Parable of the Unmerciful Servant (Reprise)

The Bible study we began at my parish six or seven weeks ago (this week's sessions are the sixth of eight meetings) has been going well. My sense of the power of Jesus' parables has only been strengthened. In the past two sessions we spent 4 hours on just two parables in Matthew! (Ordinarily we break for 20-25 minutes to do individual lectio but for both of these parables folks were so engaged and the discussion so lively that we continued through the entire 2 hours; it was exhausting and exhilarating all at once.) What we were reading were, 1) Matt 18:23-34, the parable of the unmerciful or unforgiving servant (today's Gospel lection!), and 2) Matt 20:1-15, the parable of the workers in the vineyard. These particular stories of Jesus are often referred to as "antithetical" parables, that is, parables that say, "the Kingdom of God is NOT like this;" or "the Kingdom of God is opposed/antithetical to this."  In both of these I came to see the parable very differently than I once did and certainly came to a more profound sense of why it was Jesus' preaching could have gotten him crucified! Commentators who speak of such parables point out how Jesus' parables are examples of subversive speech, stories which undermine the dominant political, economic, and religious structures of the day. (cf William Herzog II, Parables as Subversive Speech, Jesus as Pedagogue to the Oppressed)

At the heart of the way Jesus' parables do this is the insight that sometimes we are so enmeshed in a situation that we can't even see ourselves as oppressed. When that is the case we need someone to hold a mirror up which reveals our own situation to us, which allows us to begin to think of ourselves in different terms, and which, when all goes well,  can challenge and empower us to change our society and our own lives to those of greater dignity and freedom. In the parable of the unmerciful servant the key question we must ask ourselves is, "Does the king in this parable represent God?" If the answer is yes, we will be led to say many things about divine justice, divine mercy, the actions taken by the servants, and the nature of the Kingdom of God which we would never say if we answered "No, the king in this parable does not represent God." Beyond this, the next questions we must ask ourselves are, "If the king represents (or does not represent) God, then for whom is this parable good news and why? For whom is it not and why not?"

The general opinion of both our morning and evening group was that the king was not a stand in for God in this parable. (A similar conclusion was shared by most --- but not all -- of us with regard to the Master of the Vineyard in the second parable.) The king did show the servant great mercy but this was sandwiched in between terrible harshness and merely served to demonstrate the tragic inconsistency and instability of a kingdom built around a human autocrat and despot. In the end we discussed the difference between human justice and the powerful and consistent mercy of God that does justice and how very difficult it is in our world to try to accept and live this mercy consistently. We simply do not trust it sufficiently, nor are our institutions structured to mediate this in a consistent or powerful way.

Sin is still at work in our world; it is present in everything we build or create and we are enmeshed in it in ways which make it almost impossible to see ourselves clearly or envision things differently. Jesus' parables -- and this is certainly true of the parable of the unmerciful servant -- give us a unique place to stand from which we can question everything we take for granted otherwise: our notions of justice and mercy, our sense that these complete one another, a sense that God's justice is the same as our own --- only writ very large, the sense that mercy is the weaker and exceptional element in the equation justice and mercy, the notion that if there is a heaven there must also be a hell where we are turned over to torturers as in the parable, and so forth.   If sin is at work, the parables are a place where grace reigns and can be encountered and allowed to embrace and change us. When we step into these unique stories, these sacred spaces where we meet the God Jesus knows intimately, we can begin to allow God to free us of the enmeshment that makes us so blind to the systemic evil that touches and tragically distorts everything we know. This is part of the power of Jesus' parables part of the way these often not-so-simple stories reveal a divine power which is made perfect in weakness.

Perhaps over time the mirror that Jesus holds up and the mercy he reveals (i.e., the mercy Jesus makes known and makes real in space and time) can lead those who are oppressed to a different world where God's mercy is sovereign, but in the meantime the questions these pose to his hearers include, "Can you believe that the God I reveal is not like this king only writ-infinitely-large? Can you believe that the God whose presence I mediate is not like this Vineyard owner only writ-large? Can you find it within yourselves to trust that the Kingdom I am proclaiming as being at-hand in my teaching and touching is vastly different from and even antithetical to the economic and political realms of this world --- and often to the religious ones as well? Can you trust that the way I assert my rights over this world, the way I do justice and set all things to rights, is through a greater mercy than you have ever known or even imagined? Can you trust that your own value, your own worth and dignity is infinite in my eyes, no matter the ways sin has degraded you?  Can you trust all this and build your lives on it? Will you do this?"

Jesus' parables can easily be domesticated; it takes little effort to turn them into quaint religious stories with some kind of comforting moral. When we do this they are neither truly good news for us or for anyone else except those who are comfortable in their current positions of power and privilege. But Jesus' stories are meant to turn things on their heads, they are meant to subvert the oppressive structures of this world and replace them with the Word of a God who frees and proclaims the dignity of the degraded, the anawim ("little ones") and marginalized of our world. Ash Wednesday found us marked with the cross and commissioned to "Repent and believe in the Gospel." As we move through our Lenten journey to the culmination of Jesus' life in death and resurrection we are asked to examine where we have placed our trust or found our true worth and dignity. If Jesus' parables, including his "antithetical parables" are genuinely Good News to us then perhaps they can empower us to make Jesus' prayer our own in ways that allow God's  "will (to) be done and (his) kingdom (to) come on earth as it is in heaven." I sincerely hope so!

Feast (Memorial) of St Teresa Benedicta of the Cross, OCD

Today marks the day on which Sister Teresa Benedicta, OCD, was martyred in 1942. "We bow down before the testimony of the life and death of Edith Stein, an outstanding daughter of Israel and at the same time a daughter of the Carmelite Order, Sister Teresa Benedicta of the Cross, a personality who united within her rich life a dramatic synthesis of our century. It was the synthesis of a history full of deep wounds that are still hurting ... and also the synthesis of the full truth about man. All this came together in a single heart that remained restless and unfulfilled until it finally found rest in God." 

These were the words of Pope John Paul II when he beatified Edith Stein in Cologne on 1 May 1987. When I first began studying theology my major professor told us, [[If you are serious about doing theology you will need to come to terms with the holocaust.  If you can't do that, you shouldn't even try to do serious theology!]] What Dr Dwyer was talking about is the same thing JP II was describing when he spoke of all of those things that came together in Edith Stein's single heart and remained restless and unfulfilled until she finally came to rest in God.]] The holocaust embodied both the most exhaustively ignoble and inhuman aspects of our most venal existence, as well as the noblest aspects of divinely fulfilled humanity. The stories of the holocaust are full of killers and cowards, saviors and martyrs, appalling cruelty and creative, sacrificial courage. As a whole it revealed the depths of our need for a merciful God whose chosen solution to our profound inhumanity was, in Christ and his Cross, to take that terrible depravity into himself so that it could be conquered and transformed with a love that suffers for the sake of the other for God's own sake. All of this did St Teresa Benedicta of the Cross reprise in her own life as a Carmelite nun, philosopher, and martyr for her own Jewish People.

For a terrific biography of Sr Teresa Benedicta, try Edith Stein, The Life of a Philosopher and Carmelite, by Teresa Renata Posselt, OCD, ICS Publications. Posselt was the Novice Mistress and then the Mother Prioress when Edith Stein lived at the Cologne Carmel. The text has been reprinted and enlarged with scholarly perspectives published in separate "gleanings" sections, so they are available, but do not intrude on Posselt's text. Another excellent biography you might check out is, Edith Stein, A Biography by Waltraud Herbstrith, OCD, Harper and Row. Sister Herbstrith knew Edith Stein well and has apparently spent a large part of her life making sure the story of Sister Benedicta's life and martyrdom was completely told. Finally, for a theology book that takes both the Cross and the Holocaust with complete seriousness check out Regis Martin's, Suffering of Love, Christ's Descent into the Hell of Human Hopelessness. It does just what Prof Dwyer told his own students to aim for.

