Tag Archives: Christ

17 November: Eve of the World Day of the Poor.

World Day of the Poor began last year. I’m afraid we missed it, but since we’ve been sent some information about it this year, we’d like to share it with you. The link will take you to articles and videos about ways in which we are, or could be, hearing and answering the cry of the poor.

THE POOR MAN CRIED AND THE LORD HEARD HIM

Loving God,
Open our ears
to hear you in the cry of those
living in poverty.
Open our eyes
to see you in the lives of the
oppressed.
Open our hearts
to meet you in others and to
respond with
mercy and compassion.
Pour out on us your grace,
so that we may grow as your
faithful people, always seeking
your kingdom of Truth, Justice
and Peace.
Through Christ our Lord.
Amen
WORLD DAY OF THE POOR PRAYER CARD
SUNDAY 18TH NOVEMBER 2018
http://www.csan.org.uk

We invite you to revisit our short series of posts on beggars at the beginning of October.

WT

 

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25 October. What is Theology Saying? XXXVIII: We have locked ourselves in the shadow of death

stmaurice.pilgrims

The evil in unredeemed desire is far deeper than the law could engender – which is why we are told that anger = murder and lust = adultery. The way evil cannot touch is forgiveness. We need to learn to desire without the need to compete, blame or measure ourselves against. We need to be free to relish good wherever it is found – but who decides what is good?

God gave a prohibition for our protection – which we have consistently ignored – not to eat of the tree whose fruit is knowledge of good and evil. But seeing something withheld led to rivalry and envy – we’ll show him – we’ll do it our way. Paul tells us that the Law is not sinful – Romans 7.7. – I was once alive apart from the Law, but when the command came sin sprang into life and I died. Paul sees the Serpent not as the Devil but as sin. Desire is a gift of God, but not when disfigured by envy. We have victimised the Law making it an instrument of redemptive violence, and locking ourselves within the shadow of death.

Desire turned to envy made what should have been the irenic way to life into the sphere of rivalry, envy and exclusion. Now all life is infected [universality of OS] by such distorted desire – they saw that they were naked – all this through ignoring that prohibition that was there to ensure our well-being.

It is my awareness of me as “I” that results from knowing other than me. Paul insists that it is Faith that allows us access to desire redemption, to desire in ways that owe nothing to envious rivalry. Sin means my “I” is not in control but is itself controlled by distorted desire. What is needed is the way of living that Paul describes as: It is no longer I but Christ living in me [controlling my “I”] – Gal.2.20.

Jesus shows that Original Sin is not of our essence, it is simply evidence of a faulty foundational principle [way of life]. Paradoxically, what Jesus was founding was subversion of the notion founding – in the sense of achieving identity by comparison over against others. It is totally gratuitous in every way… something that existed long before our capacity for distorting desire ever happened. Before Original Sin there is Original Grace.

The tragedy of Original Sin is not that it is universal, but in the universality of the new people we discover what is possible for “I” – to become enabled to move from the universal to the particular; whereas conversion requires recognition of our equality as the foundation of human dignity; unity in diversity, equal but not the same. Original Sin is what we are leaving behind when we take new life seriously. We realise the reality of Original Sin through those who have been set free from it. As Jesus told Nicodemus – we must be born into a new way – not going back and starting again. – Jn.3.3. Death was seen as an extrinsic punishment for sin – we all sin, we all die! Death and sin are connected – distorted desire cannot bring life, since only God is life!

AMcC

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October 24. What is Theology Saying? XXXVII: Resurrection.

beholdthymother.small,rye

Sin is seen as casting out Jesus. Jesus has no problem with the so-called sin of being blind, nor with the adulteress, only with those who seek to exclude them. He is pointing out that sin is the mechanism of exclusion – sin is not why there is exclusion but the exclusion itself. Blind from birth goes to the original aspect of sin, back to human birth in the very beginning. Jesus is presented as the Light of the world. We are all blind, but blindness is compounded by complicity in the excluding; now blindness becomes culpable. Jesus is forgiveness of sin, holiness and righteousness are love made flesh in the circumstances of being victim. My first awareness of my sin [not just awareness of evil] comes through recognising my complicity. Being wrong is not the issue, being wrong can be put right, it is the insistence that we are right that shackles us in original sin.

