This and That:
7 Things Teenage Boys Need Most
Being the parent of an adolescent boy is legendary for its difficulty, but according to one priest who acts as a spiritual director and confessor for high school boys, just keeping in mind seven points can make for a better relationship with adolescent sons. The following is an interview with that spiritual director, Father Michael Sliney. He makes some excellent points to support both parents and young men.
Fondly,
Father Nicholas
Father Sliney suggests seven necessities for parents of adolescent boys:
1. Clear guidelines with reasonable consequences from a unified front; cutting slack but also holding boys accountable for their actions.
2. Reasonable explanations for the criteria, guidelines and decisions made by parents.
3. Avoiding hyper-analysis of boys’ emotions and states of mind: avoiding “taking their temperature” too often.
4. Unconditional love with an emphasis on character and effort more than outcome: Encourage boys to live up to their potential while having reasonable expectations. To love them regardless of whether they make it into Harvard or become a star quarterback.
5. Authenticity, faith and fidelity should be reflected in parent's lifestyles.
6. Qualities of a dad: Manliness, temperance, making significant time for family, putting aside work, and being a reliable source of guidance.
7. Qualities of a mom: Emotional stability, selflessness, loving service and extreme patience.
The interview follows.
Q: What are some of the particular characteristics of this age group that parents and educators need to bear in mind?
Father Sliney: Well, one of the first and most important points is to recognize that they are no longer kids. Up to age 12, they are still kids. But from 13 onward, puberty kicks in and there is a lot more sensitivity; they are more easily irritated and they want to be treated like a teen, not like a kid. At this age, teenage boys are discovering their identities and going through a lot of turmoil. It’s a very sensitive time, and we need to pray for them and dedicate time to them, show personal interest, try to understand what they’re thinking.
Q: How can a parent find the balance between being clear, firm and yet flexible?
Father Sliney: Explain to your son in advance: These are the guidelines and these are the consequences. The consequences must be reasonable. Every parent has an atomic bomb he or she can pull out – taking away the Internet, the cell phone, or the driver’s license, or keeping their bedroom door open – but everything needs to be done in a fair way, in due proportion. You can’t surprise a kid with a negative punishment that doesn’t correspond to what he did. Don’t let the kids feel like there is no hope or that they have totally lost your trust. Striking the balance between being firm and cutting them some slack is important. Also, it is better to be emotionless and rational when you reprimand them or make a point. Don’t throw salt in the wound by making a punishment into an emotional ordeal. If you’re going to ground your kid, do it in a rational, non-emotional way. Be brief. In the end, boys respect it more.
Q: How can parents motivate their kids to do the right thing?
Father Sliney: Don’t explain it so much in terms of “right” and “wrong,” but in terms of “wise” and “wrong.” Explain the reasons behind why something is wrong or right and frame your motivations in a positive way. For example, instead of telling your son, “Don't become a drug addict,” help him to see how resisting the temptation is a great way to forge his character. When the issue of premarital sex comes up, flip it around: Instead of saying, “It’s a mortal sin” or “You might get a disease,” help him to look forward to his future wife, and to think of what a great gift he could offer her if he waits for her.
Q: Why should parents avoid probing into their sons’ emotional life?
Father Sliney: Boys don’t like to be analyzed under a microscope. Sometimes the worst possible question a parent can ask is: “How are you doing today? How are you feeling? You look a little sad.” Don’t analyze their emotions and state of mind. Girls might like to talk about their feelings and emotions, but most boys don’t. If they had a bad day, they don’t want to talk about it because it makes them feel vulnerable and weak.
Q: Do teenage boys really feel a lot of pressure to perform up to their parents’ standards?
Father Sliney: Yes, they do feel a lot of pressure and they are very sensitive when they feel judged by how they perform instead of by who they are. They need the love and esteem of their parents. Parents should put the emphasis on their kids’ characters and on the effort they make, not necessarily on the result that comes out. If a kid is honest, generous, prayerful, trying hard in school, and is still a B student, he’s doing his best, and he should be encouraged. It’s important for parents to have reasonable expectations and to encourage each boy to live up to his potential.
Q: How important is the good example of the parents?
Father Sliney: It is extremely important. We all hyper-analyze our parents and observe the example they set in all areas: If they are practicing what they preach, if they are faithful to each other, etc. High school is a very tumultuous, unstable time for boys. If these qualities of fidelity and authenticity are not there, and if there is not a stable, happy marriage, it’s chaos. Troubled kids generally come from dysfunctional… families. Here we see the importance of a great marriage: If that’s in place, you’ve got a pretty good chance of a teenager getting through in good shape. There are not too many cases of parents who’ve got it together having dysfunctional kids.
Q: Can you expand on the importance of the dad's role in relation to his son?
Father Sliney: Kids, especially in high school, need to spend time with their dad, doing things together. This time together creates a space for him to open up and talk if he wants to. Take him out to breakfast or out to a game. Look for ways that he would want to do something with you. Dads need to get personally involved with their sons and dedicate time especially to their more difficult kids. Making little gestures of kindness is so important. My dad used to stop in every night before going to bed. He showed me he cared by asking how I was doing with my homework, how things were going. It was just a quick gesture but it was very helpful.
We're living in a very feminized culture, so dads need to teach their sons what true masculinity is all about. Being masculine doesn't mean being a tough football player and lifting weights. Manliness means strong character, self-control, quiet strength, and getting through adversity without whining. Kids need to see the example of what it means to be a man in their dad. It’s about having an internal toughness, not complaining, and not letting others tell you what to do…. If you're living an authentic life, it comes across. One time when I was a kid, we got a pretty serious tornado warning while we were out in the yard, cleaning up. My dad went to each one of us: He was calm, in control, and he knew what needed to be done. Once we were all in the basement, he was at peace, having a good conversation with us. He was a calming force, full of confidence and authenticity. And dads need to be a reliable source of guidance because high school kids are looking for words of wisdom. Kids are looking for advice from the one they love. Dads need to be available, but also offer. Kids shouldn’t be intimidated or afraid to approach their dad for advice.
Q: Why did you list “emotional stability” as the first characteristic for moms of teenage boys?
Father Sliney: Well, guys are pretty choleric and easily excitable. They don’t want their mom in their face, exploding, without self-control. It’s very irritating. If a mom is too excitable, anything she says is not going to be well received because of the emotional charge. In my experience working with kids, I’ve seen that very few have a great relationship with their mom. There’s not always a natural connection there. The way of being is so different ... and in some cases, moms still treat their teenage sons as if they were little kids. Moms should deal with their sons in a calm, straightforward way. When guys talk, they get to the point. They don’t go roundabout the point or over-emphasize it with emotions, etc. It’s important for moms to watch what comes across in their tone, in the way they address the kids.
Q: Can you expand on how moms can communicate more effectively with their sons?
Father Sliney: Most teenage boys don’t like engaging in long, philosophical conversations with their moms. It’s generally better for moms not to ask too many questions and to be satisfied with short answers. If moms dig too deeply, kids try to avoid them, because they feel like they’re being probed. Obviously, moms can pick up if their boy is having a bad day, but it’s humiliating for him to have to admit it. If you’re prodding them, it’s like forcing them to expose their weakness. Boys don’t want to show their emotions.
Moms have to understand that there won’t be a lot of communication, and they need to go about it in a very delicate way, trying to talk about things the kids like to talk about: “Hey, you played a great game last night.” The mom’s role is to be a mentor, a guide, and a leader, but she is not called to be a friend to her son. Moms are not going to have a loving, intimate, communicative relationship with their high school boys. For example, the worst thing in the world is for mom to say, “Son, we’re going shopping.” Shopping for a guy is “get in, get out.” A guy wants to go throw a football around, not stand around analyzing outfits. So Moms, you have to let them go a little bit and do things as a family. It’s more the dad’s role to have one-on-one time and to build that close man-to-man friendship. Moms can really make a big impact when they give an example of selfless love and service. Kids need to feel loved, served, appreciated, because they are not getting that in their competitive environment.
Q: How do you help teenage boys build character and a strong spiritual life?
Father Sliney: Character and the spiritual life go hand in hand, because grace builds on nature. It is not possible for a kid to be able to resist his passions of disobedience, rebelliousness, vanity, and lust without the help of God’s grace. I always suggest confession…. Definitely Sunday Mass… And it’s important for them to learn to live in the presence of Christ, because the motivation of loving Christ and serving Christ is really what is going to help kids overcome the struggles they face. Doing things just because Mom is watching or because they’ll get in trouble is not enough, because once they go to college, those deterrents are no longer there. They need to form convictions of faith in the presence of God. The most important task is to help Christ become a friend for them, to help them see that Christ is counting on them, and to know that the sacrament of confession is there if they happen to fall.
Thursday, April 30, 2009
Weekly HOMILY for May 3, 2009: Jesus the Good Shepherd: So What?
4th Sunday of Easter, Cycle B
Our Lady of Grace
May 3, 2009
Jesus the Good Shepherd: So What?
By (Rev. Msgr.) Nicholas P. Amato
Emerson
In 1991 I got a dog, a little buff colored Cocker Spaniel and I had him until five years ago. Some of you may remember him; his name was Emerson after the poet.
I got Emerson when he was eight weeks old and we both attended weekly obedience classes. He was a wonderful pet.
As you would imagine, I got to know Emerson and he got to know me very well. For example, if I were coming back to the rectory in the evening after an appointment or meeting, he would be looking out the front window waiting for me.
As soon as he saw me, he would start to bark and run to get a toy and be ready to play as soon as I walked in the door.
And of course, the moment I would call his name – Emerson – he would look up and be ready for a walk, a snack, or play “keep it away.”
Shepherd and Sheep
My guess is that many of you have had similar experiences with your dogs or other pets.
And these experiences help us to understand the image in today’s Gospel. Jesus speaks of himself as the “Good Shepherd.”
I see here three traits or three things that a good shepherd does for his sheep. They help us to appreciate what Jesus, as our Good Shepherd, is ready to do for us.
1st He Knows Us
First, Jesus says: “I am the good shepherd, and I know mine and mine know me.”
In other words, the shepherd and the sheep know each other in a way that is similar to the way that my Emerson and I knew each other. The important idea here is that knowing and belonging go together.
A shepherd knows his sheep and the sheep know him because they belong to him. Knowing and belonging are one and the same thing.
The Good Shepherd does not possess the sheep in the way that we own a book or cell phone or a Blackberry or whatever. Instead, they belong to each other as the members of a family belong to one another.
Children are not their parents’ property and husbands and wives are not each other’s property, but they do belong to each other in a much deeper way. They belong by virtue of a oneness of being and of life and of love and of responsibility.
And because of this belonging, they really know one another. This is what our relationship with Jesus the Good Shepherd is all about.
He knows us and we can know him in the way that the members of a family know and belong to one another.
What a wonderful closeness and bond this is with Jesus!
2nd He Gives Life
Then second, right before today’s passage, Jesus says: “I am the good shepherd and I came that they may have life and have it abundantly.”
Jesus promises his sheep life in abundance. He promises to lead them to pastures where they will have something to live on.
Sheep, of course, live on grass. Jesus gives us the Word of God.
This Word is what we will live on: it is the meaning and purpose and direction for our lives. And as if that’s not enough, Jesus also gives us the Eucharist.
He makes the gift of life concrete and visible for us in the bread that becomes his Body and the wine that becomes his Blood.
There’s no question of how much life our Good Shepherd gives us in Word and Eucharist.
3rd He Gives Himself
Finally, Jesus says: “I will lay down my life for the sheep.”
The idea is that Jesus does not just give us a thing. He gives us himself.
He gives us himself in the Word. He is the Word of God made flesh.
And he gives us himself in the bread. He is the bread of life.
It is Jesus himself then, who comes to us in Word and in Eucharist.
In our hearing and eating, it is Jesus himself who then lives within us. What this creates is an inner communion with him a communion of life, what we call a Holy Communion.
Conclusion
So, a wonderful image today for all of us, and maybe especially for the children receiving their First Communion, Jesus as the Good Shepherd!
(1) He knows us intimately because we belong to him.
