).

Luke’s Gospel is also special in that there are a gallery of figures for admiration and imitation in the parables of Jesus that we only find in this gospel. These include the good Samaritan whose response to human need is an inspiration to all who come face to face with human distress (10:33); the prodigal son whose repentance and return to his father is a model for every penitent (15:12); and the tax collector in the temple whose simple prayer is a fit petition to the merciful God to whom he makes it (18:10).

This approach to Luke’s Gospel, which consists of reading it first for its story, then for its picture of Jesus, and thirdly for its teaching on discipleship, is just one of many that are possible and fruitful. May it bring each of us closer to the Luke who wrote it – that beloved physician who brought comfort to Paul in his imprisonment – and to Theophilus, the first to read it. And when we have come to the end of this first volume of Luke’s writings, it will be time for us to take up his second, The Acts of the Apostles , where we will learn how the first disciples of Jesus lived and acted as Jesus did, so that our own lives may mirror that of Jesus, the ‘first Christian’.

Peter Edmonds SJ is a tutor in Biblical Studies at Campion Hall, University of Oxford and author of Rediscover Jesus, a pilgrims’s guide to the land, the personalities and the language of Luke (Kevin Mayhew, 2007) .

The Gospel of Matthew

Thu, 21 Jun 2018 15:24:48 GMT

THE GOSPEL ACCORDING TO MATTHEW

The position of the Gospel according to Matthew as the first of the four gospels in the New Testament reflects both the view that it was the first to be written, a view that goes back to the late second century A.D., and the esteem in which it was held by the church; no other was so frequently quoted in the noncanonical literature of earliest Christianity. Although the majority of scholars now reject the opinion about the time of its composition, the high estimation of this work remains. The reason for that becomes clear upon study of the way in which Matthew presents his story of Jesus, the demands of Christian discipleship, and the breaking-in of the new and final age through the ministry but particularly through the death and resurrection of Jesus.

The gospel begins with a narrative prologue ( Mt 1:1 – 2:23 ), the first part of which is a genealogy of Jesus starting with Abraham, the father of Israel ( Mt 1:1 – 17 ). Yet at the beginning of that genealogy Jesus is designated as “the son of David, the son of Abraham” ( Mt 1:1 ). The kingly ancestor who lived about a thousand years after Abraham is named first, for this is the genealogy of Jesus Christ, the Messiah, the royal anointed one ( Mt 1:16 ). In the first of the episodes of the infancy narrative that follow the genealogy, the mystery of Jesus’ person is declared. He is conceived of a virgin by the power of the Spirit of God ( Mt 1:18 – 25 ). The first of the gospel’s fulfillment citations, whose purpose it is to show that he was the one to whom the prophecies of Israel were pointing, occurs here ( Mt 1:23 ): he shall be named Emmanuel, for in him God is with us.

The announcement of the birth of this newborn king of the Jews greatly troubles not only King Herod but all Jerusalem ( Mt 2:1 – 3 ), yet the Gentile magi are overjoyed to find him and offer him their homage and their gifts ( Mt 2:10 – 11 ). Thus his ultimate rejection by the mass of his own people and his acceptance by the Gentile nations is foreshadowed. He must be taken to Egypt to escape the murderous plan of Herod. By his sojourn there and his subsequent return after the king’s death he relives the Exodus experience of Israel. The words of the Lord spoken through the prophet Hosea, “Out of Egypt I called my son,” are fulfilled in him ( Mt 2:15 ); if Israel was God’s son, Jesus is so in a way far surpassing the dignity of that nation, as his marvelous birth and the unfolding of his story show (see Mt 3:17 ; 4:1 – 11 ; 11:27 ; 14:33 ; 16:16 ; 27:54 ). Back in the land of Israel, he must be taken to Nazareth in Galilee because of the danger to his life in Judea, where Herod’s son Archelaus is now ruling ( Mt 2:22 – 23 ). The sufferings of Jesus in the infancy narrative anticipate those of his passion, and if his life is spared in spite of the dangers, it is because his destiny is finally to give it on the cross as “a ransom for many” ( 20:28 ). Thus the word of the angel will be fulfilled, “…he will save his people from their sins” ( Mt 1:21 ; cf. Mt 26:28 ).

In Mt 4:12 Matthew begins his account of the ministry of Jesus, introducing it by the preparatory preaching of John the Baptist ( Mt 3:1 – 12 ), the baptism of Jesus that culminates in God’s proclaiming him his “beloved Son” ( Mt 3:13 – 17 ), and the temptation in which he proves his true sonship by his victory over the devil’s attempt to deflect him from the way of obedience to the Father ( Mt 4:1 – 11 ). The central message of Jesus’ preaching is the coming of the kingdom of heaven and the need for repentance, a complete change of heart and conduct, on the part of those who are to receive this great gift of God ( Mt 4:17 ). Galilee is the setting for most of his ministry; he leaves there for Judea only in Mt 19:1 , and his ministry in Jerusalem, the goal of his journey, is limited to a few days ( Mt 21:1 – 25:46 ).

In this extensive material there are five great discourses of Jesus, each concluding with the formula “When Jesus finished these words” or one closely similar ( Mt 7:28 ; 11:1 ; 13:53 ; 19:1 ; 26:1 ). These are an important structure of the gospel. In every case the discourse is preceded by a narrative section, each narrative and discourse together constituting a “book” of the gospel. The discourses are, respectively, the “Sermon on the Mount” ( Mt 5:3 – 7:27 ), the missionary discourse ( Mt 10:5 – 42 ), the parable discourse ( Mt 13:3 – 52 ), the “church order” discourse ( Mt 18:3 – 35 ), and the eschatological discourse ( Mt 24:4 – 25:46 ). In large measure the material of these discourses came to Matthew from his tradition, but his work in modifying and adding to what he had received is abundantly evident. No other evangelist gives the teaching of Jesus with such elegance and order as he.

In the “Sermon on the Mount” the theme of righteousness is prominent, and even at this early stage of the ministry the note of opposition is struck between Jesus and the Pharisees, who are designated as “the hypocrites” ( Mt 6:2 , 5 , 16 ). The righteousness of his disciples must surpass that of the scribes and Pharisees; otherwise, in spite of their alleged following of Jesus, they will not enter into the kingdom of heaven ( Mt 5:20 ). Righteousness means doing the will of the heavenly Father ( Mt 7:21 ), and his will is proclaimed in a manner that is startling to all who have identified it with the law of Moses. The antitheses of the Sermon ( Mt 5:21 – 48 ) both accept ( Mt 5:21 – 30 , 43 – 48 ) and reject ( Mt 5:31 – 42 ) elements of that law, and in the former case the understanding of the law’s demands is deepened and extended. The antitheses are the best commentary on the meaning of Jesus’ claim that he has come not to abolish but to fulfill the law ( Mt 5:17 ). What is meant by fulfillment of the law is not the demand to keep it exactly as it stood before the coming of Jesus, but rather his bringing the law to be a lasting expression of the will of God, and in that fulfillment there is much that will pass away. Should this appear contradictory to his saying that “until heaven and earth pass away” not even the smallest part of the law will pass ( Mt 5:18 ), that time of fulfillment is not the dissolution of the universe but the coming of the new age, which will occur with Jesus’ death and resurrection. While righteousness in the new age will continue to mean conduct that is in accordance with the law, it will be conduct in accordance with the law as expounded and interpreted by Jesus (cf. Mt 28:20 , “…all that I have commanded you”).

Though Jesus speaks harshly about the Pharisees in the Sermon, his judgment is not solely a condemnation of them. The Pharisees are portrayed as a negative example for his disciples, and his condemnation of those who claim to belong to him while disobeying his word is no less severe ( Mt 7:21 – 23 , 26 – 27 ).

In Mt 4:23 a summary statement of Jesus’ activity speaks not only of his teaching and proclaiming the gospel but of his “curing every disease and illness among the people”; this is repeated almost verbatim in Mt 9:35 . The narrative section that follows the Sermon on the Mount ( Mt 8:1 – 9:38 ) is composed principally of accounts of those merciful deeds of Jesus, but it is far from being simply a collection of stories about miraculous cures. The nature of the community that Jesus will establish is shown; it will always be under the protection of him whose power can deal with all dangers ( Mt 8:23 – 27 ), but it is only for those who are prepared to follow him at whatever cost ( Mt 8:16 – 22 ), not only believing Israelites but Gentiles who have come to faith in him ( Mt 8:10 – 12 ). The disciples begin to have some insight, however imperfect, into the mystery of Jesus’ person. They wonder about him whom “the winds and the sea obey” ( Mt 8:27 ), and they witness his bold declaration of the forgiveness of the paralytic’s sins ( Mt 9:2 ). That episode of the narrative moves on two levels. When the crowd sees the cure that testifies to the authority of Jesus, the Son of Man, to forgive sins ( Mt 9:6 ), they glorify God “who had given such authority to human beings” ( Mt 9:8 ). The forgiveness of sins is now not the prerogative of Jesus alone but of “human beings,” that is, of the disciples who constitute the community of Jesus, the church. The ecclesial character of this narrative section could hardly be more plainly indicated.

The end of the section prepares for the discourse on the church’s mission ( Mt 10:5 – 42 ). Jesus is moved to pity at the sight of the crowds who are like sheep without a shepherd ( Mt 9:36 ), and he sends out the twelve disciples to make the proclamation with which his own ministry began, “The kingdom of heaven is at hand” ( Mt 10:7 ; cf. Mt 4:17 ), and to drive out demons and cure the sick as he has done ( Mt 10:1 ). Their mission is limited to Israel ( Mt 10:5 – 6 ) as Jesus’ own was ( Mt 15:24 ), yet in Mt 15:16 that perspective broadens and the discourse begins to speak of the mission that the disciples will have after the resurrection and of the severe persecution that will attend it ( Mt 10:18 ). Again, the discourse moves on two levels: that of the time of Jesus and that of the time of the church.

The narrative section of the third book ( Mt 11:2 – 12:50 ) deals with the growing opposition to Jesus. Hostility toward him has already been manifested ( Mt 8:10 ; 9:3 , 10 – 13 , 34 ), but here it becomes more intense. The rejection of Jesus comes, as before, from Pharisees, who take “counsel against him to put him to death” ( Mt 12:14 ) and repeat their earlier accusation that he drives out demons because he is in league with demonic power ( Mt 12:22 – 24 ). But they are not alone in their rejection. Jesus complains of the lack of faith of “this generation” of Israelites ( Mt 11:16 – 19 ) and reproaches the towns “where most of his mighty deeds had been done” for not heeding his call to repentance ( Mt 11:20 – 24 ). This dark picture is relieved by Jesus’ praise of the Father who has enabled “the childlike” to accept him ( Mt 11:25 – 27 ), but on the whole the story is one of opposition to his word and blindness to the meaning of his deeds. The whole section ends with his declaring that not even the most intimate blood relationship with him counts for anything; his only true relatives are those who do the will of his heavenly Father ( Mt 12:48 – 50 ).

The narrative of rejection leads up to the parable discourse ( Mt 13:3 – 52 ). The reason given for Jesus’ speaking to the crowds in parables is that they have hardened themselves against his clear teaching, unlike the disciples to whom knowledge of “the mysteries of the kingdom has been granted” ( Mt 13:10 – 16 ). In Mt 13:36 he dismisses the crowds and continues the discourse to his disciples alone, who claim, at the end, to have understood all that he has said ( Mt 13:51 ). But, lest the impression be given that the church of Jesus is made up only of true disciples, the explanation of the parable of the weeds among the wheat ( Mt 13:37 – 43 ), as well as the parable of the net thrown into the sea “which collects fish of every kind” ( Mt 13:47 – 49 ), shows that it is composed of both the righteous and the wicked, and that separation between the two will be made only at the time of the final judgment.

In the narrative that constitutes the first part of the fourth book of the gospel ( Mt 13:54 – 17:27 ), Jesus is shown preparing for the establishment of his church with its teaching authority that will supplant the blind guidance of the Pharisees ( Mt 15:13 – 14 ), whose teaching, curiously said to be that of the Sadducees also, is repudiated by Jesus as the norm for his disciples ( Mt 16:6 , 11 – 12 ). The church of Jesus will be built on Peter ( Mt 16:18 ), who will be given authority to bind and loose on earth, an authority whose exercise will be confirmed in heaven ( Mt 16:19 ). The metaphor of binding and loosing has a variety of meanings, among them that of giving authoritative teaching. This promise is made to Peter directly after he has confessed Jesus to be the Messiah, the Son of the living God ( Mt 16:16 ), a confession that he has made as the result of revelation given to him by the heavenly Father ( Mt 16:17 ); Matthew’s ecclesiology is based on his high christology.

Directly after that confession Jesus begins to instruct his disciples about how he must go the way of suffering and death ( Mt 16:21 ). Peter, who has been praised for his confession, protests against this and receives from Jesus the sharpest of rebukes for attempting to deflect Jesus from his God-appointed destiny. The future rock upon whom the church will be built is still a man of “little faith” (see Mt 14:31 ). Both he and the other disciples must know not only that Jesus will have to suffer and die but that they too will have to follow him on the way of the cross if they are truly to be his disciples ( Mt 16:24 – 25 ).

The discourse following this narrative ( Mt 18:1 – 35 ) is often called the “church order” discourse, although that title is perhaps misleading since the emphasis is not on the structure of the church but on the care that the disciples must have for one another in respect to guarding each other’s faith in Jesus ( Mt 18:6 – 7 ), to seeking out those who have wandered from the fold ( Mt 18:10 – 14 ), and to repeated forgiving of their fellow disciples who have offended them ( Mt 18:21 – 35 ). But there is also the obligation to correct the sinful fellow Christian and, should one refuse to be corrected, separation from the community is demanded ( Mt 18:15 – 18 ).