In the first eight chapters of Romans, Paul focuses on the righteousness of God. Wrath is not vengeance in God, rather is it the handing over of God, God’s non-resistance to human evil, the handing over of the Son and our killing him. Law provides knowledge of sin, and rather than being salvific is immersed in the world of mutual judgement and recrimination. Law increases sin, is death-dealing, whereas Resurrection means that new life in Grace comes through righteousness.

Sin is forgiven through faith in the God who raised Jesus from the dead. The Law is problematic in presuming that people are just through knowing good and evil. Not only does law not allow us to become just, but it locks us into judgemental attitudes as if we were among those who know themselves to be saved. The death of Jesus shows how sin is compounded by law. Christ is the end of the Law, that everyone might be justified who has faith… Romans 10.4. the Law achieved its purpose in Jesus’ death. Universal sin is linked with death: Therefore, just as sin entered the world through one man, and death through sin, in this way death came to all people, because all sinned… Romans 5.12. Death was not invented by law, because sin was present pre-Law from Adam to Moses.

AMcC

The end of the Law: John welcomes Mary, the Lord’s mother, after the crucifixion. St Mary’s Rye, Sussex

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October 10, Traherne XI: His desire is yours.

 

O the nobility of Divine Friendship ! Are not all His treasures yours, and yours His? Is not your very Soul and Body His : is not His life and felicity yours : is not His desire yours? Is not His will yours?

And if His will be yours, the accomplishment of it is yours, and the end of all is your perfection.

You are infinitely rich as He is : being pleased in everything as He is. And if His will be yours, yours is His. For you will what He willeth, which is to be truly wise and good and holy. And when you delight in the same reasons that moved Him to will, you will know it.

ams.fountain1

Though perhaps you will know that delight without having the words to express it in Christian language as Thomas Traherne does here. Laudato Si!

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3 October, What would you do? The Beggar II: The Aftermath.

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To conclude Christina’s story from Divineincarnate.com.

After all of these years, I can’t shake the feeling that I’ve never left the spot where I encountered the beggar. My group’s intent had been to go on with life without his presence in it. But it didn’t work. Somehow…I’m still there.

In the wordless waiting of the old man with his begging bowl outside of a sacred place, I caught a glimpse of myself. I see the poverty of my excuses: “I can’t, I’m disabled” or “I would help you, but it’s just not convenient right now” or “Well, if someone else had gone in to help, I certainly would have pitched in too.” And I see my own need for others—not my specific need as a disabled person dependent on others for daily survival, but my innate and intimate need as a human being for deep and generous loving.

My identification with the beggar, however, has become even more profound than that. Hoping to receive some gift of kindness, he was waiting for the reaction of another human being. The reaction that gave him was of emptiness. Devoid of courage, devoid of humility, I was pitifully poor, with nothing to give. Nothing. My human foibles, which caused me to choose poorly, put an empty begging bowl into my own hands. So, now, the beggar is still standing outside of the sacred place, but it is not him who begs and waits there—it’s me.

A stranger is never just a stranger. The beggar waiting outside of the church is Christ and Christ is that beggar. There should be no understanding of separateness in this, I don’t mean to remove the beggar on to some kind of a pedestal as a representative of the Holy Other. We are called to recognize Christ within. This is profoundly down to earth, this is gritty, this is intimately real. My deep sense of truly remaining on that street with the beggar—as the beggar—is not a mere flight of fancy or pretty response. It’s true.

It’s profoundly, sublimely, impossibly true.

The next time that you see me on the street, or in the subway, or holed up in a little corner somewhere…please be brave, please be kind.