(2) He gives us life.
(3) He gives us himself.
This is the extraordinary reality we celebrate on this 4th Sunday of the Easter Season.
Our Lady of Grace
May 3, 2009
Jesus the Good Shepherd: So What?
By (Rev. Msgr.) Nicholas P. Amato
Emerson
In 1991 I got a dog, a little buff colored Cocker Spaniel and I had him until five years ago. Some of you may remember him; his name was Emerson after the poet.
I got Emerson when he was eight weeks old and we both attended weekly obedience classes. He was a wonderful pet.
As you would imagine, I got to know Emerson and he got to know me very well. For example, if I were coming back to the rectory in the evening after an appointment or meeting, he would be looking out the front window waiting for me.
As soon as he saw me, he would start to bark and run to get a toy and be ready to play as soon as I walked in the door.
And of course, the moment I would call his name – Emerson – he would look up and be ready for a walk, a snack, or play “keep it away.”
Shepherd and Sheep
My guess is that many of you have had similar experiences with your dogs or other pets.
And these experiences help us to understand the image in today’s Gospel. Jesus speaks of himself as the “Good Shepherd.”
I see here three traits or three things that a good shepherd does for his sheep. They help us to appreciate what Jesus, as our Good Shepherd, is ready to do for us.
1st He Knows Us
First, Jesus says: “I am the good shepherd, and I know mine and mine know me.”
In other words, the shepherd and the sheep know each other in a way that is similar to the way that my Emerson and I knew each other. The important idea here is that knowing and belonging go together.
A shepherd knows his sheep and the sheep know him because they belong to him. Knowing and belonging are one and the same thing.
The Good Shepherd does not possess the sheep in the way that we own a book or cell phone or a Blackberry or whatever. Instead, they belong to each other as the members of a family belong to one another.
Children are not their parents’ property and husbands and wives are not each other’s property, but they do belong to each other in a much deeper way. They belong by virtue of a oneness of being and of life and of love and of responsibility.
And because of this belonging, they really know one another. This is what our relationship with Jesus the Good Shepherd is all about.
He knows us and we can know him in the way that the members of a family know and belong to one another.
What a wonderful closeness and bond this is with Jesus!
2nd He Gives Life
Then second, right before today’s passage, Jesus says: “I am the good shepherd and I came that they may have life and have it abundantly.”
Jesus promises his sheep life in abundance. He promises to lead them to pastures where they will have something to live on.
Sheep, of course, live on grass. Jesus gives us the Word of God.
This Word is what we will live on: it is the meaning and purpose and direction for our lives. And as if that’s not enough, Jesus also gives us the Eucharist.
He makes the gift of life concrete and visible for us in the bread that becomes his Body and the wine that becomes his Blood.
There’s no question of how much life our Good Shepherd gives us in Word and Eucharist.
3rd He Gives Himself
Finally, Jesus says: “I will lay down my life for the sheep.”
The idea is that Jesus does not just give us a thing. He gives us himself.
He gives us himself in the Word. He is the Word of God made flesh.
And he gives us himself in the bread. He is the bread of life.
It is Jesus himself then, who comes to us in Word and in Eucharist.
In our hearing and eating, it is Jesus himself who then lives within us. What this creates is an inner communion with him a communion of life, what we call a Holy Communion.
Conclusion
So, a wonderful image today for all of us, and maybe especially for the children receiving their First Communion, Jesus as the Good Shepherd!
(1) He knows us intimately because we belong to him.
(2) He gives us life.
(3) He gives us himself.
This is the extraordinary reality we celebrate on this 4th Sunday of the Easter Season.
Thursday, April 23, 2009
Weekly THIS AND THAT for April 26, 2009: Sundays of Easter – Extending Our Joy!
This and That:
Sundays of Easter – Extending Our Joy!
In our culture, each “holiday” quickly gives way to the next. So on this Third Sunday of Easter, we find our stores urging us to prepare for Mother’s Day and graduations. However, in the liturgical life of the Church, we are still immersed in Easter Joy! During the Sundays of Easter, not “after” Easter, we hear the beautiful Gospel stories of disciples encountering the risen Jesus. Also, each Sunday of Easter, we renew our baptismal promises and we are sprinkled with Baptismal water to remind us of the new life that is ours in Christ. Following is a reflection on this Sunday’s story of the disciples encountering their risen Lord on the way to Emmaus. It is written by Larry Gillick, SJ, a Jesuit from Creighton University:
We pray for the grace of youthful joy. This grace for which we long does not return us to the innocence of our youth, but the sense of our being re-embraced. It is the season of Baptism and we pray with the infants and the adults who are “claimed by Christ” as His own.
Easter lingers in our church assemblies and the readings and prayers keep insisting that we allow the grace of joy to return and flow in and around us. Our memories can also insist that we have walked away and forgotten and forsaken our own baptismal joy. We can pray that we remember as well, at these times, the life, death and resurrection of the most Innocent of all to re-immerse us by His ever-flowing love.
REFLECTION ON TODAY’S GOSPEL
This Easter season, for the liturgies of Sunday, we do not hear of the two men walking rejectedly away from Jerusalem toward their home town of Emmaus. What we do hear in today’s Gospel is the story they are relating to their companions about how Jesus met them in their broken dreams and in the “breaking of bread.” Their excitement is that of two persons who have just come out of the best movie they had ever seen.
I personally have never failed to grow tired listening to friends as they relate some film they have just seen. It does lose something in the translation. If I enjoy anything it is the experience of two people who have seen the movie together and keep interrupting each other with details which really don’t assist my un-enjoyment. Well, here are these two returning veterans from the battle of faith in Jerusalem these latter days and behold who does the interrupting. I doubt the listeners to the excited fellows were bored with their resurrectional stories. In a sense we are being introduced to a kind of Sunday liturgy.
The congregation has listened to the word which brings Jesus alive. Then Jesus appears in a Eucharistic display. Jesus does admit that He is a challenge to their believing. The Greeks, for whom Luke is writing mainly, do not believe in the resurrection of the body, so Luke has to stress this central mystery. Jesus offers them His body with its wounds and then eats fish to show He is not a ghost. The liturgy ends with a little scriptural review of how the prophets and psalms had indicated His death and Resurrection. The liturgy ends with a Rite of Dismissal, that those who have been witnesses are to announce the call to repentance and the announcement of God’s mercy, beginning from right where they are.
If I ever get in charge of redesigning the Eucharistic liturgy I would begin with the Rite of Sending! I would have a little silent reflection time about such topics as “to whom are you sent?” “To whom are you to extend forgiveness?” “What gifts have you been given to distribute?” I might have everybody write down their reflections and then the presider would bless them and announce loudly “The world is waiting, your families are waiting, and the needy are waiting! Go in peace to continue the Mass as people who are sent beginning right where you are!”
As we renew our Baptismal promises and feel the spray of Baptismal water, may we also feel a resurgence of faith and joy – and share it freely with others!
Blessings,
Sister Mary Therese
Sundays of Easter – Extending Our Joy!
In our culture, each “holiday” quickly gives way to the next. So on this Third Sunday of Easter, we find our stores urging us to prepare for Mother’s Day and graduations. However, in the liturgical life of the Church, we are still immersed in Easter Joy! During the Sundays of Easter, not “after” Easter, we hear the beautiful Gospel stories of disciples encountering the risen Jesus. Also, each Sunday of Easter, we renew our baptismal promises and we are sprinkled with Baptismal water to remind us of the new life that is ours in Christ. Following is a reflection on this Sunday’s story of the disciples encountering their risen Lord on the way to Emmaus. It is written by Larry Gillick, SJ, a Jesuit from Creighton University:
We pray for the grace of youthful joy. This grace for which we long does not return us to the innocence of our youth, but the sense of our being re-embraced. It is the season of Baptism and we pray with the infants and the adults who are “claimed by Christ” as His own.
Easter lingers in our church assemblies and the readings and prayers keep insisting that we allow the grace of joy to return and flow in and around us. Our memories can also insist that we have walked away and forgotten and forsaken our own baptismal joy. We can pray that we remember as well, at these times, the life, death and resurrection of the most Innocent of all to re-immerse us by His ever-flowing love.
REFLECTION ON TODAY’S GOSPEL
This Easter season, for the liturgies of Sunday, we do not hear of the two men walking rejectedly away from Jerusalem toward their home town of Emmaus. What we do hear in today’s Gospel is the story they are relating to their companions about how Jesus met them in their broken dreams and in the “breaking of bread.” Their excitement is that of two persons who have just come out of the best movie they had ever seen.
I personally have never failed to grow tired listening to friends as they relate some film they have just seen. It does lose something in the translation. If I enjoy anything it is the experience of two people who have seen the movie together and keep interrupting each other with details which really don’t assist my un-enjoyment. Well, here are these two returning veterans from the battle of faith in Jerusalem these latter days and behold who does the interrupting. I doubt the listeners to the excited fellows were bored with their resurrectional stories. In a sense we are being introduced to a kind of Sunday liturgy.
The congregation has listened to the word which brings Jesus alive. Then Jesus appears in a Eucharistic display. Jesus does admit that He is a challenge to their believing. The Greeks, for whom Luke is writing mainly, do not believe in the resurrection of the body, so Luke has to stress this central mystery. Jesus offers them His body with its wounds and then eats fish to show He is not a ghost. The liturgy ends with a little scriptural review of how the prophets and psalms had indicated His death and Resurrection. The liturgy ends with a Rite of Dismissal, that those who have been witnesses are to announce the call to repentance and the announcement of God’s mercy, beginning from right where they are.
If I ever get in charge of redesigning the Eucharistic liturgy I would begin with the Rite of Sending! I would have a little silent reflection time about such topics as “to whom are you sent?” “To whom are you to extend forgiveness?” “What gifts have you been given to distribute?” I might have everybody write down their reflections and then the presider would bless them and announce loudly “The world is waiting, your families are waiting, and the needy are waiting! Go in peace to continue the Mass as people who are sent beginning right where you are!”
As we renew our Baptismal promises and feel the spray of Baptismal water, may we also feel a resurgence of faith and joy – and share it freely with others!
Blessings,
Sister Mary Therese
Weekly HOMILY for April 26, 2009: Great Expectations
3rd Sunday of Easter, Cycle B
Our Lady of Grace
April 26, 2009
Great Expectations
By (Rev. Msgr.) Nicholas P. Amato
Great Expectations
When I was in high school, 1954 to 1959, I remember reading the classic Great Expectations.
I’m sure that most of us have read this somewhere along the way. Great Expectations was written by the English novelist Charles Dickens.
In the story, a young woman named Miss Havisham is about to be married. All the preparations for the wedding have been made.
On the day of the wedding, the guests arrive. They wait…and wait. But the groom never arrives.
Miss Havisham is devastated. When the guests have all left, she draws the shades on the windows, stops the clocks, and leaves the table exactly as it had been set for the wedding breakfast.
And, from then on, for the rest of her life, Miss Havisham never leaves her little house. She just sits in her loneliness – dressed in her wedding finery.
Miss Havisham and the Risen Christ
Miss Havisham is a tragic figure.
She never realizes that it is through dealing with life’s injustices, disappointments, and losses that we grow. She never realizes that it is through dealing with these realities that we come to understand what the gift of life is all about.
In today’s Gospel, the risen Christ challenges the disciples to recall what he has taught them and what they have experienced. Suffering is a reality for all of us.
But, we can still learn and grow from this inevitable suffering. In fact, we can even come to fuller life from this.
Our Expectations
Let’s just look at our own experience.
There are injustices in life. When I was a young adult my best friend John died of liver failure at the age 21 and I remember saying to myself that “Life isn’t fair.”
And it dawned on me, “No, life isn’t fair!” There are injustices – being unfairly evaluated by your boss, having your house robbed, being misunderstood or rejected by others, and on it goes.
And there are disappointments, failures, and frustrations that come to us all. It might be failing an exam, not getting a job, not making the first string or varsity team, and so on.
And yes, there are losses throughout our lives. It might be the death of a parent or spouse or child, a divorce, the loss of eyesight or hearing, and on and on goes that list.