Feast of the Transfiguration: Learning to See with New Eyes

 Although today's Gospel is Luke's version of the Transfiguration, I am reprising a post I put up looking at Matthew's version of the story. I hope it is helpful. The painting, Transfiguration, is by Lewis Bowman.

Have you ever been walking along a well-known road and suddenly had a bed of flowers take on a vividness which takes your breath away? Similarly, have you ever been walking along or sitting quietly outside when a breeze rustles some leaves above your head and you were struck by an image of the Spirit moving through the world? How about suddenly being struck by the tremendous compassion of someone you know well, or seeing their smile in a new way and coming to see them in a whole new light because of this? I have had all of these happen, and, in the face of God's constant presence, what is in some ways more striking is how infrequent such peak or revelatory moments are.

Scientists tell us we see only a fraction of what goes on all around us. It depends upon our expectations.  In an experiment with six volunteers divided into two teams in either white or black shirts, observers were asked to concentrate on the number of passes of a basketball that occurred as players wove in and out around one another. In the midst of this activity a woman in a gorilla suit strolls through, stands there for a moment, thumps her chest, and moves on. At the end of the experiment observers were asked two questions: 1) how many passes were there, and 2) did  you see the gorilla? Fewer than 50% saw the gorilla.  Expectations drive perception and can produce blindness. Even more shocking, these scientists tell us that even when we are confronted with the truth we are more likely to insist on our own "knowledge" and justify decisions we have made on the basis of blindness and ignorance. We routinely overestimate our own knowledge and fail to see how much we really do NOT know.

For the past two weeks we have been reading the central chapter of Matthew's Gospel --- the chapter that stands right smack in the middle of his version of the Good News. It is Matt's collection of Jesus' parables --- the stories Jesus tells to help break us open and free us from the common expectations, perspectives, and wisdom we hang onto so securely so that we might commit to the Kingdom of God and the vision of reality it involves. Throughout this collection of parables Jesus takes the common, too-well-known, often underestimated and unappreciated bits of reality which are right at the heart of his hearers' lives. He uses them to reveal the extraordinary God who is also right there in front of his hearers. Stories of tiny seeds, apparently completely invisible once they have been tossed about by a prodigal sower, clay made into works of great artistry and function, weeds and wheat which reveal a discerning love and judgment which involves the careful and sensitive harvesting of the true and genuine --- all of these and more have given us the space and time to suspend our usual ways of seeing and empower us to adopt the new eyes and hearts of those who dwell within the Kingdom of God.

It was the recognition of the unique authority with which Jesus taught, the power of his parables in particular which shifted the focus from the stories to the storyteller in the Gospel passage we heard last Friday. Jesus' family and neighbors did not miss the unique nature of Jesus' parables; these parables differ in kind from anything in Jewish literature and had a singular power which went beyond the usual significant power of narrative. They saw this clearly. But they also refused to believe the God who revealed himself in the commonplace reality they saw right in front of them. Despite the authority they could not deny they chose to see only the one they expected to see; they decided they saw only  the son of Mary, the son of Joseph and "took offense at him." Their minds and hearts were closed to who Jesus really was and the God he revealed.  Similarly, Jesus' disciples too could not really accept an anointed one who would have to suffer and die. Peter especially refuses to accept this.

It is in the face of these situations that we hear today's Gospel of the Transfiguration. Jesus takes Peter, James, and John up on a mountain apart. He takes them away from the world they know (or believe they know) so well, away from peers, away from their ordinary perspective,  and he invites them to see who he really is. In the Gospel of Luke Jesus' is at prayer --- attending to the most fundamental relationship of his life --- when the Transfiguration occurs. Matthew does not structure his account in the same way. Instead he shows Jesus as the one whose life is a profound dialogue with God's law and prophets, who is in fact the culmination and fulfillment of the Law and the Prophets, the culmination of the Divine-Human dialogue we call covenant. He is God-with-us in the unexpected and even unacceptable place. This is what the disciples see --- not so much a foretelling of Jesus' future glory as the reality which stands right in front of them --- if only they had the eyes to see.

For most of us, such an event would freeze us in our tracks with awe. But not Peter! He outlines a project to reprise the Feast of Tabernacles right here and now. In this story Peter reminds me some of those folks (myself included!) who want so desperately to hang onto amazing prayer experiences --- but in doing so, fail to appreciate them fully or live from them! He is, in some ways, a kind of lovable but misguided buffoon ready to build booths for Moses, Elijah and Jesus, consistent with his tradition while neglecting the newness and personal challenge of what has been revealed. In some way Matt does not spell out explicitly, Peter has still missed the point. And in the midst of Peter's well-meaning activism comes God's voice, "This is my beloved Son. Listen to him!" In my reflection on this reading this last weekend, I heard something more: "Peter! Sit down! Shut up! This is my beloved Son! Listen to him!!!"

The lesson could not be clearer, I think. In this day where the Church is conflicted and some authority seems incredible, we must take the time to see what is right in front of us. We must listen to the One who comes to us in the Scriptures and Sacraments, the One who speaks to us through Bishops and all believers. We must really be the People of God, the "hearers of the Word" who know how to listen and are obedient in the way God summons us to be. This is true whether we are God's lowliest hermit or one of the Vicars of Christ who govern our dioceses and college of Bishops. Genuine authority coupled with true obedience empowers new life, new vision, new perspectives and reverence for the ordinary reality God makes Sacramental. There is a humility involved in all of this. It is the humility of the truly wise, the truly knowing person. We must be able to recognize how very little we see, how unwilling we are to be converted to the perspective of the Kingdom, how easily we justify our blindness and deafness with our supposed knowledge, and how even our well-intentioned activism can prevent us from seeing and hearing the unexpected, sometimes scandalous God standing there right in the middle of our reality.

Jesus and the Canaanite Woman (reprise)

If we're looking for a Gospel lection that breaks all stereotypes today's is one of these! This reading is sometimes categorized among the "difficult sayings of Jesus" because it has Jesus characterizing a Gentile woman as a dog (a typical epithet of his day when referring to Gentiles) and refusing to extend healing to her daughter because HIS mission is first of all to the lost of Israel, not to the Gentiles. And so, the woman, who has already silenced Jesus with a terrific act of faith, "Have pity on me, Lord, Son of David," answers Jesus' instruction on this point with a bit of instruction of her own: [[ Yes, but even the dogs eat the crumbs that fall from the Master's table!]] Jesus, already silenced and now thoughtful, seems even to reconsider and expand the scope of his own ministry in light of it. If Jesus can grow in grace and stature in this way through the mediation of a completely disenfranchised woman, then is anyone in the Church really beyond being instructed by the women standing (at best) on the margins of power and authority or the Christ standing as their Master? I don't think so.

What happens to Jesus is as instructive for the contemporary Church as all of Jesus' words, all his parables, discourses, instructions, imprecations, and remonstrances. For (again) in today's gospel story Jesus hears and is silent! He is stopped, arrested by a woman's compelling act of faith. It is a pregnant silence because it is the result of truly listening and leads both to further listening and to a fundamental shift or variation in Jesus' ministry from the lost sheep of Israel to the lost of all the nations. It is the silence of a teacher who is truly effective not because he has all the answers but because he is willing to listen, reconsider the answer and ministry God has given him, and learn! It is the silence of a docile teacher who truly hears the commission of God coming from the least and the lost; it is the silence of one who can change his mind and even the direction of his ministry as a result of an encounter with the truth a woman and outsider carries! Certainly that is precisely the kind of teacher the Church itself is called to be! After all, the Church is not greater than her Master; instead she is called to embody and mediate him. In light of today's Gospel lection the challenge to embody and mediate the DOCILITY of Christ seems compelling!