The narrative of the fifth book ( Mt 19:1 – 23:39 ) begins with the departure of Jesus and his disciples from Galilee for Jerusalem. In the course of their journey Jesus for the third time predicts the passion that awaits him at Jerusalem and also his resurrection ( Mt 20:17 – 19 ). At his entrance into the city he is hailed as the Son of David by the crowds accompanying him ( Mt 21:9 ). He cleanses the temple ( Mt 21:12 – 17 ), and in the few days of his Jerusalem ministry he engages in a series of controversies with the Jewish religious leaders ( Mt 21:23 – 27 ; 22:15 – 22 , 23 – 33 , 34 – 40 , 41 – 46 ), meanwhile speaking parables against them ( Mt 21:28 – 32 , 33 – 46 ), against all those Israelites who have rejected God’s invitation to the messianic banquet ( Mt 22:1 – 10 ), and against all, Jew and Gentile, who have accepted but have shown themselves unworthy of it ( Mt 22:11 – 14 ). Once again, the perspective of the evangelist includes not only the time of Jesus’ ministry but that of the preaching of the gospel after his resurrection. The narrative culminates in Jesus’ denunciation of the scribes and Pharisees, reflecting not only his own opposition to them but that of Matthew’s church ( Mt 23:1 – 36 ), and in Jesus’ lament over Jerusalem ( Mt 23:37 – 39 ).

In the discourse of the fifth book ( Mt 24:1 – 25:46 ), the last of the great structural discourses of the gospel, Jesus predicts the destruction of the temple and his own final coming. The time of the latter is unknown ( Mt 24:36 , 44 ), and the disciples are exhorted in various parables to live in readiness for it, a readiness that entails faithful attention to the duties of the interim period ( Mt 24:45 – 25:30 ). The coming of Jesus will bring with it the great judgment by which the everlasting destiny of all will be determined ( Mt 25:31 – 46 ).

The story of Jesus’ passion and resurrection ( Mt 26:1 – 28:20 ), the climax of the gospel, throws light on all that has preceded. In Matthew “righteousness” means both the faithful response to the will of God demanded of all to whom that will is announced and also the saving activity of God for his people (see Mt 3:15 ; 5:6 ; 6:33 ). The passion supremely exemplifies both meanings of that central Matthean word. In Jesus’ absolute faithfulness to the Father’s will that he drink the cup of suffering ( Mt 26:39 ), the incomparable model for Christian obedience is given; in his death “for the forgiveness of sins” ( Mt 26:28 ), the saving power of God is manifested as never before.

Matthew’s portrayal of Jesus in his passion combines both the majestic serenity of the obedient Son who goes his destined way in fulfillment of the scriptures ( Mt 26:52 – 54 ), confident of his ultimate vindication by God, and the depths of fear and abandonment that he feels in face of death ( Mt 26:38 – 39 ; 27:46 ). These two aspects are expressed by an Old Testament theme that occurs often in the narrative, i.e., the portrait of the suffering Righteous One who complains to God in his misery, but is certain of eventual deliverance from his terrible ordeal.

The passion-resurrection of God’s Son means nothing less than the turn of the ages, a new stage of history, the coming of the Son of Man in his kingdom ( Mt 28:18 ; cf. Mt 16:28 ). That is the sense of the apocalyptic signs that accompany Jesus’ death ( Mt 27:51 – 53 ) and resurrection ( Mt 28:2 ). Although the old age continues, as it will until the manifestation of Jesus’ triumph at his parousia, the final age has now begun. This is known only to those who have seen the Risen One and to those, both Jews and Gentiles, who have believed in their announcement of Jesus’ triumph and have themselves become his disciples (cf. Mt 28:19 ). To them he is constantly, though invisibly, present ( Mt 28:20 ), verifying the name Emmanuel, “God is with us” (cf. Mt 1:23 ).

The questions of authorship, sources, and the time of composition of this gospel have received many answers, none of which can claim more than a greater or lesser degree of probability. The one now favored by the majority of scholars is the following.

The ancient tradition that the author was the disciple and apostle of Jesus named Matthew (see Mt 10:3 ) is untenable because the gospel is based, in large part, on the Gospel according to Mark (almost all the verses of that gospel have been utilized in this), and it is hardly likely that a companion of Jesus would have followed so extensively an account that came from one who admittedly never had such an association rather than rely on his own memories. The attribution of the gospel to the disciple Matthew may have been due to his having been responsible for some of the traditions found in it, but that is far from certain.

The unknown author, whom we shall continue to call Matthew for the sake of convenience, drew not only upon the Gospel according to Mark but upon a large body of material (principally, sayings of Jesus) not found in Mark that corresponds, sometimes exactly, to material found also in the Gospel according to Luke. This material, called “Q” (probably from the first letter of the German word Quelle, meaning “source”), represents traditions, written and oral, used by both Matthew and Luke. Mark and Q are sources common to the two other synoptic gospels; hence the name the “Two-Source Theory” given to this explanation of the relation among the synoptics.

In addition to what Matthew drew from Mark and Q, his gospel contains material that is found only there. This is often designated “M,” written or oral tradition that was available to the author. Since Mark was written shortly before or shortly after A.D. 70 (see Introduction to Mark), Matthew was composed certainly after that date, which marks the fall of Jerusalem to the Romans at the time of the First Jewish Revolt (A.D. 66–70), and probably at least a decade later since Matthew’s use of Mark presupposes a wide diffusion of that gospel. The post-A.D. 70 date is confirmed within the text by Mt 22:7 , which refers to the destruction of Jerusalem.

As for the place where the gospel was composed, a plausible suggestion is that it was Antioch, the capital of the Roman province of Syria. That large and important city had a mixed population of Greek-speaking Gentiles and Jews. The tensions between Jewish and Gentile Christians there in the time of Paul (see Gal 2:1 – 14 ) in respect to Christian obligation to observe Mosaic law are partially similar to tensions that can be seen between the two groups in Matthew’s gospel. The church of Matthew, originally strongly Jewish Christian, had become one in which Gentile Christians were predominant. His gospel answers the question how obedience to the will of God is to be expressed by those who live after the “turn of the ages,” the death and resurrection of Jesus.

The principal divisions of the Gospel according to Matthew are the following:

The Infancy Narrative ( 1:1 – 2:23 )
The Proclamation of the Kingdom ( 3:1 – 7:29 )
Ministry and Mission in Galilee ( 8:1 – 11:1 )
Opposition from Israel ( 11:2 – 13:53 )
Jesus, the Kingdom, and the Church ( 13:54 – 18:35 )
Ministry in Judea and Jerusalem ( 19:1 – 25:46 )
The Passion and Resurrection ( 26:1 – 28:20 )

The Gospel of Mark

Thu, 21 Jun 2018 15:22:44 GMT

This week we start the gospel of Mark which will accompany us through the coming liturgical year.

The Gospel Of Mark

The “gospel of Jesus Christ, the Son of God” (Mark 1:1)

Each gospel account gives us a portrait of Jesus, his mission and teaching. Each is different in style, length, and emphasis. But they all have a common thread and purpose — the proclamation of the good news of Jesus Christ.

Among the four gospels, Mark’s account is unique in many ways. It is the shortest account and seems to be the earliest. Both Luke and Matthew use much of Mark’s text. Luke’s account contains over half of the verses in Mark’s account (some 350 verses out of a total 660 verses in Mark). Unlike Luke and Matthew who begin their accounts with the events surrounding the birth of the Messiah, Mark begins his account with Jesus’ public ministry and the mission of John the Baptist. Mark leaves no doubt as to who Jesus was. In the very first sentence of his account he proclaims that Jesus is the “Christ, the Son of God” (Mark 1:1). Jesus was not simply a man among men, but one who caused great wonder, amazement, and awe upon those who encountered him. “They were astonished at his teaching” (Mk 1:22); “they were all amazed” (Mk 1:27); “they were utterly astounded” (Mk 6:51); “the disciples were amazed at his words” (Mk 10:24), etc.

Mark displays both Jesus’ divinity and his humanity. For example, Mark tells us that Jesus is “the carpenter” (Mk 6:3). Matthew softens it a bit by saying that Jesus is the “carpenter’s son” (Matt. 13:55). Mark even tells us about Jesus’ emotions. Jesus was moved with “compassion” (Mk 6:34); he “sighed” (Mk 7:34; 8:12); he “marvelled” at the unbelief of his own townsfolk (Mk 6:6); he “looked” upon the rich young man and “loved him” (Mk 10:21). Mark also adds vivid details that the other gospel writers leave out. For example, he describes Jesus’ tenderness as he took the little children “in his arms and blessed them, laying his hands upon them” (Mk 10:16). On another occasion Mark describes Jesus “asleep on a cushion” in the stern of the boat as the apostles feared for their lives when caught in the storm at sea (Mk 4:38).

Mark’s gospel was most likely intended to be read aloud in the Christian assembly, rather than privately. It was composed for the ear more than the eye, especially with its use of constant repetitions, summaries, recapitulations and variations on a theme. The word “again” is used no less than 26 times which serves to remind the hears of the previous occasion when something occurred. Mark’s gospel is more direct in language, even blunt at times. For example, Mark tells us that Jesus’ relatives “went to seize him, for people were saying, ‘He is beside himself'” (Mk 3:21). Mark portrays Jesus in action and urgent action at that. In the first chapter alone we can sense the urgency and immediacy of Jesus’ work and mission. Mark uses the word “immediately” no less than eight times. For example, he says the “Spirit immediately drove him out into the wilderness” (Mark 1:12). “And immediately he called them” (Mk 1:20); “and immediately on the Sabbath he entered the synagogue and taught” (Mk 1:21); “and immediately the leprosy left him” (Mk 1:42).

Mark the Evangelist

Mark the Evangelist is mentioned some eight times in the New Testament. He is the cousin of Barnabas (Col. 4:10). When the Apostle Paul writes his letter to the Colossians from his prison in Rome, he mentions that Mark is there with him (Col. 4:10). He also mentions in his letter to Philemon that Mark is one of his fellow workers (Philemon 24). Peter addressed him as “my son Mark” (1 Peter 5:13). It is very likely that Peter was the one who brought Mark to conversion and raised him up in the faith. Mark was an associate of Peter and likely wrote his gospel in Rome where Peter was based. Mark wrote it in Greek. It was likely written for Gentile readers in general, and for the Christians at Rome in particular. The gospel is usually dated between 65 and 75 AD, sometime shortly after Peter’s martyrdom in Rome in 64 AD

The earliest church father, after the Apostles, to write about Mark was Papias (c. 60-130), the bishop of Hieropolis in Phyrgia. “Mark, having become the interpreter of Peter, wrote down accurately, though not indeed in order, whatever he remembered of the things said or done by Christ. For he neither heard the Lord nor accompanied him, but afterward, as I said, he was in company with Peter, who used to offer teaching as necessity demanded, but with no intention of giving a connected account of the Lord’s discourses. So Mark committed no error in thus writing some single points as he remembered them. For upon one thing he fixed his attention: to leave out nothing of what he had heard and to make no false statements in them.” (Fragments of Papias, from Eusebius CH 3.39)

Clement (88-97 AD), another early church father, writes concerning this gospel: “As Peter had preached the Word publicly at Rome, and declared the Gospel by the Spirit, many who were present requested that Mark, who had followed him for a long time and remembered well what he had said, should write them out. And having composed the Gospel he gave it to those who had requested it. When Peter learned of this, he neither directly hindered nor encouraged it.” (Fragments of Clement, Eusebius CH 6.14.5-7)

It is significant that Mark, as well as Luke, was chosen by the Holy Spirit to write the gospel account. Augustine of Hippo, explains: “The Holy Spirit willed to choose for the writing of the Gospel two [Mark and Luke] who were not even from those who made up the Twelve, so that it might not be thought that the grace of evangelization had come only to the apostles and that in them the fountain of grace had dried up” (Sermon 239.1).

The ceaseless activity and urgency of Jesus’ mission

Mark stresses Jesus as “Teacher” and as the “Servant of God”. Jesus is regularly addressed as “Teacher” by his disciples (Mk 4:38)and by those who seek his help (Mk 5:35). He also uses the Hebrew form of teacher, “Rabbi” (Mk 9:5). Ironically Mark gives little of Jesus’ teaching compared with Luke and Matthew. Mark mainly stresses what Jesus did. He depicts Jesus’ ceaseless activity and his power over sickness, disease, death, and the work of evil spirits.

One technique Mark frequently uses is to “sandwich” a point or story which serves as a “filling” between two pieces of “bread”. For example, Jesus’ cleansing of the Temple is “sandwiched” between two incidences with Jesus cursing a barren fig tree (see Mark 11:12-20). The story on the inside gives light to the events surrounding it by way of comparison, contrast, or commentary. For other examples, see Mark 3:22-30; 5:21-43; 6:6-30; 14:1-11; 14:54-72.

Mark also forms groups of three, often for emphasis. Mark gives three boat scenes with the disciples (Mk 4:35, 6:45, 8:14); three predictions of the passion, three commands to “keep awake and watch” ((8:31; 9:31; 10:32-34) matched by the three times the tired disciples are mentioned as sleeping. Peter denies Jesus three times; Pilate asks the crowd three questions; and there are three time references at the crucifixion (the third, sixth, and ninth hours mentioned in Mark 15). This seems to be a deliberate pattern of Mark to give emphasis and urgency to Jesus’ task and mission.

“Good news” for today!

The word “gospel” literally means “good news”. The gospel is the good news of Jesus Christ and the freedom he has won for us through his death and resurrection. The gospel is God’s word for us today! It’s is a living word that has power to change, transform, and bring freedom and healing to those who accept it as the word of God. Are you hungry for God’s word? And do you receive it with expectant faith and trust?

