pray-write journaling – Page 5

Christmas 2017

Peace, love and joy! Peace on Earth; the Prince of Peace has been born!

The word peace can mean various things: a sense of safety and security, internal contentment and satisfaction, the perception all is or will be well. Or rather, all is as it should be, even if not perfect. In a Midsomer Murder episode, a murder takes place at the “Oblong Foundation.” Their slogan, Perfect Imperfection, promotes the idea that our imperfections are what make us perfect.

Finding inner peace may require accepting this notion of perfect imperfection. When I think of my imperfections, I think of those who love me in spite of them. If love and acceptance were conditional, I might very well fail to meet the conditions. I want, I suspect we all want, to think we could earn unconditional love and acceptance if it were conditional, but take great comfort in the security of believing we will not lose the love or acceptance if we fall short.

Both Old and New Testament express, explore and exemplify unconditional love, acceptance and surrender. Mary is the quintessential role model of an open-mind and open-hearted response to the call and invitation to live these unconditionals with the Lord.

Living these unconditionals, however, requires we reject and set conditions on the evil and selfish deeds and words from individuals and institutions we witness daily. People define and judge humanities’ issues differently, however. Violations of human rights, corrupt economic policies and exploitation of the environment provide examples of varying and conflicting perceptions of right-wrong, good-evil, acceptable-unacceptable.

Unconditional love and acceptance compels action which ultimately changes the conditions of human life. If I unconditionally love my fellow humans, I will work for human rights; if I unconditionally accept human stewardship of the planet, I will work for environmental protection and restoration, etc.

Peace is found in accepting and celebrating humanities’ perfect imperfection. While we all wish the world was at peace, human rights respected and the planet cared for, the imperfection of the situation is perfect, as it is a call and invitation in and of itself.

Journal Questions:

What are my thoughts and feelings about perfect imperfection? How does it apply to situations in my life and communities?
What experiences lead me to agree, disagree or qualify the idea that unconditional love and acceptance compel effort to change human life’s conditions?

4th Sunday, Advent 2017

Psalm 89
Luke 1:26-38

Some royal psalms, of which 89 is an example, are thought to be written by David, while others refer to the promise of a new Davidic king. Isaiah also hopes for the restoration of Israel after political and military defeat through such a king. Hebrew bible passages such as these are used extensively in the Gospels—Jesus is named as this new Davidic-Savior King.

Isaiah and the psalm-singers reveal a King-God who longs for peace and love among and between all nations and people. Their history, however, also revealed to them a Lord who was a Warrior King. El Shaddai, the God of Power and Might, destroyed those who harm His chosen people. We often struggle to reconcile Old Testament violence and killing, revenge and vindication with a New Testament Prince of Peace, but scripture reveals to us Lord God is both- and.

In referring to themselves as His Chosen People, the Israelites indicated directly their belief the Lord God preferred and favored them over other people and nations. El Shaddai defends, protects and battles for them, and in turn, they are right in trusting, loving and remaining loyal to Him. The context of the violence is the excessive attention and love he showers upon His people.

I do not condone or celebrate Holy Wars or the violence in the Hebrew Bible, however, there is an invaluable confidence and security in the protection of such a King. While I do not have any enemies, per se, I find solace in a Lord who loves me so much He would take my part over another. I would be naive and self-deceptive if I did not recognize my childlike need for the comforting protection of El Shaddai. Just as we cannot see darkness without light, we cannot know The Prince of Peace without awareness and appreciation of our Warrior King Lord as well.

Journal Questions:

What are my perceptions of the Warrior-Protector King God? In what ways am I comforted by the these characteristics of the Lord’s? How does this idea dis-comfort me?
When have I found solace and rest after spending time with the Prince of Peace? When I have found strength and reassurance after spending time with El Shaddai?

3rd Sunday, Advent 2017

Luke 1:46-54
John 1:6-28

Today’s readings introduce many of the people and characters who will play a role in Jesus’ life-story. The Levites and Pharisees ask John if he is Christ, the Prophet or Elijah and Mary’s words at the Annunciation are used for our responsorial psalm. These six characters are now on stage. While Jesus is not on the stage, He is the reason everyone else is, and consequently present as well.