All kinds of situations reduce us to silence but only sometimes do we really listen therein, only sometimes are we genuinely obedient. Ordinarily today silence is something that occurs momentarily while we plug in a different device or while we take a breath during a conversation in order to "let someone else have a turn". Rather than listening to that other person in the profound way Jesus listens in today's Gospel, too often our silences tend to be filled with mental machinations as we gauge where and how we can reenter the "conversation" and continue our own discourse or argument! Conversations with Church leaders can sometimes give us the sense that we are speaking to a clerically-clad wall. Nothing, especially the living God, is truly heard in these conversations, no minds or hearts are changed, connections and bonds of charity are not made, aliens do not become neighbors, neighbors do not become brothers and sisters, and brothers and sisters especially do not become colleagues in the service of the Gospel!

But Jesus' example condemns such an approach. In this lection one of the lowest and the least becomes the One by which Jesus truly hears the voice of his Father and comes to modify his own understanding of his mission. After his silence at her first words to him Jesus rehearses the standard Jewish arguments for her and for his disciples, arguments that make sense in THIS worldly terms and in terms of an Israel threatened by outsiders, but not in terms of the Kingdom of God: "I was sent only to the children of Israel; It is not just (right or fair) to take the food from the children (Israel) and throw it to the dogs (Gentiles)." (We might hear common arguments for excluding folks from Eucharist today --- arguments that make good sense in worldly terms: "We cannot pretend there is a unity that doesn't really exist. We cannot defile the Eucharist by giving it to public and obstinate sinners. It wouldn't be just to do these things!") But in Matthew's telling of the Gospel story, Jesus has already fed the five thousand (apparently mainly Jews) and found there was plenty left over. He has also just preached that it is what comes out of us that defiles, but to eat with unwashed hands does NOT defile. . . The Canaanite women's response is a reminder of Jesus' great Eucharistic miracle as well as the infinite value and power to heal of even the smallest crumb that comes to the most unworthy from God.

But it reminds us of much more as well. For those, for instance, who object that women cannot teach (or preach!), we have an example of a Gentile woman teaching Jesus about the will of God and helping to reshape his mission. In so doing she reminds Jesus of a different "justice" in which all are therefore welcome at Christ's table; similarly she reveals that the way Israel is first may not be precisely the way the world (or Israel herself) sees or has seen such matters. Israel is to be first in including, ministering to, and serving the outsider and the unworthy, not in excluding them until some other day of the Lord is at hand. That day is here, NOW, and, with the Canaanite woman's intervention, Jesus too comes to see this more clearly and embrace it more fully. In some ways this shift in vision, a shift the Church herself is called upon to make, parallels the two different ways we have of understanding the term Catholic: the first is the Latin sense of universalis which of course means universal and draws a huge circle representing the universal but inevitably leaves some outside the circle however large it is drawn, and the second is the Greek sense of Katholicos which is universal in the sense of leaven in bread where, in terms of the church and analogous to a leavened loaf, no one and nothing is left excluded, remains untouched or unchanged, and no one is left unfed.

So, through the intervention of the faith of a woman and "outsider" or alien, Jesus' understanding of God's will and perhaps too, the nature of the People of God continues to grow; Jesus continues to grow in grace and stature.  A couple of years ago my former pastor gave me a card which read, "It takes courage to grow up and become who you are called to be." So it was for Jesus; so it is for each of us. When we muster even the smallest bit of faith or courage we will be astounded at what comes from the seeds we plant. This courage is called faith and our openness to growing in response to God is called obedience.  We must learn to speak our own truth, more and more truly and profoundly, more and more courageously. Only in this way will our church and world become the realities God calls them to be.

More Questions on Inner Work and Becoming Transparent to God

Sister, when you write about stricter separation from the world does the inner work you have been doing have a place in it? As I read your last post entitled, "Why isn't it enough?" I thought I got, just for a moment, a glimpse of why that would be important not only so you could live as a hermit, but also as an integral part of the eremitical life. This glimpse came and went in a flash so I can't say more about what I mean but maybe you know just what I am trying to say here. I know you have been criticized by readers in the past for needing to do such work and that you wrote it was integral to your vocation. I think re-reading your last post helped me understand this a little better because I saw you, and myself, and everyone else as having been distorted by the world and needing to do the inner work you speak of to become more clearly ourselves. That was the glimpse I got while reading what you were saying. I don't know if this is something you could write about, but my question is do I have this right? Does the inner work you speak of allow you to become "transparent to God" (your phrase) as you become more truly yourself?

Thanks for your questions. Yes, I definitely think you got it!!! The post you referred to re criticism of my own engagement in what I call "inner work" is found here: On Justifying Inner Work and it contains other links to related articles. It was also prompted by my discovery that the inner work I had been doing for a couple of years at that point might have shown me I had made a mistake in my discernment of an eremitical vocation; instead it affirmed this vocation again and again. And regarding your second question, YES!!! Absolutely, the inner work is part of what allows me to become transparent to God as I become more truly myself. This transparency to God is the very nature of what it means to be truly human, so the more truly human I become, the more transparent to God. 

We speak about this phenomenon of transparency in a number of ways. The main ones affirm us as imago dei, and incarnations of the Word of God -- especially to the extent we live in light of and through Christ!! I believe the story of Jesus' Transfiguration is a story of his (eventually!!) perceived transparency to God by the chosen disciples. Recently Sister Susan gave me a mirror medallion developed by Richard Rohr. I believe that this too reflected (no pun intended) the notion of becoming transparent to God. It also reminds us that others are, to varying degrees, also transparent to God. The side of the mirror medallion facing one's own heart/self has a symbol of the Trinity on it; it represents the gaze of God and the way God sees us at every moment; the side facing outward is a plain mirror reflecting everything as it is without distortion or judgment. Rohr had experienced the Trinity as a dynamic reality moving through him --- in and out. This experience developed into a practice of receiving beauty and breathing it back out to others. I recognize it as a symbol of transparency to God and to being the imago dei to others, one who sees as God sees and also one who is seen as God sees.

Transparency is something that happens, something we become as more and more we become persons who allow the presence of God to be mediated through and in us. Transparency is a means of revelation, but also of standing truly and honestly as our deepest selves. God seeks to reveal Godself at every moment and mood of our lives and in many ways, we occlude or distort that revelation. Part of all of that "occlusion" comes from our own woundedness and the resulting fear of allowing God (and sometimes, anyone at all) to love us and fill us with God's life and light. Sometimes we have lost so much in trying to be open and trust or love that we cling tightly to the superficial image of who we truly are, even when that "self" is but an echo of who we once were and a shadow of who we are truly called to be. Letting go to allow something so marked by newness, dynamism (change!!), and Mystery, is simply terrifying. And so, when people look at us, they mainly see echoes and shadows, scars, woundedness, and diminishment because that is all we feel free enough to allow ourselves to reveal.

Pope Francis Says Vespers with the
Camaldolese Nuns and Monks in Rome

Sometimes our failure to allow the transparency and revelation God yearns for with each of us comes from other forms of rigidity and arrogance. We believe we know who God is because we were taught about who God is in religion or theology classes. We take refuge in formulae and rituals which at least as easily distance us from the real God as they draw us closer. We have learned these things, sometimes with great effort, and we feel safe with them where the "living God" is more Mysterious and awesome even while he is also intriguing to us (mysterium tremendum et fascinans); they are therefore hard to let go of and can occlude the revelation of the living God we are meant to become. It is the "inner work" I have written about several times now that allows the necessary healing and strengthening of ourselves so that we can live from our deepest potential and love as we are meant to love.