“Lord Jesus, you are the fulfilment of all our hopes and desires. Your Spirit brings us grace, truth, life, and freedom. Fill me with the joy of the gospel and inflame my heart with love and zeal for you and for your kingdom”. http://www.rc.net/wcc/readings/markintr.htm

Genesis

Thu, 21 Jun 2018 15:14:55 GMT

Genesis First Book of Our Faith

Have you ever had a perfect day when everything went right? Known the pain of losing something—or someone—precious? Struggled to believe in yourself or in God when no one else seemed to? Suffered betrayal or known the joy of making up after an argument?

If any of these experiences sound familiar, then the Book of Genesis relates to your life. It’s all happened there, too. The word genesis means “beginning.” Genesis is about the beginning of a new relationship between God and human beings.

Myths, Legends

Think of Genesis as a play with two acts: the prehistory (Genesis 1—11), a collection of imaginative stories about the origins of the world, and the legends of our Hebrew ancestors (Genesis 12—50). The stories in Genesis were created separately, over a period of at least a thousand years, and passed by word of mouth from generation to generation—a process known as oral tradition. The Book of Genesis as we read it took shape after 500 B.C.

The stories of the prehistory, such as the creation of Adam and Eve, are all good examples of myths. A myth is an imaginative story using symbols and colourful images to help us understand a truth either too complicated or too difficult to express in words. What truth, you may ask, requires such a fascinating explanation?

Well, imagine this scenario. You’ve got a new science teacher and wonder what to expect. You ask two friends. One says, “Well, Mrs. Jones is short. She has black hair and brown eyes. She’s married, has three kids and lives near school. She has taught for a long time.” Your other friend says, “I didn’t understand science before Mrs. Jones taught me. Now I like it. She makes science interesting.” Which description is more true , based on facts? The first one, right? But the second answer is what you really want to know. That’s the kind of answer a myth offers.

A legend—such as those that fill the second part of Genesis—is based on factual details. You’ve probably heard this legend about George Washington. When Washington was little, the story goes, he chopped down a cherry tree without permission. His angry father asked him about it. The son is supposed to have said, “I cannot tell a lie. I chopped down the tree.” Did this story really happen? There’s no record of it. We honour Washington as a man of integrity, however, and a big part of integrity is honesty. So whether or not the story is factually true, it expresses a vital part of how we remember him. Honesty is a value that Americans believe forms part of our national character.

In the same way, the legends surrounding the adventures of real people like Abraham and Sarah in the Book of Genesis emphasize qualities the Hebrew people saw as essential for living in right relationship with God.

Prehistoric Times

Let’s begin our study of the prehistory with the creation stories in Chapters 1—2. The first (Genesis 1) has only one main character: God.

Creation takes place over the course of six days. Only after God has seen to it that everything is harmonious and beautiful are human beings created “in [God’s] own image” on the afternoon of day six. That simple verse contains the basis for everything else the Bible is going to reveal about what it means to be human.

Think of the person whom you like least. In God’s eyes both of you are created as unique but equal treasures. What might the world be like if we all saw one another that way?

Evil: Big Problem

Why does Genesis contain two creation stories, neither of which is supported by the scientific evidence we have about the age of the earth and the way life developed?

Both myths make clear the fundamental truth behind this science: All creation, especially human beings, was created lovingly by a God who continues to nurture it. The second creation story complements—that is, completes—the first story in another important way. It poses a fundamental question: If creation is good, where did evil come from? The next nine chapters of Genesis (Genesis 3-11) invite us to struggle with this question.

As Adam and Eve are enjoying the Garden of Eden, they meet the serpent. You probably think of it as a symbol for the devil. But the story tells us that the serpent is the cleverest of all God’s creatures and that everything God creates is good. So think of the serpent as a symbol for temptation . Eve responds to the serpent’s questions by repeating the instructions God had given to Adam. “We may eat of the fruit of the trees in the garden,” Eve says, “except for the Tree of the Knowledge of Good and Evil.” The serpent suggests that God is just selfish: “God knows that when you eat of that tree you will become like gods yourselves.” (See Genesis 3:1-4.)

Now Adam and Eve start thinking. (Notice Adam has been right there all along!) Prompted by the serpent’s words, the two decide to try it. As a result, Adam and Eve are sent out of the garden and prevented from living eternally, symbolized by the now inaccessible Tree of Life.

What happened? Clearly, Adam and Eve wilfully and knowingly disobeyed God. That’s a basic definition of sin. But who’s responsible? The serpent, for urging them on? Eve, for being the first to take the fruit? Adam, the “older” of the two, who should have known better? God, for leaving them open to this temptation?

If you feel a little perplexed, then the story has done its job. Temptations are usually subtle, the reasons we give in to them are complicated, and the consequences are unexpected. Yet one fact remains: Adam and Eve knew what they were doing and knew it was wrong.

Darkness to Light

Every action has consequences. Like a car spinning out of control after hitting an ice patch, the stories of Genesis show us what happens when evil enters the world. In the story of Cain and Abel (Genesis 4), we see the first act of violence in the Bible as Cain kills his brother. Nature’s fury is unleashed in the story of Noah’s ark (Genesis 6-9) with 40 days and nights of rain. Then there’s the story of the Tower of Babel (Genesis 11). In this tale, human beings try to build a tower to “show up” God, but God stops them by scrambling all the earth’s languages. At Babel, it seems that God and humanity are no longer on speaking terms. Violence, alienation, destruction and death color the universe now, all set in motion by a seemingly harmless choice by Adam and Eve.

One bright light of hope shines in all this darkness. As Noah and his family stand on top of the mountain, with the floodwaters receding around them, God makes a promise that such a great flood will never cover the earth again. As proof, he paints a rainbow in the sky (Genesis 9:12-16).

This symbol becomes a sign not just of God’s promise to Noah, but of his continuing love and protection of all of us. The Hebrew people used the special name of covenant to describe God’s promise to love and care for us. This word reminds us that every day is sacred and holy because we live it in God’s presence.

Linked Lives

The rest of the Book of Genesis explores the meanings of this word covenant . In Chapters 12—50, we meet Abram and Sarai, an aging couple who move with family and friends from Mesopotamia (modern-day Iraq) into the land of Canaan (modern-day Israel).

God promises the childless couple they will have a son whose descendants will form a great nation. God says the land on which Abram and Sarai are living will belong to these people for all time. All he asks is their friendship and trust. The next time you’re tempted to write somebody off, think about what’s happening here.

At the time that the legends of Abram and Sarai came together, the general belief was in many gods and goddesses who were unconcerned about the fate of human beings. Friendship and trust were definitely not a part of the relationship. Yet Abram and Sarai didn’t buy into the stereotypes of their day. And that was the opportunity for which God was waiting—the chance to bring all humans back into one family.

First Family Feuds

Building a friendship takes work, and we will make mistakes along the way. As the covenant friendship evolves, the legends in the remaining chapters of Genesis report both highs and lows. At first, Abraham and Sarah attempt to make God’s promise about a son happen according to the customs of their time, and that nearly leads to disaster (Genesis 16). When Isaac (the son they were promised) is born, Abraham almost makes Isaac a human sacrifice. But God intervenes at the last minute (Genesis 22).

Actually, the story states that God gives Abraham the idea to sacrifice Isaac. Remember, though, that Abraham is part of a culture that practiced human sacrifice. Also keep in mind that God instructs Abraham to sacrifice an animal instead of Isaac. It’s a common practice in the Old Testament to present pagan rituals and then show God replacing them with elements of Hebrew worship. So there are hints that Abraham misinterpreted God’s call for a sacrifice. Isaac and his wife Rebekah have twin boys, Esau and Jacob. Esau is born a few minutes before Jacob, crucial luck in a society where the firstborn son inherited all the father’s wealth.

With the help of his mother, Jacob impersonates his brother and sits at his dying father’s side as Isaac is about to pronounce the blessing that will officially mark the beginning of Esau’s inheritance. By the time Esau realizes his father has been tricked, it’s too late! Jacob has already fled Canaan to escape Esau’s wrath.

Early Mercy

Every Christian knows that forgiveness is the heart of Jesus’ teaching, but many Christians think Jesus invented it. The experience of God’s mercy and our responsibility to imitate it are firmly rooted in the Book of Genesis. Why would God pick a liar and a cheat such as Jacob as the one to continue the covenant? Probably for the same reason God chooses Joseph, one of Jacob’s 12 sons. Joseph was Jacob’s favorite, and when we first meet him he is bragging to his 11 brothers about a dream in which they bow down to him (Genesis 37).

But both young men pay their dues. Jacob spends about 20 years in exile (forbidden to enter his own country). When he returns to the promised land, his homeland of Canaan, he must confront Esau and ask his forgiveness. Joseph, a victim of his brothers’ jealousy and hostility, is sold into slavery in Egypt. His fortunes turn around when his ability to interpret dreams comes to the attention of the ruler of Egypt. Joseph becomes the Pharaoh’s second in command and helps the Egyptians survive seven years of famine (Genesis 41).

But just as Jacob and his brother must one day meet again, so do Joseph and his brothers. Just as Jacob is now a foreigner at the mercy of Esau, so Joseph’s starving brothers now have to travel to a foreign land, at the mercy of Joseph. Things don’t look good; the last time two brothers came face-to-face in conflict (Cain and Abel) the result was bloodshed.

Not this time. Abraham, Sarah and their descendants have chosen to let God into their lives in direct contrast to Adam and Eve who chose to exclude God. This decision is made with much hesitation and quite imperfectly, but it is made faithfully. God’s powers of love and forgiveness have entered into creation. In two of the most beautiful scenes in Genesis, Esau responds to Jacob’s plea for forgiveness with a hug (Genesis 33) and Joseph breaks down and cries as he hugs his brothers (Genesis 45).

Win or Lose

Is all this fair? Do these people really deserve to be a part of the covenant? As far as this book—and God, it would seem—are concerned, these questions are irrelevant. The editors who pulled together the stories in Genesis leave us with this message: Forgive your brother and sister or lose your friendship with God.

We find ourselves at the end of Genesis in a better place than where we started in the Garden of Eden. Then, God did all the work. Now, he holds out the promise for a new and eternal Paradise that God and human beings forge together. It’s a friendship made permanent in the life, death and resurrection of Jesus. It’s a friendship which each of us, like the women and men of Genesis, have only begun to experience in all its glory.

James Philipps has been a teacher of religious education and theology on the high school, undergraduate and graduate levels for 10 years.

The Old Testament

Thu, 21 Jun 2018 15:12:57 GMT

Finding Your Way Through the Old Testament

When I was 12, 1 wanted a Bible for Christmas—and received one of those beautiful, gilt-edged volumes with the wonderful aroma of aged leather. I was thrilled. Just holding it in my hands was a solemn experience.

My gift was an old English translation whose wording and phrasing could not by any stretch of the imagination be termed 20th-century modern.

Undaunted, I picked up my cherished gift, opened it to page 1, chapter 1, and began, resolving to read one chapter per day until I finished. This I did, completing the task two years and eleven months later.

This approach led to a neatly ordered concept of what the Bible contained, right? Not exactly. Had I known then what is obvious to me now, I could have saved myself a lot of confusion. I had plunged in, assuming I was about to read a book cover to cover, unaware that I was actually entering a library where not one, but 72 books awaited me: books of poetry, books of song, letters, allegories, historical sagas and more.

I had sailed blandly along treating them all alike under the impression that, no matter where you open it, the Bible is the Bible is the Bible. I know now that there are better ways to approach the Bible and to avoid that kind of pitfall.

Familiarity is the key. The more at home you feel in any library, the easier you’ll find your way around. If familiarity is the key, the door that it opens is literary form. With the type of book you’re reading clearly in mind, the door is wide open to pleasurable, profitable Scripture reading.

It’s helpful to know that the Old Testament is divided into four groups:

1) The Pentateuch (Greek for five rolls or books), also known as the Torah (Hebrew for the Law);
2) The Historical Books ;
3) The Wisdom Books , or The Writings ;
4) The Prophetic Books .

Knowing what we can expect to find within each of these groups puts us on firmer footing as we strive to find our way around the Old Testament.

Before we begin, we should remember that what Christians call the Old Testament is, in reality, the Hebrew Scriptures. The word “testament,” moreover, can also be interpreted as “covenant” (a solemn agreement between two parties). It is this notion of covenant, or the union between God and the Chosen People, that underlies the Hebrew Scriptures as a whole.

The Pentateuch

The Greek prefix penta means five (as in Washington’s Pentagon or Chrysler’s penta-star), so we are not surprised to find five books in this set: Genesis, Exodus, Leviticus, Numbers and Deuteronomy. These works are the heart of the Hebrew Scriptures and the most treasured traditions of Judaism.

Genesis. In the Pentateuch, we discover the very earliest memories in the Judaeo-Christian era. Genesis 1:1-11:26 contains stories so old they are subtitled Primeval or Prehistory, referring to that period predating written records. The tales told in these first Genesis chapters found their way by word of mouth from generation to generation for a very long time before being committed to writing.

Until recently. the books of the Pentateuch were ascribed to Moses, and certainly much that they contain is attributable to his influence. However, we really don’t know who the authors were. Thanks to modern biblical scholarship, we now recognize four distinct threads which were eventually woven into a single account. These four (Yahwist, Elohist, Priestly and Deuteronomic) probably reflect oral traditions as preserved in different geographic areas.

Since final work on the Pentateuch’s written version wasn’t completed until the sixth century B.C., it was difficult to reconcile divergent accounts of a specific episode into one. As a result, Genesis sets side-by-side two creation stories (Gn 1:1—2:4a and 2:4b—3:24) and merges two flood epics, one which speaks of saving two of every species (Gn 6:19) and one which calls for rescuing seven pairs (Gn 7:2-3). As Catholics, we do not take these prehistoric accounts literally although they richly convey God’s truth.

