This and That:
Learning to Pray Without Ceasing
On March 20, we had our 5th Lenten Family Friday in our series entitled “In the Footsteps of Saint Paul.” This session focused on Paul’s understanding of Learning to Pray Without Ceasing.
What is Prayer?
We began with a consideration of prayer as a relationship with Someone. In relationships, we speak or we are simply present. To Whom am I speaking in prayer – Father, Mother, Creator, Savior, Spirit, Lord, Friend, Teacher, Healer…?
To Whom am I present?
The Catechism of the Catholic Church
In the Catechism, a relationship of prayer is described as:
➢ Gift: begins with God reaching out to human beings
➢ Covenant: entering into communion with the One who brought us into being
➢ Communion: Divine interaction with God in which the two become one.
Paul’s Teaching on Prayer
From Paul’s teaching, we learn six important points about prayer:
1. Prayer includes petition for self and others – We believe that God cares about our needs and desires. Jesus instructed us to “Ask and you shall receive”. Paul’s most frequent use of prayer language is supplication for others. Following Paul’s example, we ask God’s blessing and care for others as an act of faith.
2. Prayer is meditation (mental activity) – Prayer that begins with thinking, reflecting or imagining is the normal, everyday prayer of most believers. Prayer is not always a mystical or an emotional experience. Paul taught the Corinthians “I will pray with the spirit, but I will pray with the mind also…” 1 Cor 14: 13-15. Mental prayer, called meditation, disposes us to receive the gift of God’s presence.
3. Prayer includes Thanksgiving – Ultimately, prayer is always an act of gratitude to God. Saint Paul teaches us to give thanks even in the midst of suffering: “Even if I am being poured out as a libation…I am glad and rejoice with all of you…” Phil 2: 17-18. Filling our prayer with gratitude leads to joy, which is the attitude of a believer.
4. Prayer is mystical activity – Prayer carries us beyond the tangible to the realm of the spirit. “I know a person in Christ who fourteen years ago was caught up to the third heaven – whether in the body or out of the body I do not know; God knows…” 2 Cor 12: 2-4 This mystical experience is the GIFT of God’s grace.
5. Prayer is not always easy – If prayer was easy, more people would be praying more often. Saint Paul acknowledges the difficulty when he says, “The Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words.” Rom 8:26. God gives us the GIFT of prayer – to turn or hearts to our Creator.
6. Prayer is how Christians live their daily life – For those who are in a relationship with God through Christ, prayer is neither optional nor occasional activity. Prayer is never far from our mind, lips or hearts. For Paul it’s, “Praying without ceasing” 1 Thes 5: 16-18.
Contexts for Prayer
There are two contexts for prayer – personal prayer and liturgical prayer. Personal prayer may include thanksgiving, petition, reflection on Scripture, meditation or contemplation. Some examples of Liturgical Prayer are Eucharist (Mass), Liturgy of the Hours, Penance Services, Anointing of the Sick or other Sacraments.
Reflection on Our Prayer
Reflect upon which of the four types of prayer you find easy or difficult: petition, meditation, thanksgiving or mystical prayer. Then reflect upon how you experience liturgical prayer, e.g. Mass? What matters most about prayer is our faithfulness to some regular time alone with God to keep the relationship alive and growing. Why not try praying in a way that is different than your usual practice and be open to where the Lord takes you?
Blessings,
Sister Mary Therese
Wednesday, March 25, 2009
Weekly HOMILY for March 29, 2009: "Last Chance Harry"
5th Sunday of Lent, Cycle B
St. Charles Borromeo, Sicklersville, New Jersey
March 29, 2009
“Last Chance Harvey”
By (Rev. Msgr.) Nicholas P. Amato
Harvey and Kate
A wonderful movie that got little attention this winter was “Last Chance Harvey.” Dustin Hoffman is Harvey, a failed jazz pianist struggling to hold onto his job.
He has spent his life running very fast, but not getting very far. His career was always first; his family second. He’s in London for his daughter’s wedding and it’s an awkward as he pays the price for being an estranged father.
Emma Thompson’s Kate is a clerk for the British Office of National Statistics. Her life is her work and caring for her elderly mother. She, too, harbors a dying dream: to be a writer.
A bad experience on a blind date leaves Kate devastated. In a poignant scene, Kate, seeking refuge in the restaurant bathroom, realizes that life has passed her by.
Their Encounter
Harvey and Kate meet at London’s Heathrow Airport as the only two patrons in the airport pub. They are both miserable, but in their misery they make an awkward connection that soon becomes a friendship.
They offer one another the understanding and kindness that they both desperately need.
Kate provides moral support to Harvey to get through his daughter’s wedding. With Kate’s help, father and daughter reconcile – and the moment awakens in Kate a new sense of purposefulness.
Harvey and Kate realize that there is always another chance; it’s never too late to turn one’s life around.
What it will take is: (1) A willingness to take a leap of faith into the unknown and (2) Having someone who is willing to leap with you.
(1) How Jesus Does It
Jesus is not only the one who will show us (1) How he does it, but he will also (2) Be with us through the entire experience each time we go through it.
(1) To show us how, in today’s Gospel he uses the image of a grain of wheat: the grain “lets go of itself” so to speak and goes into the dark earth. It must give up something of itself to then be transformed into something more glorious, more beautiful.
The dying of the grain is the leap of faith or the risk we must take into the unknown abyss. What we know of the seed’s “rising” out of that dying then, becomes the hope that we too, like the seed, will be changed.
Our Own Harvey/Kate Moments
What are our “Harvey and Kate” moments of risk, moments of jumping into the darkness, the moments and occasions where we need to let go, if we are to experience a resurrection?
Suppose your marriage is falling apart and you can’t seem to work out the problems yourselves and you or your spouse is resisting going to someone for help. Here dying to yourself will mean dying to your pride to have someone assist you with the problem.
Or suppose some friends tell us we are developing a drinking problem, but we keep denying it in spite of mounting evidence? Here dying to myself will mean submitting myself to the judgment of a professional and then following the advice that is given.
Or suppose a neighbor, relative, or friend has hurt me in some way and we find myself holding a grudge against him. Here dying to self will mean letting go of the need to win, be right, or in control.
(2) He’ll Be with Us
That’s how the grain, that’s how Jesus, that’s how we are to die each day, but remember I said that Jesus is not only (1) The one who will show us how, but he will also (2) Be with us through the entire experience, thus taking the sting out of it.
If we’re to have that assuring presence, we need to ask, “What’s the quality of my relationship with the Lord?” “Am I united with him in prayer?” “Do I sing and celebrate that presence at Mass?” “Do I become one with the flesh and blood of the Lord in the Eucharist I consume?”
From our own experience, we know that relationships are a two-way street, if they are to be real.
Fidelity to daily prayer and mediation, participation in weekly Eucharist are absolutely necessary.
Conclusion
My friends, you don’t want to be in the situation of dying to self alone. It’s an impossible task.
With Jesus presence in my life the promise of a harvest of Gospel wheat is secure.
St. Charles Borromeo, Sicklersville, New Jersey
March 29, 2009
“Last Chance Harvey”
By (Rev. Msgr.) Nicholas P. Amato
Harvey and Kate
A wonderful movie that got little attention this winter was “Last Chance Harvey.” Dustin Hoffman is Harvey, a failed jazz pianist struggling to hold onto his job.
He has spent his life running very fast, but not getting very far. His career was always first; his family second. He’s in London for his daughter’s wedding and it’s an awkward as he pays the price for being an estranged father.
Emma Thompson’s Kate is a clerk for the British Office of National Statistics. Her life is her work and caring for her elderly mother. She, too, harbors a dying dream: to be a writer.
A bad experience on a blind date leaves Kate devastated. In a poignant scene, Kate, seeking refuge in the restaurant bathroom, realizes that life has passed her by.