Many psychologists teach the objects and people we encounter in a dream represent various aspects of ourselves. While the Bible is not a collection of dreams, nor would I ever knowingly cheapen, disrespect or disregard scripture in any way, we can learn about ourselves as creatures of faith if we occasionally approach the people in it as if they are characters in our dreams. I am proposing to explore these individuals in this way as an exercise of intellect, prayer and intuition.

Part I

Rev. Robert Haden, author of Unopened Letters from God, (*a) suggests when we work with our dreams, we write down three words to describe each character in the dream, quickly. We then ask, “In what ways am I like that?” As a writing to pray exercise, jot down three adjectives for each of seven characters in the passage and then respond to the question.

Part II

The context of each person’s role also suggests questions of their own.

John- Jesus and John are cousins, their respective mothers close. Given this, it is possible John knew Jesus quite well prior to his desert ministry and Jesus’ baptism. When John says, “One greater than I is to follow me,” does he know he’s referring to his cousin or is he surprised? When have I been surprised by the special and unique nature of others whom I think I know well?

Mary- It seems the Lord likes to turn things upside down, do the unexpected, reverse expectations (*b). Throughout the Hebrew Bible, older women, barren and past child-bearing years, are found to be miraculously pregnant. In a partial reversal, so is Mary, but unlike the others, she is a young virgin. Do I notice pairings of events which appear opposite and contradictory but which serve to highlight parallels, corollaries and similarities? How have I been used by the Lord to turn expectations upside down?

Levites and Pharisees- While many sources differ on the details, in general, Levites were Temple priests, while Pharisees were portrayed in the gospels as strict Jewish leaders who protected covenantal law, engaging in politics as they saw fit. In this passage, both groups of religious are questioning John about his identity, but their reasons differ. Who asks me to identify myself: what are their motivations? What words do I use to identify myself?

Elijah- Elijah, a prophet, exhorted the Israelites who worshipped Baal to return to the Lord God. In other words, he railed tirelessly against idolatry. Those of us living in the ‘first world’ are also faced with options to worship wealth and power, to abandon ourselves to sex and drugs, and to do whatever we want. When am I an Elijah and when a Jezebel? Have I forgotten I always have a choice, but that I may need to actively seek that nobler alternative?

The Prophet- A prophet is the mouthpiece of God, and generally encourages people who have turned away from the Lord to turn back to Him. Does God approve of what I use my words to say, or do I fall short of wisely using the gift of language? Do I teach others about God; do I encourage those who’ve turned away to turn back? Do my words correlate with my professed faith?

The Christ- The title, Christ, is the Greek translation for the Hebrew word mashiach, both meaning anointed one. Although kings, priests and occasionally prophets were anointed, most often the act designated a king chosen by God for a special purpose. What characteristics of a king (or queen) might I emulate? What are my attitudes about royalty; what does Jesus teach me about such a role?

Jesus- In this passage, Jesus is not physically present, yet He is the reason the others are speaking and doing as they are. If my life were a play, is Jesus the motivation which influences, guides and directs the protagonist (me)? Is He on stage but in the wings as a prop boy, while I demand this or that which I’ve decided is necessary to move the plot of my life forward? Or perhaps, I have thrown Him into the street, saying, “Wait your turn! The doors will open soon enough and tickets to go on sale!”

Part III

I invite you to reread your perceptions and writings from Part I and/or Part II, with a mind towards identifying and exploring repeats, threads and patterns.

References (found in this post)

*a: Unopened Letters from God, Haden, Robert. Haden Institute Publishing, 2010

*b: Women in the New Testament, Getty-Sullivan, Mary Ann. Liturgical Press, Collegeville, Minnosota, 2001.