The Risen Christ
Jesus, as the Risen Christ, calls us to deal with all of this differently from the way that Miss Havisham does in Great Expectations.
He calls us actually to confront the pain and suffering, to meet it head on. He calls us not to deny it or pretend that it has not happened or to say how unjust it all is, but to own it.
And then, Jesus, as the Risen Christ, calls us to acceptance – to accept what is and what we cannot change, and then to live – to live on. I keep saying “Jesus as the Risen Christ” because he, as risen, gives us hope and power.
The Risen Christ gives us the hope of resurrection after physical death. And he also gives us power; he empowers us to live and to live on or to live fully right now.
He empowers us not just to turn in on ourselves in the suffering and pain. He empowers us not to become or remain a victim.
Instead, he empowers us to learn and grow from suffering. He empowers us to forgive and not be vengeful, to be loving and not bitter, to be positive and not negative – in other words, to live and live on and live even more fully.
Conclusion
American author Pearl Buck says so insightfully: “We learn as much from sorrow as from joy, as much from illness as from health, as much from handicap as from advantage – and indeed, perhaps more.”
The Risen Christ makes us capable of re-creation, transformation, and even or own resurrection.
Our Lady of Grace
April 26, 2009
Great Expectations
By (Rev. Msgr.) Nicholas P. Amato
Great Expectations
When I was in high school, 1954 to 1959, I remember reading the classic Great Expectations.
I’m sure that most of us have read this somewhere along the way. Great Expectations was written by the English novelist Charles Dickens.
In the story, a young woman named Miss Havisham is about to be married. All the preparations for the wedding have been made.
On the day of the wedding, the guests arrive. They wait…and wait. But the groom never arrives.
Miss Havisham is devastated. When the guests have all left, she draws the shades on the windows, stops the clocks, and leaves the table exactly as it had been set for the wedding breakfast.
And, from then on, for the rest of her life, Miss Havisham never leaves her little house. She just sits in her loneliness – dressed in her wedding finery.
Miss Havisham and the Risen Christ
Miss Havisham is a tragic figure.
She never realizes that it is through dealing with life’s injustices, disappointments, and losses that we grow. She never realizes that it is through dealing with these realities that we come to understand what the gift of life is all about.
In today’s Gospel, the risen Christ challenges the disciples to recall what he has taught them and what they have experienced. Suffering is a reality for all of us.
But, we can still learn and grow from this inevitable suffering. In fact, we can even come to fuller life from this.
Our Expectations
Let’s just look at our own experience.
There are injustices in life. When I was a young adult my best friend John died of liver failure at the age 21 and I remember saying to myself that “Life isn’t fair.”
And it dawned on me, “No, life isn’t fair!” There are injustices – being unfairly evaluated by your boss, having your house robbed, being misunderstood or rejected by others, and on it goes.
And there are disappointments, failures, and frustrations that come to us all. It might be failing an exam, not getting a job, not making the first string or varsity team, and so on.
And yes, there are losses throughout our lives. It might be the death of a parent or spouse or child, a divorce, the loss of eyesight or hearing, and on and on goes that list.
The Risen Christ
Jesus, as the Risen Christ, calls us to deal with all of this differently from the way that Miss Havisham does in Great Expectations.
He calls us actually to confront the pain and suffering, to meet it head on. He calls us not to deny it or pretend that it has not happened or to say how unjust it all is, but to own it.
And then, Jesus, as the Risen Christ, calls us to acceptance – to accept what is and what we cannot change, and then to live – to live on. I keep saying “Jesus as the Risen Christ” because he, as risen, gives us hope and power.
The Risen Christ gives us the hope of resurrection after physical death. And he also gives us power; he empowers us to live and to live on or to live fully right now.
He empowers us not just to turn in on ourselves in the suffering and pain. He empowers us not to become or remain a victim.
Instead, he empowers us to learn and grow from suffering. He empowers us to forgive and not be vengeful, to be loving and not bitter, to be positive and not negative – in other words, to live and live on and live even more fully.
Conclusion
American author Pearl Buck says so insightfully: “We learn as much from sorrow as from joy, as much from illness as from health, as much from handicap as from advantage – and indeed, perhaps more.”
The Risen Christ makes us capable of re-creation, transformation, and even or own resurrection.
Wednesday, April 15, 2009
Weekly THIS AND THAT for April 19, 2009: At Last: Ecumenical Headway on Papal Primacy!
This and That:
At Last: Ecumenical Headway on Papal Primacy!
There have been significant steps forward in the Church with dialogue with the Orthodox regarding the relationship between papal primacy and the gathering of Catholic and Orthodox bishops together in synods says Benedict XVI. The Pope recalled these advances when he recently addressed the plenary assembly of the Pontifical Council for Promoting Christian Unity. The Council was reflecting on the “Reception and Future of Ecumenical Dialogue.” In his address, the Holy Father mentioned progress, both at the level of theological dialogue and at the level of ecclesial fraternity, with the Orthodox Churches and the ancient Churches of the East.
In this regard, he particularly pointed to the joint Catholic-Orthodox statement from the end of 1997 on “Ecclesial Communion, Conciliarity and Authority.” That advance, known as the “Ravenna Document” (because the Church representatives met in Ravenna, Italy) “certainly opens a positive perspective of reflection on the relationship that exists between primacy and synodality [the gathering of the Churches as synods of bishops] in the Church, a discussion of crucial importance in relations with our Orthodox brothers, and which will be the object of deepening and discussion in upcoming meetings,” the Pontiff said.
Benedict XVI recalled that Orthodox Patriarch Bartholomew I made explicit reference to this issue when he addressed the Synod of Bishops in Rome in October. In addition to this positive dialogue, the Holy Father noted, “A sincere spirit of friendship between Catholics and Orthodox has been growing over these years.” This is shown, he said, in the “many contacts established between leaders of the Roman Curia and bishops of the Catholic Church with leaders from the various Orthodox Churches, as well as visits to Rome and particular Catholic Churches by leading figures from the Orthodox.”
Referring to the Pontifical Council’s analysis of the Harvest Project, which deals with the first four international bilateral dialogues in which the Church has participated since Vatican II, the Pope looked at advances with four Protestant confessions: Lutherans, Methodists, Anglicans and the World Alliance of Reformed Churches.
Regarding progress in these dialogues, the Holy Father considered that “we find ourselves on the road, in an intermediate situation, in which it seems very useful and opportune to make an objective analysis of the results obtained.”
The Bishop of Rome encouraged both reflection on the progress made, and “the discovery of new paths…seeking together to overcome the divergences that unfortunately still remain in the relationships between the Disciples of Christ."
In his brief address to the Pope, Cardinal Walter Kasper, President of the Pontifical Council, had explained that during their days of work, the Council members had particularly pointed out “problems of hermeneutics, that is, of interpreting the Word of God expressed in Sacred Scripture and in the living Tradition of the Church; and also urgent problems in this situation regarding anthropology and ecclesiology.”
Faced with challenges that Ecumenical Dialogue is facing with the establishment of more new communities and groups, and with certain unprecedented tendencies and tension, the Holy Father continued emphasizing the importance of dialogue. “Charity,” he said, “will help Christians to cultivate this ‘thirst’ for full communion in the truth, and docilely following the inspirations of the Holy Spirit, we can hope to arrive soon to the desired unity, on the day that the Lord wants.” “Ecumenism invites us to a fraternal and generous interchange of gifts,” the Pope added, “aware that full communion in the faith, in the Sacraments and in ministry remains the goal and end of the entire Ecumenical Movement.”
May the Holy Spirit continue to inspire our Catholic leadership and our people to pray and hunger that “all may be one” as Jesus prayed the day before he died for us.
Fondly,
Father Nicholas
At Last: Ecumenical Headway on Papal Primacy!
There have been significant steps forward in the Church with dialogue with the Orthodox regarding the relationship between papal primacy and the gathering of Catholic and Orthodox bishops together in synods says Benedict XVI. The Pope recalled these advances when he recently addressed the plenary assembly of the Pontifical Council for Promoting Christian Unity. The Council was reflecting on the “Reception and Future of Ecumenical Dialogue.” In his address, the Holy Father mentioned progress, both at the level of theological dialogue and at the level of ecclesial fraternity, with the Orthodox Churches and the ancient Churches of the East.
In this regard, he particularly pointed to the joint Catholic-Orthodox statement from the end of 1997 on “Ecclesial Communion, Conciliarity and Authority.” That advance, known as the “Ravenna Document” (because the Church representatives met in Ravenna, Italy) “certainly opens a positive perspective of reflection on the relationship that exists between primacy and synodality [the gathering of the Churches as synods of bishops] in the Church, a discussion of crucial importance in relations with our Orthodox brothers, and which will be the object of deepening and discussion in upcoming meetings,” the Pontiff said.
Benedict XVI recalled that Orthodox Patriarch Bartholomew I made explicit reference to this issue when he addressed the Synod of Bishops in Rome in October. In addition to this positive dialogue, the Holy Father noted, “A sincere spirit of friendship between Catholics and Orthodox has been growing over these years.” This is shown, he said, in the “many contacts established between leaders of the Roman Curia and bishops of the Catholic Church with leaders from the various Orthodox Churches, as well as visits to Rome and particular Catholic Churches by leading figures from the Orthodox.”
Referring to the Pontifical Council’s analysis of the Harvest Project, which deals with the first four international bilateral dialogues in which the Church has participated since Vatican II, the Pope looked at advances with four Protestant confessions: Lutherans, Methodists, Anglicans and the World Alliance of Reformed Churches.
Regarding progress in these dialogues, the Holy Father considered that “we find ourselves on the road, in an intermediate situation, in which it seems very useful and opportune to make an objective analysis of the results obtained.”
The Bishop of Rome encouraged both reflection on the progress made, and “the discovery of new paths…seeking together to overcome the divergences that unfortunately still remain in the relationships between the Disciples of Christ."
In his brief address to the Pope, Cardinal Walter Kasper, President of the Pontifical Council, had explained that during their days of work, the Council members had particularly pointed out “problems of hermeneutics, that is, of interpreting the Word of God expressed in Sacred Scripture and in the living Tradition of the Church; and also urgent problems in this situation regarding anthropology and ecclesiology.”
Faced with challenges that Ecumenical Dialogue is facing with the establishment of more new communities and groups, and with certain unprecedented tendencies and tension, the Holy Father continued emphasizing the importance of dialogue. “Charity,” he said, “will help Christians to cultivate this ‘thirst’ for full communion in the truth, and docilely following the inspirations of the Holy Spirit, we can hope to arrive soon to the desired unity, on the day that the Lord wants.” “Ecumenism invites us to a fraternal and generous interchange of gifts,” the Pope added, “aware that full communion in the faith, in the Sacraments and in ministry remains the goal and end of the entire Ecumenical Movement.”
May the Holy Spirit continue to inspire our Catholic leadership and our people to pray and hunger that “all may be one” as Jesus prayed the day before he died for us.
Fondly,
Father Nicholas
Weekly HOMILY for April 19, 2009: Bearers of Peace to One Another
2nd Sunday of Easter, Cycle B
Our Lady of Grace
April 19, 2009
Bearers of Peace to One Another
By (Rev. Msgr.) Nicholas P. Amato
In Your Face
Did it ever strike you that Jesus should have gone into the chambers of the high priests? “Look at me, you poor, misguided people, and repent of your ways,” he could have said. “I am right. You are wrong. I am the Son of God. Now do you get it?”
Or why not go to the judgment seat where Pilate Saturday? “‘What is truth?’ you say. Here it is. ‘Behold the man,’ you said. Behold indeed. Don’t just sit there with your mouth open. I’ve come back from the dead. Take a picture and send it back to your emperor.”
No, Jesus does nothing of the kind. The resurrection is not about himself or for his own persona prestige or vindication. Instead of focusing on trying to prove anything, he comes through locked doors to greet and to challenge his shuddering, fearful and defensive disciples.
Jesus breaks into te company of bewildered and anxious people tooffer them a new sense of meaning and purpose.
These are the people who, in such a touching way, he called friends on the night before he died, and to a man they let him down.
