A Brief Meditation For The 4th Of July

Many of us will be celebrating July 4th with family gatherings, barbecues, fireworks, beer or other beverage, perhaps a parade. What are we celebrating? The 4th of July? No, that is the date. What is being recalled? “Independence Day,” July 4th, 1776, when the Declaration of Independence of the 13 united States of America” was promulgated to the ringing of the Liberty Bell in Philadelphia, PA, intended to “proclaim liberty throughout the land.” This July 4th I urge all of our people to read again the Declaration of Independence, largely the work of Thomas Jefferson. Here is the concluding passage, formally declaring independence from Great Britain: ​

 

We, therefore, the Representatives of the united States of America, in General Congress assembled, appealing to the Supreme Judge of the world for the rectitude of our intentions, do, in the Name, and by Authority of the good People of these Colonies, solemnly publish and declare, That these united Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown, and that all political connection between them and the State of Great Britain, is and ought to be totally dissolved; and that as Free and Independent States, they have full Power to levy War, conclude Peace, contract Alliances, establish Commerce, and to do all other Acts and Things which Independent States may of right do. And for the support of this Declaration, with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Fortunes, and our sacred Honor. 

 

We Americans declared our independence, and then had to fight to earn it. The British Army put up a good fight, but they had to take and hold leading cities and towns along the Atlantic seaboard from Savannah, Georgia, all the way north to Boston, Massachusetts. With the help of the French Army and Navy, Washington’s Continental Army forced a British surrender at Yorktown, Virginia, ending hostilities. The Treaty of Paris was signed 2 years later. 

 

Political freedom is precious, and must be fought for and maintained again and again. As our Founding Fathers knew well, a free people require good governance by human beings under the rule of law, and ultimately under reason and God. In the amassing of political power, there is ever the danger of tyranny—an over-concentration of power in the hand of rulers, whether inherited, or elected.The government must be circumscribed and constrained in its powers. Failure to stay within reasonable bounds is a main reason we just witnessed the British people voting to break from the heavily bureaucratized European Union. The longing for freedom is inherent in human being. The challenge is to be free and just. Real freedom must come from within. If citizens are unruly and governed by unchecked passions, their freedom is meaningless. 

 

Real freedom is not to be dominated by greed, by pleasure, by the lust for power, by hatred of anyone, by ethnic prejudice, by dishonesty or deceit. Real freedom is costly: one must obey the rule of God within through reason and the Spirit of self-giving love, in order truly to be free. As we heard last week in our worship service, “For freedom Christ has set us free; stand fast, therefore, and do not submit again to the yoke of slavery.” The worst slavery is to be enslaved to one’s worst impulses;the best freedom is found truly loving the Source of “life, liberty, and the pursuit of happiness.”

The Open Search

Jesus asks, “Who do you say that I am?”  Peter responds, “You are the Messiah.” Jesus then rebukes them and orders them not to tell anyone. Why? What is going on here?

Christ is searching for a personal response to him from the depths of one’s heart, moved by the unseen Father, to recognize the maximal presence of God in Jesus. Personal revelation —“Now I see who you are!”—brings one into contact with Life, for one is allowing oneself to be moved by the God of Life from within.  Mere verbal answers, such as Peter’s, are inadequate. Unfortunately, with the development of doctrinaire and fixed answers to genuine questions, many people stop looking, wondering, discovering for themselves who this is.   

The Jews at the time of Jesus had heavily political expectations about a Messiah, for he would deliver the Jews from political suppression, and make them a powerful nation. That is not Jesus’ task at all, as one sees in the Gospels and letters of the New Testament. Jesus is not the Messiah as expected, not a political leader, but something other, and far better. What that is, Who He Is, must be discovered for oneself.    

In the Quran it bluntly states that anyone who says that Jesus is “the son of God” is blaspheming and should be punished by death. “Son of God” is one title given to Jesus by his first generation of disciples, as we can see from the letters of Paul and then from the Gospels. It is obvious that Muhammed did not recognize God in Christ, or he would not have given this murderous injunction. He finds the answer threatening and an affront to Allah, that is, to God as Muhammed understands God. A lesson here: Do not overreact to mere words about God. In the far wiser words of Kipling, “Be gentle when the heathen pray to Buddha at Kamakura.” Many are the ways to respond to God, and no one has a monopoly on it—not Jews, Christians, or Muslims. 