2nd Sunday, Advent 2017

Psalm 85
Mark 1: 1-8

I once heard a priest say, “Sin is any thought, word or deed which distances you from God.” While this seemed useful and reasonable criteria at the time, it is a truncated thought. Many people feel distant from God at various times in their life through no fault or sin; Mother Theresa and other saints have spoken of it as a necessity to mature faith. To assume where there is distance there must be sin, may strike us as blame and shame. We are taught, God is everywhere and Christ within and beside us at all times. We may perceive a distance, but it may not be reality as the Lord understands it.

Regardless of these nuances, we know we need to repent. John the Baptist uses the word metanoia, meaning, change of heart. This word is problematic, however, because such transformation or reformation is out of our hands. We cannot will, force or accomplish such a reshaping; it is a task best performed by the Lord. We can only recognize the need and pray for growth.

The psalm offers us another image of repentance. The word shuv is often, as it is here, translated as repent, but in a stricter sense of the original Hebrew, it refers to the physical action of turning back to or towards (5, 6). When John calls us to repent, he is encouraging us to turn back to the Lord. Changing my heart is beyond my power, and shrinking a distance which does not exist is impossible, but I can turn…it is a physical and spiritual action within my power.

The gospel urges us to remember we are accountable to God for our thoughts, words and deeds: our hearts and minds should remain fixed on Heaven. Some teachers and preachers have, however, encouraged people to regard the Second Coming and Judgement Day with fear, guilt and anxiety; after all those left behind will wail and grind their teeth. The psalmist explains, however, when we turn back to the Lord, “Kindness and truth shall meet/justice and peace shall kiss.” Both Lord and people are turning towards each other: a mirrored movement which indicates a reciprocal friendship. It is this relationship of mutual affection and love which awaits us when we turn again to the Lord.

Journal Questions:

What are my perceptions and intuitions around sin as distance from God, repentance as a change of heart? What do my personal experiences tell me about each idea?
Does the idea of turning back to God resonate with me, or is it problematic? When I speak with the Lord about it, what understandings come to me?

References: Refer to blog post entitled Resources

1st Sunday, Advent 2017

Psalm 80
Mark 13:33-37

Alter’s translation of the concluding verse of Psalm 80 reads, “Lord God of armies, bring us back/Light up Your face, that we may be rescued” (5). While the Lord, a vineyard owner, has neglected and abandoned the vineyard, the saving of it is still in the power of and at the will of the same vineyard owner. The action is three-fold. The Lord needs to be present, bring the people back, and make His presence known, but the rescue occurs because He has made His presence known. In other words, the Lord’s presence and saving actions are not enough, the psalm-singer implies He must also help the people recognize Him (3).

The gospel urges us to watch, wait and prepare for these three divine actions. The watchman in Jesus’ parable is waiting for his master… a man he has most probably met, served, and is already familiar with. He knows well who he was waiting for. The watchman might be tired and sleepy, perhaps out of fear he forces himself to remain awake. We do not know the watchman’s feelings towards the master, however, so his motivation could just as easily be the excitement of reuniting with someone he cares about.

Many of the writings of the prophets, the Book of Revelations, and this portion of Matthew, are considered apocalyptic literature, a genre which explains or details the end of time (7, 9). These end times are typically portrayed as dark and perilous, full of angst and regret. This gospel moment, however, alludes to birth and the return of the Master… the first an upbeat and cheerful event, the second hopefully so. If there is a term for literature focused on the end time, should we not have one which specifies literature about new time and new beginnings?

While we do not know what the end of time and the Second Coming will look like, because of the Incarnation, we know Who we waiting for. A piece of our preparations include seeing with new eyes Who is always with, within and among us. Are we intentionally engaging in thoughts, words and deeds which foster greater open-minded and open-heartedness in us? Such will prepare us to notice He is present to us already. Are we waiting for the Lord to light up His face so we can recognize Him Who we see before us daily?

Journal Questions

When did a personal relationship of mine or an experience end badly? What new beginning came from it? Looking back, what do I know now about it, which I did not recognize at the time?
When have I enjoyed waiting, when has it caused me anxiety? Do my feelings differ if waiting for someone I know vs. an unknown person or event?

References: Refer to blog post entitled Resources