Because God is the source of the potential I am speaking of, and we are the persons who are created as we listen to and respond to that source. We are never ourselves alone (except to the extent we are sinners or impaired by the sin that has touched us) because God is a constituent dimension of who we are. The more truly ourselves we become, the more clearly and truly present God becomes within us. We become more and more transparent to the God who is, as Tillich put the matter, the ground and source of our being. God is not alien to us, nor is God some sort of weird or supernatural parasite within us. When we speak of God dwelling within us, we are speaking of something that is most deeply and truly an essential or fundamental part of ourselves. We cannot be "us" (or even alive at all) without this presence and the opposite is also true: the more we become our truest selves, the clearer and stronger this presence within us becomes. We are truly ourselves, truly holy and truly human when people look at us and see God in everything we are and do. This is what revelation is about and it is what transparency is about. 

The inner work I and others do and that I write about here, allows this to be realized in our lives and all we touch!! It allows us to be healed of all of those forms of woundedness that cripple or otherwise limit us and it opens us to the deepest potential that is ours so that we can live from that for the sake of others. Once I thought of this work as something I could do and finish with so that I could live my vocation as I am called to do. Now I understand that this inner work is part of the "asceticism" or even "penance" that necessarily accompanies my prayer and is essential to my vocation. In other words, I will not finish it -- though I will move through different stages of this work at various times throughout my life; instead, I will continue doing it as a foundational part of my life because in conjunction with prayer, as you say, it is essential to my vocation and does indeed allow me to become transparent to God ---  which is the very meaning of eremitical hiddenness, and the goal of my call to holiness and creation as imago dei.

Why isn't it Enough. . .?? On Stricter Separation from the World (Reprise from 2008)

I received the following question via email: [[How does one determine one is called to an eremitical vocation? Why isn't it enough to be uncomfortable with the world or to desire to avoid it, and to wish to retire to solitude? Is this at least a sign of a genuine eremitical vocation?]]

In order to answer this (or at least the second part of the question, because I will need to answer the first part, the "how" question, separately), I want to first reprise what I wrote in an earlier post (cf., Post on January 14, 2008, The Unique Charism of the Diocesan Hermit) : [[One embraces eremitical silence, solitude, prayer, penance and greater separation from the world in order to spend one's life for others in this specific way. Whatever FIRST brings one to the desert (illness, loss, temperament, curiosity, a maturing need for the silence of solitude, etc) unless one learns to love God, oneself, and one's brothers and sisters genuinely and profoundly, and allows this to be the motivation for one's life, I don't think one has yet discerned, much less embraced, a call to diocesan (Canon 603) eremitism.

[[. . . let me say something here about the phrase "the world" in the above answers. Greater or stricter separation from the World implies physical separation, but not merely physical separation. Doesn't this conflict with what I said about the unique charism of the diocesan hermit? No, I don't think so. First of all, "the world" does NOT mean "the entire physical reality except for the hermitage or cell"! Instead, the term "the world" refers to those structures, realities, things, positions, values, etc which are antithetical to Christ and PROMISE FULFILLMENT or personal [dignity and] completion APART FROM GOD in Christ. Anything, including some forms of religion and piety can represent "the world" given this definition. "The world" tends to represent escape from self and God, and also escape from the deep demands and legitimate expectations others have a right to make of us as Christians. Given this understanding, some forms of "eremitism" may not represent so much greater separation from the world as they do unusually embodied capitulations to it. (Here is one of the places an individual can fool themselves and so, needs the assistance of the church to carry out an adequate and accurate discernment of a DIVINE vocation to eremitical life.)

reprise continues:

[[Not everything out in the physical world is "the World" hermits are called to greater separation from. Granted, physical separation from much of the physical world is an element of genuine solitude which makes discerning the difference easier. Still, I have seen non diocesan hermits who, in the name of "eremitical hiddenness" run from responsibilities, relationships, anything at all which could conceivably be called secular or even simply natural (as opposed to what is sometimes mistakenly called the supernatural). This is misguided, I believe, and is often more apt to point to the lack of an eremitical vocation at the present time than the presence of one.]]

The simple answer in light of what I have said before, then, is no, it is not nearly enough. We are speaking of a religious hermit --- one for whom the heart of her vocation is love, not only of God, but of all that God cherishes as well. I am interpreting your question to mean that avoidance of the world (in this case I mean the whole of reality outside the hermitage) is the dominating, even sole reason for embracing an eremitical life, that no other reason even comes close. Even if one finds oneself out of step with that world, determines she cannot fathom it, is misunderstood herself by it, and desires nothing more than to retreat from it, this is NOT the basis for an eremitical life, nor is it, all by itself, a sign of a genuine vocation. In fact, it is more likely a sign one is NOT called to such a vocation. This is especially true if one who is a novice to spirituality and eremitism takes one's sense of being out of step with the world, misunderstood by and unable to fathom it, as a sign one is radically different than it.

It is true because it neglects the simple fact that we are each and all of us part of the world, shaped and formed by it, and so, to greater and lesser extents, we carry it deeply in our own hearts, minds, and limbs. This is true whether one is speaking of the world as all of reality outside the hermitage, or "the world" in the strict monastic sense of "contemptus mundi" --- that which promises fulfillment apart from God. We carry the world within us in both senses, and of course, are called to love, transform and heal the world (in both senses) outside of the hermitage. In the negative or monastic sense of the term (that which promises fulfillment apart from God) we bring this to the hermitage in order to deal with it, to subject it to God's love and healing touch. We bring it to the hermitage not because we cannot understand it --- or it us, but because we understand it all too well and know that God's love is the only alternative to our own personal enmeshment in it. The dynamic you described is of a person running from this reality (and, in fact, from the whole of God's world), but the hermitage cannot be used to run FROM ONESELF, nor from God's good creation; it cannot be used as a place of escape but must instead be a place of confrontation and transformation, of love and healing.

To attempt to escape from the demands of the physical (spatio-temporal) world outside the "hermitage" is really to actually transform the "hermitage" into an outpost of what monasticism calls "the world." This is so because one of the signal qualities of "the world" and "worldliness" in the monastic sense is a refusal to face reality, which thus will also involve an inability to love it into wholeness. Therefore too, if the "hermitage" is merely or even mainly a refuge from all that one cannot face, understand, or deal adequately with, it has ceased to be a genuine hermitage in any Christian sense and instead is predicated on the very values of distraction, avoidance, escape, and inability to face forthrightly or love truly or deeply that which constitutes "the world". It is itself an instance of that very same world, an outpost of it and no true hermitage. To bring "the world" into the hermitage in this sense is far and away more dangerous and destructive than bringing in aspects of it openly and cautiously like TV, movies, news programs, computer, etc --- and we know how assiduously careful we must be about (and even generally resistant to) these latter inclusions!

There is a reason hermitages have been characterized as places of battle, as crucibles as well as oases of God's peace. Above all they are the places where, in the clear light of God's truth and love, one is asked to confront the demons one carries within oneself. Thomas Merton once wrote that the purpose of the hermitage was to allow a hermit to face the falseness, and distortions in oneself: "the first function of the hermitage is to relax and heal and to smooth out one's distortions and inhumanities." This is true, he says, because the mission of the solitary in the world is, "first the full recovery of man's natural and human measure." The hermit "reminds (others) of what is theirs to use if they can manage to extricate themselves from the web of myths and fixations which a highly artificial society has imposed on them." However, Merton knew all too well that the battle is waged inside the hermitage as well. One cannot witness to a world one refuses to understand as though one were really all that different from it. One cannot do so because one has not dealt with "the world" one carries deep within oneself, and which, in fact, one IS until one has been completely remade by God's love.