Their Encounter
Harvey and Kate meet at London’s Heathrow Airport as the only two patrons in the airport pub. They are both miserable, but in their misery they make an awkward connection that soon becomes a friendship.
They offer one another the understanding and kindness that they both desperately need.
Kate provides moral support to Harvey to get through his daughter’s wedding. With Kate’s help, father and daughter reconcile – and the moment awakens in Kate a new sense of purposefulness.
Harvey and Kate realize that there is always another chance; it’s never too late to turn one’s life around.
What it will take is: (1) A willingness to take a leap of faith into the unknown and (2) Having someone who is willing to leap with you.
(1) How Jesus Does It
Jesus is not only the one who will show us (1) How he does it, but he will also (2) Be with us through the entire experience each time we go through it.
(1) To show us how, in today’s Gospel he uses the image of a grain of wheat: the grain “lets go of itself” so to speak and goes into the dark earth. It must give up something of itself to then be transformed into something more glorious, more beautiful.
The dying of the grain is the leap of faith or the risk we must take into the unknown abyss. What we know of the seed’s “rising” out of that dying then, becomes the hope that we too, like the seed, will be changed.
Our Own Harvey/Kate Moments
What are our “Harvey and Kate” moments of risk, moments of jumping into the darkness, the moments and occasions where we need to let go, if we are to experience a resurrection?
Suppose your marriage is falling apart and you can’t seem to work out the problems yourselves and you or your spouse is resisting going to someone for help. Here dying to yourself will mean dying to your pride to have someone assist you with the problem.
Or suppose some friends tell us we are developing a drinking problem, but we keep denying it in spite of mounting evidence? Here dying to myself will mean submitting myself to the judgment of a professional and then following the advice that is given.
Or suppose a neighbor, relative, or friend has hurt me in some way and we find myself holding a grudge against him. Here dying to self will mean letting go of the need to win, be right, or in control.
(2) He’ll Be with Us
That’s how the grain, that’s how Jesus, that’s how we are to die each day, but remember I said that Jesus is not only (1) The one who will show us how, but he will also (2) Be with us through the entire experience, thus taking the sting out of it.
If we’re to have that assuring presence, we need to ask, “What’s the quality of my relationship with the Lord?” “Am I united with him in prayer?” “Do I sing and celebrate that presence at Mass?” “Do I become one with the flesh and blood of the Lord in the Eucharist I consume?”
From our own experience, we know that relationships are a two-way street, if they are to be real.
Fidelity to daily prayer and mediation, participation in weekly Eucharist are absolutely necessary.
Conclusion
My friends, you don’t want to be in the situation of dying to self alone. It’s an impossible task.
With Jesus presence in my life the promise of a harvest of Gospel wheat is secure.
Thursday, March 19, 2009
Weekly THIS AND THAT for March 22, 2009: Living in the Holy Spirit -- Week 4
This and That:
Living in the Holy Spirit – Week 4
Over four weeks ago we started our journey of conversion with St. Paul. In the first week we reflected on the personal quality of Paul’s conversion. His encounter with Christ transformed his life. He looked on his former life without Christ as, “rubbish” when compared to his new life with Christ. By God’s grace, Paul becomes a new creation, “everything has become new!” While our conversion might not seem as dramatic or quick as Paul’s we need to remember that God is always working in our lives. God continues to give us the grace that will transform our lives.
In the second week we learned about the “covenantal” dimension of Paul’s spirituality. In our Baptism we receive God’s sanctifying grace. This grace brings us into a new relationship with God and one another. In a sense we can call being saved and justified effort – less. “But God proves his love for us in that while we still were sinners Christ died for us.” Paul reminds us we do not need to save and justify ourselves before God will accept us. “For by grace you have been saved through faith, and this is not from you; it is a gift from God.”
In the third week we discovered the “cruciform” dimension to Paul’s spirituality. For Paul the cross and Christ are inseparable. Paul calls Christ crucified, “the power of God and the wisdom of God.” Similar to Paul, the crosses in our lives help us grow in our faith. With grace we can allow our disappointments, illnesses and setbacks to work together to draw us closer to God.
Last week we encountered the “Spirit” dimension of Paul’s spirituality. In Paul’s time people maintained a lively sense of spirits that were working in their world. For instance spirits could be responsible for illnesses both physical and mental. For Paul the Spirit was not just any old spirit. Instead the Spirit that Paul writes about comes from God. Today we call this Spirit the Third Person of the Trinity, the Holy Spirit. We use a variety of signs and symbols to represent the Spirit; the waters of Baptism, the tongues of fire at Pentecost, the dove descending on Jesus and the breath of God. Sometimes we can get lost in these symbols and think that the Spirit is not a person. Paul’s insights into the Spirit will help us get past any of these misunderstandings.
Given to us at our Baptism and renewed in us at our Confirmation, the Spirit gives us the divine force, the spiritual engine, we need to live our new life in Christ, our life in the Spirit. Not some external or distant force, for Paul the Spirit is part of our very being. “Poured into our hearts” the Spirit guides us, walks with us, empowers us and enlightens us. We can clearly recognize the Spirit’s work in us during our retreat. As we grow in our love of God and one another, develop a deeper understanding of Paul’s and our own conversion and gain new insights into Scripture, we know that it is the Spirit working in our lives that is accomplishing this good work in us.
In first Corinthians Chapter twelve, Paul offers a “variety of gifts” given through the Spirit. Paul’s list of gifts (charisma) includes; words of knowledge, words of wisdom, works of healing and miracles, prophecy, discernment of spirits and tongues. We might see some of these gifts operating when watching on TV or attending prayer services. In some cases the person exercising the gift may draw all our attention and we can lose sight of the Giver of these gifts. Or we may think that Holy Spirit and the Spirit’s gifts are only for a select few. However Paul reminds us that all the charisma are for the “common good” and “building up of the body.” Every sacrament is a moment to experience the gifts of the Spirit working in our lives. In the Eucharist we call upon the Spirit to transform our simple gifts of bread and wine into the eternal gift of Christ’s real presence. Now it is hard to get more charismatic than that! These Spirit gifts are also part of our everyday life. Romans, Paul tells us that the Spirit comes to our aid during our prayer. We all experience situations that seem to overwhelm us to the point where we do not know how to pray. Yet in these moments the Spirit comes to our aid and “intercedes with inexpressible groaning.”
Lastly Paul calls us to allow the Spirit’s work in our lives to manifest itself in a very real and tangible way. Paul calls this expression of the Spirit in our lives, the fruit of the Spirit. “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control.” As we read this list we cannot help but say to ourselves, “Yes, I would like more of each one of these in my life.” As we live guided by the Spirit and trusting in God, this fruit becomes part of our lives and a natural expression of the ongoing work of the Spirit. May we all keep our eyes open and hearts ready for the Spirit as the Holy Comforter and Divine Counselor draws us closer to God and to one another.
Deacon Lee Benson
Living in the Holy Spirit – Week 4
Over four weeks ago we started our journey of conversion with St. Paul. In the first week we reflected on the personal quality of Paul’s conversion. His encounter with Christ transformed his life. He looked on his former life without Christ as, “rubbish” when compared to his new life with Christ. By God’s grace, Paul becomes a new creation, “everything has become new!” While our conversion might not seem as dramatic or quick as Paul’s we need to remember that God is always working in our lives. God continues to give us the grace that will transform our lives.
In the second week we learned about the “covenantal” dimension of Paul’s spirituality. In our Baptism we receive God’s sanctifying grace. This grace brings us into a new relationship with God and one another. In a sense we can call being saved and justified effort – less. “But God proves his love for us in that while we still were sinners Christ died for us.” Paul reminds us we do not need to save and justify ourselves before God will accept us. “For by grace you have been saved through faith, and this is not from you; it is a gift from God.”
