In the Name of Jesus!!

This Thursday's readings begin with the Exodus story of Moses' commissioning by God, and with God's revelation of his name. It is a name best translated as, "I will be the One whom I will be" with the implication of complete and utter faithfulness to Godself, and to those he calls to himself. Following this is the responsorial psalm which begins, "Give thanks to the Lord, INVOKE HIS NAME, make known among the nations his deeds. . ." Finally, there is the Gospel from Matthew of the "Great invitation": come all to me you who are heavy laden, and I will give you rest."

WIth all these references to name (and to the idea of being appropriately yoked to Christ) I guess it should not surprise me that the images I have in my brain are taken from a film from last year involving a children's Summer Bible camp where kids are taught to be "soldiers for Christ" and given lessons in the importance of praying (and acting) in the name of God. In particular I recall a scene in one of the out-takes where a young girl is standing at the foot of a bowling lane just having rolled a not especially good ball. She is jumping up and down screaming, "go straight, In the NAME of JE- SUS!! In the NAME OF JESUS, I command you, go straight!!" or something rather similar. Counterposed to this image is one of a tirade by the woman who taught the girl this style of "prayer," against Harry Potter (the books, movies, phenomenon, characters, author --- you name it), the demonic aspects of witchcraft, especially against the use of spells and INCANTATIONS. Afterall, one should never use magic words or formulae to influence reality in a superstitious way!!! Well, the irony of the juxtaposition of these two images was pretty powerful for me. What was this little girl doing, and what had she been taught if it was not INCANTATION??? Certainly this is not a Christian notion of what it means to invoke the name of God!! Invocation is NOT incantation!

So what are Thursday's readings trying to say to us about the Name of God, and what it means to invoke it? The first thing I think is that whatever else invocation of a name is, it implies we are faithful to the one named and to the meaning (or better, the content) of the name. Essentially then, invoking God's name implies our being faithful to God and entails a commitment to (as his name says clearly) let him be the one he will be for us; it means allowing God to reveal himself on his own terms, in his own good time, and according to his own infinite wisdom. Further, since acting in the name of another means acting in their authority and so, being empowered BY them, invocation will also mean that our prayer is something done in God's power and authority, not our own.

Names are powerful symbols. They open us to the person as a whole rather than to various characteristics and partial aspects of their being. Again,when we call another by name we commit ourselves to allowing them to reveal themselves on their own terms rather than just to certain things about them we find congenial or admirable. The name symbolizes (makes present to us) the whole person. Accepting a commission to go in the name of another and to make known their deeds, is to accept a commission to allow that name (person) to be revealed in integrity and fidelity. Invocation thus has a narrow sense (calling or calling upon the name of the other), and a broader sense (being the one who is the counterpart of the one invoked in whatever way is really appropriate). Fundamentally, invocation is a covenental act: it is that act which reflects the humility and the docility to allow our lives to be defined in terms of another.

Incantation, of course is another matter entirely. It involves the superficial and superstitious use of another's name (or some other formula or "magic" term) in an attempt to coerce reality to correspond to our own needs and desires. Unfortunately, ending and/or beginning our prayers with the formula, "In the name of. . ." can sometimes be more incantation than invocation. We may not scream and shout out our demands as the young girl did in the movie, but all too often we forget that ALL prayer is the work of God in us ---- God's revelation of himself on his own terms and in his own time. We are asked to pray and live our lives in the name of Jesus Christ --- and so, in the power of the Spirit of God. Only when we allow God to be the one he will be, have we REALLY invoked God's name. Everything else is incantation, and as unworthy of Christians as any other act of superstition or magic.

a man fallen among thieves

Tonight's Gospel reminded me of the following poem by e.e. cummings. He captures so very well, what being a good samaritan involves for us sometimes, and more, simply being a Christian for the least of the least amongst us.

a man who had fallen among thieves


a man who had fallen among thieves
lay by the roadside on his back
dressed in fifteenthrate ideas
wearing a round jeer for a hat

fate per a somewhat more than less
emancipated evening
had in return for consciousness
endowed him with a changeless grin

whereon a dozen staunch and leal
citizens did graze at pause
then fired by hypercivic zeal
sought newer pastures or because

swaddled with a frozen brook
of pinkest vomit out of eyes
which noticed nobody he looked
as if he did not care to rise

one hand did nothing on the vest
its wideflung friend clenched weakly dirt
while the mute trouserfly confessed
a button solemnly inert.

Brushing from whom the stiffened puke
i put him all into my arms
and staggered banged with terror through
a million billion trillion stars

ee cummings

I will have to look to see what book of poems this one is originally from, but it is contained in the Complete Poems of E.E.Cummings.