At this point they have lost any dimension of their sense of mission that they might have had or any sense of their being a living community with a clear sense of purpose and direction.
All that binds them together is fear.
The Huddle
They’re not huddled in that room as athletes sometimes huddle to make plans for the next play or the nect offensive, but simply to be huddled. Their huddling is for the sake of huddling.
“Peace be with you,” Jesus says to them, and suddenly a new spirit enters into that locked, shaded room; a new sense of energy and purpose enters into their closed and frightened presence
the appearance of Jesus on that evening of the first day of the week is less about the past than about the future that will arise out of the light and power and peace of his Easter presence.
it is less about evening and more about morning.
The resurrection is about the future of those fearful disciples and about the future of the world they will begin to build in the power of his spirit.
It is the intrusion of the risen Jesus into their frightened little circle that breaks them out of their inward-looking huddle and turns them around.
Jesus turns their circle inside out. His presence and greeting of peace is a call to conversion – a real spiritual turnaround.
More than merely brining peace to his frightened followers, he charges them to move nto the future as heralds and bearers of that same peace.
They themselves will take on his peace-making mission and bring it forward. His appearance do more than simply vindicate his personal integrity or prove the validity of his life and ministry; they evokes and provoke transformation among his disciples.
In his appearances the risen Jesus confronts them with their own possibilities.
The Confrontation
Jesus says to them again, “Peace be with your. As the Father has sent me so I send you.” When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
(1) The peace is offered. (2) The commission is given. (3) The energy of the Spirit’s breath is poured out from the very soul of the risen Christ, but the “If’s” loom large, very large.
(4) A choice remains here – a big choice. They will have to make a decision that will give shape and direction to their whole future.
The choice is about being locked up in a huddle or being feed to become messengers of liberation and reconciliation. The choice is about staying in the upper room in self-righteous isolation, or moving to the ground floor and out the door.
Take your pick.
The Choice Is Yours
You can look backwards and point fingers at the chief priests and Pilates in your own life who have hurt you, even at the Peters and the Thomases with their betrayals and doubts, OR you can choose to move into God’s future and go out to these same persons with a message of peace and healing
In the peace of Christ and in the power of his spirit you can believe in the possibilities of forgiveness and reconciliation OR, with one eye looking backward, you can proceed with your own carefully controlled steps and plans and projects, guided by nothing more than your own limited vision and carefully contrived pragmatism.
This is the fundamental choice Jesus offers as he breathes on his first disciples and messengers of good news.
And on this “first day of the week” again with us his disciples huddled together he breathes on us today!
Take your pick!
Our Lady of Grace
April 19, 2009
Bearers of Peace to One Another
By (Rev. Msgr.) Nicholas P. Amato
In Your Face
Did it ever strike you that Jesus should have gone into the chambers of the high priests? “Look at me, you poor, misguided people, and repent of your ways,” he could have said. “I am right. You are wrong. I am the Son of God. Now do you get it?”
Or why not go to the judgment seat where Pilate Saturday? “‘What is truth?’ you say. Here it is. ‘Behold the man,’ you said. Behold indeed. Don’t just sit there with your mouth open. I’ve come back from the dead. Take a picture and send it back to your emperor.”
No, Jesus does nothing of the kind. The resurrection is not about himself or for his own persona prestige or vindication. Instead of focusing on trying to prove anything, he comes through locked doors to greet and to challenge his shuddering, fearful and defensive disciples.
Jesus breaks into te company of bewildered and anxious people tooffer them a new sense of meaning and purpose.
These are the people who, in such a touching way, he called friends on the night before he died, and to a man they let him down.
At this point they have lost any dimension of their sense of mission that they might have had or any sense of their being a living community with a clear sense of purpose and direction.
All that binds them together is fear.
The Huddle
They’re not huddled in that room as athletes sometimes huddle to make plans for the next play or the nect offensive, but simply to be huddled. Their huddling is for the sake of huddling.
“Peace be with you,” Jesus says to them, and suddenly a new spirit enters into that locked, shaded room; a new sense of energy and purpose enters into their closed and frightened presence
the appearance of Jesus on that evening of the first day of the week is less about the past than about the future that will arise out of the light and power and peace of his Easter presence.
it is less about evening and more about morning.
The resurrection is about the future of those fearful disciples and about the future of the world they will begin to build in the power of his spirit.
It is the intrusion of the risen Jesus into their frightened little circle that breaks them out of their inward-looking huddle and turns them around.
Jesus turns their circle inside out. His presence and greeting of peace is a call to conversion – a real spiritual turnaround.
More than merely brining peace to his frightened followers, he charges them to move nto the future as heralds and bearers of that same peace.
They themselves will take on his peace-making mission and bring it forward. His appearance do more than simply vindicate his personal integrity or prove the validity of his life and ministry; they evokes and provoke transformation among his disciples.
In his appearances the risen Jesus confronts them with their own possibilities.
The Confrontation
Jesus says to them again, “Peace be with your. As the Father has sent me so I send you.” When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
(1) The peace is offered. (2) The commission is given. (3) The energy of the Spirit’s breath is poured out from the very soul of the risen Christ, but the “If’s” loom large, very large.
(4) A choice remains here – a big choice. They will have to make a decision that will give shape and direction to their whole future.
The choice is about being locked up in a huddle or being feed to become messengers of liberation and reconciliation. The choice is about staying in the upper room in self-righteous isolation, or moving to the ground floor and out the door.
Take your pick.
The Choice Is Yours
You can look backwards and point fingers at the chief priests and Pilates in your own life who have hurt you, even at the Peters and the Thomases with their betrayals and doubts, OR you can choose to move into God’s future and go out to these same persons with a message of peace and healing
In the peace of Christ and in the power of his spirit you can believe in the possibilities of forgiveness and reconciliation OR, with one eye looking backward, you can proceed with your own carefully controlled steps and plans and projects, guided by nothing more than your own limited vision and carefully contrived pragmatism.
This is the fundamental choice Jesus offers as he breathes on his first disciples and messengers of good news.
And on this “first day of the week” again with us his disciples huddled together he breathes on us today!
Take your pick!
Friday, April 10, 2009
Weekly THIS AND THAT for April 12, 2009: EASTER SUNDAY -- 50 Days of Celebration from Easter to Pentecost
THIS AND THAT:
FIFTY DAYS OF CELEBRATION FROM EASTER TO PENTECOST
We take a moment to wish all those in our parish family, and those visiting with us on this glorious and festive day, a blessed Easter.
It has been said that the human capacity for festivity arises from the ability to affirm all creation as good – from the ability to embrace, in one resounding “yes,” the length and breath, the heights and depths of our experience in and of this world. We see it in opening of our windows to let in some of the refreshing spring air. We see it in the first crocuses and forsythia sprouting through the soil, after a long cold frozen winter. We hear it the poignant descant of an oboe rising above a steady pulse sounded by an orchestra. We hear it in the delighted squeals of a child as its face is licked by the moist tongue and hot breath of a new puppy. We can hear it in the contented, prayerful whispers of an elderly woman – full of love, grace and years – as she prepares to pass through death to the other side of life, with quiet courage and dignity.
Saying “yes” to all of life, letting all of it in – that is festivity’s sustaining source. But there too is the rub. If the truth be known, few of us can say “yes” to anything for very long. We live, after all, in an intensely mobile culture of fast food, faster cars, disposable diapers and planned obsolescence. We know well the distinction between eating and dining, yet have little time or patience for the latter. Andy Warhol once quipped that our greatest goal is to be famous for fifteen minutes.
Have you ever noticed that at parties we do not carry on conversations, instead we “posture,” that is, we repeat to one another bits and pieces of dialogue from movies, beer commercials, sitcoms, or interviews with sports’ celebrities. Is it any small wonder that many in our society feel so isolated and so lonely. They are unable to connect; they are so incapable of forming relationships that last very long. It is no revelation then, that as individuals we find ourselves increasingly bored, angry, aggressive, and violent. Is it that we’re enraged and terrified by the awful emptiness that seems to stretch in every direction around us?
Given such cultural conditioning, the Christian celebration of what our tradition, as Roman Catholics, calls “the blessed Pentecost” will strike many in our families and circles of friends as mad indeed. For today – Easter Sunday – we begin the celebration of fifty days of immersing ourselves in the Paschal Mystery! Fifty days of surrendering in joyful faith and committed love as the Spirit of God takes possession of our lives! Fifty days of what we call “mystagogy,” namely, of walking with the newly initiated of the Rite of Christian Initiation ever more deeply into the baptismal mysteries of death and resurrection. Good heavens; what an order that will be!
Perhaps one reason why such a prolonged celebration of the fifty days from Easter until Pentecost strikes us as difficult – if not downright absurd – is that we tend to link feasts and holidays with mindless hoopla. “Party time,” for many, is our, or at least their, invitation to obliterate consciousness, to “get wasted,” to “veg out,” to forget, or to become violent by getting embroiled in violent mob response following a lost championship or we hate the visiting team.
But a season of Christian festival is precisely the opposite. It is a time of intensified consciousness, finely turned awareness, awakened memory. The great fifty days of Pentecost are not an unwelcome, unrealistic, obligation to “party on,” even if we don’t feel like it, but instead an invitation to explore more deeply what one writer has called “the weather of the heart.” It is a time to awaken our memory of God’s presence and power in our lives, to look more closely at all the rich and varied textures of creation. In short, the fifty days from Easter to Pentecost is a season for learning how to speak a full-throated “yes” in a culture that wants to keep on saying “no.”
Fondly,
Father Nicholas
FIFTY DAYS OF CELEBRATION FROM EASTER TO PENTECOST
We take a moment to wish all those in our parish family, and those visiting with us on this glorious and festive day, a blessed Easter.
It has been said that the human capacity for festivity arises from the ability to affirm all creation as good – from the ability to embrace, in one resounding “yes,” the length and breath, the heights and depths of our experience in and of this world. We see it in opening of our windows to let in some of the refreshing spring air. We see it in the first crocuses and forsythia sprouting through the soil, after a long cold frozen winter. We hear it the poignant descant of an oboe rising above a steady pulse sounded by an orchestra. We hear it in the delighted squeals of a child as its face is licked by the moist tongue and hot breath of a new puppy. We can hear it in the contented, prayerful whispers of an elderly woman – full of love, grace and years – as she prepares to pass through death to the other side of life, with quiet courage and dignity.
Saying “yes” to all of life, letting all of it in – that is festivity’s sustaining source. But there too is the rub. If the truth be known, few of us can say “yes” to anything for very long. We live, after all, in an intensely mobile culture of fast food, faster cars, disposable diapers and planned obsolescence. We know well the distinction between eating and dining, yet have little time or patience for the latter. Andy Warhol once quipped that our greatest goal is to be famous for fifteen minutes.
Have you ever noticed that at parties we do not carry on conversations, instead we “posture,” that is, we repeat to one another bits and pieces of dialogue from movies, beer commercials, sitcoms, or interviews with sports’ celebrities. Is it any small wonder that many in our society feel so isolated and so lonely. They are unable to connect; they are so incapable of forming relationships that last very long. It is no revelation then, that as individuals we find ourselves increasingly bored, angry, aggressive, and violent. Is it that we’re enraged and terrified by the awful emptiness that seems to stretch in every direction around us?
Given such cultural conditioning, the Christian celebration of what our tradition, as Roman Catholics, calls “the blessed Pentecost” will strike many in our families and circles of friends as mad indeed. For today – Easter Sunday – we begin the celebration of fifty days of immersing ourselves in the Paschal Mystery! Fifty days of surrendering in joyful faith and committed love as the Spirit of God takes possession of our lives! Fifty days of what we call “mystagogy,” namely, of walking with the newly initiated of the Rite of Christian Initiation ever more deeply into the baptismal mysteries of death and resurrection. Good heavens; what an order that will be!
Perhaps one reason why such a prolonged celebration of the fifty days from Easter until Pentecost strikes us as difficult – if not downright absurd – is that we tend to link feasts and holidays with mindless hoopla. “Party time,” for many, is our, or at least their, invitation to obliterate consciousness, to “get wasted,” to “veg out,” to forget, or to become violent by getting embroiled in violent mob response following a lost championship or we hate the visiting team.