By the way, it is, of course, true that the hermit comes to love the solitude and silence of her hermitage, and she desires to be there, to go about her daily routine, to do all the small and large tasks and chores that come as part of the life there. A certain degree of discomfort with the world outside the hermitage will exist since she wants always to get back to the sacred space of silence and solitude which is her cell. However, and I cannot emphasize this enough, when she is outside the hermitage, she is completely capable of relating empathetically to others and so, understanding them and what drives them; she is able to delight in this world to the extent it is evidence of God's creativity and wonder, and to care deeply for it when it falls short of that glory. These people, places, and things are given her to love, to cherish in so far as they are God's own, and in so far as they possess the potential, no matter how yet-profoundly-unrealized, to mediate God's presence and love. This is a world the hermit knows to be very like herself in every way. Her vocation may be unique, but she is not. To the degree she is really a hermit she carries these persons, places, and things with her back to the hermitage to continue to love them, to pray for them, and also to let them love and shape her own life to the degree that is appropriate.

In NO WAY is the hermitage an escape from the world in this sense. It is the place from which the hermit lives to allow God's presence greater intensity and scope so that he might one day be "all in all" as the Pauline phrase goes. Again, this all gets back to what I said at the beginning: The basis for the eremitical life must be love; it cannot be escape. We are called to greater separation from the world only because love requires distance as well as closeness. But we embrace this separation in order that we may allow God's love full rein and scope, first in our own lives, and then, in the lives of all those others for whom we live.

God Always Says Yes to Us and Gives Godself to Us in Prayer!

Here is the piece I promised to repost in the follow up to the Abraham piece (On Being Terrible with Titles. . .).

[[Hi Sister Laurel, I was reading the story of the "importunate widow" in Luke and I have to ask why we are told to persist in prayer? We can't change God's mind and I was taught we shouldn't bargain with him or try to change it. You recently wrote an article about that very thing and you said that the story of Abraham bargaining with God over finding righteous people present in the city was not really a matter of bargaining even though that's the way it's mostly interpreted. (cf. Moving From Fear to Love) The way you heard the story wasn't the way I was taught it either, but it agrees with what I was taught about bargaining with God. So, I guess my question  is why not just accept his will in the matter and move on? You know, it's the, "God always answers prayer, sometimes he says no!" kind of approach. God said no, accept it and move on. Don't stubbornly insist on your own way!!]]

Excellent and important questions. I have written about this before as well. Please see Hope, Shamelessly Persistent Trust. More recently, I am reminded of something Pope Francis said in his conversations with Rabbi Skorka in a section on prayer. Thus, in answering your questions I would like to take what Francis said a bit farther and perhaps also correct him a bit (I am not sure that I am actually doing the latter but I am sure I am doing the former.) What Francis said is this, [[[In prayer] there are moments of profound silence, adoration, waiting to see what will happen. In prayer there coexists this reverent silence together with a sort of haggling, like when Abraham negotiated with God for the punished citizens of Sodom and Gomorra. Moses also bargains when he pleads for his people. He hopes to convince the Lord not to punish his people. This attitude of courage goes along with humility and adoration, which are essential for prayer.]] Rabbi Skorka responds by saying in part, [[The worst thing that can happen in our relationship with G_d is not that we fight with him, but that we become indifferent.]] I think this observation too figures into my response to your question.

In the article I wrote about the dialogue Abraham has with God over the fate of Sodom and Gomorra I indicated that Abraham was the "Father of Faith" and that he personified the trust people of faith are supposed to have. I also noted that he personifies a journey the people of Israel themselves are called to make. It is a journey in which he and they come to know and trust the unfathomable depth of God's mercy. What I suggested was that it takes time to come to know God as one who acts according to a very different standard or notion of justice than the ones we ordinarily reason to ourselves. Over time Abraham and the People of Israel come more and more to know the God whose justice is his mercy, who sets things right in the world through his creative mercy and love, who is sovereign insofar as his mercy reigns, etc. Thus, story after story in the Old Testament recounts the faithlessness and sin of the People and the constant faithfulness, forgiveness, and mercy of God. What I want to call your attention to here is how, over time in continued encounters with God it is the people who change; they are brought to greater and greater faith but they are also brought to a sense of their own poverty, concupiscence, and recalcitrance when on their own.

I believe that we are charged with persistence in prayer not so we can change God's mind, but so that in that prayer and in our own encounters with God --- including his silence and refusal to give us what we think we want or believe is best for us --- we ourselves may be changed and our relationship with God may grow and mature. Persistence in prayer allows us to meet the God of Jesus Christ with our needs and desires as well as without attitudes of proprietariness, worthiness, competence, righteousness, selfishness, omniscience, etc, etc, and over time examine all of these in the face of a God who ONLY loves us and desires the very best for and from us. Most of our attitudes will change in such continued prayer; our perspective on any number of things will change: death, suffering, time, and so forth as God invites us to look beyond the immediate situation and find a greater hope and promise than we ourselves can even imagine. It is a bit like a person coming up again and again against that which is unchanging and, over time, changing themselves.  In this case, however, they become more and more open to the actual answer for any prayer --- God's own presence and self --- and they come to know his faithfulness and presence no matter what else happens; their defining world becomes less merely that of time and space (though they will be made more capable of ministering within it) and more and more that of the Kingdom of God.

You see, in a real problem we especially don't want God as an added adversary or person we need to convince. We want him to journey with us and love and support us as only God can do, not be someone we are trying to convince and bargain with. Even so, in bargaining with the situation we will come, usually, to acceptance in ways we might not have otherwise. Bargaining is a part of grief, an arguing with our own pain and loss, a piece of coming to terms with a reality which has us helpless and powerless and articulating that bargaining to God so that he accompanies us in every moment and mood of our struggle is an entirely legitimate way to come to terms with reality. But only if we are persistent in it and use it as a way of working through our grief with God accompanying us AND, as you say in your question, not merely as a way of being stubborn or demanding God change things in the way we say God should.

The difference here is at least twofold: first any haggling is really one-sided --- we bargain (or better, we struggle) with our own pain and loss, our own lack of understanding and confusion and with inadequate notions of God. God listens and abides with us as our struggle with grief and loss challenge us to come to know ourselves and God better; God does not bargain. What looks like bargaining with God is really the outward appearance of our own struggle; God abides with us throughout and hears every movement of our hearts. It is not truly meant to change God because we know better, but rather, to come to know and share in his will to be with us in all things over time. Thus, it is marked by a corresponding openness to really hearing and accepting the will of God in whatever the situation is. In persistence we pour out our hearts to God and we do so again and again. In persistence we know that God is part of the answer, but we do not know precisely what shape that will ultimately take; as we continue to pray, we allow ourselves to become more and more determined to accept and even to aid God in that. Persistence is open to learning --- and to letting ourselves be shaped by the answers we will always receive. It is humble in its honesty, its openness, and in its naivete. Stubbornness, on the other hand, pretends to know what is best and how God should respond; it is closed to a deeper and higher wisdom, a more expansive vision of reality, or to the need to trust a God who is really mysterious in the best theological sense of that term.

While it is true God often does not answer our prayers with a "yes" in our precise terms, the problem with the "Sometimes God says no" answer is that it also presumes to know what God's answer is even as it does not allow us to continue importuning him. It short circuits the growth and maturation of the relationship that allows God to truly be God-with-us. It is an invitation to indifference and dismissal. The God who says no is not one we are usually open to walking with intimately on a daily basis or in difficult times. He is not one we can pour our hearts out to in all of our needs, weaknesses, distortions and darkness nor continue doing so until we ourselves eventually see the light or come to acceptance. Further, it continues to make of God someone who answers our prayers on our own level of understanding and expectation. It diminishes God and ourselves as well. My own experience is that God never says no. Whether we are at the beginning of a long "bargaining" process or months or years into it, God does not haggle; God always "says," "Here I am. Let me give you myself, my entire self, in this situation; let me live it with you. Let me transform you or situation with my compassionate presence. Let me deal with it and your own needs in ways you will one day realize are truly awesome. I promise, nothing whatsoever that you entrust to me will EVER be lost; all will be brought to life and completion in and with me!"