 

Other phrases were also used to articulate the experience of divine presence in Jesus; the most precise or careful one is found in Paul’s letter to the Colossians (2:9):  “In Him dwells all the fullness of divine reality bodily.” The words are more grounded in concrete experience than are simple labels such as “Messiah,” “Christ,” “Lord,” “Son of God.”  There is nothing wrong with the Christological titles such as “Christ” or “Son of God,” but like quick answers, they may stop the process of inner searching that Christ seeks to initiate in us.  “Who do you say that I am?” is meant to induce the process of wonder and searching, and not yield to easy, quick answers.

 

Jesus seeks to move us to an open search for God. Paraphrasing Wordsworth, we ask: Where are the searchers in Christendom?  For centuries now, Christians have been bogged down in doctrinal answers, and stopped searching for God. This means that many of us have preferred stale bread to living Bread. The God who creates all that exists, the God whose loves has neither beginning nor end, wants us to “enter the dance,” to engage in an active search for the One moving us to search. Is that so difficult to grasp?  No, but many people prefer to wade in shallow waters rather than to risk all by launching out into the deep.    

As we read in St. John’s Gospel (5:39-40):  “You search the Scriptures, because you think that in them you have eternal life, and yet these bear witness to me; you refuse to come to me, that you may have life.” We are being drawn to respond to the living God, not to rest in quick answers, labels, books, doctrines. The questions are real and searching; our answers are often too easy, familiar, comfortable.

 “Who do you say that I am?”

L'Chaim: To Life

When we toast one another in America, we usually say, “Cheers!” or “Bottoms up!” or“Here’s looking at you, kid.”  The Germans often use “Prost!” or more formally, “Zum Wohl!”meaning, “To health,” or “To your health.”  If we have celebrated with Jewish friends, we haveprobably heard their expression, “L’Chaim!”  It is a great way to toast a friend, family member, orstranger.  “L’Chaim” means “To Life!”  To celebrate Life, the gift of Life, the joy of Life, God’sunsurpassable gift to each and every creature.  To celebrate Life is to honor the giver of all life,the God who is Life itself.  “I have come that you may have LIFE,” says the Lord, “Lifeabundantly.”   

Our Mass readings this week-end and next focus our attention on Life and Love. And the two are intimately connected, of course.  True love is life-giving, and life-affirming.  And what could life be for a human being that was not grounded in love, and a living fountain of love? Who would want to live a loveless life?  Truly to love well is to live well.  To refuse to love is to squander one’s life. The unloving life is not worth living.   

This week we hear readings from the Book of Kings and from St. Luke’s Gospel that speak to us about life.  As one can tell if s/he pays close attention to the readings, there are multiple meanings of “life.”  The prophet Elijah restores a young boy’s life through his prayer to the God of Life, and his mother sees proof of the creative, life-giving power of the word of God. In the Gospel of Luke, Jesus similarly restores one to life, in this case a young man, but once again, the only son of a widowed mother.  Jesus’ action bespeaks divine mercy, as the LORD has pity on the widow. Without her son, she would be forced to beg on the street. At the same time, multiple meanings of life are present in the story, and each meaning should be of concern to us.
  
Life:  there is the life of the body, biological life, without which we are cold, still, motionless, physically dead.  From the perspective of our existence on earth, this meaning of life is primary, foremost, and highly to be treasured.  Biological life is a gift and joy far more precious than wealth.  Only a fool would trade life for passing pleasures, or for “getting high,” or for making money.  

Beyond biological life, there is spiritual life.  Both show up on one’s body, on the face.Where there is not just biological life, but spiritual life, what shows up is joy, energy, kindness, attentiveness, sweetness, and even—for those with eyes to see—the glory of God shining on a human face. Spiritual life is communal, the fruit of communing with “God as one understands him,” with the source and energy at work throughout all of creation.  One must undergo many conversions, many changes of heart, to be truly alive in spirit.  It comes to those who love, deeply and well. Spiritual life is life lived now, in the moment, in communion with God.

A third meaning of Life portrayed in the Gospel passage is life eternal.  Both spiritual life and eternal life are essentially a sharing in God’s life, in the God who is Life eternal.  But the Gospel story has Jesus raise a young man from the dead in words bespeaking resurrection.The story is intended to be a sign of future glory:  a sign of the God who calls the dead back to life, and who bestows on his beloved the fullness of life beyond death:  “I AM the Resurrection and the Life” is beautifully portrayed in the Lucan story.  Life beyond the grave, beyond physical life-death, is the fullness of spiritual life, as one is fully immersed in the sea of divinity, the sea of divine Life. As Jesus declares: “God is not the God of the dead, but of the living; to Him all are alive.” And to this One we say, “L’Chaim!,” “To Life!”