But a season of Christian festival is precisely the opposite. It is a time of intensified consciousness, finely turned awareness, awakened memory. The great fifty days of Pentecost are not an unwelcome, unrealistic, obligation to “party on,” even if we don’t feel like it, but instead an invitation to explore more deeply what one writer has called “the weather of the heart.” It is a time to awaken our memory of God’s presence and power in our lives, to look more closely at all the rich and varied textures of creation. In short, the fifty days from Easter to Pentecost is a season for learning how to speak a full-throated “yes” in a culture that wants to keep on saying “no.”
Fondly,
Father Nicholas
Weekly HOMILY for April 12, 2009: EASTER SUNDAY The Paschal Candle IS Easter!
Easter Sunday, Cycle B
Our Lady of Grace
April 12, 2009
The Paschal Candle IS Easter!
By (Rev. Msgr.) Nicholas P. Amato
The Easter Candle
(This evening, at this extraordinary celebration of what is called the Great Easter Vigil) (Today, at this holiest of all feasts),
there is one symbol that dominates the sanctuary and will continue to do so for 50 days until the Feast of Pentecost.
It is the tallest, the thickest, the most adorned item before us (point and move toward it) a symbol which epitomizes Easter Resurrection. It was lit for the first time (this) (last) evening and will be lit for every Mass during the seven Sundays of the Easter Season.
Let us reflect on the rich symbolism this extraordinary candle offers us as we embark on the holiest Season of the Liturgical Year.
The Easter Candle – properly called the Paschal Candle – is rich in symbolism and meaning. It speaks to us and draws us into union with the Risen Christ as Light, as Love, and as Life.
The Candle: Light
First, the Easter Candle is like any candle in the sense that by its very nature, its purpose it to give light.
It speaks to us of the Risen Christ as our personal Light and our light as a people. In the Hebrew Scriptures, God is often seen as light, as when he is manifested as a Pillar of Fire leading his people in the Exodus through the desert from Egypt to the Promised Land.
In the New Testament, St. John is emphatic when he says, “God is light.” And then Jesus says: “I am the light of the world and whoever follows me will not walk in darkness.”
The Risen Christ, specifically as Light, leads us out of all forms of personal and communal darkness. He especially draws us out of the darkness of feeling that life has no purpose or that it has no meaning.
The Risen Christ, as Light, enables us to see that we have indeed come from God and will someday return to God.
Jesus as Light, helps us to know ourselves and others as daughters and sons of God and how we are to relate to one another.
The Candle: Love
Second, the Easter Candle is again like any candle in the sense that it gives warmth.
By its very nature, it has the ability to reach out and give of itself as it gives warmth and in so doing it draws us to it. In this way, it speaks to us of the Risen Christ as Love.
Again we can remember St. John who says so simply: “God is love.” After these words, Jesus gives us the two great commandments of love of God and of love of neighbor.
The Risen Christ, as Love, leads us out of all forms of dysfunctional behavior. He especially draws us out of feelings of worthlessness and indifference toward others.
The Risen Christ, as Love, leads each of us to realize our self-worth as God’s beloved sons and daughters.
And he leads us to reach out to one another and to all of God’s children with the same warmth and compassion and willingness to share.
The Candle: Life
Finally, the Easter Candle is like any candle with its flickering flame.
Here the Symbol declares that Jesus is active and alive. In this way, it speaks to us of the Risen Christ as Life.
We believe that we first share this life of the Risen Christ at Baptism. This is why, in our Catholic tradition, we initiate adults into our faith community at the Easter Vigil.
And this is why all of us are invited to renew our baptismal promises at the Easter Masses. We will do that in just a few minutes.
The Risen Christ, as Life, leads us out of all forms of death into new life in him.
He leads us out of the death of bitterness into the life of forgiveness.
As Life, he leads us out of the death of loneliness into the life of relationship and community.
And above all, he leads us out of the death of death itself to the hope of fuller life with him.
Conclusion
The one symbol that predominates in the sanctuary and will continue to do so for 50 days until the Feast of Pentecost predominates because it must.
It is a constant reminder and instrument through which we experience the reality of Easter in our daily lives.
It both (1) Proclaims and (2) Draws us into the Risen Savior as Light, Love, and Life.
There is justifiable cause for our Alleluias and the joy we share on this day!
Our Lady of Grace
April 12, 2009
The Paschal Candle IS Easter!
By (Rev. Msgr.) Nicholas P. Amato
The Easter Candle
(This evening, at this extraordinary celebration of what is called the Great Easter Vigil) (Today, at this holiest of all feasts),
there is one symbol that dominates the sanctuary and will continue to do so for 50 days until the Feast of Pentecost.
It is the tallest, the thickest, the most adorned item before us (point and move toward it) a symbol which epitomizes Easter Resurrection. It was lit for the first time (this) (last) evening and will be lit for every Mass during the seven Sundays of the Easter Season.
Let us reflect on the rich symbolism this extraordinary candle offers us as we embark on the holiest Season of the Liturgical Year.
The Easter Candle – properly called the Paschal Candle – is rich in symbolism and meaning. It speaks to us and draws us into union with the Risen Christ as Light, as Love, and as Life.
The Candle: Light
First, the Easter Candle is like any candle in the sense that by its very nature, its purpose it to give light.
It speaks to us of the Risen Christ as our personal Light and our light as a people. In the Hebrew Scriptures, God is often seen as light, as when he is manifested as a Pillar of Fire leading his people in the Exodus through the desert from Egypt to the Promised Land.
In the New Testament, St. John is emphatic when he says, “God is light.” And then Jesus says: “I am the light of the world and whoever follows me will not walk in darkness.”
The Risen Christ, specifically as Light, leads us out of all forms of personal and communal darkness. He especially draws us out of the darkness of feeling that life has no purpose or that it has no meaning.
The Risen Christ, as Light, enables us to see that we have indeed come from God and will someday return to God.
Jesus as Light, helps us to know ourselves and others as daughters and sons of God and how we are to relate to one another.
The Candle: Love
Second, the Easter Candle is again like any candle in the sense that it gives warmth.
By its very nature, it has the ability to reach out and give of itself as it gives warmth and in so doing it draws us to it. In this way, it speaks to us of the Risen Christ as Love.
Again we can remember St. John who says so simply: “God is love.” After these words, Jesus gives us the two great commandments of love of God and of love of neighbor.
The Risen Christ, as Love, leads us out of all forms of dysfunctional behavior. He especially draws us out of feelings of worthlessness and indifference toward others.
The Risen Christ, as Love, leads each of us to realize our self-worth as God’s beloved sons and daughters.
And he leads us to reach out to one another and to all of God’s children with the same warmth and compassion and willingness to share.
The Candle: Life
Finally, the Easter Candle is like any candle with its flickering flame.
Here the Symbol declares that Jesus is active and alive. In this way, it speaks to us of the Risen Christ as Life.
We believe that we first share this life of the Risen Christ at Baptism. This is why, in our Catholic tradition, we initiate adults into our faith community at the Easter Vigil.
And this is why all of us are invited to renew our baptismal promises at the Easter Masses. We will do that in just a few minutes.
The Risen Christ, as Life, leads us out of all forms of death into new life in him.
He leads us out of the death of bitterness into the life of forgiveness.
As Life, he leads us out of the death of loneliness into the life of relationship and community.
And above all, he leads us out of the death of death itself to the hope of fuller life with him.
Conclusion
The one symbol that predominates in the sanctuary and will continue to do so for 50 days until the Feast of Pentecost predominates because it must.
It is a constant reminder and instrument through which we experience the reality of Easter in our daily lives.
It both (1) Proclaims and (2) Draws us into the Risen Savior as Light, Love, and Life.
There is justifiable cause for our Alleluias and the joy we share on this day!
Weekly HOMILY for April 10, 2009: GOOD FRIDAY Picking up Your Cross
Good Friday Remarks
Our Lady of Grace
April 10, 2009
Picking up Our Cross
By (Rev. Msgr.) Nicholas P. Amato
Crucifixion
Picking up your cross is not exactly what we expected, it?
All the days of Lent, we have walked with a friend, a shepherd, a miracle worker, a storyteller, who seems to be inviting us to imitate him.
Yet, now, the road is uphill, full of pain and ends with a naked Savior nailed to the wood of a cross.
Crucifixion and Others
Lesser souls would shrink from the site. However, something compels us to follow him into crucifixion. He warned us that this was coming.
Our Catholic faith is not a “feel good,” “entertain me” religion. We know that discipleship requires laying down your life for the sake of love, just like the master.
Many have gone to the cross before us: Little St. Terese dying of tuberculosis in a French convent, Padre Pio persecuted for the sake of the stigmata, Edit Stein gassed into stillness because she was a Jew, Dorothy Stang and Stanley Rother dying by bullets of hate in Central America.
The list is not complete. It will continue as long as evil tries to conquer Jesus’ Calvary love.
Crucifixion and Us
We are rarely asked to be so heroic as the martyrs and saints. Our dying is less known, but still a part of the mystery of dying and rising.
In these pews is quite enough suffering to bring grace to all of us.
The beauty of entering Good Friday with our small crosses is that Jesus opens his arms wide to receive all we offer.
From the nagging pain of arthritic joints to a long endured grief, Jesus, in this final gesture of death, wants us near him.
He is like us in all things but sin. He is like us in pain, suffering, grief and dying.
A Sign of Hope
Because of this day we will never stand alone in our personal crucifixions.
The cross before us is the great sign of hope.
In the companionship of the communion of saints we walk up the hill and stand at the cross.
Teacher, shepherd, storyteller, he is finally savior.
We pray for the courage to bear the cross with him.
Our Lady of Grace
April 10, 2009
Picking up Our Cross
By (Rev. Msgr.) Nicholas P. Amato
Crucifixion
Picking up your cross is not exactly what we expected, it?
All the days of Lent, we have walked with a friend, a shepherd, a miracle worker, a storyteller, who seems to be inviting us to imitate him.
Yet, now, the road is uphill, full of pain and ends with a naked Savior nailed to the wood of a cross.
Crucifixion and Others
Lesser souls would shrink from the site. However, something compels us to follow him into crucifixion. He warned us that this was coming.
Our Catholic faith is not a “feel good,” “entertain me” religion. We know that discipleship requires laying down your life for the sake of love, just like the master.
Many have gone to the cross before us: Little St. Terese dying of tuberculosis in a French convent, Padre Pio persecuted for the sake of the stigmata, Edit Stein gassed into stillness because she was a Jew, Dorothy Stang and Stanley Rother dying by bullets of hate in Central America.
The list is not complete. It will continue as long as evil tries to conquer Jesus’ Calvary love.
Crucifixion and Us
We are rarely asked to be so heroic as the martyrs and saints. Our dying is less known, but still a part of the mystery of dying and rising.
In these pews is quite enough suffering to bring grace to all of us.
The beauty of entering Good Friday with our small crosses is that Jesus opens his arms wide to receive all we offer.
From the nagging pain of arthritic joints to a long endured grief, Jesus, in this final gesture of death, wants us near him.
He is like us in all things but sin. He is like us in pain, suffering, grief and dying.
A Sign of Hope
Because of this day we will never stand alone in our personal crucifixions.
The cross before us is the great sign of hope.
In the companionship of the communion of saints we walk up the hill and stand at the cross.
Teacher, shepherd, storyteller, he is finally savior.
We pray for the courage to bear the cross with him.
Weekly HOMILY for April 9, 2009: HOLY THURSDAY The Exoduses in Our Lives
Mass of the Lord’s Supper, Cycle B
Our Lady of Grace
April 9, 2009
The Exoduses in Our Lives
By (Rev. Msgr.) Nicholas P. Amato
Last Evening’s Passover
Last evening at sundown our Jewish friends and neighbors began their celebration of Passover.
This evening at sundown we celebrate the Mass of the Lord’s Supper and Jesus’ Washing of the Feet of his disciples.