On Being Terrible with Titles and Following up on Abraham's Dialogue with God

[[ Hi Sister Laurel! I noticed you changed the title on your Abraham post and I was curious why. You also changed a few other things and I wondered if you do that a lot on posts once they are "finished." My pastor also gave a homily on bargaining with God and I think Pope Francis said something about this too one time. Couldn't Abraham be said to be bargaining or negotiating with God because it sounds to me like he is trying to convince God about what justice really means, especially that God shouldn't destroy the innocent with the evil.]]

Hi there yourself! Yes, I changed the title, mainly in an attempt to shorten it. I am not really good with titles (actually, I am awful with them!) and am always happy when I can come up with one I actually like. This is one place where I think of my former pastor a lot. He was great with titles and would ask me what title I would give a reflection I had done, for instance, as a way of summarizing and characterizing the piece. It's something I never managed to learn from him --- unfortunately, I could rarely come up with a good title!! On the Abraham piece I wish I had entitled it something like, [[God we know you love us, but how much?]] or [[Just how merciful is this God of Ours?]] or [[Justice AND mercy, how can God do both?]]

Notice in the lection as we had it for Sunday it is presupposed that God is one that destroys evil (and thus too, the innocent with it). This conception of God is almost hard-wired into religious folks' brains. Thus, floods were signs of God's wrath, as was illness, bad luck, famine and catastrophe of any kind. However, the reading itself does not say God is going to destroy the city, only that he is going to visit it and find out for himself if the hue and cry against it is warranted. Abraham is the one who raises the issue of destruction, not God. In fact, in the text of Genesis a few verses earlier there is no reference to God destroying the city; there is only the question when God muses to himself, [[Should I tell Abraham what I am about to do?]] We assume we know what God will do with evil --- if, of course, God has the power to deal with it at all.

This suggests to me that the lection as we have it, and the dialogue between Abraham and God which stands at its heart is meant to reveal something we believe we already know about God and about how God "does justice" or deals with evil, when in fact, we need to be taught the truth and allow the real God to be revealed to us. In other words, it is meant to correct our presuppositions and assumptions, especially the ones we hold about God and the way God works in our world (i.e., our idols and common blasphemies). I think it is also meant to correct assumptions we have about ourselves too, especially our assumption that we know better than God how to deal with evil or how to define and do justice. 

When I read Sunday's text, Abraham does not come across so much as a clever and just man as he does a bit of a fool in dealing with God as he does. This is another reason I tend to read the text not as Abraham himself bargaining with God or demonstrating a better justice to God, but more as the personification of a long debate going on in humanity and particularly in those who would become God's own people regarding what divine justice really looks like and just how merciful could God possibly be. Those questions are not definitively answered until the Christ Event, but Sunday's reading takes us a long way in preparation for that definitive answer.

So, while you are correct that the dialogue is couched in terms of haggling or bargaining (with bits of wheedling thrown in for good measure), and while Abraham's persistence in pushing the point with God gives another lesson re perseverance in prayer, for instance, I don't think we can say the reading is about bargaining with God (nor do we want to encourage folks to bargain or haggle with God). Instead, it is a literary way of representing perennial questions that occur in the face of suffering, loss, and actual evil, questions about the nature of Divinity and divine justice as well as about divine sovereignty and the existence of good in the midst of evil. I think too that the lection demonstrates how important God is to our ability to ask questions and to push them as far as we need to do without having to worry that that is not appropriate with God. 

Though this takes the reading in a very uncommon direction it is an important one for those who believe faith cuts off questioning in science, theology, etc. Quite the opposite is true and Abraham as the Father of genuine Faith demonstrates this; faith allows questioning. In fact faith in God allows and actually invites us to push our questioning as far as we need to push it as an expression of genuine faith. So, for instance, science and faith belong together, not only because they are compatible and complementary ways of knowing, but because faith, which affirms the existence of the One we know as infinite Mystery, assures us we can push our questions as far as we need to without ever reaching the end of what is knowable. It is the infinite Mystery we call God which makes faith necessary and science possible. 

Regarding Pope Francis, yes, you are correct he spoke about bargaining with God in a homily about this text once. I referenced that in a follow up question to the original post (published several years ago). I will see if I can locate it and put it up here -- perhaps as part of this response, but at least as a link.

Moving From Fear to Love and Trust: Coming to Know God's Justice is Revealed in God's Exhaustive Mercy

(I first posted a version of this in 2013. A homilist used the image of Abraham bargaining with God as a form of persistence in prayer. I think that's a serious mistake!)

Today's readings speak to us in profound and very challenging ways I think. The first, which I am going to focus on here, is from Genesis 18 and recounts a dialogue between Abraham (the Father of Faith and one whose faith is counted as righteousness) and God over whether God will indeed destroy Sodom if a number of righteous people can be found there. You remember it no doubt: God has heard rumors of the tremendous evil of this city and determines he will find out for himself. If things are as bad as he has heard, then he will destroy the city and everyone therein. This is typical Jewish belief in Israel's early dealings with God --- but their faith has some growing to do as God gradually reveals himself more truly as exhaustively merciful than they could have imagined. It will cause them to reevaluate both God's mercy and God's justice in the process in surprising ways.

Abraham, the representative of true faith, in a remarkably frank conversation with God, asks a series of questions: What if you find fifty righteous persons, will you destroy everyone? "Will you sweep away the innocent with the guilty?" (Remember that when God destroys evil innocence is also destroyed; the world, after all, is ambiguous and that is true of each and all of us as well. In older notions of God, including those Abraham and Israel would have inherited and/or confronted, Divine justice (an expression of wrath) was carried out by destroying everything in a wholesale way and, perhaps, starting over.) So, the questioning continues: how about 45? What about 30? 20? and so forth. In each case, God answers that he would not destroy the whole city if x or y righteous men were found therein, and even only 10 righteous persons are found there. But what is the author of Genesis really trying to say here? Is he revealing a God of vengeance and wrath whose justice is retributive and who punishes us for our evil? Is he revealing a God with whom we are called to bargain or remonstrate, a God who will be swayed by our superior reason, or who may be cajoled into changing his mind if we persist in our attempts and the case made is eloquent enough? Is he revealing a fickle and capricious God who is moved hither and yon between mercy and wrath/justice like a reed blowing in the wind?

I think reading the text in this way would be a profound mistake. It would then become a variation on the idea that the God of Israel revealed in the OT is essentially different than the God of Christians, that, in fact, he is a God of vengeance where the God revealed by Jesus Christ is a God of mercy. But this story is not an attempt to paint a picture of a God of vengeance or retributive justice being reminded by a reasonable and faithful human being of “the bigger picture”! Instead, I think the author is recounting the history of Israel and her own coming to know and reveal the real God; this history is captured or personified in Abraham's dialogue with God as more and more clearly he establishes that Yahweh is not the God who punishes evil (evil is its own punishment and carries its own consequences) nor the one who is wed to an abstract notion of justice which he upholds at the expense of the innocent. Instead Abraham's dialogue gradually reveals to us a God Israel herself slowly comes to know more fully only through her repeated experiences of God's faithfulness, mercy, and compassion. In this dialogue it is not God’s mind that is changed, but Abraham’s (Israel's) as, with questions of increasing wonder and disbelief, he tries to establish and plumb the depths of God’s mercy. It is a God for whom the concrete life of the least and the lost is more important than the most common and convincing principle of justice while the presence of the slightest bit of good is more compelling than a world full of evil. It is the God we come to know in authentic and persistent faith.