In the third week we discovered the “cruciform” dimension to Paul’s spirituality. For Paul the cross and Christ are inseparable. Paul calls Christ crucified, “the power of God and the wisdom of God.” Similar to Paul, the crosses in our lives help us grow in our faith. With grace we can allow our disappointments, illnesses and setbacks to work together to draw us closer to God.
Last week we encountered the “Spirit” dimension of Paul’s spirituality. In Paul’s time people maintained a lively sense of spirits that were working in their world. For instance spirits could be responsible for illnesses both physical and mental. For Paul the Spirit was not just any old spirit. Instead the Spirit that Paul writes about comes from God. Today we call this Spirit the Third Person of the Trinity, the Holy Spirit. We use a variety of signs and symbols to represent the Spirit; the waters of Baptism, the tongues of fire at Pentecost, the dove descending on Jesus and the breath of God. Sometimes we can get lost in these symbols and think that the Spirit is not a person. Paul’s insights into the Spirit will help us get past any of these misunderstandings.
Given to us at our Baptism and renewed in us at our Confirmation, the Spirit gives us the divine force, the spiritual engine, we need to live our new life in Christ, our life in the Spirit. Not some external or distant force, for Paul the Spirit is part of our very being. “Poured into our hearts” the Spirit guides us, walks with us, empowers us and enlightens us. We can clearly recognize the Spirit’s work in us during our retreat. As we grow in our love of God and one another, develop a deeper understanding of Paul’s and our own conversion and gain new insights into Scripture, we know that it is the Spirit working in our lives that is accomplishing this good work in us.
In first Corinthians Chapter twelve, Paul offers a “variety of gifts” given through the Spirit. Paul’s list of gifts (charisma) includes; words of knowledge, words of wisdom, works of healing and miracles, prophecy, discernment of spirits and tongues. We might see some of these gifts operating when watching on TV or attending prayer services. In some cases the person exercising the gift may draw all our attention and we can lose sight of the Giver of these gifts. Or we may think that Holy Spirit and the Spirit’s gifts are only for a select few. However Paul reminds us that all the charisma are for the “common good” and “building up of the body.” Every sacrament is a moment to experience the gifts of the Spirit working in our lives. In the Eucharist we call upon the Spirit to transform our simple gifts of bread and wine into the eternal gift of Christ’s real presence. Now it is hard to get more charismatic than that! These Spirit gifts are also part of our everyday life. Romans, Paul tells us that the Spirit comes to our aid during our prayer. We all experience situations that seem to overwhelm us to the point where we do not know how to pray. Yet in these moments the Spirit comes to our aid and “intercedes with inexpressible groaning.”
Lastly Paul calls us to allow the Spirit’s work in our lives to manifest itself in a very real and tangible way. Paul calls this expression of the Spirit in our lives, the fruit of the Spirit. “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control.” As we read this list we cannot help but say to ourselves, “Yes, I would like more of each one of these in my life.” As we live guided by the Spirit and trusting in God, this fruit becomes part of our lives and a natural expression of the ongoing work of the Spirit. May we all keep our eyes open and hearts ready for the Spirit as the Holy Comforter and Divine Counselor draws us closer to God and to one another.
Deacon Lee Benson
Weekly HOMILY for March 22, 2009: The Sacrament: Confession or Reconciliation?
4th Sunday of Lent, Cycle B
Our Lady of Grace
March 22, 2009
The Sacrament: Confession or Reconciliation?
Toot ’n Tell
One day an older pastor was speaking with his young associate.
He said, “I know you were trying to reach out to the young people when you replaced the first four pews in the church with recliners. It worked and now the front of the church fills up first.”
The young priest nodded and the older priest continued. “Then, you brought that rock group in for our music and a lot of people liked that too.”
The young priest said, “Okay, so what do you seem bothered about?” The older pastor responded, “Well, I’m afraid you’ve gone too far with that drive-thru confessional.”
The young associate protested, “But my confessions have doubled since I began that.” The pastor replied, “I know, but the flashing neon sign announcing `Toot ’n Tell or Go to Hell’ has got to go.”
The Sacrament of Reconciliation
Today I want to reflect with you on the Sacrament that the “Toot ’n Tell” sign was all about.
In my lifetime, our understanding and practice of this Sacrament has changed quite a bit. This afternoon I want to compare this Sacrament as it was in the past with how it is today.
I have developed an outline for this and it is on the screens in front of our Worship Space. I ask you to pass these down so that everyone has a copy.
The Sacrament Itself
To begin, in the past, we referred to this Sacrament as Confession or the Sacrament of Penance. In effect, we were naming it by one of its parts – confessing our sins to a priest or receiving penance for our sins.
Today we call this the Sacrament of Reconciliation. The idea is that we now name the Sacrament by its core purpose – being reconciled or at peace with God, with each other, and even within ourselves.
Then, in the past, we referred to the place of the Sacrament as a Confessional. Today, we call it the Reconciliation Room – the place where Reconciliation is experienced and celebrated.
In the past, we would kneel on the other side of a screen from the priest and remain anonymous. Today, we can either kneel and remain anonymous, or sit and face the priest and this makes the experience more of a conversation and shared prayer.
The Sacrament: Our Experience
In the past, this Sacrament seemed rather cold and impersonal. Today, it is much warmer and interpersonal.
In the past, our primary feelings were anxiety, guilt, maybe embarrassment, and relief when it was over. Today our feelings can be responsibility, some appropriate guilt, and a sense of dignity and self-worth.
In the past, the experience was often negative – focusing only on the bad things. Today it is more positive, as we converse more on the context of my life in general and on my growing edges, on growing spiritually with the Lord.
In the past, we would almost always get a rote penance – like saying three Our Fathers. Today, the penance is much more appropriate to us as persons – like making some quality time just to be with your spouse.
In the past, the emphasis was a judging God and we often felt judged by the priest. Today, what comes across is a loving God who accepts us, loves us, and is with us on the journey.
The Sacrament: How Often
Finally, in the past we went to confession often. My parents trained me to go every two or three weeks – and I know, some of you are probably thinking that I needed it!
Today, we celebrate Reconciliation when it seems appropriate. This can be different for each one of us, and I see four times when Reconciliation can be appropriate.
First, Seasonally: It is wonderful to come to Reconciliation during the seasons of Advent or Lent.
Right now during Lent, this is a way of dying to self so as to live more fully for the Lord. It prepares us for the celebration of the Lord’s Resurrection at Easter.
Second, for Significant Events: The Sacrament can be very appropriate before your wedding or the baptism of your baby or the funeral of a loved one.
These are significant personal or family events. They have a way of leading us closer to God and Reconciliation can be very helpful for this.
Third, Significant Moments: In all of our lives, there are moments of conversion.
Sometimes, these happen when we realize that we have been very lax and maybe responsible for some serious sin. Sometimes it is a moment when we think more deeply about life and want to be more intentional and focused on God.
And fourth, for Spiritual Growth: If we wish, we can utilize Reconciliation regularly as a way of staying on track and growing in the Lord.
The frequency is up to us. It could be several times a year, monthly, whatever.
Conclusion
I shared these ideas in a small group here several weeks ago and the response was so positive that I decided to share them with all of you this weekend.
I hope this is helpful and, by the way, please feel free to keep the handouts.
Our Lady of Grace
March 22, 2009
The Sacrament: Confession or Reconciliation?
Toot ’n Tell
One day an older pastor was speaking with his young associate.
He said, “I know you were trying to reach out to the young people when you replaced the first four pews in the church with recliners. It worked and now the front of the church fills up first.”
The young priest nodded and the older priest continued. “Then, you brought that rock group in for our music and a lot of people liked that too.”