A Note For Trinity Sunday

Rarely do I hear a question from a parishioner, “What is the Trinity?,” and rarely do I hear a parishioner declare, “I do not believe in the Trinity.” Catholics generally passively accept the dogma of the Trinity as the official teaching of our Church. I doubt that many of our people give much thought to the “Trinity,” although all of us sign ourselves “In the Name of the Father, and of the Son, and of the Holy Spirit.” I am quite sure that if a priest or deacon said, “God is not the Trinity,” or “I do not believe in the Trinity,” a response would be audible. And it should be. 

The Trinity is one of the two central dogmas of our Catholic faith, together with the Incarnation of God in Christ. (Historically, the dogma of the Trinity was developed after, and as an elaboration of, the belief that God took flesh in Christ (Incarnation). These dogmas are central, and have helped to protect the truth of our faith from being lost in various doctrinal disputes through the ages. For those who wish, I encourage you to read my brief essay on “The Trinity and the Magnolia Blossom” posted on our website in 2015. This essay is about as good as I can do at this time in trying to help you appreciate “the Trinity.” 

The reality and mystery of God utterly surpasses human understanding. All of our symbols, terms, dogmas, doctrines fall short of the truth of God, and yet we need words, teachings, to communicate something about the One in whom we believe. The Catholic and Orthodox teaching on the Trinity is profound and highly developed, and anyone would be a fool to reject the teaching. Our teaching on the Trinity contains much wisdom, and pulls together centuries of genuine spiritual experiences. To be Catholic is to tap into the spiritual wisdom of human history, revealed by the Spirit, focused on God becoming flesh as Christ. At the same time, the “Trinity” instills humility, for it communicates to the faithful that God is beyond our grasp, even when we may be granted beautiful experiences of divine Presence. God beyond human understanding, and God present in and with Christ Jesus and the Spirit, is named “Father.” We are not literally offspring of God or a god, but the reality of God breathes life into our souls as we respond to God with loving faith. We are in God far more than God is in us. And in the Eucharist, it is not so much that we receive Christ into our bodies, hearts, minds, but that He receives us into the unexplored depths of divinity. In the words of Thomas Aquinas, “The lower is taken up into the higher.” We are being moved into the Divine abyss beyond all understanding. Trust is required, or we will cling to our egos and our various beliefs, rather than allow God the Spirit to draw us out into deeper waters. 

Not in movement, but in stillness. Not in words, but in silence. Not in wordy prayers, but in the prayer of the heart longing for God. Not in many, but in One. Not in this or that, but in each, and none. Not in many beliefs, but in simple faith as trust. Not in many loves, but in love itself. Not in me, or in you, but in the eternal I AM.

Ascension Meditation

Dear Brothers and Sisters in Christ,

Christ did not abandon us; He is with us ever more. As the Risen and exalted LORD, Jesus Christ is able to be more present to you and to all who turn to God than Jesus could be had he remained physically on earth. The Ascension of Christ indicates that space and time cannot limit his loving and wise rule over human beings. Spiritual reality is not limited by bodily presence. Absent in body, the Risen Christ is present with you in spirit. That means: the more you love Christ, the more you experience his presence and love for you. Love is its own reward. 

So we have not been abandoned. Through the Ascension, Christ is fully one with God, and present in love, power, and wisdom, wherever God is. Where is God? Where is God not? Nowhere. Do you not hear Christ’s words in your heart? Do you not cherish the moments when you experienced his love and gentle goodness?

“Behold, I AM with you always, even to the end of the age.” So Christ has spoken, so it is true. 

Through your love, Christ is in you and with you. Through kindness, generosity, simple acts of goodness, you make Christ Jesus present to the ones you truly love. And so you spread his Kingdom through your loving deeds, truthful words, work to benefit human beings. 

Shalom!

On Praying In The Spirit

Our spiritual journey is from life-in-self to life-in-God. The way is following Christ by the working of the Spirit as we move into the luminous darkness of the unknown God, named “Father” in our Christian tradition. We call that which is beyond all name and form “Father” because Christ addressed divine reality as “Father.” Through the faith of Christ, as “children of God,” we have communion with the same divine mystery. By God the Spirit we move toward and into God, leaving behind the Babylon of a self-enclosed existence, in which oneself is one’s own Lord, guide, master, owner. Ultimately, self-enclosed existence is “hell.” 

By “the Holy Spirit” we refer to the divine presence at work in our souls—that is, in our minds and hearts. The Spirit gives us an undying yet ever changing sense of communion with that which we call “God,” who is ever beyond our understanding. The divine is “known” through love, not through conceptual knowledge (words). The Spirit is “the love of God poured into our hearts” (Romans 5), and the power enabling us to love one another—indeed, every creature—as a being in divine Being. To the lover of God, every being, everything that exists, is a manifestation of the ultimate mystery. To one moved by the Spirit, every creature is a revelation of the unseen God, a unique and unrepeatable presentation of He Who Is, YHWH. 