At Genesis 11:27, it’s as though the curtain has fallen on the prologue to the biblical drama and risen on Act One: the Age of the Patriarchs, an era which probably began in about the 19th century B.C. A patriarch was a father figure for an extended family or clan which included a multitude of servants or slaves needed to tend large herds and flocks. The constant need to feed and water these animals made life in the patriarchal system nomadic. The first historical biblical figure we meet is the leader of one of these family units. His name is Abram, later Abraham, and it is with him that the covenant relationship with God begins. The remainder of the Book of Genesis deals with the four generations of patriarchs: Abraham, Isaac, Esau and Jacob (later called Israel) and the 12 sons of Jacob, progenitors of the tribes of Israel. The focus is on Jacob’s favorite son, Joseph, through the latter part of this book. As Genesis ends, Joseph, together with his father, brothers and assorted relatives, are living a life of ease and comfort in Egypt’s Land of Goshen.

Exodus: Between the last lines of Genesis and the opening of the next book, Exodus, four centuries disappear and the situation of Jacob’s descendants is radically different. Now called lsraelites because all are from the line of Israel (Jacob), these Hebrew people are considered a threat to Egypt’s security and are virtually enslaved. In terms of its ongoing significance, the Book of Exodus is one of the most important in the Hebrew Scriptures.

Here Moses comes into his own, a mighty saga which is repeated annually in TV reruns of Cecil B. DeMille’s The Ten Commandments . The Hollywood version may be a little long on special effects and cast members, but it has the essentials reasonably well lined up. Exodus means departure, and it’s off into the desert for the Israelites. The high point of the book is Moses’ meeting with God atop Mount Sinai. It is there that the fullness of the Covenant is proposed, a relationship between the Chosen People and their God freely entered into in love and mutual respect. Once the people ratify God’s proposal, this Covenant with all its requirements becomes known as the Law, which would govern Israel religiously, socially and often politically for over a thousand years.

Leviticus: The law. The third volume of the Pentateuch, Leviticus, examines the Law in some detail—more detail, as a rule, than most readers are up to. As a result, Leviticus is rarely first choice for bedtime reading, but it does provide particulars necessary for a real understanding of this long-standing relationship between the people of God and their Lord.

Numbers: Counting heads. The Book of Numbers takes its name from two censuses, one in Chapter 1 and a second in Chapter 26. This book carries on the story of the Israelites’ sojourn in the Sinai Desert and can be considered an extension of the tale begun in Exodus.

Deuteronomy: The second law. Wherever you run into the prefix deutero in the Bible, it means second, so here, in the last book of the Pentateuch, we find a rehash of a lot of material already covered, but it’s done in a much different manner. The Law is gone over once more, this time in a series of discourses given by Moses as he appeals to the people to live up to the Covenant. As the book ends, the Promised Land (Canaan) is in view, Moses’ successor (Joshua) has been appointed, Moses delivers a farewell address (Chapters 32—33) and exits the biblical stage.

The Historical Books

Joshua: Journey’s end. Some say that with the Book of Joshua we enter the realm of the Bible’s historical books; others say that doesn’t happen until we reach the First Book of Samuel. Wherever he lands, Joshua is a historical figure and a prominent one. To him fall two heavy responsibilities: 1) to get the Israelites into the Promised Land and conquer such obstacles as lay in his path, and 2) to divide the newly occupied land among the tribes. God selected a very different leader from Moses for these vital tasks. Joshua was a military man, exactly what the times and situation called for.

Judges: But no courts. When we think of judges, the image is usually that of black-robed figures, gavels in hand, presiding over courtrooms. Upon opening the biblical Book of Judges, we must erase that image completely. These judges are the furthest thing from magistrates. They are charismatic leaders, often of a military nature, whose assignment is to get the Israelites out of one jam or another. Following the death of Joshua, there is no central authority over the tribes, no leader or governing body.

What remains is a loosely knit confederation of weak tribal units constantly preyed upon by their stronger neighbors. This cycle of being raided and invaded is God’s way of getting their attention after major breaches of the Covenant which more often than not had something to do with idolatry, the worship of false gods. Thus sin came and punishment followed. Having their backs to the wall frequently led to fervant repentance and prayers for relief. Help, according to this book, arrived in the form of a judge who took matters in hand (and the offending tribe as well) and whipped everything into shape. Among the more prominent were Deborah, Samson and Samuel.

Once the judge died or departed, the cycle began again. If nothing else, the Book of Judges is a forceful reminder of humanity’s tendency to learn little if anything from previous mistakes.

Ruth: An interlude. In symphonic concerts, after the orchestra has been working its way through some pretty ponderous pieces, the program may call for an interlude, a light and airy bit to give both musicians and audience a break. The four-chapter gem called the Book of Ruth is our interlude. It has almost a fairy-tale quality beginning “Once in the time of the judges…” (Ruth 1:1). Contrary to what was said earlier, this is bedtime reading, short and sweet, with a genuine heroine and better-than-average hero.

Samuel One and Two. If there was doubt before, none remains that we are at this point securely within the group known as the Historical Books. These books are historical largely because they deal with actual events. They are not, however, history books in the modern sense in which incidents are neatly logged in chronological order with all dates verified.

What we have in the Historical Books is salvation history, again the story of God, the Israelites and their ongoing endeavor to live out their Covenant. To that end, biblical writers included those episodes which served their purpose, downgraded or eliminated those that didn’t. Happenings which were considered of major importance sometimes appear several times.

The Historical Books, running from First Samuel through Second Maccabees, cover an awesome span of history, beginning at about 1020 B.C. and ending at around 142 B.C., nearly bumping up against the Christian era. Most helpful in our journey through them is a good biblical atlas, not just one or two all-purpose maps in the back of the Bible, but a full set showing changes in names, boundaries and political fortunes.

The two Books of Samuel were, in all probability, originally a single work and may be seen as transition books, wrapping up the period of the Judges and introducing the monarchy. Samuel himself plays a dual role: last of the Judges and a prophet as well. Though not a leader of all the tribes in the sense that Moses and Joshua were, Samuel nevertheless commands the respect of most tribal leaders, and it is to Samuel that they voice their desire for a king. Samuel reminds them that they already have a king, God, and that they live in a covenanted relationship with that monarch under the Law.

What the Israelite leaders really want is someone to fend off the pesky neighbours who have been disturbing the peace throughout the two centuries of the Judges. Samuel warns them they’ll live to regret their request, but he nonetheless anoints Saul as Israel’s first king, a reign that starts well, but ends badly, resulting in Samuel plodding off to Bethlehem to anoint the youngest of Jesse’s sons as Saul’s successor. And so the greatest of Israel’s kings mounts the throne—David, who will be revered through Jewish history as the king of the golden age. The remainder of the books of Samuel recount David’s colourful career.

Kings: One and Two. These books are the immediate successors to the books of Samuel. In fact, some older Bibles list all four volumes as First, Second, Third and Fourth Kings. History continues as the books open with David’s farewell address and death and continue with the anointing of one of his many sons, Solomon, as the next king.

Most of us have heard of Solomon’s wisdom and wealth. He has both in abundance (although his wisdom dims noticeably toward the end of his life). Solomon raises Israel to its period of greatest prominence in the Mediterranean world. He builds and builds and builds, but at great cost to his subjects, who pay for it through staggering taxes and conscripted labour. So, upon Solomon’s death, a delegation approaches his son, the new king, Rehoboam, begging relief.

Rehoboam, upon consultation with his advisors, takes what is probably the worst advice given in the entire Bible, telling the people that, if they think they had it tough under dear old dad, they haven’t seen anything yet. Whereupon, ten tribes do a little consulting of their own and decide, “Who needs this?” They straightway secede and establish a kingdom of their own in the north. Hereafter, there will remain two nations: Israel in the north and Judah in the south.

The remainder of the Books of Kings documents the times of the two nations and their ultimate downfall. Israel is conquered by superpower Assyria in 721 B.C., and most of its citizenry is relocated to other parts of the vast Assyrian Empire, never to return as tribal units, thus becoming known as the ten lost tribes . Judah lasts about a century and a half longer, only to fall into the hands of a later superpower, Babylonia, and most Judeans are marched into exile for some eighty years, ending the monarchy.

Chronicles: One more time. The Books of Chronicles essentially recap most of what you just read in Kings. They originate from a source which also gives us the next two books, Ezra and Nehemiah. The chronicler condenses the tale, adds a little more theology and includes the end of the Exile narrative.

Ezra and Nehemiah. Thus, Chronicles sets us up for the post-exilic period of Jewish history and points us right at Ezra and Nehemiah, where we learn about the return of the Judean exiles from Babylon and the rebuilding of their homeland. By this time, all tribal identities except that of Judah have been blurred or lost and the descendants of Israel come to be known by the name of that one tribe, Jews.

Tobit, Judith and Esther: A novel approach. At this point, we get another interlude, a little light reading and a break from all this heavy history. This interlude comes in the form of three relatively short historical novels: Tobit, Judith and Esther. Each is intriguing in its own way and good for bedtime reading, but if you’re all caught up in the historical events, you can skip right past them temporarily and move directly to the final volumes in this section.

First and Second Maccabees: The hammer strikes. Be prepared for another time warp. In First and Second Maccabees, the biblical writers have let something like three centuries slip away without comment and now direct our attention to a time not long before Jesus, the second century B.C. In these books, the Jews are confronted with an attempt to undermine or eliminate their culture, replacing it with the Greek (Hellenistic) traditions so popular in the Mediterranean world of that time. Even the beloved Temple is desecrated.

These books report the attempts of Judas Maccabaeus (the name means hammer ) and his brothers to regain religious and political freedom. Their success culminates in the glorious rededication of the Temple in a Feast of Light, celebrated today as Hanukkah.

The Wisdom Books or the Writings

The Wisdom Books or the Writings come from a type of literature common in the Near Eastern world in the centuries just before and after Jesus’ time. In them, Wisdom is often capitalized and personified and thereafter spoken of as a living being. Some of these books really are Wisdom Literature: Job, Proverbs, Ecclesiastes, Sirach and, of course, the Book of Wisdom (probably the final contribution to the Old Testament canon, written about 100 B.C. in Alexandria, Egypt).

Each approaches the topic from a different angle. Job ponders the mystery of why the good suffer. Proverbs compiles short axioms as norms for moral conduct (in effect, the Bible’s Poor Richard’s Almanac ). In Ecclesiastes , Qoheleth mourns the vanity of everything that is not God, concluding that only God lasts; everything else is transient. Sirach scoops up the wisdom of past centuries and encapsulates it. The Book of Wisdom is lyrical in its hope for immortality, the most forceful statement on belief in an afterlife found anywhere in the Old Testament (Wis 3—5).

The Song of Songs and the Psalms are strictly speaking not Wisdom literature. The first is an epic love poem, celebrating ideal love between woman and man, which is also seen as an allegory describing the love between God and the Israelites.

The Psalter, on the other hand, is a collection (actually five collections) of song lyrics. Many psalms were used in Temple worship, and the Psalter as it exists today is rather like a modern hymnal preserved with only the lyrics, the melodic line missing. The 150 psalms of the Bible were composed over some 500 years and are of a variety of types: praise, thanksgiving, lamentation, odes to the king and so on. It has been said that if all the Old Testament were lost to us and only the psalms remained, we would still have nearly all the essential history and theology of those 20 centuries.

The Prophetic Books

Most modern Bibles group the prophetic books at the end of the Hebrew Scriptures. They are divided into the major prophets and minor prophets . The major prophets ( Isaiah, Jeremiah, Ezekiel, Daniel ) are listed first; major not because their messages are more important, but simply because they are lengthier. From Hosea through Malachi , 12 minor prophets’ writings, shorter in length, follow one-by-one.

The prophets in the two groups above are also known as the writing prophets. But Scripture also teems with prophets from whom we have not one written word: Elijah, Elisha, Nathan and so on.

The main role of the prophets was not to predict the future but to “speak for God” on the issues of the day. Hence prophets should be seen against a backdrop of the times and places in which they lived and worked. It is important, for instance, to read Jeremiah in relation to the events preceding the Exile as described in 2 Kings 25 and 2 Chronicles 36. Every prophet was a product of his time. His primary message to God’s people dealt with the current situation and that alone, so when interpreting the prophetic books for our benefit, we should first learn what the initial intent of that message was: What problems of his time was a particular prophet addressing?

Coming up for air. Our trip through the Hebrew Scriptures has been so rapid that it leaves us breathless. Even so, this little library of 45 books should be a bit more familiar and a bit less bewildering. Since, for Christians, the New Testament lies hidden in the Old, a season like Advent is a perfect time to leaf through the books we’ve talked about. During Advent, we live out a miniature version of the centuries of waiting for the fulfillment of the Covenant in the coming Messiah. So pick up your Hebrew Scriptures and dive in. You’ll be surprised how soon you’ll feel right at home.

Virginia Smith is cofounder of Scripture From Scratch, a Bible study program for adult Catholics (published by St. Anthony Messenger Press). She is also director of religious education for Holy Rosary Parish in Billings, Montana, and chairs the religion department at Billings Central Catholic High School.

A Year with the Gospel Of Mark

Thu, 21 Jun 2018 15:08:19 GMT

Year B and the Gospel of Mark

The beginning of Advent marks the start of a new liturgical year for the Church. We are now in Year B and our guide for most of the Sunday readings will be Mark. Peter Edmonds SJ traces the path through Mark’s Gospel that we will follow over the coming year – what will we hear when we listen attentively to the voice of Saint Mark?