All three events – the Passover, the Last Supper, and the Washing of Feet have a similar meaning, that of passing over from slavery and death to new life and promise.
All three can be seen as an Exodus.
Jews’ Exodus
“Exodus” and our English word “Exit” have the same Greek root, meaning to go or leave. The Exodus thus was the departure or leaving of the Jewish People from Egypt.
Each of our three readings calls us to observe and apply three different, though connected, exoduses that we as followers of Jesus claim as central to our faith.
The first of the three exoduses took place 1,300 before the birth of Jesus.
The Jews under the leadership of Moses are lead out of slavery across the Red Sea into the Sinai Desert and eventually to the Promised Land.
Scripture tells us that the Lord God told his People to remember and observe what he had done for them there, by celebrating a special meal each year. This meal was called the Passover because it recalls the passing over of God’s Chosen People from slavery to freedom.
We hear this meal described in tonight’s first reading from the Book of Exodus.
The Passover Meal that began last evening brings Jews together and fuses their past and their present. The kind of food they eat and the way they eat it makes present again, the saving event of the original Exodus.
At the same time, it expresses their faith that God will continue to save them from evil in the present. In other words, the meal deepens their trust that God will perform other exodus events for them on their journey of faith.
Jesus’ Exodus
That takes us to the second exodus event that is before us this evening – this one occurs around the year 30 of the Common Era. We hear about it in the section of tonight’s second reading from St. Paul.
Jesus is celebrating that same Jewish Passover Meal with his Apostles that we just heard about. In doing this, he recalls that first Exodus, but notice, he adds something new.
(1) Jesus makes the bread and wine that they are having at the meal into a whole new reality. He consecrates it as his own body and blood that is to be sacrificed for us.
(2) And then, he also tells his Apostles to celebrate this meal in memory of his departure, his going out of, his exodus from this world.
Once again, as with the Passover Meal of the Old Testament, the Last Supper fuses the past with the present. It recalls Jesus’ exodus from this world through crucifixion and death to his resurrection.
This meal gives us in this present moment a communion with him and communicates to us the very life of God.
Our Exodus
Which brings us to the third exodus that is taking place in our hearing this very evening. This exodus is based on the section of tonight’s reading from the Gospel of John.
We are told that Jesus washes the feet of the Apostles at the Last Supper and after doing so, he tells them, “As I have done, so you must do.”
Jesus’ actions and words define what our exodus is for us today. We are being called to a departure, from our slavery to the sin of the past to a new freedom of love and service of others.
As did the Jewish Passover and the Last Supper, this action also fuses the past bondage with the present liberation. We recall Jesus’ words and we move forward from them.
For example:
➢ “As I have washed your feet like a slave, so you must wash the feet of each other and serve one another.” And so I let my feet be washed and I wash another’s.
➢ “As I have loved you without limit or condition, so you must love one another without limit or condition.” And so I resolve today to see my enemy or a former friend with a new perspective.
➢ “As I am about to suffer and die for you, so you must suffer and, if necessary, die for one another.” And so I resolve to sacrifice time and effort for the good of others and not always seek first what is best for me.
Such actions are exodus experiences that engage us personally today.
Conclusion
Yes, the Jewish People know well how to celebrate their liberation from slavery.
And tonight, we are able to depart from our own selfishness and sin and live again that exodus in the Eucharist and the washing of one another’s feet.
Our Lady of Grace
April 9, 2009
The Exoduses in Our Lives
By (Rev. Msgr.) Nicholas P. Amato
Last Evening’s Passover
Last evening at sundown our Jewish friends and neighbors began their celebration of Passover.
This evening at sundown we celebrate the Mass of the Lord’s Supper and Jesus’ Washing of the Feet of his disciples.
All three events – the Passover, the Last Supper, and the Washing of Feet have a similar meaning, that of passing over from slavery and death to new life and promise.
All three can be seen as an Exodus.
Jews’ Exodus
“Exodus” and our English word “Exit” have the same Greek root, meaning to go or leave. The Exodus thus was the departure or leaving of the Jewish People from Egypt.
Each of our three readings calls us to observe and apply three different, though connected, exoduses that we as followers of Jesus claim as central to our faith.
The first of the three exoduses took place 1,300 before the birth of Jesus.
The Jews under the leadership of Moses are lead out of slavery across the Red Sea into the Sinai Desert and eventually to the Promised Land.
Scripture tells us that the Lord God told his People to remember and observe what he had done for them there, by celebrating a special meal each year. This meal was called the Passover because it recalls the passing over of God’s Chosen People from slavery to freedom.
We hear this meal described in tonight’s first reading from the Book of Exodus.
The Passover Meal that began last evening brings Jews together and fuses their past and their present. The kind of food they eat and the way they eat it makes present again, the saving event of the original Exodus.
At the same time, it expresses their faith that God will continue to save them from evil in the present. In other words, the meal deepens their trust that God will perform other exodus events for them on their journey of faith.
Jesus’ Exodus
That takes us to the second exodus event that is before us this evening – this one occurs around the year 30 of the Common Era. We hear about it in the section of tonight’s second reading from St. Paul.
Jesus is celebrating that same Jewish Passover Meal with his Apostles that we just heard about. In doing this, he recalls that first Exodus, but notice, he adds something new.
(1) Jesus makes the bread and wine that they are having at the meal into a whole new reality. He consecrates it as his own body and blood that is to be sacrificed for us.
(2) And then, he also tells his Apostles to celebrate this meal in memory of his departure, his going out of, his exodus from this world.
Once again, as with the Passover Meal of the Old Testament, the Last Supper fuses the past with the present. It recalls Jesus’ exodus from this world through crucifixion and death to his resurrection.
This meal gives us in this present moment a communion with him and communicates to us the very life of God.
Our Exodus
Which brings us to the third exodus that is taking place in our hearing this very evening. This exodus is based on the section of tonight’s reading from the Gospel of John.
We are told that Jesus washes the feet of the Apostles at the Last Supper and after doing so, he tells them, “As I have done, so you must do.”
Jesus’ actions and words define what our exodus is for us today. We are being called to a departure, from our slavery to the sin of the past to a new freedom of love and service of others.
As did the Jewish Passover and the Last Supper, this action also fuses the past bondage with the present liberation. We recall Jesus’ words and we move forward from them.
For example:
➢ “As I have washed your feet like a slave, so you must wash the feet of each other and serve one another.” And so I let my feet be washed and I wash another’s.
➢ “As I have loved you without limit or condition, so you must love one another without limit or condition.” And so I resolve today to see my enemy or a former friend with a new perspective.
➢ “As I am about to suffer and die for you, so you must suffer and, if necessary, die for one another.” And so I resolve to sacrifice time and effort for the good of others and not always seek first what is best for me.
Such actions are exodus experiences that engage us personally today.
Conclusion
Yes, the Jewish People know well how to celebrate their liberation from slavery.
And tonight, we are able to depart from our own selfishness and sin and live again that exodus in the Eucharist and the washing of one another’s feet.
Thursday, April 02, 2009
Weekly HOMILY for April 5, 2009: PASSION/PALM SUNDAY The Crucifixion Continues and You Are There
Passion (Palm) Sunday, Cycle B
Our Lady of Grace
April 5, 2009
The Crucifixion Continues and You Are There
By (Rev. Msgr.) Nicholas P. Amato
Crucifiers
Various people and various human tendencies were responsible for crucifying Jesus.
The Governor – Pilate – knows that the person dragged before him is innocent, but justice was not his primary concern.
Keeping things under control for his Roman bosses, so as to hold on to his comfortable position, this is what matters most to Pilate. And so, Jesus is crucified on the cross of Pilate’s self-interest.
Next, the High Priest is a sincerely religious man. He sees it as his duty to protect his faith from this anarchist who questions the ritual and certain teachings.
This high priest and his Sanhedrin are like some others throughout history who have so exalted the truth of a creed that they have missed the truth of humanity and of compassion. And so, Jesus is crucified on the cross of the high priest’s self-righteousness.
Then there’s Judas who expects this Messiah to restore economic and political power to Israel, yet, Jesus keeps talking about a kingdom of justice and peace, a kingdom built on selflessness and humility and service.
Judas cannot take this any longer and decides to cut his losses, cash in, and move on. And so, Jesus is crucified on the cross of Judas’ distorted ambition.
And finally, there are the onlookers who watch Jesus stumble through the streets, with the crossbeam strapped to his shoulders. He is in great pain.
And they just watch and do or say nothing. So Jesus is crucified on the cross of the people’s indifference.
Crucifiers Today
On this Passion Sunday, we are confronted once again with the death of Jesus on the cross.
We see those involved in that crucifixion 2000 years ago – Pilate, the High Priest, Judas, and the onlookers. In truth, Jesus is crucified not because of any single madman or evil movement.
He is crucified because of ordinary, everyday vices – self-interest, self-righteousness, distorted ambition, and indifference.
The all-important question is: “Do not these same vices, in us, continue to crucify Jesus today?”
Is Jesus not crucified today by:
➢ Our acting for our own self-interest alone and not looking out for the common good of all?
➢ Is he not crucified today by our sense of self-righteousness which demonizes and destroys persons instead of aiming at evil behavior?
➢ Is Jesus not crucified today by our distorted ambition – witness the current financial crisis – where fairness and honesty are forgotten?
➢ And is he not crucified today by our indifference where we do not tend to the needs of a relative who is emotionally troubled or the forgotten and hurting in our society?
As we reflect on Jesus’ passion this week we call Holy Week, may we realize the crucifixions we are party to, at times without even knowing it.
And may the crucified Christ grant us the grace to transform these crucifixions into experiences of Resurrection.
To do that we must have a change of heart in our heart become the humble, selfless, and compassionate heart of Jesus.
Our Lady of Grace
April 5, 2009
The Crucifixion Continues and You Are There
By (Rev. Msgr.) Nicholas P. Amato
Crucifiers
Various people and various human tendencies were responsible for crucifying Jesus.
The Governor – Pilate – knows that the person dragged before him is innocent, but justice was not his primary concern.
Keeping things under control for his Roman bosses, so as to hold on to his comfortable position, this is what matters most to Pilate. And so, Jesus is crucified on the cross of Pilate’s self-interest.
Next, the High Priest is a sincerely religious man. He sees it as his duty to protect his faith from this anarchist who questions the ritual and certain teachings.
This high priest and his Sanhedrin are like some others throughout history who have so exalted the truth of a creed that they have missed the truth of humanity and of compassion. And so, Jesus is crucified on the cross of the high priest’s self-righteousness.
Then there’s Judas who expects this Messiah to restore economic and political power to Israel, yet, Jesus keeps talking about a kingdom of justice and peace, a kingdom built on selflessness and humility and service.
Judas cannot take this any longer and decides to cut his losses, cash in, and move on. And so, Jesus is crucified on the cross of Judas’ distorted ambition.
And finally, there are the onlookers who watch Jesus stumble through the streets, with the crossbeam strapped to his shoulders. He is in great pain.
And they just watch and do or say nothing. So Jesus is crucified on the cross of the people’s indifference.
Crucifiers Today
On this Passion Sunday, we are confronted once again with the death of Jesus on the cross.
We see those involved in that crucifixion 2000 years ago – Pilate, the High Priest, Judas, and the onlookers. In truth, Jesus is crucified not because of any single madman or evil movement.
He is crucified because of ordinary, everyday vices – self-interest, self-righteousness, distorted ambition, and indifference.
The all-important question is: “Do not these same vices, in us, continue to crucify Jesus today?”
Is Jesus not crucified today by:
➢ Our acting for our own self-interest alone and not looking out for the common good of all?
➢ Is he not crucified today by our sense of self-righteousness which demonizes and destroys persons instead of aiming at evil behavior?
➢ Is Jesus not crucified today by our distorted ambition – witness the current financial crisis – where fairness and honesty are forgotten?
➢ And is he not crucified today by our indifference where we do not tend to the needs of a relative who is emotionally troubled or the forgotten and hurting in our society?
As we reflect on Jesus’ passion this week we call Holy Week, may we realize the crucifixions we are party to, at times without even knowing it.