Motu Proprio, "Summorum Pontificum"

Well, the Motu Proprio authorizing the widespread use of the Tridentine Mass has been announced, and will become effective on September 14th. Unfortunately, the Motu Proprio is not limited to the Mass and allows for dual rites of Baptism and Confirmation as well, not to mention the older Roman Breviary which was extensively reformed over a seven year period ending @1971. The simple fact is there are serious theological reasons to view the Motu Proprio with concern. This is not merely a matter of language or the trappings of a liturgy which fosters a greater reverence, more sense of mystery or the like. It is a matter of serious theological differences, not only in the "limited" area of liturgy, but in ecclesiology, Christology, etc between the Tridentine and the current Ordo Missae.

The people enthused over the Motu Proprio seem to believe it is the beginning of a wholesale turning back of the clock in liturgy and theology to a pre-Vatican II period. That is certainly naive, but it may WELL occasion an outright schism in the Church over the next decade or so. These enthusiasts also characterize those of us who are concerned and cautious about the ramifications of the implementation of the Motu Proprio as "Haters of the ancient and eternal Mass" or "haters of Latin." They suggest we are afraid of the Tridentine Mass, or of a liturgy of beauty and reverence. Give me a break!!!

What seems clear to me at the same times these folks bemoan the poor level of catechesis in the post Vatican II Church they have not understood the significant theological reforms and underpinnings of the current Ordo Missae. Christ's presence in the Proclaimed and preached Word is underscored in today's normative (ordinary) Mass. So is his presence in the Assembly. These are both downplayed (if recognized at all) in the Tridentine rite. It is not hard to find parodies of the current Ordo Missae in the descriptions traditionalists provide, but it is almost impossible to find accurate descriptions of the Masses most of us Catholics attend day in and day out in most every parish and diocese in the world. These ARE liturgies of aesthetic quality, of reverence, power, and profundity. They are also liturgies where being a mere spectator to the priest's special and individual communication with God is not acceptable, where clericalism at the expense of the mission and dignity of the laity and their vocation in the world is unacceptable, where God's immanence is as important as his transcendence, and where the incarnation is not a cause for scandal as it seems to be for many traditionalists who want a Mass which is not sullied by the requirements of meeting and greeting one's neighbor or embodying Christ for one another right there in the assembly.

I sincerely hope Pope Benedict XVI is correct that this Motu Proprio will not be an occasion for division, much less of outright schism, but with a Church using different Offices (Breviary vs Liturgy of the Hours), different rites of baptism and confirmation, different Masses with different liturgical calendars and lectionaries as well as different underlying theologies of Eucharist, Church, lay vocation, views of ordained priesthood, and the presence of Christ in the Mass, I can't help but be concerned that Benedict has been naive in his analysis of the negative potential of this Motu Proprio which rejects (from what I have heard), both the wisdom, wishes, and concerns of the majority of Bishops of the Church in the world, and the not-so hidden agenda of many Tridentine enthusiasts to turn back the clock to pre-Vatican II liturgical theology. That is especially true as I read various bulletin boards where traditionalists have adopted a posture of gloating while discounting the real concerns the majority of Bishops (much less the rest of us!) have expressed.

Time will certainly tell. For those of us who truly believe in the urgency of Christ's prayer, "That they may all be One" (which surely includes Benedict XVI!) ---- the next few years may be some of the saddest and most tragic we will ever see. I hope not, and I pray both that Benedict XVI is correct in his analysis of the solution to the disunity that exists in the church today, and that Vatican II's wisdom and the movement of the Spirit in that regard will continue to be manifest as the real CONTEXT for the Motu Proprio, but I am not sanguine.

Final Oblature with Camaldolese Benedictines

Well, last Friday (July 6th) I celebrated my final Oblature with Trans-figuration Monastery in Windsor, NY. Transfig-uration is a Camaldolese Benedictine monastery of nuns, the only monastery of Camaldolese nuns in the United States. Sister Donald Corcoran OSB CAM (Prioress), received my oblature, and there were several other Oblates present, both from Transfiguration (Shirley L.), as well as from New Camaldoli Hermitage in Big Sur, CA, and Incarnation Monastery in Berkeley, CA. The brief ceremony was held in the former convent chapel of my parish Church between the homily and offertory which allowed my parish community (my MAIN community really) to celebrate and support me in this step. Afterwards a few of us including most of the Oblates, Sister Donald, some parishioners and my pastor went out for breakfast. It was a great celebration and I was glad to have a chance for people to meet one another!