On November 30th this year, the Church began a new liturgical year by celebrating the start of Advent. At the same time, we began to hear a new voice in our Sunday gospels. After a year during which we have regularly listened to Matthew on Sundays, we now hear St. Mark. This might seem to be a simple change. But like many things in life, what at first sight seems straightforward is not all that easy in practice.

A first problem concerns all the Sunday gospels. We have four canonical gospels. The longest is Luke with 1149 verses and the shortest is Mark with 662. Each of these introduces and tells the story of Jesus in its own way. Luke’s narrative is very complete; it comes with a long infancy story and relates a series of resurrection appearances of Jesus. Mark in contrast gives no information about the infancy of Jesus and, in its probable original form, merely anticipates a resurrection appearance. The Lectionary cycle lasts for three years; how are four gospels to be incorporated into a three-year cycle? What sort of selection from this material will do justice to it? And what is to be done about the many repetitions that arise because the various gospels treat similar material?

A second problem is that the liturgical year does not correspond to the gospel story. Roughly speaking, the gospels tell of the infancy and birth of Jesus, his mission in Galilee, his journey to Jerusalem, and his final ministry and death in that city. The liturgical year commences with Advent and Christmas, a period which extends over six Sundays; after an interval of around six weeks, it moves into Lent and the Easter season, concluding with Pentecost, a period of about 13 weeks. Then there is a long stretch of up to 29 Sundays known as ‘Sundays of Ordinary Time’. The gospel narratives have to be adapted to fit into this schema. Let us see how this has been done with the Gospel of Mark.

Advent and Christmas (Mark 13:33-37; 1:1-8, 6-11)

Advent is preparation for the coming of the Word of God into our world at Christmas. Christian life does not just look to the past; it also focuses on the future, as Paul remarks in Philippians, ‘forgetting what lies behind and straining forward to what lies ahead’ (Philippians 3:14). So our first reading from Mark on the first Sunday of Advent comes from his great discourse of Jesus at the end of his ministry. He speaks in imperatives to his disciples: ‘Beware, keep alert, keep awake’ (Mark 13:33). These words set the mood not just for the season of Advent, but for the whole Christian year. They continue the atmosphere set by the final gospel readings from Matthew which concluded the year just finished.

On the second Sunday of Advent, we hear the opening verses of Mark (1:1-8). These fulfil the same role for Mark that the infancy stories did for Matthew and Luke in their gospels. They give us information that we need for understanding the story of Jesus that is to follow. The first verse gives us the identity of Jesus; he is Christ and Son of God. In Mark’s story, we have to wait eight chapters for a human being (Peter) to call Jesus ‘the Christ’ (8:29) and fifteen chapters for another, a Roman soldier, to call him ‘Son of God’ (15:39). Then scripture is quoted: not just Isaiah (40:3), but Exodus (23:20) and Malachi (3:1) too. This coming of Jesus is a continuation and completion of God’s work in the past. This is reinforced by the work and words of John the Baptist. His diet and dress put him in the line of the prophets of old (2 Kings 1:8). His words inform us that the Jesus who is to come, is ‘the Stronger one’, the one who will ‘enter the strong man’s house’ and tie him up (Mark 3:27). With all this in mind, we are ready for the message and events of Christmas.

We will not hear Mark again until the Feast of the Baptism of Jesus after Christmas. Then we listen to the voice of God, the principal though unseen actor in the Gospel of Mark, telling Jesus that he is his ‘Son, the Beloved’, a further scriptural quotation which echoes Isaiah’s words about the servant of the Lord (Isaiah 42:1) and words of Genesis about Isaac, the son of Abraham (Genesis 22:2). If we want to celebrate Christmas with the mind of Mark, then we make our own the message of these first eleven verses of his gospel. They are the foundation on which the rest of Mark’s Gospel is built.

Sundays in Ordinary Time Before Lent (Mark 1:14-2:12)

Over the five Sundays which occur before the Lent of 2012 begins, we have an uninterrupted reading from Mark which begins with Jesus’s call of the first four disciples and concludes with his cure of a paralytic when he is criticised for his claim to forgive sins.

These verses are important. Firstly, they provide us with the first public words of Jesus in this gospel. These call for repentance and for belief in the gospel (1:15). In all that happens from now on, we may ask how far this call is being heeded. Secondly, we note that the public action of Jesus is to call disciples. His authority is such that those called immediately leave home, family and employment to follow Jesus. This indicates how radical and demanding the gospel is. Jesus will never be alone in this gospel. Thirdly, we see how the ministry begins. Jesus is at work in town and synagogue, in house and desert. The demons are subject to him; he cures diseases, even leprosy, he forgives sins. His ministry is to all, even the mother-in-law of Simon. And yet, when at the end of this ‘day in Capernaum’, Jesus goes out at dawn to pray, his disciples interrupt him. When he forgives sins, learned scribes accuse him of blasphemy, the same charge that will be thrown at him in his final trial (14:64). Other scenes of opposition follow. Already the tension is building. Who is repenting and believing in the gospel, the reader may well ask. But now we have to break off the story because Lent is beginning.

Lent and Easter (Mark 1:12-15; 9:2-10; 11:1-10; 14:1-15:47)

The choice of readings during Lent owes much to tradition. The first Sunday is always concerned with the Temptations of Jesus and the second with his Transfiguration. On Passion (or Palm) Sunday, at the beginning of Holy Week, we hear the long story of the Passion. It is Mark’s version of Jesus’s Temptation, Transfiguration and Passion which we hear this year. Let us put to one side the voices of other evangelists which may be more familiar to us.

Mark’s version of the Temptation of Jesus is the shortest of the gospel accounts. It is a continuation of the baptism story. Brief though it is (and we are tempted to embellish it with details from Matthew and Luke), it has echoes of the temptations of Israel in the desert (Psalm 95:8), of Isaiah’s prophecy of the lion lying with the calf (11:6), of Adam being fed by the angels, as old rabbinic tradition related. It warns the reader to expect conflict. Satan will reappear in the account to come not only in his own person, but as one who manipulates the religious authorities of the time and even Jesus’s own disciples (8:33). This conflict of Jesus with Satan will meet its climax in the passion story when Satan will appear to be the victor. ‘He himself was tempted by what he suffered’, we read in the Letter to the Hebrews (2:18).

Mark situates his narrative of the Transfiguration straight after Jesus’s warning to his disciples that he would suffer and die in Jerusalem. This vision of glory was to show his disciples that his destiny also included resurrection and future glory. Perhaps because of the Transfiguration, Mark felt no need to include resurrection appearances of Jesus in his gospel. The Transfiguration prefigures the resurrection and is a necessary supplement to the story of the Temptation. Christian life is a promise of glory as well as a warning about conflict.

>Mark’s account of the Passion of Jesus is the bleakest of the four accounts that we have. By his silent endurance, Jesus plays the part of the suffering servant of Isaiah (Isaiah 52:13-53:12). Deserted by his disciples, condemned by religious and secular authorities, he dies quite alone, with a scream of desolation. Only after his death does the prayer he prayed to his Father in Gethsemane receive an answer when the veil of the temple is torn and the Roman centurion, the man in charge of his execution, cries out that he was truly the Son of God.

Lent is a good time for a prayerful reading of Mark’s account of the death of Jesus. He told it in this way so as to give hope and encouragement to suffering Christians in Rome. It can do the same to those who share such tribulations in our own day. Jesus’s suffering and death completes what we have learnt about his temptation and transfiguration at the beginning of Lent.

Sundays in Ordinary Time after Easter [11B-15B; 22B-33B]

The time after Pentecost (so-called ‘Ordinary Time of the Year’) resumes our reading of Mark, though the readings for the 9th and 10th Sundays are replaced this year by the Feasts of Trinity and Corpus Christi. This period in our reading of Mark falls into two parts, because the designers of the Lectionary decided that John’s account of the feeding of the 5000 should take the place of Mark’s, and, because this is followed in John’s Gospel by a long discourse of Jesus on the topic of ‘The Bread of Life’ (John 6:1-69), this meant that the voice of Mark becomes silent over the next five Sundays. Hence we divide this period into two parts.

Ordinary Time until Sunday 15B (Mark 4:26-6:34)

Our readings from Mark now become ‘semi-continuous’; that is a selection has been made for us. We begin with the final part of Jesus’ parable discourse. The rest is omitted, presumably because we heard Matthew’s version of it in full last year. Having recorded the authority of Jesus in his teaching, Mark now offers us a series of four ‘mighty deeds’ of Jesus: he calms a storm, brings back to sanity a man possessed by a legion of demons, heals by touch a woman sick for twelve years and raises to life a dead, twelve-year-old girl. The first, we do not hear this year because of the Birth of John the Baptist, the second is never read on Sundays from any gospel. After such displays of the power of Jesus, his inability to do miracles in Nazareth is indeed striking. Mark writes, ‘He could do no deed of power there. He was amazed at their unbelief’.

Jesus then sends his chosen Twelve (3:14) out on mission in pairs and on their return Jesus invites them to a deserted place to rest awhile. At this point we leave Mark and move over to John for five weeks. Mark tells us nothing of what the Twelve experienced. Instead he gives one of the most dramatic narratives of his gospel, the story of the death of John the Baptist, but this is omitted in our series of readings. This reminds us to return to our own copy of Mark and to read the whole narrative between 2:12 and 6:55. Mark’s is a great story and we do not want to miss out on any of it.

Ordinary Time after Sunday 22B (Mark 7:1-13:32)

When we next hear Mark, he is reporting Jesus’s teaching about the clean and the unclean and the following Sunday (23B), Jesus is healing a deaf and dumb man. We miss Mark’s account of the healing of the daughter of the Syro-Phoenician woman, because we heard Matthew’s version last year. We also miss his narrative of the second multiplication of the loaves, perhaps because we have heard so much about the Bread of Life from John. The story of the disciples in the boat and the cure of the blind man of Bethsaida, the one who saw men like trees walking, are also left out. But we do hear the climax of the ministry of Jesus in Galilee when he asks his disciples who they believe him to be, and Peter answers that he is the Christ.

At this point, Mark’s narrative of the journey to Jerusalem begins and, though this is not given in full, it extends over seven Sundays. Jesus predicts his passion and explains how if anyone wants to be his disciple, that person must carry the cross. The disciples, especially James and John, misunderstand and resist such teaching. The only one who shows enthusiasm in his following of Jesus is Bartimaeus. Three times he asked Jesus for sight, and having persevered in his petition, his prayer was answered and he followed Jesus on the way that led to Jerusalem and death. Teaching about divorce and the danger of riches is included in this section. The wonderful story about the failure of the disciples to cure the epileptic boy is omitted (9:14-29).

The third part of Mark’s gospel informs us about what happened when Jesus arrived in Jerusalem. We hear Mark’s passion account in full on Passion Sunday, but otherwise we may be disappointed at how little the readings tell us about the final days of Jesus in Jerusalem. Maybe we have just run out of space; only three Sundays remain. On the first and second, we listen to edifying stories about the scribe who asked about the greatest commandment and about the widow who put all she had into the temple treasury, but the narratives about the cursing of the fig tree, the cleansing of the temple and the fierce controversies of Jesus with the authorities that followed, are all omitted. Our final reading from Mark is an extract from the long final discourse of Jesus about the end times. We will hear more about this from Luke next year. But then we return to where we began on the first Sunday of Advent. The reading for that Sunday was a continuation of the final Mark reading for the year.

Conclusion

This confirms an important truth about Mark: this gospel never really finishes. Its first verse tells us that it is ‘the beginning of the gospel of Jesus’. The story of the gospel continues until the end of time. The gospel probably ended with the fear of the women who had been told to ‘go, tell his disciples and Peter that he is going ahead of you to Galilee’ (16:7). The women fled, because they were afraid. But they must have overcome their fear, and fear can be the beginning of faith, as it was for the frightened disciples in the boat (4:40). We too are invited to go to Galilee where the mission of Jesus first began and where it continued after Easter after the meeting of the risen Lord with Peter.

So it is time for us to read this text again, and notice how often in it we find the words about raising and resurrection, from the ‘lifting up’ by Jesus of Simon’s mother-in-law to the ‘has been raised’ message of the young man to the women in its final chapter (1:31; 16:6). Mark’s Gospel is not just a warning about the cost of discipleship; it is a promise about its rewards. ‘Those who lose their life for my sake and for the sake of the gospel, will save it’ (8:35). We have much to learn from Mark this coming year, and still more when this gospel comes round again on Sundays three years from now.

Peter Edmonds SJ is a tutor in biblical studies at Campion Hall, University of Oxford. From http://www.thinkingfaith.org/articles/20111205_1.htm

Understanding Scripture

Thu, 21 Jun 2018 14:50:23 GMT

Looking at the origins, details and purpose of Scripture as well as better understanding the importance of Scripture for us and our faith

What is the Bible?