The young priest said, “Okay, so what do you seem bothered about?” The older pastor responded, “Well, I’m afraid you’ve gone too far with that drive-thru confessional.”
The young associate protested, “But my confessions have doubled since I began that.” The pastor replied, “I know, but the flashing neon sign announcing `Toot ’n Tell or Go to Hell’ has got to go.”
The Sacrament of Reconciliation
Today I want to reflect with you on the Sacrament that the “Toot ’n Tell” sign was all about.
In my lifetime, our understanding and practice of this Sacrament has changed quite a bit. This afternoon I want to compare this Sacrament as it was in the past with how it is today.
I have developed an outline for this and it is on the screens in front of our Worship Space. I ask you to pass these down so that everyone has a copy.
The Sacrament Itself
To begin, in the past, we referred to this Sacrament as Confession or the Sacrament of Penance. In effect, we were naming it by one of its parts – confessing our sins to a priest or receiving penance for our sins.
Today we call this the Sacrament of Reconciliation. The idea is that we now name the Sacrament by its core purpose – being reconciled or at peace with God, with each other, and even within ourselves.
Then, in the past, we referred to the place of the Sacrament as a Confessional. Today, we call it the Reconciliation Room – the place where Reconciliation is experienced and celebrated.
In the past, we would kneel on the other side of a screen from the priest and remain anonymous. Today, we can either kneel and remain anonymous, or sit and face the priest and this makes the experience more of a conversation and shared prayer.
The Sacrament: Our Experience
In the past, this Sacrament seemed rather cold and impersonal. Today, it is much warmer and interpersonal.
In the past, our primary feelings were anxiety, guilt, maybe embarrassment, and relief when it was over. Today our feelings can be responsibility, some appropriate guilt, and a sense of dignity and self-worth.
In the past, the experience was often negative – focusing only on the bad things. Today it is more positive, as we converse more on the context of my life in general and on my growing edges, on growing spiritually with the Lord.
In the past, we would almost always get a rote penance – like saying three Our Fathers. Today, the penance is much more appropriate to us as persons – like making some quality time just to be with your spouse.
In the past, the emphasis was a judging God and we often felt judged by the priest. Today, what comes across is a loving God who accepts us, loves us, and is with us on the journey.
The Sacrament: How Often
Finally, in the past we went to confession often. My parents trained me to go every two or three weeks – and I know, some of you are probably thinking that I needed it!
Today, we celebrate Reconciliation when it seems appropriate. This can be different for each one of us, and I see four times when Reconciliation can be appropriate.
First, Seasonally: It is wonderful to come to Reconciliation during the seasons of Advent or Lent.
Right now during Lent, this is a way of dying to self so as to live more fully for the Lord. It prepares us for the celebration of the Lord’s Resurrection at Easter.
Second, for Significant Events: The Sacrament can be very appropriate before your wedding or the baptism of your baby or the funeral of a loved one.
These are significant personal or family events. They have a way of leading us closer to God and Reconciliation can be very helpful for this.
Third, Significant Moments: In all of our lives, there are moments of conversion.
Sometimes, these happen when we realize that we have been very lax and maybe responsible for some serious sin. Sometimes it is a moment when we think more deeply about life and want to be more intentional and focused on God.
And fourth, for Spiritual Growth: If we wish, we can utilize Reconciliation regularly as a way of staying on track and growing in the Lord.
The frequency is up to us. It could be several times a year, monthly, whatever.
Conclusion
I shared these ideas in a small group here several weeks ago and the response was so positive that I decided to share them with all of you this weekend.
I hope this is helpful and, by the way, please feel free to keep the handouts.
Sunday, March 15, 2009
Parish Mission Power Points
Here are links to download the full PowerPoint presentation files Slide Show 1 and Slide Show 2. If you do not have PowerPoint installed on your computer you may view the HTML versions of the slide shows by clicking theses links Slide Show 1 and Slide Show 2.
Thursday, March 12, 2009
Weekly THIS AND THAT for March 15, 2009: Embracing the Cross of Christ
This and That:
Embracing the Cross of Christ
Our third Lenten Family Friday was entitled “Embracing the Cross of Christ.” This is the third of our six-week series on “Walking in the Footsteps of Saint Paul.”
What is the meaning of the Cross?
The cross has been the primary Christian symbol from the earliest times until and including our time. A Christian is often identified by the cross or crucifix that they wear. As Catholics, all of our formal prayer begins and ends with the sign of the cross. What does that cross represent for us? It represents the central mystery of our faith in Jesus Christ – that we are saved through his death and resurrection. We call this the Paschal Mystery.
Saint Paul Preaches the Cross
Our Lenten series is exploring the spirituality and teaching of Saint Paul. When he preached, Paul was conscious that there were two prominent world views during his time – the view of the Jews and the view of the Greeks.
For the Jews, the Cross is a stumbling block, because they would have preferred that the Messiah was represented by a sign of power, not a sign of humiliation. For the Greeks, the Cross is foolishness, because they would have preferred a wise philosophical presentation to convince them intellectually that Jesus was Lord.
Centrality of the Cross
Paul insists that both Jew and Greek are called to follow Christ crucified (1 Cor 1: 22-24). For Paul, the cross is a paradoxical sign representing victory over loss, strength from transformed weakness and triumph over tragedy. Christ is the power (Jews) of God and the wisdom (Greeks) of God.
Cross = Symbol of Suffering
For the past two thousand years, the Cross of Christ has been the symbol that helps Christians understand suffering. Suffering is a part of every human life.
Some suffering is CHOSEN – we will it. For example, the suffering involved in parenting and making sacrifices for one’s children, or the sacrifice involved in working for a cause. Some suffering is not chosen, it just happens to us, such as illness, accidents, disasters, economic troubles or strained relationships.
Saint Paul’s Suffering
Paul recounts the troubles he has experienced in his ministry (2 Cor 11:22-33): toil and labor, floggings, beatings, stoning, imprisonment, shipwrecks and anxiety for the churches, e.g. in-fighting, lack of funds and heresies.
Paul’s Understanding of the Cross in our Lives
Saint Paul talks about both the EXPERIENCE of the Cross and the RESULTS of the Cross for Christians. The experience of the Cross includes the following understandings:
• When I am weak – then I am strong
• Identification with Jesus
• Service as suffering – for the sake of others
The results of the Cross include:
• Leads to glory – Resurrection
• Sign of true discipleship – which has a cost
How am I to suffer as a Christian?
For us as Christians, our suffering takes on meaning as we do the following:
• Unite our suffering with the suffering of Jesus
• Declare that God is with me in my suffering
• Be compassionate to others who are suffering
• Proclaim my belief in the Resurrection
Models for Moving from Death to Life
In our Catholic tradition, we have wonderful models of people who have moved from death to life in their own experience, starting with Jesus Christ himself. Our other models include Saint Paul, the Martyrs, the Saints, current public heroes, e.g. Mother Teresa, Pope John Paul II, “911” heroes and people we know personally.
What About Us?
How do we find meaning in our own suffering in light of the Cross of Christ? First, by uniting of this suffering with Jesus’ suffering. It’s not enough to admire Jesus for his suffering, we need to unite our particular suffering with his in order to find meaning. Secondly, we need to answer “YES” to his call – “Take up your cross and follow Me.” Lent is the perfect time to focus on this.
In conclusion, we need to know that we never suffer alone. Jesus Christ is with us as the power of God and the wisdom of God.
Blessings,
Sister Mary Therese
Embracing the Cross of Christ
Our third Lenten Family Friday was entitled “Embracing the Cross of Christ.” This is the third of our six-week series on “Walking in the Footsteps of Saint Paul.”
What is the meaning of the Cross?