When we compare the OT and NT side by side what we really see are not two essentially different Gods, but many stories of the movement in history from distorted, inadequate, or partial images and faith to more adequate and fuller images of God and forms of faith; it is the movement from fragmentary, distorted, and partial revelations of a punitive God to the exhaustive revelation of the God of mercy in the Christ Event. The OT is the record of a People coming to be from members of many different cultures and religions --- and doing so as its members outgrow their original theologies and related anthropologies under the influence of repeated experiences of Yahweh's faithfulness, mercy, and compassion. The OT is a history of the progressive (and often inconsistent) purification of Israel's minds and hearts regarding who God is and what constitutes true religion. It is through this purification that they mature as God's own People and persons of true faith. In today's story, especially, we are listening to Israel slowly relinquish belief in the God who punishes evil and evil doers even when only a small number of innocent also die, the God whose justice is at war with (his) mercy and whose compassion conflicts with his need for retribution or vindication; she does this only in so far as she affirms her own deepest experiences of God and, in an attempt to resolve it, pushes the tension between these two "theological worlds" to the limits of her imagination and narrative capacity.

She has done this in other stories too. There is the story of the flood where retributive justice wars with compassion and eventually in an act of radical humility and self-emptying God "repents" and promises never to destroy the world in this way again. (Here the real truth is that Israel changes her perception of God, God does not repent, but the recognition of the depth of God's mercy is so significantly new and stunning, that Israel captures her shock in the narrative by referring to God repenting; this in turn shocks the reader and opens them to something new.) There is the story of the sacrifice of Isaac where Abraham's hand is stayed by God just as he is ready to plunge the knife into Isaac's chest, and where a different and acceptable sacrifice is provided by God. While this story foreshadows God's own gift of Jesus and Jesus' own sacrifice, it also originally served to proclaim an end to human sacrifice because the God of Israel was NOT a God who required retribution for evil. The God of Israel was stunningly different and had a different way of doing justice. He called for Israel to embrace a different religious practice so that they could know and serve him intimately as a light to the Nations. It is no wonder that idolatry looms so large in the failures outlined by Israel. The struggle between false gods and ideas of god and Israel's most profound experience of God's own actions in her life characterized her on every level of her existence --- personal, historical, individual, corporate.

In many ways this struggle and story reprises our own as well. After getting his disciples in touch with who OTHERS say that he is, it is not surprising that Jesus' most critical question to them is, "And you, who do YOU say that I am?" This tension and movement between what we have been told of God and who we actually know in light of our own experiences of his faithfulness, compassion, and mercy is a dominant thread in our own spiritual journeys as well.

In particular, letting go of our belief in the God who punishes evil (or sends evil to punish us!!!), our belief in the God who is the focus of a theology of fear in order to exhaustively embrace the God revealed on the Cross, the God who asserts his rights (i.e., does justice) by loving unconditionally, who sets everything right and fulfills it through forgiveness and mercy, is not an easy task. Everything militates against this; whether it is family history, grade school catechetics, punitive nuns, theologically unsophisticated preaching and writing on hell, judgment, or our own super egos, this is one bit of idolatry, one bit of "worldliness" or pagan theology that is hard to shake.

Our inability to really believe in the power of the love of God may be the real face of unbelief in our own lives and in our Church today. Like Israel however (and, through the exhaustive revelation of God in Christ) we can do it only by allowing the non-punitive God who is Love-in-Act to truly be our Lord and Master. Each day we are called on to discern both who others say that God is, and who we ourselves say that he is. Each day we are called on to allow our own hearts and minds to be purified of idols by the God of Jesus Christ as we experience him. Each day we are called on to become Christians who believe more and more firmly and completely in the loving God he reveals and no other --- not the God who punishes evil but the One who submits entirely to it himself, who transforms and redeems it with his presence, and thus (in time) loves the world into wholeness (i.e., makes just) through his mercy.

Esteeming Petitionary Prayer as True Prayer of Praise! (Reprise)

I recently read a blog piece referring to the prayer of praise as a higher form of prayer than the prayer of petition. I have to say that first of all I don't much care for establishing some forms of prayer as "higher" than others. I know the whole practice has a long and regarded history in the area of spirituality but despite the fact that I can understand some of this ranking business, I just can't accept it as I once might have. But we are just finishing a Bible Study class on the Lord's Prayer (part of the series on the Sermon on the Mount) and the very first thing commentators ordinarily point out is that this prayer, this model and paradigm of what Jesus knew as prayer and desired to teach us is that it is ALL petitions. With the exception of the invocation itself (Abba, Pater! or Our Father, Who art in heaven) every line of Jesus' Prayer is composed of petitions --- and even then, I think we must hear the invocation as also implicitly petitionary! To call upon God by Name is to (responsively) give God a place to stand in space and time, specifically in our own lives and this, after all, is what God has desired of us --- that we become God's counterparts in God's own enterprise of Love; we therefore ask God to be sovereign, to be God for us. After all, to hallow is a verb only God can do, while name meant God's own powerful presence or Self in our lives! The hallowing of God's name we ask for is a Semitic way of saying,, [[God, please be God for us in the holy-making way only you can do/be!!]]

Each line of the prayer is meant to assist us in opening our hearts, minds, and lives to the powerful presence of God who wills to work in and through each of us. So, if this is the case, and this Lord's Prayer is a model or paradigm of the very essence of prayer, the model or paradigm which represents "the mind of Christ" and the way we "put on the mind of Christ" then can we really argue there are "higher forms of prayer than petition"? To put it another way, isn't opening ourselves to another in love and trust the greatest praise one can offer another? And isn't petition, especially as Jesus articulates and orders these in any of the three or four versions we have, an invitation to genuine praise, namely, by putting God's needs first, and our needs/desires second? We are not, in other words, to be people who merely say, "Lord, Lord" (or "Praise God!"), but to BE (the) people who, petition by petition, give our whole selves over to God as the field from which God will bring forth the hidden treasure of God's Kingdom! In this way we are allowed to participate in God establishing God's very life on earth as it is in heaven. We are called, by every petition to open ourselves to the unremitting hallowing of God, to become, that is, living instances of Divine Praise!

One of the theologians who most influenced me when I was a young theologian myself was Gerhard Ebeling. Ebeling wrote a lot about theological linguistics and about human beings as Word Events. Each of us is called to become language events. An event differs from a mere occurrence in terms of meaning; an Event is something filled with meaning where a mere occurrence is relatively empty of significance. Like Jesus (though only in and through Jesus!!) we are to become incarnate Word of God --- meaningful Word Events created by and for God's Word, especially in the form of Proclamation. Most often I think of all of this in terms of becoming an articulate expression of the Gospel of God or becoming God's own prayer in our world. (Some theologians speak of Jesus as the Parable of God --- an identity that grounds and thus characterizes all he is and does, especially in preaching and teaching.) In light of what I have said about becoming a Word or Language Event, perhaps it would not be far off to suggest that we are to become articulate songs or hymns of Praise. As we pray the petitions of the Lord's Prayer, we open ourselves to the Presence, sovereignty, and will of God, don't we thus praise God in truth as well as in our words and become ourselves "Words of Divine Praise"? Could there possibly be a "higher" form of prayer?

I say this as a contemplative whose primary form of prayer is quiet prayer, but for whom other forms of prayer are meant to be equally contemplative, equally the work of the Spirit of Stillness or hesychasm. What I recognize is the dynamics of petitionary prayer and quiet prayer, for instance, are essentially the same: in each form of prayer we pose the question of (i.e., which is) our own incomplete lives and open ourselves to God's dynamic presence so that God might act within us, to touch, heal, strengthen, sanctify and complete us. Prayer is always God's own work in us. Isn't it time to let go of the notion of higher and lower forms of prayer?