The Bible, also called the Scriptures or the Sacred Scriptures, is a collection of books written by human authors inspired by God. They are an account of God’s revelation and plan of salvation for the human race. The Bible is made up of seventy-three books and is divided into two sections: the Old Testament and the New Testament.The books of the Bible are written in several different literary forms. It is as important to recognize different literary forms when reading the Bible as it is to recognize different forms of writing in a newspaper. For example, when reading the paper, we have to know if we are reading an editorial or news story or an advertisement. What is the Old Testament? The Old Testament, or Hebrew Scriptures, is a record of God’s relationship with the Israelites, the “Chosen People.” Written between 900 B.C. and 160 B.C. the forty-six books of the Old Testament can be divided into four sections: the Pentateuch, the Historical Books, the Wisdom Books, and the Prophetic Books. Much of the Old Testament is influenced by the literature of Israel’s neighbors in the Middle East. To tell their own story, the Israelites borrowed from the cultures of the surrounding peoples and imitated the forms of their literature. What is the Pentateuch? The Pentateuch is the first five books of the Old Testament, namely: Genesis Exodus Leviticus Numbers Deuteronomy Many well known Bible stories are found in these books including the stories of Creation, Adam and Eve, Noah’s Ark as well as other stories which tell of the origins of the Israelite people and their escape under the leadership of Moses from slavery in Egypt . The Ten Commandments and other laws governing the life and worship of the Israelite people are also found in the Pentateuch. Hence, the other name for this section of the Old Testament is the Law or the Torah. What are the Historical Books? The Historical Books are exactly what you would expect them to be, a history of the Israelite people and of God’s intervention in their history. They include:
Joshua Judges 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chronicles 2 Chronicles	Ruth Ezra Nehemiah Tobit Judith Esther 1 Maccabees 2 Maccabees
Stories of many well known men and women from Israelite history can be found in these books, including King David and King Solomon as well as Deborah, Judith and Queen Esther. The Historical Books reveal an interesting pattern in the relationship between God and his Chosen People. When the people are faithful to God and the law they are prosperous and God protects them from their enemies. When the people worship false gods and live immorally, in effect, saying to God, “We don’t need you,” disaster in one form or another overtakes them. What are the Wisdom Books? There are seven Wisdom books that are quite diverse in literary style and content. They include the Psalms, which are prayers written in poetic form. There are books about how to lead a successful life, like Proverbs and Sirach. The Song of Songs, one of the most sensual love poems ever written, gives us a sense of God’s great love for his people. The Wisdom Books are: Job Psalms Proverbs Ecclesiastes Song of Songs Wisdom Sirach What are the Prophetic Books? The Prophetic Books contain the writings of Israel’s great prophets. The role of the prophets was to keep the Chosen People faithful to the covenant they had made with God and to call them back when they strayed. These powerful writings richly describe the rewards of faithfulness and the punishments of betrayal. Additionally and mysteriously, the prophetic books foretell the coming of the Messiah and give information about him. Jesus’ birth in Bethlehem to a virgin, his ministry to the poor, the downtrodden and the sick, and his violent death are all foretold in the prophetic books. The Prophetic Books include:
Isaiah Jeremiah Ezechial Lamentations Baruch Daniel Hosea Joel Amos	Obediah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi
What is the New Testament? The New Testament is composed of twenty-seven books which were written in Greek between 50 A.D. and 140 A.D. It consists of the Gospels, the Acts of the Apostles, the Epistles or Letters and the Book of Revelation. The central theme of the New Testament, or Christian Scriptures, is Jesus Christ; his person, his message, his passion, death and resurrection, his identity as the promised Messiah and his relationship to us as Lord and brother. Why was the New Testament written in Greek? The New Testament was written in Greek because it was the most commonly spoken language of the Mediterranean world. What are t he Gosp els? The word gospel comes from the Old English word god-spel which means good news. There are four Gospels. Each Gospel is an account of the life, teachings, suffering, death and resurrection of Jesus Christ. The Gospels are: Matthew Mark Luke John The gospels of Matthew, Mark, and Luke together are referred to as the synoptic gospels. “Synoptic” is derived from a Greek word meaning “one eye,’ because these gospels look alike in structure and content. The Gospel of John, while not in conflict with the synoptic gospels, differs in structure and contains some stories and sayings of Jesus that are not found in them. Many familiar Bible stories about Jesus can be found in the gospels, including the story of his birth in Bethlehem, the many stories about his healing of the sick, and parables like the story of the Prodigal Son. What is the Acts of the Apostles? The Acts of the Apostles was written by St. Luke about 70 A.D. to 75 A.D. It describes the faith, growth and way of life of early Christianity. The story of the Ascension of Jesus into heaven, the coming of the Holy Spirit to the church at Pentecost, the martyrdom of St. Stephen and the conversion of St. Paul can all be found in this book. What are the Epistles? The Epistles or Letters make up the largest part of the New Testament. They are usually divided into two categories: the Pauline Letters and other Apostolic Letters. All the letters follow the format of letter writing in the ancient world. Each letter usually begins with a greeting and an identification of the sender and the recipients. This is followed by a prayer, usually in the form of a thanksgiving. The body of the letter is an exposition of Christian teaching, usually responding to the circumstances of the recipients. It may be followed by a discussion of the author’s future travel plans and conclude with practical advice and a farewell. The Pauline Letters were written by St. Paul or one of his disciples; not long after the death and resurrection of Jesus, between 54 A.D. and 80 A.D. They indicate early developments of Christian theology and practice. Included in the Pauline Letters are:
Romans 1 & 2 Corinthians Galatians Ephesians Philipppians	Colossians 1 & 2 Thessalonians 1 & 2 Timothy Titus Philemon
The Apostolic Letters are thought to be addressed, not so much to a particular community or individual, but to a more universal audience. They were written by various authors between 65 A.D. and 95 A.D. The Apostolic Letters are: James 1 & 2 Peter 1, 2 & 3 John Jude What is the Book of Revelation? The final book of the New Testament , the Book of Revelation, was written sometime after 90 A.D. In highly symbolic terms it presents the struggle between the church and the forces of evil and the eventual triumph of Jesus Although it contains some dreadful warnings about the future, it is essentially a message of hope to the church.
This response written by Mary Ann Strain, C.P Passionist Missionaries of Union City, NJ, USA and found on the “Ask a Catholic” website Why Are Catholic Bibles Different? Some books of the Catholic Bible aren’t in the Protestant Bible. Did the Catholic Church add things to the Bible? No ! In fact, the opposite is true: Protestant reformers rejected some parts of the Bible. When I was entering the Catholic Church, I was confused by the fact that Protestants used a slightly different Bible. Why wasn’t there just one Bible? This article looks at this issue of why the list of books of the Catholic Bible is slightly different. The answer… …is history! The Old Testament canon The accepted list of books in the Bible is called the “canon.” The canon of the Old Testament books of the Catholic Bible is based on history. We didn’t make up the list! At the time of Jesus, there was no official canon of the books of the Old Testament. The process of defining that canon was not yet complete, and there were a few different collections of Scripture in circulation among the Jews. The two most widely accepted collections of Old Testament writings at that time were: The Septuagint was a Greek translation of the Old Testament. It contained 46 books: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 and 2 Samuel, 1 and 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi. Another collection of the Old Testament in Hebrew contained just 39 books. It omits Tobit, Judith, Wisdom, Sirach (Ecclesiasticus), Baruch, and 1 and 2 Maccabees. It also omits chapters 10-16 of Esther, and three sections of Daniel: Daniel 3:24-90, Daniel 13, and Daniel 14. These books & chapters are called the deuterocanonical books, meaning “second canon.” Jesus and his Apostles knew and used the Septuagint most heavily. The authors of the New Testament’s books also quoted directly from the Septuagint most of the time, since this version was the most commonly used in the early Church. Precisely because the Septuagint was the version most used and accepted by Jesus and the Apostles, the Catholic Church uses the Septuagint’s canon of Old Testament books in the Roman Catholic Bible. The list of the Old Testament books of the Catholic Bible is firmly grounded in history. The New Testament canon Defining the canon of the New Testament books of the Catholic Bible was a somewhat different story. The question now wasn’t what ancient books of Jewish Scripture should be in the canon. Now it was a matter of what new books about Jesus and the Christian life were the accurate, inspired texts of Christianity. Although the question was a little different, the process of deciding was the same as that used to decide the Old Testament canon. Soon after Jesus’s death, a number of books and letters circulated that claimed to contain the teachings of Jesus and the Apostles. In the early Church, it fell to the bishops, as successors of the Apostles, to determine which books accurately contained the true teachings. In fact, all of the New Testament books of the Catholic Bible were selected because the Church’s bishops agreed that those books alone were divinely inspired, accurate teachers of the true faith received from Jesus and the Apostles. Some of the books and letters quickly gained acceptance as being faithful, accurate, and inspired by the Holy Spirit. The bishops quickly rejected other books circulating at the time because they contained obvious fabrications and inaccuracies. A few books continued to be debated for some time. Although ultimately accepted into the canon of Scripture, these are also called deuterocanonical because they were accepted later (although written at the same time as the other canonical books). The deuterocanonical books of the New Testament are: Hebrews, James, 2 Peter, 2 and 3 John, Jude, and Revelation (the Apocalypse). Additionally, some parts of the Gospels are deuterocanonical because they weren’t in all early manuscripts, and so were debated for longer than the rest of the Gospel sections. These are: Mark 16:19-20, Luke 22:43-44, John 5:4, and John 8:1-11. Catholics hold that all of the books of the Catholic Bible — both Old and New Testament, both the deuterocanonical and “protocanonical” ones (first canon) — are the divinely inspired Word of God. This is the full list of the New Testament books of the Catholic Bible: The Gospels according to Matthew, Mark, Luke and John The Acts of the Apostles The Letters of St. Paul to the Romans, 1 and 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 and 2 Thessalonians, 1 and 2 Timothy, Titus, and Philemon The Letter to the Hebrews, the Letters of James, 1 and 2 Peter, 1, 2 and 3 John, and Jude Revelation (the Apocalypse). Defining the canon It took a few hundred years to complete this process of officially defining the Christian canon of both the Old and Testament. During that time, the bishops discussed and debated the matter with each other to determine whether the deuterocanonical texts accurately reflected the teachings of Christ, and whether they contained the inspired Word of God. Although there was no official canon during this early period in the Church, the vast majority of the the books of the Catholic Bible were already recognized as being authentic Scripture. The Church, through its bishops, verified and defined the canon of the Bible. In fact, Catholics see this as an outstanding illustration of the Catholic teaching that the Holy Spirit actively leads and guides the bishops of the Church in a special way: we can rely on the accuracy of the Bible only to the extent that we can rely on the divine guidance of the Church. Pope Damasus I gathered a representation of bishops from the Christian world (called a synod ) in 382 A.D. to define the canon of Scripture for the whole Church. This canon was ratified by numerous other Popes, synods, and Church Councils. That canon is what we use today — all the books of the Catholic Bible. What books of the Catholic Bible do Protestants reject? Protestants reject the deuterocanonical books of the Old Testament as being not divinely inspired. Although Martin Luther and other Reformation leaders also rejected the New Testament deuterocanon, they ultimately retained these New Testament books in the Protestant version of the Bible. Luther and other Protestant leaders rejected many Church teachings and Traditions. Their rejection of the deuterocanonical books allowed them to claim that the disputed doctrines had no basis in Scripture — their new canon of Scripture! The canon We Catholics don’t think of the deuterocanon as “extra” books of the Catholic Bible! To us, it’s all “the Bible.” Our use of these books is historically based on the fact that Jesus and the Apostles used the Greek Septuagint most often. And it’s ultimately determined by the Church’s judgment that these books are all divinely inspired — a decision that we are confident was guided by the Holy Spirit during the first centuries of the Church. The books of the Catholic Bible are the books that all Christians traditionally accepted. We can’t change that historical fact just because some reformers rejected parts of the Bible during the Protestant Reformation in the 1500s. See the main article on Catholic Questions for more issues, or check our home page for other articles about the Catholic faith! From beginningCatholic.com 2006

Five Easy Ways to Understand the Bible

The Scriptures are a diverse compilation of writings encompassing a few thousand years of human history. Here are 5 ways to help make the Bible easier for you to understand.

1. Understand what the author intended

The stories in Scripture take place within a particular time and context. The authors faced similar circumstances as our own, but within their own historical context. Many New Testament books (such as the Gospels) were written to specific Christian communities addressing their particular needs.

Find a good resource on the historical context in which the particular book you are reading took place. A good Bible will have some introductory text explaining:

who did the writing,

to whom it was written,

and the situation in which it was written.

2. Be open to the message

Read from the Scriptures, not into the Scriptures. Let God try to communicate to you what he wants you to know. It’s easy to fall into a habit of reading a preconceived notion into a passage to fit our own ideology, but a more fruitful way is to let the Scriptures speak to us.

3. Take time to reflect

Proper understanding comes through allowing yourself some time to think about what you read. Meditate on it. Think of how it might apply to your life. What is God trying to communicate to you through that passage?

Some in-depth questions might be:

What does this text tell me about God?

What does this text tell me about the people of God?

What does this text tell me about myself?

4. Read it more than once

Something as rich and vast as the word of God does not always make sense on the first try. Re-read it as many times as you need to help unfold the various dynamics that might be taking place.

5. Form a Bible study group

Reading the Scriptures in a group allows for a chance to discuss it and hear how God is revealing himself to other people. In fact you might learn how God is revealing himself to you through your discussion with another person!

Good discussion will also allow for chances to reflect and an opportunity for everyone to share if so desired. By Jon Jakoblich

Why Prayer is Good for You

Wed, 20 Jun 2018 17:17:58 GMT

Pat Collins CM reflects on the benefits of Prayer

Pat Collins CM looks at what major psychologists have had to say about the contribution of prayerful religious experience to people’s health and well-being.

A growing percentage of Irish people seem to be motivated by a personal search for wholeness. That might explain why self-help books are so popular. They inform their readers about such things as how to get in touch with their inner child, how to heal their memories, develop their creative potential and grow in self-esteem. They also explain how to foster physical well-being by means of diet, exercise, imaginative visualisation, biofeedback, relaxation exercises, etc. It is arguable, however, that the holistic self-fulfilment so many people desire will elude them until they become consciously aware of the mystery of God in their lives.

Contributions of psychology
20th century psychology conducted an important debate about the relationship between religious experience and mental health. Sigmund Freud believed that religion is a form of obsessional neurosis. He maintained that God is nothing other than an exalted father, a projection of the need for otherworldly care and protection. So, if people wanted to become psychologically healthy, they had to abandon their childish religious belief, take responsibility for their lives and learn to live in a realistic way, without the aid of this emotional crutch.