The cross has been the primary Christian symbol from the earliest times until and including our time. A Christian is often identified by the cross or crucifix that they wear. As Catholics, all of our formal prayer begins and ends with the sign of the cross. What does that cross represent for us? It represents the central mystery of our faith in Jesus Christ – that we are saved through his death and resurrection. We call this the Paschal Mystery.
Saint Paul Preaches the Cross
Our Lenten series is exploring the spirituality and teaching of Saint Paul. When he preached, Paul was conscious that there were two prominent world views during his time – the view of the Jews and the view of the Greeks.
For the Jews, the Cross is a stumbling block, because they would have preferred that the Messiah was represented by a sign of power, not a sign of humiliation. For the Greeks, the Cross is foolishness, because they would have preferred a wise philosophical presentation to convince them intellectually that Jesus was Lord.
Centrality of the Cross
Paul insists that both Jew and Greek are called to follow Christ crucified (1 Cor 1: 22-24). For Paul, the cross is a paradoxical sign representing victory over loss, strength from transformed weakness and triumph over tragedy. Christ is the power (Jews) of God and the wisdom (Greeks) of God.
Cross = Symbol of Suffering
For the past two thousand years, the Cross of Christ has been the symbol that helps Christians understand suffering. Suffering is a part of every human life.
Some suffering is CHOSEN – we will it. For example, the suffering involved in parenting and making sacrifices for one’s children, or the sacrifice involved in working for a cause. Some suffering is not chosen, it just happens to us, such as illness, accidents, disasters, economic troubles or strained relationships.
Saint Paul’s Suffering
Paul recounts the troubles he has experienced in his ministry (2 Cor 11:22-33): toil and labor, floggings, beatings, stoning, imprisonment, shipwrecks and anxiety for the churches, e.g. in-fighting, lack of funds and heresies.
Paul’s Understanding of the Cross in our Lives
Saint Paul talks about both the EXPERIENCE of the Cross and the RESULTS of the Cross for Christians. The experience of the Cross includes the following understandings:
• When I am weak – then I am strong
• Identification with Jesus
• Service as suffering – for the sake of others
The results of the Cross include:
• Leads to glory – Resurrection
• Sign of true discipleship – which has a cost
How am I to suffer as a Christian?
For us as Christians, our suffering takes on meaning as we do the following:
• Unite our suffering with the suffering of Jesus
• Declare that God is with me in my suffering
• Be compassionate to others who are suffering
• Proclaim my belief in the Resurrection
Models for Moving from Death to Life
In our Catholic tradition, we have wonderful models of people who have moved from death to life in their own experience, starting with Jesus Christ himself. Our other models include Saint Paul, the Martyrs, the Saints, current public heroes, e.g. Mother Teresa, Pope John Paul II, “911” heroes and people we know personally.
What About Us?
How do we find meaning in our own suffering in light of the Cross of Christ? First, by uniting of this suffering with Jesus’ suffering. It’s not enough to admire Jesus for his suffering, we need to unite our particular suffering with his in order to find meaning. Secondly, we need to answer “YES” to his call – “Take up your cross and follow Me.” Lent is the perfect time to focus on this.
In conclusion, we need to know that we never suffer alone. Jesus Christ is with us as the power of God and the wisdom of God.
Blessings,
Sister Mary Therese
Weekly HOMILY for March 15, 2009: What Is Clear and What Is Fuzzy about the Law?
3rd Sunday of Lent, Cycle B
St. Francis DeSales
March 15, 2009
What Is Clear and What Is Fuzzy about the Law?
By (Rev. Msgr.) Nicholas P. Amato
The Ten Commandments
One day a priest and a rabbi were talking about their different faith traditions.
The rabbi said: “You Catholics and all Christians have taken an awful lot from us. Just look, for example, at the Ten Commandments.”
The priest replied: “Well, yes, we did take the Commandments from you. But you can’t say that we’ve kept them.”
Clear and Fuzzy
I use that little anecdote to introduce what I want to reflect on this morning.
In our first reading, we hear the Ten Commandments. These commandments are very clear in telling us what to do and not to do.
Then, in today’s Gospel, Jesus chases the merchants out of the temple. He knows that they are fulfilling the letter of the Law – helping people to worship – but they are not fulfilling the spirit of the Law.
They are really only interested in making money. Jesus comes to fulfill the Law and he wants us to go beyond the clear letter of the Law and live its spirit.
This “life its spirit” is the part of our moral code that may seem a bit fuzzy. It is not as black and white, as clear as the Commandments, but it is no less important.
I invite you to look with me at how we live our lives, i.e. our moral code, against the standard of some of Ten Commandments. Keep in mind that we’re trying to look at both what is clear and what is fuzzy – but equally important.
Commandments 1 to 3
The first three commandments deal with our relationship with God. They are crucial in the way a foundation is crucial for a building.
If our life with God is rightly ordered at this foundational level, then built on that foundation our life in community will more likely be healthy and holy. With that as a foundation, then the other seven commandments will more likely be kept.
Commandment 1: “I am the Lord you God; you shall not have other gods besides me”
What is clear: We are to believe in and follow one, almighty, transcendent God – monotheism – and this is no problem for us.
What is fuzzy: Do we really look upon God as a person with whom we have a living and growing relationship? Or do we see our faith more as a list of beliefs that is just set and static?
Commandment 3: “Remember to keep holy the Sabbath day.”
What is clear: We are to come to Mass on Sundays and not let sports be an excuse.
What is fuzzy: Do we really participate actively in Mass, joining in the prayers and hymns, being aware of what we are saying or singing, and listening to the readings? Do we pray personally and make the other six days of the week holy also?
Commandments 4 to 10
Now let’s look at some examples from the other seven commandments. These deal with our relationships with each other.
Commandment 5: “You shall not kill.”
What is clear: We are to respect human life, from the life of the unborn person to the life of one who is terminally ill.
What is fuzzy: Do we injure or take the life of others emotionally, by belittling them and destroying their self-esteem or good name? Do we put our lives and the lives of others at risk by our abuse of alcohol and other drugs?
Commandment 6: “You shall not commit adultery.” What is clear: We are to use the gift of sexuality to express our love in the committed relationship of marriage.
What is fuzzy: Do you nourish your marriage by making time to share joys and sorrows, accomplishments and challenges? Do we view Internet pornography or in magazines?
Commandment 7: “You shall not steal.”
What is clear: We are to respect others by respecting what they own as belonging to them.
What is fuzzy: Am I so caught up in my own possessions and comforts and money that I do not share with those in need? Am I wasteful of electricity, propane, fuel oil, or food and in that way taking from others who do not have enough?
Conclusion
We have not covered each commandment, but I think you get the idea.
Jesus calls us to perfection – to the fulfillment of the Law and that is not always as clear as the Ten Commandments themselves.
They can be fuzzy, but each is equally important.
Let these principles for moral living first, be based on God and our worship of him, and second help us go deeper into how we relate to God and to how we treat one another.
That is the sure recipe for successful living as a Catholic and as a Christian.
St. Francis DeSales
March 15, 2009
What Is Clear and What Is Fuzzy about the Law?
By (Rev. Msgr.) Nicholas P. Amato
The Ten Commandments
One day a priest and a rabbi were talking about their different faith traditions.
The rabbi said: “You Catholics and all Christians have taken an awful lot from us. Just look, for example, at the Ten Commandments.”
The priest replied: “Well, yes, we did take the Commandments from you. But you can’t say that we’ve kept them.”
Clear and Fuzzy
I use that little anecdote to introduce what I want to reflect on this morning.
In our first reading, we hear the Ten Commandments. These commandments are very clear in telling us what to do and not to do.