© 2018 Christina Chase

Christina has come back to the point that Saint Thérèse was making in our post of October 1st: that Jesus comes to us as a beggar. Thank you Christina!

Will.

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September 21: What is Theology Saying? XXXI,  I am capable of receiving God’s grace.

somers.town. pentecost

I am created a human being, capable of receiving God’s grace. In order to give himself freely God freely creates personal beings. Thus is there union between God and humanity in Grace – somewhat analogous to the Incarnation wherein there is communion of two natures without fusion or separation. This means that in any concrete situation it is never possible to isolate what is nature from what is Grace.

Grace is the wonder of creation as evidence of God and God’s love. It is concentrated in humanity. Human charm and beauty reflect God: “Because you love me, you make me lovable” says Augustine. The reason why love of enemy is seen as grace-full is because there is no sense of recompense in it, it is entirely gratuitous, and calls for the involvement of the will.

In speaking about his own conversion [Gal.1.13-16] Paul refers to a before and an after. Nothing suggests conversion was going to happen, it came as gift. But this gift did not “begin” on that road; it was from eternity. For Paul, Grace is the experience of God desiring him.

Tradition refers to Christ and the Spirit as the two hands of God reaching out to embrace us. Unfortunately, the elaboration of the role of the Spirit did not receive the same detailed attention as did Christ. Yet both are crucial for a proper understanding of Christianity – Easter and Pentecost.

Prior to Pentecost the Spirit was experienced as a nameless force, an invisible wind. With Pentecost the Spirit is named: the Spirit of God, the Spirit of Christ, and the Holy Spirit. The Spirit is deep within human experiences, rousing them to creativity and vitality.

AMcC

St Aloysius, Somers Town, Euston, London.

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September 19: What is Theology Saying? XXIX: letting Grace do the talking

Is it possible to let Grace do the talking, instead of talking about Grace? Can I know from experience that God loves me? The fact is that we live within Grace, what we are about is to seek how to know this and how to be in touch with it. Some have said that Grace comes only through the Church. First, it is not the Church that contains Grace; rather does Grace contain the Church – among everything else; though authentic grace always has an ecclesial dimension – i.e. it tends to show itself in the shape of community.

God and Christ are freely within the world and manifest themselves variously. The Church is one such manifestation – an explicit, conscious and guaranteed presence – but not the only one. Because Grace is divine nothing escapes its influence, even sin succumbs to Grace as the Resurrection shows.

How do we image Grace? Is it the loving attitude of God? Is it the means by which God liberates and justifies us? Is it some reality which surpasses all our thinking? Notice, all these turn Grace into a “thing”. It is something different, it is something freely given, it is some “thing”.

The Catechism called it a supernatural gift – but what is “supernatural”? By definition supernatural is not on the same level as natural. The Supernatural is God, uncreated, mysterious. We use the terms Grace and Supernatural as symbols of experience, meant to translate that experience for us. What kind of experience fits what is meant by Grace? Grace is not an entity existing independently on its own. Grace is related to human beings, before ever it is spoken about [and language does tend to separate the two]. Grace is a lived reality.

AMcC

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17 September: What is Theology Saying? XXVII: creation, redemption and salvation in evolution.

RoodEngMartyrsCamb2

Note what happened to Teilhard de Chardin – a Jesuit scientist specialising in Archaeology. He was captivated by the theory of Evolution and the various ways it might be tested. Because he was a deeply religious man, he felt driven to integrate what he was discovering from the natural sciences with his understanding of salvation in Christ. He meditated deeply on Paul’s writings and early Church commentaries on these. He developed a magnificent vision of the universe and all of history shot through with Jesus Christ. He saw creation, redemption and salvation woven together in the unified process of evolution.

He suggested that through time, inanimate [dead] matter is drawn into such complex patterns that it develops an inner spontaneity and there is a breakthrough into living things. At a further stage – a breakthrough into reflexive self-awareness – human beings. After this, the process of evolution becomes conscious, when we know and project the goals we are striving for and the changes they are trying to make. Looking forward, the next breakthrough must be the immense unity of mankind bound together in relationships of knowledge and love – what he terms the Omega Point.