When the Stone Was Rolled Away: FEAST of St Mary Magdalene (Reprise)

(First published 22. July. 2016) Probably everyone is aware by now that today's commemoration of Saint Mary Magdalene is indeed a FEAST. I heard a great homily on this from my pastor last Sunday --- it was on both the raising of Mary Magdalene's liturgical celebration from a memorial to an actual feast and Pope Francis' move to create a commission to look into the historical facts regarding the ordination of women as deacons in the church. Change comes slowly in the Catholic Church --- though sometimes it swallows up the Gospel (or significant elements of the Gospel) pretty quickly as it did with last Sunday's story which was originally about Jesus' treating Mary of Bethany as a full disciple sitting at his feet just as males (and ONLY males) did. As we know, that story --- when read without sensitivity to historical context --- has been tamed to make it say instead that contemplative life was the greater good or vocation than active or ministerial life; still, once the stone has been rolled away as it is in today's Gospel, and we are able to hear the radicality of the good news and the call to apostleship, we may find the Spirit of God is irrepressible in bringing (or at least seeking to bring) about miracles.

One sign the stone is being rolled away by Pope Francis is the raising of Mary Magdalene's day to a Feast. For the entire history of the Church Mary Magdalene has been known as "Apostle to the Apostles" but mainly this has been taken in an honorific but essentially toothless way with little bite and less power to influence theology or the role of women in the Church. But raising the Magdalene's day to the level of a Feast changes all that. This is because the Feast comes with new prayers -- powerful statements of who Mary was and is for the Church, theological statements with far-reaching implications about Jesus' choices and general practice regarding women (especially calling for a careful reading of other stories of his interactions with women), a critical look at the way the early church esteemed and ministered WITH women and not merely to them --- especially as indicated in the authentic writings of Paul, and the unique primacy of Mary Magdalene over the rest of the Apostles (including even Peter) as a source of faith, witness, and evangelism.

The Church's longstanding and cherished rule in all of this is Lex Orandi, lex credendi, literally, "the law (or norm) of prayer is the law (norm) of belief", but more adequately, "As we pray, so we believe." And what is true as we examine the new readings and prayers associated with today's Feast is that the way we pray with, with regard to, and to God through the presence of Mary Magdalene has indeed changed with wide-ranging implications as noted above. The Church Fathers have written well and I wanted to look briefly at a couple of the texts they have given us for the day's Mass, namely the opening prayer and the Preface to the Eucharistic Prayer.

 The Opening Prayer Reads: [[O God, whose Only Begotten Son entrusted Mary Magdalene before all others with announcing the great joy of the Resurrection, grant, we pray, that through her intercession and example we may proclaim the living Christ and come to see him reigning in your glory. Who lives and reigns with you in the unity of the Holy Spirit.
R. Amen.

What is striking to me here is the very clear affirmation that Mary was commissioned (entrusted) by Christ with the greatest act of evangelization anyone can undertake, namely, the proclamation of the Good News of Jesus' Resurrection from the dead. This is a matter of being summoned to and charged with a direct and undisputed act of preaching the one reality upon which is based everything else Christians say and do. It is the primal witness of faith and the ground of all of our teaching. It is what allows Paul to say quite bluntly, if this is false, if Jesus is not raised from the dead, then Christians are the greatest fools of all. It is this kerygma Mary is given to proclaim. Moreover, there is a primacy here. Mary Magdalene is not simply first among equals --- though to be thought of in such a way among Apostles and the successors of Apostles in the Roman Catholic Church is a mighty thing by itself --- but she was entrusted (commissioned) with this charge "before all others". There is a primacy here and the nature of that, it seems to me, especially when viewed in the context of Jesus' clearly counter cultural treatment of women, is not merely temporal; it has the potential to change the way the Church has viewed the role of women in ministry including ordained (diaconal) ministry. The Preface is as striking. It reads:

Preface of the Apostle of the Apostles

It is truly right and just,
our duty and our salvation, always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God,
whose mercy is no less than His power,
to preach the Gospel to everyone, through Christ, our Lord.
In the garden He appeared to Mary Magdalene
who loved him in life, who witnessed his death on the cross,
who sought him as he lay in the tomb,
who was the first to adore him when he rose from the dead, and whose apostolic duty [office, charge, commission] was honored by the apostles, so that the good news of life might reach the ends of the earth.
And so Lord, with all the Angels and Saints,
we, too, give you thanks, as in exultation we acclaim: Holy, Holy, Holy Lord God of Hosts. . . (Working Translation by Thomas Rosica CSB)

Once again, we see two things especially in the Preface: 1) the use of the term Apostle (or apostolic duty [office or charge]) used in a strong sense rather than in some weak and merely honorific sense --- this is, after all, the Preface of the Apostle of the Apostles!!! (Note how this translation brings Mary right INTO the collegio of Apostles in a way "to" may not; here she is definitely first among equals) --- and 2) a priority or kind of primacy in evangelization which the apostles themselves honored. In the preface there is a stronger sense of Mary being first among equals than in the prayer I think, but the lines stressing that Mary adored Jesus in life, witnessed his death on a cross --- something which was entirely unacceptable in ordinary society and from which the male disciples fled in terror --- and that she sought him in the dangerous and ritually unacceptable place while the rest of his disciples huddled in a room still terrified and completely dispirited, these lines make the following reference to "apostolic duty" --- which Mary also carried out in the face of general disbelief --- and thus, to Mary's temporal (but not merely temporal) primacy over the other apostles all the stronger.

Do Not Cling to Me: Another Sign the Stone has been Rolled Away

 

Part of today's gospel is the enigmatic challenge to Mary's address of Jesus as "Rabbouni" or Rabbi -- teacher. In response Jesus says, "Do not cling to me!" He then reminds Mary he has yet to ascend to his Father and her Father, his God and her God. What is going on here? Mary honors Jesus with a title of respect and great love and Jesus rebuffs and reproves her! The answer I think is that Mary identifies Jesus very specifically with Judaism and even with a specific role within Judaism. But Jesus can no longer be identified with such a narrow context. He is the Risen Christ and will soon be the ascended One whose presence, whose universality (and even his cosmic quality), will be established and freshly mediated in all sorts of unexpected and new ways. To be ascended is not to be absent but to be present as God is present --- a kind of omnipresence or ever-presence we must learn to perceive and trustingly embrace. This too is a critical part of Mary's commission or officio; she is called to proclaim this as well --- the eschatological or cosmic reality in and through which the Gospel of God's presence is opened to all the world.

Jesus tells Mary Magdalene, who is already aware that he is difficult to recognize as the Risen Christ, not to cling to old images, old certainties, narrow ways of perceiving and understanding him. He reminds her he will be present and known in new ways; he tells her not to cling to the ones she is relatively comfortable with. And he makes her, literally and truly, Apostle of and to the Apostles with a world-shattering kerygma or proclamation whose astonishing Catholicity goes beyond anything they could have imagined.

And so, it is with us and with the Church herself. On this new Feast Day, we must understand the stone has been rolled away and the Risen and Ascended Christ may be present in ways we never expected ways which challenge our intellectual certainties and theologically comfortable ways of seeing and knowing. Lex Orandi, Lex Credendi, as we pray so we believe. What a potentially explosive and ultimately uncontrollable rule beating at the heart of the Church's life and tradition!! The stone has been rolled away and over time our new and normative liturgical prayer will be "unpacked" by teachers and theologians and pastoral ministers of all sorts while the truth contained there will be expressed, honored, and embodied in ever-new ways by the entire Body of Christ --- if only we take Jesus' admonition seriously and cease clinging to him in ways which actually limit the power and reach of the Gospel in our world.

Like the original Apostles we are called to honor Mary Magdalene's apostleship so that the "good news of life [can] reach the ends of the earth." We pray on this Feast of St Mary Magdalene that that may really be so.