Then, in today’s Gospel, Jesus chases the merchants out of the temple. He knows that they are fulfilling the letter of the Law – helping people to worship – but they are not fulfilling the spirit of the Law.
They are really only interested in making money. Jesus comes to fulfill the Law and he wants us to go beyond the clear letter of the Law and live its spirit.
This “life its spirit” is the part of our moral code that may seem a bit fuzzy. It is not as black and white, as clear as the Commandments, but it is no less important.
I invite you to look with me at how we live our lives, i.e. our moral code, against the standard of some of Ten Commandments. Keep in mind that we’re trying to look at both what is clear and what is fuzzy – but equally important.
Commandments 1 to 3
The first three commandments deal with our relationship with God. They are crucial in the way a foundation is crucial for a building.
If our life with God is rightly ordered at this foundational level, then built on that foundation our life in community will more likely be healthy and holy. With that as a foundation, then the other seven commandments will more likely be kept.
Commandment 1: “I am the Lord you God; you shall not have other gods besides me”
What is clear: We are to believe in and follow one, almighty, transcendent God – monotheism – and this is no problem for us.
What is fuzzy: Do we really look upon God as a person with whom we have a living and growing relationship? Or do we see our faith more as a list of beliefs that is just set and static?
Commandment 3: “Remember to keep holy the Sabbath day.”
What is clear: We are to come to Mass on Sundays and not let sports be an excuse.
What is fuzzy: Do we really participate actively in Mass, joining in the prayers and hymns, being aware of what we are saying or singing, and listening to the readings? Do we pray personally and make the other six days of the week holy also?
Commandments 4 to 10
Now let’s look at some examples from the other seven commandments. These deal with our relationships with each other.
Commandment 5: “You shall not kill.”
What is clear: We are to respect human life, from the life of the unborn person to the life of one who is terminally ill.
What is fuzzy: Do we injure or take the life of others emotionally, by belittling them and destroying their self-esteem or good name? Do we put our lives and the lives of others at risk by our abuse of alcohol and other drugs?
Commandment 6: “You shall not commit adultery.” What is clear: We are to use the gift of sexuality to express our love in the committed relationship of marriage.
What is fuzzy: Do you nourish your marriage by making time to share joys and sorrows, accomplishments and challenges? Do we view Internet pornography or in magazines?
Commandment 7: “You shall not steal.”
What is clear: We are to respect others by respecting what they own as belonging to them.
What is fuzzy: Am I so caught up in my own possessions and comforts and money that I do not share with those in need? Am I wasteful of electricity, propane, fuel oil, or food and in that way taking from others who do not have enough?
Conclusion
We have not covered each commandment, but I think you get the idea.
Jesus calls us to perfection – to the fulfillment of the Law and that is not always as clear as the Ten Commandments themselves.
They can be fuzzy, but each is equally important.
Let these principles for moral living first, be based on God and our worship of him, and second help us go deeper into how we relate to God and to how we treat one another.
That is the sure recipe for successful living as a Catholic and as a Christian.
Thursday, March 05, 2009
Weekly THIS AND THAT for March 8, 2009: How Are We Saved?
This and That:
How Are We Saved?
Second of Six Lenten Family Fridays
“How are we saved?” is a question that has haunted Catholics, as well as Christians of all denominations, from the birth of Christianity. Are we saved by faith alone? Are we saved by the good deeds we do? What justifies us, that is, what makes us “right” before God? What can we do now to assure our going to heaven?
Our second Lenten Family Friday dealt with this specific topic in presentation, table discussions, and interaction with the large group. As a summary statement we can say that faith justifies initially, but add quickly that our faith in God is just the beginning of a process. Justification is really an inner change within the believer rather that a declaration by God. In the end, works are also necessary for justification and our entrance into heaven.
Faith Justifies Initially and Works Complete
The Catechism of the Catholic Church tells us that being right with God is essential, if we are to live with God forever. John 1, Romans 8, and 2 Peter 1 all speak of justification being a grace that helps us respond to God’s call to us. The Council of Trent taught that we are justified by faith and that faith is the beginning of salvation. Thus our faith does make us right, but justifies only initially. At the time of the Reformation, claims were made that “faith alone” was needed for salvation. The two sides of the question then were “faith alone,” or “good works”?
Clarifications Through Dialogue
In recent times, with the wonderful ecumenical dialogues going on between the Catholic Church and other Christians, we have come to a richer understanding of the part both terms play in being saved. This has come about particularly in the Catholic–Lutheran Dialogue with the Methodist Church joining in the signing of a joint declaration of belief. Let us look more closely at the terms.
The Greek word for “faith alone” appears only once in the Bible and nowhere does it say we are justified or saved by faith alone. To the Contrary, James 2:24 says we are not. In short, Catholic theology holds that it is faith and works acting together that save us. The corrective for Catholics has been that good works flow from faith; good works on their own are insufficient for salvation.
Faith Just the Beginning of the Process
The Letter to the Hebrews (11:6) tells us that faith is the minimum requirement, but alone does not justify us. It takes both faith and works. In Ephesians 2:8-9 Paul says that faith is the root of justification, but then excludes something called “works of law.” Why make a distinction between say, works of charity (good deeds) and works of the law (obeying the Commandments)? For St. Paul to perform “works of law” puts God in a relationship of debt, not of grace.
Faith Without Works
In his Epistle, James (1:22-25) assures us that hearing the Word of God is not enough. Works need to accompany it. Without works faith is dead (James 2:17, 26). Failure to do works is a sin (James 4:17). “Works” equals what Catholics have always called the “Corporal Works of Mercy” (James 2:15-17). In 2 Corinthians 9:8 Paul says that works are encouraged to complete our faith and in Philippians 4:17 that “fruits,” that is “works,” increase our justification
Clarifications of the Past
At the time of the Reformation as happens with any major disagreement, Protestant and Catholic understandings polarized any discussion of the matter. There was not a clear understanding of what Paul meant by “works of the law.” Any such legal system would make God our debtor as we just mentioned. However “good works” done in grace with faith in Jesus Christ are clearly different from “works of the law” that put God in our debt. The Epistle of James (2:24) helps clarify the distinction between these two terms, “works” and “works of the Law.” It is also addressed in Galatians 2:16 and Rom 3:20,28.
Justification as Inner Change
The Reformation point of view on this matter can be summed up in Psalm 51:1-2 “O God, blot out my transgressions, wash me thoroughly from my iniquity and cleanse me from my sin.” This “cleansing” requires an inner change of heart. Some of the Reformers, however, believed that we are so depraved that God only covers our sins up by declaring us righteous. Catholics believe that God is powerful enough to blot out our sins and remove them. Any view that God just declares us righteous by covering us up, would seem to deny the role of the Holy Spirit who continues the work of Christ through his work of justification and sanctification (infusing his grace into souls and changing the inner person.)
Several Sacred Scripture passages help clarify the fact that God does not cover up our sinful natures. Ps 51:10 – “Create in me a clean heart, O God, and put a new and right spirit within (not cover) me.” God brings about a real metamorphosis in me. Then there is Matthew (6:6) and Luke (6:21) – “Those who hunger for righteousness ‘may be filled.’” It is an inner change, not the covering up of a dunghill. In Matthew (5:28) we read that, “Just looking lustfully at a woman is adultery; avoiding this involves an inner change.” Jesus teaches us (Matthew 15:18) that interior disposition is what defiles us. It is clear that God’s grace changes us interiorly.
In Summary we could say that putting off the old nature involves an internal change (Eph 4:22-24.) Our lives are actually transformed and this internal change is required for us to become adopted sons and daughters. Philemon 2:13 declares that, “God is at work in you.” Yes, God is so powerful that he can actually transform us by working in us. He is not just outside us making declarations about us.