In marked contrast, Carl Jung argued that the human psyche could only be fulfilled when the individual person enjoyed a conscious awareness of the divine., He wrote: “In thirty years I have: treated many patients in the second half of life. Everyone of them became ill because he or she had lost that which the living religions in every age have given their followers (i.e. religious experience) and none of them was fully healed who did not regain his religious outlook.”

Emptiness and frustration
Viktor Frankl agreed with Jung. He felt that in modern culture a lack of prayerful religious experience left people with a vacuum, an emptiness at the centre of their lives. It caused existential frustration which he described as “the un-rewarded longing and groping of men and women for an ultimate meaning to their lives.” When people’s spirits are deprived of the oxygen of meaning, their psyches become disorientated, and they suffer from predictable neurotic problems and addictive preoccupation with things like money, power, status, and pleasure.

Abraham Maslow’s research also indicated that instead of being a sign of neurosis, as Freud had maintained, prayerful religious experience seemed to be an indication of psycho-spiritual health, and served to strengthen a sense of well-being and harmony. He believed that the power of prayerful peak-experiences “could permanently affect one’s attitude to life… It is my strong suspicion that one such experience might be able to prevent suicide and perhaps many varieties of low self-destruction such as alcoholism, drug addiction, and addiction to violence.”

Michael Argyle has shown in his Psychology and Religion that research has tended to confirm the fact that prayerful religious experience does indeed help people to enjoy better physical health. For example, he cites a study by Hummer of 21,000 responses to the American National Health Interview Survey. He concluded that on average, church-goers of 20 years of age had a life expectancy which was seven years longer than the average. Apparently, it was due to the fact that these believers enjoyed better community support and were less likely to engage in risky activities such as smoking, drinking to excess, and promiscuous sex.

Intrinsic religion
In an article entitled: ‘Religious Orientation and Psychological Well-being: The Role of the Frequency of Personal Prayer,” which was published in The British Journal of Health Psychology , three researchers examined the effects of what Godron Allport referred to as intrinsic religion on mental health. People who have intrinsic, as opposed to extrinsic, religion are those who have internalised their faith in such a way that it influences every aspect of their everyday lives. Instead of engaging in infrequent prayer of a ritualistic kind, they spend time in regular prayer of a personal, God-centred variety. Consequently, they are more inclined to have conscious awareness of the divine, and are more likely to have higher than average levels of self-esteem together with lower than average levels of anxiety and depression. These conclusions have been confirmed by a number of other studies.

Prayer and freedom from addiction
Those who advocate the use of 12-step programs in order to overcome process and substance addictions accept that prayerful religious experience seems to be the only really effective antidote to the obsessional, frustrated self. For example, Carl Jung suggested that the alcoholic’s thirst can only be satisfied as a result of a spiritual awakening, whether sudden or gradual. There are many graphic accounts of people who had such liberating experiences. For example, Dr. Bill Wilson, one of the founders of Alcoholics Anonymous, described how he had been delivered from his destructive addiction at the age of 39. He said: “I became acutely conscious of a Presence which seemed like a veritable sea of living Spirit… For the first time I felt I really belonged. I knew that I was loved and could love in return.”

Praying for healing
By way of conclusion, it is worth mentioning that the gospels encourage Christians to pray for healing of mind and body (d. Mk 16:18), by means of intercessory prayer, the laying of hands and anointing with oil. In,-the mid1930s, Alexis Carrel, ,a Nobel prize-winner for medicine, maintained in Man the Unknown that spiritual activities, like the ones mentioned, could bring about changes in the body. He wrote: “These organic phenomena are observed in various circumstances, among them being the state of prayer … an absorption of consciousness in the contemplation of a principle both permeating and transcending our world.”

There is a growing body of evidence to support his point of view. For example, by using the electroencephalograph, or EEG, Maxwell Cade of the Psychobiology Institute in London discovered in the 1970s that when healers were praying, they have strong alpha and theta rhythms, of seven to 13 cycles a second, in both halves of their brains. Although they are wide awake, these are the rhythms characteristic of the sleeping state. After about 15 minutes, their client’s beta rhythms of 14 to 20 cycles per second begin to mirror those of the healers, thereby bringing about the kind of deep relaxation that is conducive to recovery. So, judging by the evidence, it would be true to say that prayer is good for your health.

This article first appeared in Reality (January, 2002), a publication of the Irish Redemptorists.

Prayers Before the Blessed Sacrament

anthony@everydaychristianmarketing.co.uk (Anthony Evans) — Wed, 20 Jun 2018 17:11:03 GMT

It is always the right time to stop in amazement before the love that stayed beyond rejection and death. Jesus, who had found his birthplace on the earth, bound himself to us in a relationship that was invincible. Leaving us was unthinkable at this level of love. He would remain forever on the table of the world.

In his encyclical of 22 February 2007, Sacramentum Caritatis , Pope Benedict XVI calls us to find relief for our hunger in ‘the food of truth’. The Pope, in continuity with his first encyclical Deus Caritas Est and revisiting the thoughts of his predecessor John Paul II’s Ecclesia de Eucharistia , invites us into the sacrificial meal, from where we draw our very life. Pope Benedict asks all people to draw near to God’s love because it holds the deepest desire of the human heart.

In this book, the author ponders some of the images and metaphors from Sacramentum Caritatis in particular, and offers her reflections and prayers as a resource for personal and communal meditation and contemplation.

Part One: Prayers At Table leads us on a journey through the Mass. The prayers focus on the various liturgical moments of the sacred rite and help to heighten our awareness of the communion of all creation in the Sacred Mystery. These `Prayers At Table’ offer a valuable resource for catechesis on the Mass, prayers of intercession, times of – prayer with Eucharistic theme, and private prayer.

Part Two: Stories At Table helps us to explore some key texts from Scripture which direct us to the table of communion. These reflections, inspired by Pope Benedict XVI, together with ‘Homily Thoughts’, provide significant material for assistance in a variety of situations, including praying with Scripture, Eucharistic prayer, times of reflection in Mass, prayer groups and Eucharistic adoration.

When faith stumbles we find our reason at the table where he handed over his life.

When hope wavers we find our anchor at the table where he is always present.

When love fails we find our restoration at the table where he offers us the Bread of Life.

WE GATHER

God is here, keeping pace with us, welcoming us. We gather in friendship.
Every knee shall bow,, every tongue confess that Jesus Christ is Lord .

God is here, in every heartbeat, in every anxiety, in every breath. We gather in faith.
Every knee shall bow, every tongue confess that Jesus Christ is Lord .

God is here, in every man, woman and child, in every personality, in every struggle. We gather in reverence.
Every knee shall bow, every tongue confess that Jesus Christ is Lord.

God is here, in every misunderstanding, in every stress, in every regret, in every broken effort. We gather in reconciliation.
Every knee shall bow,, every tongue confess that Jesus Christ is Lord.

God is here, in the Eucharist, in the Bread of Life, in the flesh of Jesus. God is truly here. We gather in thanksgiving.
Every knee shall bow, every tongue confess that Jesus Christ is Lord.

God is here, in every prayer, in every sigh, in every song, in every silence. We gather in worship.
Every knee shall bow, every tongue confess that Jesus Christ is Lord.

WE LISTEN

O God, I am listening. I desire a sacred dialogue with you that I may hear the call of deep relationship.
Let me hear your voice, O God.

O God, I am listening. I hear the story that connects human history, from Egypt to Jerusalem to the ends of the earth. May I be a bond of connection in this story.
Let me hear your voice, O God .

O God, I am listening. I acclaim the saving action of God through the Word, Jesus Christ. May I be a herald of this news across the fields of my journey.
Let me hear your voice, O God .

O God, I am listening. I feel my heart burning within me at the sound of your voice. May I come to recognise the distinguishable quality of your voice wherever and whenever it speaks to me.
Let me hear your voice, O God .

O God, I am listening. I am deeply affected by the words of mercy that come from rom your mouth. May my listening give me the ability to distinguish voices and to know the caller.
Let me hear your voice, O God .

O God, I am listening. I am open to the influence of the Word who has power to provide bread for the whole world. May I be transformed by this Word and become a giver of bread.
Let me hear your voice, O God .

O God, I am listening. I receive on my table the Bread of your Word. With Mary, I understand how this Word is the hope of our time, the river in the desert and I ask Mary to help me also to be a Christ-bearer.
Let me hear your voice, O God.

WE GIVE THANKS

At the dawning of each day we give you thanks O God, for the victory of light, for new beginnings.
I thank you forever, my Lord and my God.

At the morning hour we give you thanks, O God, for parents and grandparents, teachers and guardians who directed our first steps and our first words to your love and protection.
I thank you forever, my Lord and my God.

At the evening of our lives in the setting of the sun we give you thanks O God, for the miles we walked together.
I thank you forever, my Lord and my God.

At the moment of opportunity in the vision of the dream we give you thanks O God, for the colours, shapes, sounds and smells that awaken our senses to life.
I thank you forever, my Lord and my God.

At the ninth hour when fear and sickness bring down the night, we give you thanks O God, for carrying us through the darkness.
I thank you forever, my Lord and my God .

At the season of joy and celebration we give you thanks O God, for health and happiness and laughter and song.
I thank you forever, my Lord and my God .

At the times of achievement and victory we give you thanks O God, for good health, creative skill and perseverance.
I thank you forever, my Lord and my God .

At the hour of death and departure we give you thanks O God, for the journey accomplished, for the promise of going on.
I thank you forever, my Lord and my God.

At every step of life’s journey we give you thanks, O God, for family, friends, neighbours and workmates, who light our way with friendship and hope.
I thank you forever, my Lord and my God .

WE OFFER GIFTS
We offer the gift of our food, given to us for eating and for sharing. May it be a sign of our unity with all people who hunger for the Bread of Life.
Receive our gifts O God, for the glory of your name.

We offer the gift of our speech, given to us to tell of the wonders of God. May it become part of the great voice of the assembly, gathered at the table to worship and to serve.
Receive our gifts O God, for the glory of your name.

We offer the gift of our material goods, given to us for responsible stewardship, to serve the cause of human dignity and peace on earth. May these gifts of shared resources, be a sign of our communion in the Body of Christ, who gathers all people at the Table of the World.
Receive our gifts O God, for the glory of your name.

We offer the gift of our faith, given to us from the heart of God, that we might build our lives in Christ and come to know the height and depth of God’s love. May our faith be a signpost on the road.
Receive our gifts O God, for the glory of your name.

We offer the gift of our hope, given to us that we might survive the darkest hour and keep the lamp burning. May our hope keep us trusting in the wisdom of God for answers, and in the dream of God for fulfilment.
Receive our gifts O God, for the glory of your name .

We offer the gift of our love, given to us that we might be fully alive with the passion of Christ, for giving and forgiving, for breaking the bread and sharing the cup. May our love be part of the great and ultimate love of God, born in time, offered on the altar, available in the meal.
Receive our gifts O God, for the glory of your name.

WE SPEAK PEACE

Peace to all people of good will, who pour dew drops on frozen soil and cause the sun to come out.
Blessed are the peacemakers; they shall see God.

Peace to all people of good will, who go to meet the enemy and open the bridge of hope.
Blessed are the peacemakers; they shall see God .

Peace to all people of good will, who close the chapter on suspicion and separation and extend the hand of friendship.
Blessed are the peacemakers; they shall see God.

Peace to all people of good will, who acknowledge their own blindness and break ranks to stop the cycle of violence.
Blessed are the peacemakers; they shall see God .

Peace to all people of good will, who offer their lives in the service of others, as peaceshapers and peacemakers, as peaceseekers and peacekeepers.
Blessed are the peacemakers; they shall see God .

Peace to all people of good will, who think with understanding and send out a blessing.
Blessed are the peacemakers; they shall see God .

Peace to all people of good will, who share their material and spiritual resources on the altar of the world.
Blessed are the peacemakers; they shall see God .

Peace to all people of good will, who replace the harsh word with the kind word, who respond to criticism with understanding, whose spirits are enlarged by love.
Blessed are the peacemakers; they shall see God.

Peace to all people of good will, who make contact, and dig tunnels and keep the candle lighting and offer the cup of tea. Peace to them for where they reside, God lives.
Blessed are the peacemakers; they shall see God

WE BLESS

PRIEST: I bless you with the love of Christ. May his love carry you safely all your days.
ALL: Christ be within me, Christ be below me, Christ be above me, never to part.

PRIEST: I bless you with the peace of Christ. May his peace relieve the pain and anxiety that is in your hearts.
ALL: Christ be within me, Christ be below me, Christ be above me, never to part.
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PRIEST: I bless you with the presence of Christ. May his presence be beside you, within you, before you, always.
ALL: Christ be within me, Christ be below me, Christ be above me, never to part.

PRIEST: I bless you with the healing of Christ. May his healing fill you and restore you.
ALL: Christ be within me, Christ be below me, Christ be above me, never to part.

PRIEST: I bless you with the forgiveness of Christ. May his forgiveness magnify your vision and inspire your decisions.
ALL: Christ be within me, Christ be below me, Christ be above me, never to part.
PRIEST: I bless you with the faithfulness of Christ. May his faithfulness deepen your friendships and strengthen your relationships.
ALL: Christ be within me, Christ be below me, Christ be above me, never to part.

PRIEST: I bless you with the Body of Christ. May the Eucharist be the source and summit of your journey back to God.
ALL: Christ be within me, Christ be below me, Christ be above me, never to part.

WE GO FORTH

Christ of the journey lead us out of this place for we are nourished for the road ahead, confident and unafraid.
May we go forth with Christ .

Christ of the server, guide us as we seek out the forgotten people, for we are nourished for the mission field, our eyes opened with compassion.
May we go forth with Christ .