He next made a bold suggestion – not as a scientist but as a Christian believer – that we have a pre-view of the Omega Point – that the whole world is being drawn towards the second coming of Christ – which will be the breakthrough, the outcome of evolution – the Church, because Jesus is already within history, which is striving towards its fulfilment, concluding with Paul that all things were made in Jesus Christ – who is the pattern of the world from the very beginning. The goal of evolution is the Christification of the world. [His thinking appears in his Phenomenon of Man, though is perhaps more readable in his The Divine Milieu – nature and grace].

When this first saw the light of day it raised concern because it sounded as if God’s self-gift to us is not a necessity for us but utterly free. In the Hebrew Scriptures the relationship between us and God was described in terms of a covenant, binding duties and sometimes as sheer favour shown us by God. Whatever God was bound to was always the result of his promise, having bound himself. The Jewish understanding of covenant always looks back to Creation as the setting-up of the covenant. It seems that God, having created humankind, has bound himself to bring us into his friendship.

AMcC

Our Lady and the English Martyrs, Cambridge, England.

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September 16: What is Theology Saying? XXVI: What is Grace and what does it do?

somers.town. holy spirit

We live in secular times – in the course of the ages we have taken more and more possession of the earth and all it contains; we control much more than people of ages past. We also have better self-awareness – realising that customs, rules and ideas of order and beauty are not always shared by other societies. Customs and traditions are not the inevitable and only right way of doing things.

When we understood less we tended to see the transcendent God as the all-powerful organiser. This God made thunder when he was angry, sent plagues and disasters to punish and redressed everything that had gone wrong. God worked in unseen ways. Outwardly a man might seem good and virtuous, inwardly he could have lost God’s grace and be out of sorts with God and living in darkness. Lost God’s Grace – outwardly, before and after baptism there might be no difference in a person – inwardly there can be all the difference between night and day in that realm where God is active and inaccessible to our experience. As we began to take more control of the world, we also took more responsibility for what was going on – in the external world. We have lightening conductors replacing the sign of the cross; we have air traffic control instead of prayers for travellers; we have learned to seed clouds from the air instead of novenas for rain.

This has also made its way into the inner world of our spiritual life. We are starting to distrust ritual ways of obtaining God’s favour. We have reasoned that a person can’t receive additional charity unless we are really loving more and more. Accounts of the spiritual life, the redemptive work of Christ and the service of the Church are now sounding more like common sense psychology than strictly Christian teaching. Some are even doing away with the idea of Grace.

AMcC

Mosaic from S Aloysius, Somers Town, London, (near Euston, St Pancras and King’s Cross). While I know trains are very safe, I like to make a pilgrim’s prayer if I find this church open. MMB.

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15 August: Saint John XXIII on the Assumption

madonna-closeup-hales-pl

Mary Mother from Hales Place Jesuit Chapel, Canterbury

Yet another discovery when I was looking for something else!

The web led me to an article by Peter Hebblethwaite1 in which he touches on Saint John XXIII Roncalli and today’s feast of the Assumption. The Assumption is not to do with a high and remote Madonna, but a flesh and blood woman who lived on this earth and died, as we all must. It is about hope.

Roncalli’s meditation on the Assumption was deeply Christological. Mary is clearly with us. She is the first of disciples and a leader in faith, and so she can be of some use to us. Roncalli concludes his meditation:

The mystery of the Assumption brings home the thought of death,

of our death,

and it diffuses within us a mood of peaceful abandonment;

it familiarizes us with and reconciles us to the idea

that the Lord will be present in our death agony,

to gather up into his hands our immortal soul.

~ John XXIII wrote that when he had only another eighteen months to live.

MMB

1Peter Hebblethwaite, THE MARIOLOGY OF THREE POPES in THE WAY, 1985 pp 54-68, at https://www.theway.org.uk/Back/s051Hebblethwaite.pdf

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