And may the crucified Christ grant us the grace to transform these crucifixions into experiences of Resurrection.
To do that we must have a change of heart in our heart become the humble, selfless, and compassionate heart of Jesus.
Wednesday, March 25, 2009
Weekly THIS AND THAT for March 29, 2009: Learning to Pray Without Ceasing
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
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
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!
Thursday, February 26, 2009
Weekly This and That for March 1, 2009: To Live in Christ
This and That:
To Live in Christ
To Journey in the Footsteps of St. Paul
We began this past Friday as St. Paul did, on a journey; for us it was a journey of six Fridays and following his footsteps. Like him we too are sinners, oh we may not be persecuting Christians; it’s more likely a question of not knowing Christ fully or not living a life worthy of our calling. The same Spirit of Jesus Christ that struck St. Paul can strike us. The same Spirit of Jesus Christ that turned his life around can turn our lives around as well. Because it is all a function of the one receiving, it is up to us for the transformation to become a reality. The questions come down to: How much more do we want out of our life as believers? How much more peace, transformation, union with God, ability to handle stress and conflict? Be assured that any dissatisfaction regarding any of those areas is waiting to be filled by the risen Lord Jesus himself. You just have to want it enough. And be assured also that “the wanting it” is in itself the initial rumblings of God’s Spirit within you. Come then, join us for these sessions. Every Friday presentation is preceded by Mass at 6:30pm, Supper at 7:00 with the talk beginning at 7:30 and ending promptly at 8:30. Bring the kids, making it a family night and we’ll feed them and entertain them as well with age-appropriate activities.
To Live in Christ
This past Friday evening’s initial topic was “To Live in Christ.” We began the evening by asking, “What will it take to get into St. Paul’s skin? To get into his head? To actually go through a similar, though different, transformation?” It will take knowledge, grace, and the gifts of the Holy Spirit! A starting point for Paul’s Spirituality is 2 Corinthians 5:16-17 where he says, “From now on, therefore, we regard no one from a human point of view (according to the flesh); even though we once knew Christ from a human point of view, we know him no longer in that way. So if anyone is in Christ there is a new creation; everything old has passed away. See, everything has become new!”
What precisely does Paul mean by knowing someone from a “human point of view” (i.e. according to the flesh?) What’s the “new” point of view i.e. according to the Spirit? How did he know Jesus that way? How might we know Jesus that way?
Changing a Perspective
Through Baptism and grace everything can become new for us too. God is the principle actor and the cause of the effect in the believer. For St. Paul it was a dramatic encounter with the risen Lord. That experience on the road to Damascus empowered him to reorient his perspective. My guess is that we have all had an “Aha!” moment in which an insight helped us to rearrange how we thought about someone or something. The experience may have changed our seeing someone as an “enemy” into seeing him or her as a “friend.” Or the insight may have transformed what we previously saw as a “curse” like an illness into a “blessing.” What may have been an example in your own experience?
Now let’s look at an example of transformation that took place through grace in St. Paul. For it was grace that allowed him to “regard no one from a human point of view.” Even though we know insights have changed how we view others, even though we would like to believe that God’s grace could do in us what it did in St. Paul, we often hear a great deal of chatter going on in our heads that keep us from moving forward in God’s grace. Things like not being ready to surrender a past grievance, like holding on to past ways of looking at myself, like endless rationalizations justifying what I do or the stance I take, like a desire for quick results, an inability to forgive or an inability to believe that “being in Christ” can really make all things new.
Christ from a New Perspective
Each of us lives with a bit of a false identity. It is a façade that we construct about ourselves. It is the result of our struggles, emotions, fears and negative influences in our lives. At some point in living, our false identity can be challenged by a “force” around us. It comes as some experience of mercy, of unmerited love that cuts through my own ego selfishness. It may come from another person or directly from God, but in a moment’s flash, we find ourselves caring for “someone else for himself” rather than “someone who can meet my own needs.” Or it may come from finding our sacrificing time on a project that helps others in some way. Through such ways our identity begins to shift. Our self-centeredness is loosened and the stucco that covered who we really are begins to crumble from us. We still retain a strong sense of a separate self, but loving and more open divine and human relationships are now included as part of who we are. And in the process we begin to put on the “mind of Christ.” And our true self has moved to a relationship with God.
Work-shopping a New Perspective for Yourself
As a group we then began working on an area or two that needed transformation in our own lives. We asked, “What does Christ say to me in each situation and what grace is he offering me in that situation?” The grace being offered is to be so transformed that we no longer live in ourselves, but allow Christ to live in us, so that all we do and all we are reflect Christ to the world. The results of such a “living in Christ” was very clear to Paul. He no longer considered his former life as a Pharisee to count for anything, in comparison to what he had gained in Christ. To the Philippians he said, “Yet whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ…”
Goals for Our Time Together
The evening ended with sharing of the goal of the 6-Friday Series. Consider these weeks as God’s personal invitation to you. God seeks to be closer to you than you can imagine. God is aware that your life, as most others, is a bit of a jumble and not always headed in the right direction. A billboard in the South reads: “God loves you just the way you are, but he loves you too much to leave you that way.” The invitation to joining us for Week 2 trough 6 will require leaving something behind and going to something quite new. But, as Paul experienced it, it is well worth the effort. Come join us on this journey of faith in the footsteps of St. Paul. Next week’s topic is “How are saved?”
Fondly,
Father Nicholas
To Live in Christ
To Journey in the Footsteps of St. Paul
We began this past Friday as St. Paul did, on a journey; for us it was a journey of six Fridays and following his footsteps. Like him we too are sinners, oh we may not be persecuting Christians; it’s more likely a question of not knowing Christ fully or not living a life worthy of our calling. The same Spirit of Jesus Christ that struck St. Paul can strike us. The same Spirit of Jesus Christ that turned his life around can turn our lives around as well. Because it is all a function of the one receiving, it is up to us for the transformation to become a reality. The questions come down to: How much more do we want out of our life as believers? How much more peace, transformation, union with God, ability to handle stress and conflict? Be assured that any dissatisfaction regarding any of those areas is waiting to be filled by the risen Lord Jesus himself. You just have to want it enough. And be assured also that “the wanting it” is in itself the initial rumblings of God’s Spirit within you. Come then, join us for these sessions. Every Friday presentation is preceded by Mass at 6:30pm, Supper at 7:00 with the talk beginning at 7:30 and ending promptly at 8:30. Bring the kids, making it a family night and we’ll feed them and entertain them as well with age-appropriate activities.
To Live in Christ
This past Friday evening’s initial topic was “To Live in Christ.” We began the evening by asking, “What will it take to get into St. Paul’s skin? To get into his head? To actually go through a similar, though different, transformation?” It will take knowledge, grace, and the gifts of the Holy Spirit! A starting point for Paul’s Spirituality is 2 Corinthians 5:16-17 where he says, “From now on, therefore, we regard no one from a human point of view (according to the flesh); even though we once knew Christ from a human point of view, we know him no longer in that way. So if anyone is in Christ there is a new creation; everything old has passed away. See, everything has become new!”
What precisely does Paul mean by knowing someone from a “human point of view” (i.e. according to the flesh?) What’s the “new” point of view i.e. according to the Spirit? How did he know Jesus that way? How might we know Jesus that way?
Changing a Perspective
Through Baptism and grace everything can become new for us too. God is the principle actor and the cause of the effect in the believer. For St. Paul it was a dramatic encounter with the risen Lord. That experience on the road to Damascus empowered him to reorient his perspective. My guess is that we have all had an “Aha!” moment in which an insight helped us to rearrange how we thought about someone or something. The experience may have changed our seeing someone as an “enemy” into seeing him or her as a “friend.” Or the insight may have transformed what we previously saw as a “curse” like an illness into a “blessing.” What may have been an example in your own experience?
Now let’s look at an example of transformation that took place through grace in St. Paul. For it was grace that allowed him to “regard no one from a human point of view.” Even though we know insights have changed how we view others, even though we would like to believe that God’s grace could do in us what it did in St. Paul, we often hear a great deal of chatter going on in our heads that keep us from moving forward in God’s grace. Things like not being ready to surrender a past grievance, like holding on to past ways of looking at myself, like endless rationalizations justifying what I do or the stance I take, like a desire for quick results, an inability to forgive or an inability to believe that “being in Christ” can really make all things new.
Christ from a New Perspective
Each of us lives with a bit of a false identity. It is a façade that we construct about ourselves. It is the result of our struggles, emotions, fears and negative influences in our lives. At some point in living, our false identity can be challenged by a “force” around us. It comes as some experience of mercy, of unmerited love that cuts through my own ego selfishness. It may come from another person or directly from God, but in a moment’s flash, we find ourselves caring for “someone else for himself” rather than “someone who can meet my own needs.” Or it may come from finding our sacrificing time on a project that helps others in some way. Through such ways our identity begins to shift. Our self-centeredness is loosened and the stucco that covered who we really are begins to crumble from us. We still retain a strong sense of a separate self, but loving and more open divine and human relationships are now included as part of who we are. And in the process we begin to put on the “mind of Christ.” And our true self has moved to a relationship with God.
Work-shopping a New Perspective for Yourself
As a group we then began working on an area or two that needed transformation in our own lives. We asked, “What does Christ say to me in each situation and what grace is he offering me in that situation?” The grace being offered is to be so transformed that we no longer live in ourselves, but allow Christ to live in us, so that all we do and all we are reflect Christ to the world. The results of such a “living in Christ” was very clear to Paul. He no longer considered his former life as a Pharisee to count for anything, in comparison to what he had gained in Christ. To the Philippians he said, “Yet whatever gains I had, these I have come to regard as loss because of Christ. More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ…”
Goals for Our Time Together
The evening ended with sharing of the goal of the 6-Friday Series. Consider these weeks as God’s personal invitation to you. God seeks to be closer to you than you can imagine. God is aware that your life, as most others, is a bit of a jumble and not always headed in the right direction. A billboard in the South reads: “God loves you just the way you are, but he loves you too much to leave you that way.” The invitation to joining us for Week 2 trough 6 will require leaving something behind and going to something quite new. But, as Paul experienced it, it is well worth the effort. Come join us on this journey of faith in the footsteps of St. Paul. Next week’s topic is “How are saved?”
Fondly,
Father Nicholas
Weekly HOMILY for March 1, 2009: Lent: A Time to Be Driven into the Desert
1st Sunday of Lent, Cycle B
Our Lady of Grace
March 1, 2009
Lent: Time to Be Driven into the Desert
By (Rev. Msgr.) Nicholas P. Amato
Jesus in the Desert
The Gospel passage that we just heard says this: “The Spirit drove Jesus out into the desert, and he … (was) tempted by Satan.”
A current author, Alan Simek, has written about his experience in the deserts of our own American Southwest. He says: “The desert offers the comfort of permanence, the promise of continuity in a world of change.
“But, it is a vast and lonely landscape. Even the best prepared may meet the unexpected, the freak storm, the slip or fall off a trail, the sudden strike of the rattlesnake.
“Only the fool thinks he can rely on his own strength and skill alone. In short, the desert escapes my control.
“For this reason my mind is drawn quietly, naturally toward someone outside myself on whom I can lean. In the desert I think not so much of causes as of The Cause.
“The experience of the desert is … about recognizing God’s glory. And like Jesus, we may meet and be tempted by the Enemy in the desert.
“One thing is certain: If we come to the desert, we will change.”
We Need the Desert
My friends, I have come to believe strongly that we all need a desert and even more so as I continue in my studies in directing Contemplative Retreats.
I am not suggesting that we have to travel to our American Southwest as our author, or to the Judean Wilderness of our slides, as beautiful as they are. But I am saying that we need desert experiences, desert moments, and we need these regularly.
Such experiences are crucial and the Season of Lent beckons us to this. That is why we have this Gospel on the First Sunday of Lent every year.
Our Deserts
Surprisingly so, our own desert can be found in any experience of stillness.