Justification As Ongoing
Paul in 2 Cor 3:18 states that, “We are being changed into the Lord’s likeness from one degree of glory to another, by the power of the Spirit.” that is to say that justification is ongoing, and changes in degrees throughout one’s life, based upon one’s obedience of faith. In 2 Cor 4:16 he continues, “Though our outer nature is wasting away, our inner nature is being renewed every day.” Justification does not happen all at once, and is not an external declaration. It happens daily, and concerns our inner nature.
Examples of Justification As On-Going Process
Abraham:
In Genesis 12:1-4 we read that Abram is justified by his faith in God. In Genesis 15:6 he believes and is further justified. And in Genesis 22:1-18 we find now he is justified by his works, namely, the offering of his son Isaac to God.
Peter:
In Matthew 16:18-19 Jesus blesses Simon for receiving a revelation, changes his name to Peter, and gives him the keys to the Kingdom of Heaven. In John 6:68-69 Peter justified, declares that Jesus has words of eternal life. In Luke 22:31-32 Jesus prays for Peter’s faith and charges him to strengthen the Apostles. However, in Matthew 26:75, Mark 14:72, and John 18:17, 25-27 Peter denies Jesus and thus loses his justification. Finally, in John 21:15-17 Peter is re-justified before God with a three-fold love for Jesus.
Works Necessary for Justification
In Matthew 5:2-11 we see that the Beatitudes go beyond faith to good works. In Matthew 5:16 we are told to “Let your light shine…that they may see your good works and give glory to God.” In Matthew 5:44-47 Jesus exhorts us to love our enemies and pray for those who persecute us as good works. No, just saying, “Lord, Lord” (Matt 7:19-23) and accepting Jesus as personal Savior are not enough. We must also bear the fruit of good works.
Next Week’s topic is “Embracing the Cross of Jesus Christ.” Why not join us?
Fondly,
Father Nicholas
How Are We Saved?
Second of Six Lenten Family Fridays
“How are we saved?” is a question that has haunted Catholics, as well as Christians of all denominations, from the birth of Christianity. Are we saved by faith alone? Are we saved by the good deeds we do? What justifies us, that is, what makes us “right” before God? What can we do now to assure our going to heaven?
Our second Lenten Family Friday dealt with this specific topic in presentation, table discussions, and interaction with the large group. As a summary statement we can say that faith justifies initially, but add quickly that our faith in God is just the beginning of a process. Justification is really an inner change within the believer rather that a declaration by God. In the end, works are also necessary for justification and our entrance into heaven.
Faith Justifies Initially and Works Complete
The Catechism of the Catholic Church tells us that being right with God is essential, if we are to live with God forever. John 1, Romans 8, and 2 Peter 1 all speak of justification being a grace that helps us respond to God’s call to us. The Council of Trent taught that we are justified by faith and that faith is the beginning of salvation. Thus our faith does make us right, but justifies only initially. At the time of the Reformation, claims were made that “faith alone” was needed for salvation. The two sides of the question then were “faith alone,” or “good works”?
Clarifications Through Dialogue
In recent times, with the wonderful ecumenical dialogues going on between the Catholic Church and other Christians, we have come to a richer understanding of the part both terms play in being saved. This has come about particularly in the Catholic–Lutheran Dialogue with the Methodist Church joining in the signing of a joint declaration of belief. Let us look more closely at the terms.
The Greek word for “faith alone” appears only once in the Bible and nowhere does it say we are justified or saved by faith alone. To the Contrary, James 2:24 says we are not. In short, Catholic theology holds that it is faith and works acting together that save us. The corrective for Catholics has been that good works flow from faith; good works on their own are insufficient for salvation.
Faith Just the Beginning of the Process
The Letter to the Hebrews (11:6) tells us that faith is the minimum requirement, but alone does not justify us. It takes both faith and works. In Ephesians 2:8-9 Paul says that faith is the root of justification, but then excludes something called “works of law.” Why make a distinction between say, works of charity (good deeds) and works of the law (obeying the Commandments)? For St. Paul to perform “works of law” puts God in a relationship of debt, not of grace.
Faith Without Works
In his Epistle, James (1:22-25) assures us that hearing the Word of God is not enough. Works need to accompany it. Without works faith is dead (James 2:17, 26). Failure to do works is a sin (James 4:17). “Works” equals what Catholics have always called the “Corporal Works of Mercy” (James 2:15-17). In 2 Corinthians 9:8 Paul says that works are encouraged to complete our faith and in Philippians 4:17 that “fruits,” that is “works,” increase our justification
Clarifications of the Past
At the time of the Reformation as happens with any major disagreement, Protestant and Catholic understandings polarized any discussion of the matter. There was not a clear understanding of what Paul meant by “works of the law.” Any such legal system would make God our debtor as we just mentioned. However “good works” done in grace with faith in Jesus Christ are clearly different from “works of the law” that put God in our debt. The Epistle of James (2:24) helps clarify the distinction between these two terms, “works” and “works of the Law.” It is also addressed in Galatians 2:16 and Rom 3:20,28.
Justification as Inner Change
The Reformation point of view on this matter can be summed up in Psalm 51:1-2 “O God, blot out my transgressions, wash me thoroughly from my iniquity and cleanse me from my sin.” This “cleansing” requires an inner change of heart. Some of the Reformers, however, believed that we are so depraved that God only covers our sins up by declaring us righteous. Catholics believe that God is powerful enough to blot out our sins and remove them. Any view that God just declares us righteous by covering us up, would seem to deny the role of the Holy Spirit who continues the work of Christ through his work of justification and sanctification (infusing his grace into souls and changing the inner person.)
Several Sacred Scripture passages help clarify the fact that God does not cover up our sinful natures. Ps 51:10 – “Create in me a clean heart, O God, and put a new and right spirit within (not cover) me.” God brings about a real metamorphosis in me. Then there is Matthew (6:6) and Luke (6:21) – “Those who hunger for righteousness ‘may be filled.’” It is an inner change, not the covering up of a dunghill. In Matthew (5:28) we read that, “Just looking lustfully at a woman is adultery; avoiding this involves an inner change.” Jesus teaches us (Matthew 15:18) that interior disposition is what defiles us. It is clear that God’s grace changes us interiorly.
In Summary we could say that putting off the old nature involves an internal change (Eph 4:22-24.) Our lives are actually transformed and this internal change is required for us to become adopted sons and daughters. Philemon 2:13 declares that, “God is at work in you.” Yes, God is so powerful that he can actually transform us by working in us. He is not just outside us making declarations about us.
Justification As Ongoing
Paul in 2 Cor 3:18 states that, “We are being changed into the Lord’s likeness from one degree of glory to another, by the power of the Spirit.” that is to say that justification is ongoing, and changes in degrees throughout one’s life, based upon one’s obedience of faith. In 2 Cor 4:16 he continues, “Though our outer nature is wasting away, our inner nature is being renewed every day.” Justification does not happen all at once, and is not an external declaration. It happens daily, and concerns our inner nature.
Examples of Justification As On-Going Process
Abraham:
In Genesis 12:1-4 we read that Abram is justified by his faith in God. In Genesis 15:6 he believes and is further justified. And in Genesis 22:1-18 we find now he is justified by his works, namely, the offering of his son Isaac to God.
Peter:
In Matthew 16:18-19 Jesus blesses Simon for receiving a revelation, changes his name to Peter, and gives him the keys to the Kingdom of Heaven. In John 6:68-69 Peter justified, declares that Jesus has words of eternal life. In Luke 22:31-32 Jesus prays for Peter’s faith and charges him to strengthen the Apostles. However, in Matthew 26:75, Mark 14:72, and John 18:17, 25-27 Peter denies Jesus and thus loses his justification. Finally, in John 21:15-17 Peter is re-justified before God with a three-fold love for Jesus.