In the Eucharistic celebration (the Mass), we pray in words, because our prayer is at once individual and communal, and as such is spoken or sung aloud. In solitude, or “when two or three are gathered in my Name,” then we grow silent, and allow the Spirit to pray in us, with us, through us, for us. Genuine prayer is always the work of the holy Spirit, not of a self-centered or self-contained human being. If we seek to pray without an awareness of the presence of the Spirit, we are talking at our image of God, rather than communing with God. The less one works, the more one trusts the divine Presence, the more genuine and fruitful the prayer, “Now I live, yet not I, but Christ lives in me” (Galatians 2). If one must use words in prayer, let the words be taught by the Spirit, not generated by one’s private imagination or ego. The words taught by the Spirit are understood by the Spirit, and may or may not be intelligible to the human being sharing in the prayer. Better still is to be still and quiet, resting yet attentive to the One who simply is utterly simple, here and now, beyond all words and concepts, beyond feelings and imaginings. In the prayer of quiet, one becomes quiet, like a lake without wind, waveless, a sea of glass before the divine source. In stillness one abides in divine stillness. 

Beginning shortly after Pentecost this year, we shall offer sessions on prayer. When and where to offer these practical sessions remains open, but St. Mary’s, Raynesford, seems to be a very good setting for prayer of quiet. Perhaps another weekly session could be offered at St. Mark’s on a week-night, concurrently or at a later time. Thought will be given to times and locations, and suggestions are welcomed, but all wishes may not be met. Sitting in silence: “When I sent you out, with nothing, did you lack anything?

Gardening

I have often pointed out that the Evangelist John delights in the use of symbols, double-meanings, and dramatic irony. An example of his irony we heard on Good Friday, when John allows the priests to shout out to Pilate, “We have no king but caesar,” expressing their rejection of Yahweh as King. A good example of double-meaning occurs on the cross, again only in John’s Gospel, when Jesus succinctly says, “I thirst.” Literally, the man is dying of thirst; at a deeper level, Christ is fulfilling his own word, “When I am lifted up, I will draw all human beings to myself.” Christ is thirsty for souls. Or if you prefer, he is the magnet by which we are being drawn into God.

Whenever one reads any of the canonical Gospels, and especially John, one must ask, “What is being expressed here? What is the evangelist saying? Is there perhaps more than one meaning intended?” John alone presents Mary Magdalene outside the tomb where Jesus had been buried. She is weeping, displaying grief at her sense of loss, and also revealing her devoted love for Jesus, whom she thinks is dead: “Woman, why are you weeping?” “Because they have taken away my Lord, and I do not know where they have laid him.” In Mary’s darkened understanding, her “lord” has become a lifeless corpse. She is speaking to a man whom, John writes, “Mary supposed was the gardener.” This stranger speaks her name —“Mary”—and “she turns around” (from unbelief) and says, “Master!” Heart meets heart in a single word that penetrated the darkness of her grief-stricken mind. And so Mary Magdalene encounters Jesus in a new way—not only as a man, but as the Risen LORD, as the divine Presence to her here and now. But nothing is wasted in John’s Gospel—not a single crumb of bread, not a word. For in truth, the Christ whom Mary meets is the true Gardener of human souls, human hearts—if we co-operate with his divine work in us.

Do you like to garden? I surely do. At this time of year, it is a matter of preparing the soil for our planting or transplanting, and pulling up numerous unwanted volunteers (“weeds”) before they take over. Because I have always gardened organically, I do not add any poisons to the garden—better for those who eat the produce, and far less dangerous for animals who may nibble or steal a delectable tomato. In any case, our outside gardens are good images of the gardens of our souls. The garden you plant on the outside is an image of the garden within. The gardens of our souls, of our minds, need tending, too. They need nourishing, and that is why we read Scripture and other spiritual writings, meditate, and pray. It is evident that many Americans today follow the way of Western Europeans: we neglect the gardens of our souls, we do not nourish ourselves with spiritual reading or prayer, we do not meditate in silence, we do not pull up the weeds of unbelief, hatred, delusions. Many of us are too busy making money, or entertaining ourselves, to cultivate the gardens of our souls. Christ the Gardener requires our loving cooperation every step of the way. God works in us, but not without us. If we do not make the effort, we produce no good fruits. And if we poison our souls, our fruits are poisonous to other creatures. Hallelujah! Praise the LORD!