It may be:
1) When we are lying in bed before getting up in the morning or
2) Driving to work alone with no news on or music playing. It may be
3) Sitting in a chair looking at a candle flame or gazing outside at the trees. It may be
4) Walking the NCR Trail or
5) Waiting for our doctor’s appointment. It may be
6) Sitting quietly, even with our eyes closed, here in church before Mass or in the chapel any day of the week. It may be in the
7) Parking lot after you’ve loaded the car with groceries and before you turn on the ignition.
All of these can be our desert experiences or desert moments. And in all these experiences, the key thing is stillness.
Please note; it is not so much an issue of reciting prayers or speaking words to God. It is more an issue of stillness, of being receptive.
In our desert experience, we are to listen to our inner core. We are to listen to God who often speaks to us from the very depths of our being, the very depths of ourselves as persons.
Temptations in Our Deserts
It is in these desert experiences that we almost immediately and naturally become aware of God. And we also become aware of ourselves.
The Gospel says that “Jesus was tempted by Satan” in the desert.
I think, for us, in our desert, we too will become aware:
1) Of our temptations and our sinfulness
2) Of our impatience and anger
3) Of our resentment or alienation from someone
4) Of our insensitivity to the poor and in our looking out only for ourselves
5) Of judging and thinking ill of others
6) Of our lack of trust or of entrusting ourselves to God.
So yes, in the desert, we are first aware of God and of Jesus. And then, we quickly become aware of ourselves – of our humanity and limitations, our temptations and sin.
As the Spirit drove Jesus into the Judean Wilderness, so the same Spirit is driving each of us into our own desert. Can you not feel the drive and need for this?
Know that there may be a desire to resist this being driven either (1) Because we are not ready to be that close to God or (2) Because we know instinctively that the desert will make us aware of ourselves in ways that we may not like.
Go to the Desert
It has been said that, “Reflection is the kind of inaction that alone makes action meaningful and focused on what is good.” Again, “Reflection is the kind of inaction that alone makes action both meaningful and focused on what is good.”
That, my friends, is what the desert will do for each of us. And so, I appeal to you to heed the call of this First Sunday of Lent.
Go to that place of stillness and simply “be” with your God.
By his grace he has planted the desire in you. And there he is awaiting you. What marvelous things can come from such a daily union!
Our Lady of Grace
March 1, 2009
Lent: Time to Be Driven into the Desert
By (Rev. Msgr.) Nicholas P. Amato
Jesus in the Desert
The Gospel passage that we just heard says this: “The Spirit drove Jesus out into the desert, and he … (was) tempted by Satan.”
A current author, Alan Simek, has written about his experience in the deserts of our own American Southwest. He says: “The desert offers the comfort of permanence, the promise of continuity in a world of change.
“But, it is a vast and lonely landscape. Even the best prepared may meet the unexpected, the freak storm, the slip or fall off a trail, the sudden strike of the rattlesnake.
“Only the fool thinks he can rely on his own strength and skill alone. In short, the desert escapes my control.
“For this reason my mind is drawn quietly, naturally toward someone outside myself on whom I can lean. In the desert I think not so much of causes as of The Cause.
“The experience of the desert is … about recognizing God’s glory. And like Jesus, we may meet and be tempted by the Enemy in the desert.
“One thing is certain: If we come to the desert, we will change.”
We Need the Desert
My friends, I have come to believe strongly that we all need a desert and even more so as I continue in my studies in directing Contemplative Retreats.
I am not suggesting that we have to travel to our American Southwest as our author, or to the Judean Wilderness of our slides, as beautiful as they are. But I am saying that we need desert experiences, desert moments, and we need these regularly.
Such experiences are crucial and the Season of Lent beckons us to this. That is why we have this Gospel on the First Sunday of Lent every year.
Our Deserts
Surprisingly so, our own desert can be found in any experience of stillness.
It may be:
1) When we are lying in bed before getting up in the morning or
2) Driving to work alone with no news on or music playing. It may be
3) Sitting in a chair looking at a candle flame or gazing outside at the trees. It may be
4) Walking the NCR Trail or
5) Waiting for our doctor’s appointment. It may be
6) Sitting quietly, even with our eyes closed, here in church before Mass or in the chapel any day of the week. It may be in the
7) Parking lot after you’ve loaded the car with groceries and before you turn on the ignition.
All of these can be our desert experiences or desert moments. And in all these experiences, the key thing is stillness.
Please note; it is not so much an issue of reciting prayers or speaking words to God. It is more an issue of stillness, of being receptive.
In our desert experience, we are to listen to our inner core. We are to listen to God who often speaks to us from the very depths of our being, the very depths of ourselves as persons.
Temptations in Our Deserts
It is in these desert experiences that we almost immediately and naturally become aware of God. And we also become aware of ourselves.
The Gospel says that “Jesus was tempted by Satan” in the desert.
I think, for us, in our desert, we too will become aware:
1) Of our temptations and our sinfulness
2) Of our impatience and anger
3) Of our resentment or alienation from someone
4) Of our insensitivity to the poor and in our looking out only for ourselves
5) Of judging and thinking ill of others
6) Of our lack of trust or of entrusting ourselves to God.
So yes, in the desert, we are first aware of God and of Jesus. And then, we quickly become aware of ourselves – of our humanity and limitations, our temptations and sin.
As the Spirit drove Jesus into the Judean Wilderness, so the same Spirit is driving each of us into our own desert. Can you not feel the drive and need for this?
Know that there may be a desire to resist this being driven either (1) Because we are not ready to be that close to God or (2) Because we know instinctively that the desert will make us aware of ourselves in ways that we may not like.
Go to the Desert
It has been said that, “Reflection is the kind of inaction that alone makes action meaningful and focused on what is good.” Again, “Reflection is the kind of inaction that alone makes action both meaningful and focused on what is good.”
That, my friends, is what the desert will do for each of us. And so, I appeal to you to heed the call of this First Sunday of Lent.
Go to that place of stillness and simply “be” with your God.
By his grace he has planted the desire in you. And there he is awaiting you. What marvelous things can come from such a daily union!
Wednesday, February 18, 2009
Weekly THIS AND THAT for February 22, 2009: The Light Is On For You
This and That:
The Light Is On For You
Are you burdened with the same sin as you were a month, a year or two year ago? Would you like to be set free from guilt? Are you ready to stop a destructive pattern in your life? Do you believe that God’s mercy can empower you to change? If you answered “yes” to any of the above, then we have an offer for you!
This year during Lent, our parish is participating in an Archdiocesan-wide reconciliation program initiated by Archbishop O’Brien called The Light is On for You. On five consecutive Wednesdays in Lent – March 4, 11, 18, 25 and April 1 – the sacrament of Reconciliation will be offered here at Our Lady of Grace from 7:00 – 8:30 p.m. A priest will be in the Reconciliation Room during that 90 minute period.
Every Catholic parish in the Archdiocese of Baltimore will have confessions available on these five Wednesdays and we invite you to join us here for this sacrament. If you have been reluctant to come to the sacrament or have been away for some time or just found it difficult to get to a
Saturday afternoon confession time, this is a great opportunity to receive penance.
So where in the church is the Reconciliation Room? You are not alone – many people are not aware of the location. When you approach the church through the Courtyard, enter through the wooden doors on your left. Just past the second set of wooden entrance doors, there is a blue door on your left, before the water fountain. That is the door to the Reconciliation Room. If the door is open, the priest is available for confession and if it’s closed, another penitent is receiving the sacrament. Feel free to wait in the foyer or go into the chapel to pray while you are waiting.
We have simple pamphlets containing the steps in the rite of individual Penance, if you are unfamiliar with it. We will have these pamphlets available on a table in the foyer on Wednesday evenings, in case you want to review the rite before going into the Reconciliation Room. Feel free to take the pamphlet in with you. Also, there is a brochure in the bulletin this weekend to remind you about the parts of confession and the Act of Contrition.
In addition to the Wednesday evenings, we will have our Communal Penance Service for Lent on Monday, March 23rd at 7:30pm. Confessions will also continue to be available on Saturday afternoons from 4:00pm to 4:30pm, as they are throughout the year.
Many Catholics no longer have an appreciation for the benefits of celebrating the Sacrament of Reconciliation, especially if they do not commit any serious sin. We know that our sacraments give us a tangible experience of God’s presence through words, gestures and sensible elements such as bread, wine, oil and water. When we celebrate Reconciliation, what becomes tangible is God’s mercy extended to us through the ministry of the priest. We have the incredible experience of hearing the priest say, “I absolve you from your sins…” This experience of receiving absolution is the focus of the sacrament, more than the sins we confess.
Lent is the season of the church year in which we are called to do penance in preparation for renewing our Baptismal promises at Easter, when we will affirm that we reject the allurement of evil and we profess our belief in the God who saves us in Jesus.
Why not take advantage of one of the opportunities to experience God’s mercy during this season – by receiving the Sacrament of Reconciliation on a Wednesday evening, a Saturday afternoon or at our Lenten Penance Service on March 23rd? If you have questions about the sacrament, please feel free to contact me at the parish office.
Blessings,
Sister Mary Therese
The Light Is On For You
Are you burdened with the same sin as you were a month, a year or two year ago? Would you like to be set free from guilt? Are you ready to stop a destructive pattern in your life? Do you believe that God’s mercy can empower you to change? If you answered “yes” to any of the above, then we have an offer for you!
This year during Lent, our parish is participating in an Archdiocesan-wide reconciliation program initiated by Archbishop O’Brien called The Light is On for You. On five consecutive Wednesdays in Lent – March 4, 11, 18, 25 and April 1 – the sacrament of Reconciliation will be offered here at Our Lady of Grace from 7:00 – 8:30 p.m. A priest will be in the Reconciliation Room during that 90 minute period.
Every Catholic parish in the Archdiocese of Baltimore will have confessions available on these five Wednesdays and we invite you to join us here for this sacrament. If you have been reluctant to come to the sacrament or have been away for some time or just found it difficult to get to a
Saturday afternoon confession time, this is a great opportunity to receive penance.
So where in the church is the Reconciliation Room? You are not alone – many people are not aware of the location. When you approach the church through the Courtyard, enter through the wooden doors on your left. Just past the second set of wooden entrance doors, there is a blue door on your left, before the water fountain. That is the door to the Reconciliation Room. If the door is open, the priest is available for confession and if it’s closed, another penitent is receiving the sacrament. Feel free to wait in the foyer or go into the chapel to pray while you are waiting.
We have simple pamphlets containing the steps in the rite of individual Penance, if you are unfamiliar with it. We will have these pamphlets available on a table in the foyer on Wednesday evenings, in case you want to review the rite before going into the Reconciliation Room. Feel free to take the pamphlet in with you. Also, there is a brochure in the bulletin this weekend to remind you about the parts of confession and the Act of Contrition.
In addition to the Wednesday evenings, we will have our Communal Penance Service for Lent on Monday, March 23rd at 7:30pm. Confessions will also continue to be available on Saturday afternoons from 4:00pm to 4:30pm, as they are throughout the year.
Many Catholics no longer have an appreciation for the benefits of celebrating the Sacrament of Reconciliation, especially if they do not commit any serious sin. We know that our sacraments give us a tangible experience of God’s presence through words, gestures and sensible elements such as bread, wine, oil and water. When we celebrate Reconciliation, what becomes tangible is God’s mercy extended to us through the ministry of the priest. We have the incredible experience of hearing the priest say, “I absolve you from your sins…” This experience of receiving absolution is the focus of the sacrament, more than the sins we confess.
Lent is the season of the church year in which we are called to do penance in preparation for renewing our Baptismal promises at Easter, when we will affirm that we reject the allurement of evil and we profess our belief in the God who saves us in Jesus.
Why not take advantage of one of the opportunities to experience God’s mercy during this season – by receiving the Sacrament of Reconciliation on a Wednesday evening, a Saturday afternoon or at our Lenten Penance Service on March 23rd? If you have questions about the sacrament, please feel free to contact me at the parish office.
Blessings,
Sister Mary Therese
Weekly HOMILY for February 22, 2009: Deacon Preaching Weekend
Deacon Lee Benson preached at Father Nicholas' Masses this weekend. Father Nicholas will return next Sunday.
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