Works Necessary for Justification
In Matthew 5:2-11 we see that the Beatitudes go beyond faith to good works. In Matthew 5:16 we are told to “Let your light shine…that they may see your good works and give glory to God.” In Matthew 5:44-47 Jesus exhorts us to love our enemies and pray for those who persecute us as good works. No, just saying, “Lord, Lord” (Matt 7:19-23) and accepting Jesus as personal Savior are not enough. We must also bear the fruit of good works.
Next Week’s topic is “Embracing the Cross of Jesus Christ.” Why not join us?
Fondly,
Father Nicholas
Weekly HOMILY for March 8, 2009: Transformation in Jesus Christ
2nd Sunday of Lent, Cycle B
Our Lady of Grace
March 8, 2009
Transformation in Jesus Christ
By (Rev. Msgr.) Nicholas P. Amato
A Prince Transformed
There is a story about a handsome Prince who had a crooked back.
This disability was something that the Prince struggled with. One day his father, the King, had the best sculptor in the land carve a statue of the prince.
But the statue portrayed the prince with a straight back and not a crooked back. The King placed the statue in the Prince’s private garden and whenever the Prince gazed at it, his heart would quicken.
Months passed, and people began to say: “Do you notice, the prince’s back doesn’t seem as crooked as it was.” When the Prince overheard this, he was enthused.
He began spending hours studying the statue and then, one day, a remarkable thing happened. The Prince stretched high overhead, and realized that he was standing straight, just like the statue.
Jesus Transformed
The story is a fable and unfortunately, our physical disabilities are not usually healed so easily.
But the story is really teaching a spiritual, not a physical lesson, viz., that he Prince was transformed by gazing at and studying the statue.
The statue portrayed him as he could become. In a similar way, today’s Gospel says that Jesus is “transfigured” in front of the apostles.
In other words, Jesus’ figure or appearance is changed – transformed. He is seen for all that he is – not just any other person, but as one with a special, even unique relationship with the Father.
Jesus is seen as the Son of God and the voice from the heavens confirms this.
My thought is that Jesus’ transfiguration – or transformation – calls us to be transformed – to become what we are created to be.
Our Transformation: How
How is this possible for us?
What do we have to do for this transformation to happen? The story of the Prince looking at the statue of himself as he could be may help us with this.
We are called to look at and listen to Jesus. Jesus is the full and clear image of God and of the kind of person God calls us to become.
So, in Jesus, we see a person who lives with an inner, prayerful communion with God – his and our Father. We see a person whose actions and words match and flow from that union.
We see him caring for the needy and then listen to him saying that “Whatever we do for the least of our brothers and sisters we do for him.” We listen to him calling us to respond from a center within ourselves, a center where we are one with the Father, and respond positively, constructively, and caringly, and not out of vengeance.
So, we are to look at and listen to Jesus – much as the prince in the story looks at the statue of how he wanted to be. This is why reading Sacred Scripture, especially the Gospels, is so central to our Catholic spirituality.
We are encouraged to make reading and reflecting on Sacred Scripture the center of our prayer. It leads us to a fuller communion with the Lord and that in turn helps us to grow and become more and more like Jesus.
And thus our transformation into who we were meant to be comes about.
Our Transformation: Expectations
What should we expect this process of transformation to be like?
First, we need to expect that it will take time. Our transformation will be like the Prince’s in the fable.
It will be developmental, incremental, perhaps even imperceptible. I have read that every seven years, every cell in our body is replaced. That happens slowly, without our even noticing it.
Our spiritual growth or transformation is much the same and this requires that we stick to it, day by day, and be patient and persevering.
In fact, that is why we begin each Mass with a Penitential Rite or prayer. We get in touch with the number one area where we need to grow and bring that to the Lord for his forgiveness and strength.
And, by the way, I recommend that we select just one thing and keep bringing that to the Lord day after day, week after week, month after month. I know that I don’t change easily, and I believe that is true for all of us.
It takes time for us to grow spiritually. It takes time for us to become more of the kind of person that God creates us to be and we need, as I said, patience and perseverance.
Transformation and Lent
So, transformation – that is the keyword for today, this Second Sunday of Lent.
And it is so for obvious reasons. This is the possibility that the Season of Lent holds out to us and a process in which we are already engaged!
Our Lady of Grace
March 8, 2009
Transformation in Jesus Christ
By (Rev. Msgr.) Nicholas P. Amato
A Prince Transformed
There is a story about a handsome Prince who had a crooked back.
This disability was something that the Prince struggled with. One day his father, the King, had the best sculptor in the land carve a statue of the prince.
But the statue portrayed the prince with a straight back and not a crooked back. The King placed the statue in the Prince’s private garden and whenever the Prince gazed at it, his heart would quicken.
Months passed, and people began to say: “Do you notice, the prince’s back doesn’t seem as crooked as it was.” When the Prince overheard this, he was enthused.
He began spending hours studying the statue and then, one day, a remarkable thing happened. The Prince stretched high overhead, and realized that he was standing straight, just like the statue.
Jesus Transformed
The story is a fable and unfortunately, our physical disabilities are not usually healed so easily.
But the story is really teaching a spiritual, not a physical lesson, viz., that he Prince was transformed by gazing at and studying the statue.
The statue portrayed him as he could become. In a similar way, today’s Gospel says that Jesus is “transfigured” in front of the apostles.
In other words, Jesus’ figure or appearance is changed – transformed. He is seen for all that he is – not just any other person, but as one with a special, even unique relationship with the Father.
Jesus is seen as the Son of God and the voice from the heavens confirms this.
My thought is that Jesus’ transfiguration – or transformation – calls us to be transformed – to become what we are created to be.
Our Transformation: How
How is this possible for us?
What do we have to do for this transformation to happen? The story of the Prince looking at the statue of himself as he could be may help us with this.
We are called to look at and listen to Jesus. Jesus is the full and clear image of God and of the kind of person God calls us to become.
So, in Jesus, we see a person who lives with an inner, prayerful communion with God – his and our Father. We see a person whose actions and words match and flow from that union.
We see him caring for the needy and then listen to him saying that “Whatever we do for the least of our brothers and sisters we do for him.” We listen to him calling us to respond from a center within ourselves, a center where we are one with the Father, and respond positively, constructively, and caringly, and not out of vengeance.
So, we are to look at and listen to Jesus – much as the prince in the story looks at the statue of how he wanted to be. This is why reading Sacred Scripture, especially the Gospels, is so central to our Catholic spirituality.
We are encouraged to make reading and reflecting on Sacred Scripture the center of our prayer. It leads us to a fuller communion with the Lord and that in turn helps us to grow and become more and more like Jesus.
And thus our transformation into who we were meant to be comes about.
Our Transformation: Expectations
What should we expect this process of transformation to be like?
First, we need to expect that it will take time. Our transformation will be like the Prince’s in the fable.
It will be developmental, incremental, perhaps even imperceptible. I have read that every seven years, every cell in our body is replaced. That happens slowly, without our even noticing it.
Our spiritual growth or transformation is much the same and this requires that we stick to it, day by day, and be patient and persevering.
In fact, that is why we begin each Mass with a Penitential Rite or prayer. We get in touch with the number one area where we need to grow and bring that to the Lord for his forgiveness and strength.
And, by the way, I recommend that we select just one thing and keep bringing that to the Lord day after day, week after week, month after month. I know that I don’t change easily, and I believe that is true for all of us.
It takes time for us to grow spiritually. It takes time for us to become more of the kind of person that God creates us to be and we need, as I said, patience and perseverance.
Transformation and Lent
So, transformation – that is the keyword for today, this Second Sunday of Lent.
And it is so for obvious reasons. This is the possibility that the Season of Lent holds out to us and a process in which we are already engaged!
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