Christ of the traveller, stay with us as we leave Jerusalem, fitted with the memory, carrying the towel and basin, our feet ready for the extra mile.
May we go forth with Christ.

Christ of the healer, walk with us into the places of sorrow, for we are nourished for the night watch, our hands anointed with reconciliation.
May we go forth with Christ .

Christ of the speaker, give us the words of eternal life, for we are nourished for the proclamation, our voices alive with the Good News that Jesus Christ has saved us.
May we go forth with Christ .

Christ of the captive, direct our search for prison doors, for we are nourished with the freedom call, our hearts telling of the amnesty, that we may open the snares and let the people go free.
May we go forth with Christ.

WE ADORE

Blessed be God
Blessed be the holy name of God
Blessed be the sacred universe that God created
Blessed be the life systems that reflect the glory of God
Blessed be Jesus the divine son, true God and true man
Blessed be the name of Jesus
Blessed be the heart of Jesus, burning for us
Blessed be the face of God in Jesus
Blessed be the Holy Spirit, who pleads our cause
Blessed be the Holy Spirit, who guides us in holiness
Blessed be the Holy spirit, fire and energy of God
Blessed be Mary, Mother of God
Blessed be Mary, Queen of heaven and earth
Blessed be Joseph, spouse of Mary
blessed be Joseph, just and humble man
Blessed be all the angels and saints of God, on earth and in heaven
Blessed be all who speak of God’s love
Blessed be all who long to see God
Blessed the holy communion of people who praise.

LET US PRAY
Blessed be God.
Blessed be the holy name of God.
Blessed be the companionship of God on the road.
Blessed be the conversation of God in the silence.
Blessed be the wisdom of God in the confusion.
Blessed be the Word of God in the story.
Blessed be the cave of God in the struggle.
Blessed be the light of God in the darkness.
Blessed be the faithfulness of God in the ending.
Blessed be the continuity of God in the death.
Blessed be the village of God in the evening.
Blessed be the table of God in the gathering.
Blessed be the bread of God in the mealtime.
Blessed be the family of God in the communion.

Visit 1 – Jesus looked

God pervades our entire being, body and soul, and our entire being, body and soul, responds to God. Prayer is indeed the raising up of mind and heart to God, but we pray, too, with our bodies – with our feet when we walk to Mass or to Holy Communion or on pilgrimage; with our hands when we hold them out to receive the Body of Christ or to make the Sign of the Cross; with our ears when we listen attentively to the Word of God or to uplifting music or to the lovely sounds of God’s creation – winds blowing, rain falling, waves breaking, birds singing. We pray, too, with our eyes – when we gaze at the crucifix, or a holy picture, or at the symbols and actions of the Mass.

A man in his middle years only discovered real prayer (as he put it) when the priest in Confession gave him as penance to sit in the church for five minutes and simply look at the tabernacle. “After a first few bewildered and unnerving minutes, I let go of my uneasiness and inclination to flee, and found myself face to face…”

St John Vianney, the Curé d’Ars, noticed a man who spent lengthy periods in the parish church, totally still. The Curé ventured to ask him how he spent the time. The man replied simply: “I look at Him and He looks at me.”

Both of these examples recall the Bible’s description of prayer as ‘seeking the face of God.’ ‘It is your face, O Lord, that I seek,’ says Psalm 27. All methods and practices of prayer are intended to lead to this face-to-face awareness. When it happens, we gently lay aside whatever exercises we have been using: they have done their work.

The Gospels frequently tell of Jesus coming face to face with people and looking at them intently. We do well to notice these occasions and to dwell on the intensity and far-reaching consequences of his gaze.

He looked up at the terrified adulterous woman and asked, “Has no one condemned you?” “No one, sir,” she replied. “Well, neither do I,” he said. “Off you go now. And don’t sin anymore.”

He looked at Nathaniel under the fig tree and saw him to be a person without guile.

He looked at Peter on their first meeting and said, “You will be called Cephas… the Rock.”

During his trial he looked again at Peter who had just denied him three times. Peter’s heart broke, under this gaze of pure love, and ‘going out he wept bitterly.’

Prayer
Lord Jesus, here I am in your presence,
Looking at you, and looking for you,
longing for you to look at me
with your compassionate, understanding eyes.
Do not let me shy away from your gaze.
“I am not here to condemn you,” you say to me.
“I died for you. I have given you my body and blood.
Accept my gift and let me see your face, so dear to me.
Yes, I see into your deepest soul,
and know you through and through,
more forgivingly than you know yourself.
As I said to St Angela, ‘it was a joy to suffer for you.
And if I had to, I would do it again.”‘
Lord Jesus Christ,
have mercy on me, a sinner!

Visit 2 – Stillness

All the troubles in the world, said the French philosopher Pascal in the 17th century, come from the fact that we can’t sit still in a room, alone. Nothing in all creation, said Eckhart, the great Dominican theologian in the 14th century, is so like God as stillness.

Earlier yet, God himself said in Psalm 46, ‘Be still and you will know that I am God.’

When you become still, beginning with an alert but comfortable physical posture, things begin to happen.

At first there is usually a delicious letting-go – of tension, of uptightness, of having to hold yourself together.

Then, since we’re not used to relinquishing control, you may become restless, or agitated, or even a little bit afraid. Smile yourself through this stage. What is there to be afraid of?

Settled again, you’ll notice your senses begin to grow sensitive, especially your hearing. Sounds that are there all the time, but that you normally don’t notice, begin to become quite distinct – traffic, a distant voice, the little coughs and shuffles of people around you. A world of sounds, and there are you in the centre of it, breathing calmly, beginning to delight in it all.

Your mind may be still jumpy and scattered. Give it something to focus on, a phrase of prayer that repeats itself over and over within you: “God, be merciful to me, a sinner.” Or, “Lord, here I am.” Or, “Come, Lord, come Lord Jesus.” (Or any prayer that is in tune with your soul and your need).

The stillness deepens and gradually suffuses your being, within and without.

Is this stillness like God, as Eckhart said? It’s all around you (like God), it’s within you (like God), it’s ungraspable (like God), it’s mysterious (like God), it’s healing (like God), it’s peace-giving (like God). We could go on.

And will God keep his promise, ‘Be still and you will know…’? God always does, in God’s good time.

Prayer
Lord Jesus Christ, you say to me:
“See, I stand at the door and knock.”
So courteous are you, so respectful of my freedom,
so wishful to be in my company.
There are times when I cannot stand myself,
and yet you want to be with me.
How forgiving and how accepting is your love.
It was your custom, the Gospels tell us,
to go off to lonely places to pray,
to be in utter stillness with your Father.
Draw me into that stillness now.
Here in the Blessed Sacrament you are silent and welcoming,
radiating peace and love.
Let your peace wrap me round,
and fill every corner of my being,
stilling my racing thoughts and unquiet feelings.
Help me to become still and come to know – that you are here.
In the stillness may I come to delight in your presence.
You are my Lord and my God forever.

Visit 3 – Here I am – Hineni

Throughout the scriptures, whenever God calls someone for a particular task, God usually calls twice, indicating urgency: Abraham! Abraham! Moses! Moses! Samuel! Samuel! And the response of the chosen one is invariably, “Here I am” — Hineni in Hebrew.

Much is packed into that simple answer. It signifies total readiness and willingness to be at the Lord’s disposal, to do his will at any cost.

This word and attitude is most complete in the response of Mary at the Annunciation: “Look at me! Here I am, the handmaid of the Lord.” Scripture also puts the word on the lips of Jesus when it attributes to him the line from Psalm 40, ‘Here I am! I come to do your will.’

“My food,” Jesus says, “what nourishes my soul, is to do the will of the One who sent me.” Down the centuries, countless souls have discovered the same. In doing — or trying to do — the will of God, our humanity reaches its greatest heights.

We grow only gradually into the attitude and truth of “Here I am.” It is easy to say, but not easy to mean. We find this if we use it as a word of prayer: “Lord, here I am.”

When I begin to say it I am not here at all: I am all over the place, my thoughts and feelings everywhere except here. But I smile at myself and go on quietly repeating, “Lord, here I am,” allowing the phrase to gather me into itself and gradually make me present to the Lord.

The first “Here I am” is not very true, but as I repeat it, it becomes more and more true, and I find myself more and more here, more and more attentive to the Lord.

The Lord, on his part, is totally here for me. “Here I am,” he says to me. “This is my Body given for you. This is my Blood shed for you.”

Prayer
My Lord and my God, you know what I am made of.
You know the limitations of my mind and heart.
You know how hard it is for me to collect my scattered
thoughts and give you my full and steady attention.
My mind is like a balloon constantly floating up to the clouds
and having to be brought back again and again from its wanderings.
And yet, with all my scatteredness – Here I am!
My wish is to be more and more here as the time of my visit unfolds.
Let the realisation of your presence dawn on me ever more vividly.
Let the mystery of your everlasting love embrace me.
Let the tenderness of your mercy reassure me.
Let the smile of your delight in me brighten the darkness of my soul.
I will say over and over the word you have given me to answer your call:
Lord, here I am! Lord, here I am!
Forgive whatever is sinful in me.
Heal whatever is unhealthy in me.
Calm whatever is agitated in me.
Soften whatever is hard in me
And fill me with your peace.
Lord, here I am.

Prayer: Just Do It

anthony@everydaychristianmarketing.co.uk (Anthony Evans) — Wed, 11 Apr 2018 00:35:02 GMT

One of my favourite passages from the Gospels is the parable of the Pharisee and the Publican (Lk. 18:9- 14). The lines which always strike me are, ‘The Pharisee stood there and said this prayer to himself…’ and ‘the tax-collector stood some distance away, not daring to raise his eyes to heaven… and said, God be merciful to me a sinner .’

Which of them are you? Be careful because if you say, ‘I’m the Publican’, well then, I’m afraid, you’re the Pharisee and vice versa. This is the subtlety of the parable but of course, there’s much more besides.

I remember a certain Anglican bishop on BBC one Sunday evening a few years ago. He was asked by the interviewer, ‘Are you good at prayer?’ Without a moment’s hesitation, the good bishop replied, ‘Oh, absolutely hopeless, but I preach about it a lot!’ He endeared himself to me immediately.

I joined the Jesuits in 1980. In the first few weeks the novice master introduced us to various methods of prayer. One afternoon, I approached one of the old priests in the community and said to him, ‘Father, could you recommend a book on prayer?’ He looked at me with a knowing smile and said, ‘My dear young man, if you want to know how to pray, just pray.’ Well, I thought to myself, that’s not much help, but, you know, it was!

It’s only over the last twenty-eight years (God help us!) that I’ve come to savour the wisdom of that old priest. It’s by praying every day, by taking time out with Jesus, that we begin to come to some ‘felt’ knowledge of Jesus and ourselves. As St. Augustine said, ‘self-knowledge is God knowledge’.

During my student days I was privileged to prepare for priesthood and my future ministry in the Jesuits in various parts of the world. I studied in Rome for three years. It’s much easier to get up early in the morning in Rome than in Ireland – the sun comes up earlier for a start!

Every morning I would go down to the community chapel at 6.30 and invariably I would find at least two other young Jesuits there – always the same two – a Brazilian and a Japanese. Their silent presence every morning was a powerful support for my own prayer life and my vocation. To see other people being faithful to daily prayer and praying silently with them is an immense privilege, a privilege, sadly not given to many outside religious life.

More recently, I worked as director of Jesuit novices in Birmingham, England. To give the novices some peace, I used to go out to Acock’s Green parish every Wednesday morning simply to say Mass. There would be about one hundred people at daily Mass. Many of them were in the church well before Mass time and some remained on for a long spell after Mass. It was truly a community of prayer and the prayer of that community sustained me in some difficult times.

After Mass everyone always had time for a smile or a few simple words. I’m writing this here because I want the people of Acock’s Green and you (the reader) to know how important your faithful presence and prayer is to your priests. We need your prayers just as much as you need ours. Through mutual prayer we cultivate a personal friendship with Christ and with each other.

In my work as novice master I sometimes felt a little envious of the newly-arrived novice who would come in and tell me all about his emotion-filled adventures in prayer, about what great comfort and solace he received. ‘My God,’ I would say quietly to myself, ‘it’s a long time since I felt that.’ I was often reminded of the words of the sixteenth century Carmelite mystic, St. John of the Cross:

When a person turns to the service of God with real determination, God normally nurtures his spirit and warms his heart, as a loving mother does to her little child. But as he grows, the mother puts him down and makes him walk on foot.

It is the same with the soul. When God senses that he has grown up a bit, God draws him away from the sweet breast and puts him down and gets him used to walking on foot so that he can grow strong. He find this new phase bewildering, since everything has turned back-to-front.

Here God gives the person to taste the food of the strong which is dryness and darkness… the spirit begins to receive in its empty dryness. Dark Night, Book 1.

So often people say to me, ‘I wonder am I praying at all. I’ve been at it for years and I don’t feel anything any more. I sometimes wonder am I just talking to myself and is the Lord there at all. And then, I have all these distractions…’ I often feel exactly the same way myself!

Where these people and I agree is that even though we don’t feel very much any more, we’d miss our time of prayer every day. The first Irish Jesuit I ever knew, Fr. Michael Paul Gallagher, puts it very well when he writes,

I pray because I need to pray – if I don’t, I have known myself to become superficial or even dangerous, at least in petty selfishness and insensitivity to others. In prayer I discover the fraud that I am, the loved sinner that I am and there is a movement from the false self, a slow liberation, helping me to fulfil my vocation to love – surely the deepest desire in all of us – God’s deepest desire for me. In prayer God’s desire and mine can become one.

This article first appeared in The Messenger (June 2008), a publication of the Irish Jesuits.