One of the reasons I decided to affiliate with the Camal-dolese was their triple charism of eremitism, cenobitism, and evan-gelization.(More about that in a bit.) The fact that they live under the Rule of Benedict was also important. While I wrote my first plan of life for the Diocese back in 1985 or so, over the years it became clear to me that this was simply not sufficient for a diocesan hermit, despite it being all the Canon calls for. A personal Plan or Rule of Life needs to be subsumed under a larger, more vital and challenging Rule, and one that has a history of successful monastic formation and inspiration. By the time I rewrote my Rule/Plan two years ago, it had become clear to me that the Rule of Benedict was the way to go here, and added to that was the Constitutions and Statutes of the Camaldolese Benedictines. When I finished, it seemed clear that my own living had been formed by these influences and my own Plan of Life needed to continue to be informed by these sources. Otherwise, the personal Plan of Life becomes a description of what one is doing, but can lack the scope necessary to ensure growth and sufficient challenge.

And of course hermits need community. The stereotype of misanthropic recluses hardly fits any healthy hermit today (though healthy recluses there are!), and especially does not fit any Diocesan hermits who represent this form of consecrated life in the Church (such a person would never be admitted to vows I don't think, and likely would never even make it beyond the first appointment with the Vicar of Consecrated Life or Religious). The Camaldolese have @10 centuries of balancing eremitic and cenobitic life under their cowls, all while maintaining a simultaneous third emphasis on evangelization. Their triple charism is inspiring to me, and clearly what Christians of all sorts need modelled for them today. For Diocesan hermits, the Camaldolese story of Saint Romuald is apt to strike a chord as it did in me. Romuald, afterall, went about bringing hermits under the Rule of Benedict and also brought them to live in Lauras quite often. The lone hermit with neither Rule, nor superior, nor Tradition, nor roots, was anathema to him, and I suspect Diocesan hermits today would often find Romuald has anticipated their needs. This is even truer of non-canonical hermits living in today's world ---- hermits who have even less meaningful contexts for their lives than do Canon 603 hermits.

Chapel at St Perpetua Parish

Sister Donald made an interesting obser-vation during her com-ments intro-ducing the cere-mony. She noted that I had told her how important my parish community was to me, what a blessing really, and then she suggested that this is probably the way consecrated (vowed) life will look for the most part in the future: solitary Sisters, or Sisters living in twos at most, living in parish communities and looking to the parish to be their primary community as they give their lives for (or at least live them integrally in) that parish. I think she is right in this, and more than I could ever have imagined, I know how it is that having a hermit in the parish who is really dependent upon the parish as her primary community changes the way we see one another (and ourselves as well)!! The Oblature ceremony brought our interdependence out strongly as it included a promise to support my commitment in prayer, etc over the years. I am hoping that the parish community is beginning to know how important they are to my own fulfillment of my vocation. I think that is a perspective that is new for them and one which can only help the parish grow in prayer and vigor (not that they are lacking in either --- they are not, and that is one of the reasons I am so very fortunate).

Eremitic Life? What's THAT all about? (Introduction)

It does not matter whether the person I am being introduced to is a member of my parish, or someone in the general community. The simple fact is, if I say, "Well, no I don't live in a convent; I am a hermit," most people seem to barely control the inevitable jaw drop and quizzical expression that says, "You are WHAT? What in the WORLD is a hermit then?? or, But it's the 21st century! Are you pulling my leg??" Well, contrary to popular opinions, hermits did not die out centuries ago, and the life is enjoying a resurgence in popularity. Neither are we unstable misanthropes who just need "peace and quiet," and can't seem to handle the "real world." We don't live in caves, we bathe regularly, and most of us (I can only speak for myself and the other hermits I know) LOVE people and are integrally connected to the rest of the Church and world in some real way.

After all, hermits are sometimes described as the heart of the body of Christ. They are the ones who help symbolize a still point in a turning --- and sometimes chaotic --- world, a point of consistency, stability, peace, silence, and constant prayer in a world marked and marred by instability, hostility and violence, noise, distraction, and irreverence. Hermits really are a counter-cultural reality, so it is no wonder people can't believe their ears when they are told, "I am a hermit." Evenso, without disturbing the essential silence, solitude, and prayer of the hermitage, sharing what this life is really about might be of interest to some and assistance to others. Consider this the window of the anchorite's cell; it allows you a glimpse of life at Stillsong Hermitage without intruding on my solitude and silence. With that in mind, I am going to post some about the theology of eremitic life and some other "nuts and bolts" from my "Plan of Life" written for myself and my diocese. (Some posts may allow for comments, others will not. I will evaluate that as this blog develops. In the meantime you might want to email me with comments or suggestions at SRLAUREL@aol.com)