Catholic doctrine – Writing to Pray

13th Sunday in OT 2019

This week’s Sunday’s readings begin by recounting Elisha’s reaction to the call to follow Elijah; and in the gospel Jesus gives more information about how we are to answer His invitation to discipleship. Elisha models for us the ideal response … tidy up loose ends, celebrate the call with loved ones, say farewell, and leave your old way of life behind. In fact, the Paulist Biblical Commentary refers to this passage in 1 Kings as a ‘vocation story.’

We know the word vocation to refer to a call, profession, mission or ministry; many of us have discerned our vocation. Such experiences of a call from the Lord typically seem to be a specific invitation issued once, with a few clarifying communiques in the course of a life-time.

But the words vocal and voice also share the same Proto-Indo-European root as the word vocation. The shared root means to speak. We may wonder, then, not only the content, the what that the Lord is calling us to do, but about the nature of our Speaker’s Voice.

Before Elijah throws his coat over Elisha, he and the Lord had a fairly extensive tete’-a-tete’ … the Lord prepared Elijah for His presence by stating He would be present but not in the wind or fire or a storm. Although the Lord was often present to the Israelites through these natural phenomenon, He suggests to Elijah, this time He would be present in yet another, additional way, in the no-sound.

Similarly, we too hear the Lord’s voice in storms, the no-sound and the wind. In the New Testament, The Holy Spirit is often compared to wind.

Wind never really stops. Some days it’s very noticeable, but it is just ‘the flow of gases,’ and truthfully, on planet Earth, gases are always flowing, hence there is air to breathe and carbon-based life-forms survive. But we carbon-based life forms don’t tend to notice the flow of gases.

Jesus says to our three unidentified would-be disciples, in turn, the Son of Man has nowhere to lay his head, let the dead bury the dead and whoever puts his hand to the plow but looks to what’s left behind is not fit for the Kingdom. These seem to me to be nuanced and various ways of reminding us time will not stand still, the Kingdom of the Shepherd is here and now, and His voice, His call, His Music, like the Wind, never cease.

Journal Reflection Questions

1. Where am I in the discernment process of my ‘call?’ Am I listening for a new to-do list, or have I noticed His voice, His call just never ceases to be?
2. What changes could I make so I am able to hear His voice or notice His Presence more often? What changes could I make so I am able to just sit with Him and enjoy His Presence more frequently?
3. What might change in my life, if I did so?

Transfiguration 2019

Luke 9:28-36

Hebrew tradition holds that Elijah will appear before the coming of the Messiah and Scripture tells us he was one of only two people who did not die but was taken by God. On the other hand, Moses did die and was buried, as detailed in Deuteronomy, chapter 33. At the time of the Transfiguration, Jesus has not yet died, descended into ‘hell’ and brought those there up to Heaven with Him, therefore, Moses too would have been waiting for the Messiah. (Catechism of the Catholic Church, 632-635). So, how does Moses journey from Sheol to the mountaintop; Jesus’ time to release these prisoners has not yet come.

When reading this gospel, we tend to regard Elijah as ‘The Prophet’ and Moses as ‘The Law-giver,’ each representing a vital aspect of Jewish tradition. I would certainly not argue against this, but Moses is also considered a prophet. If I consider his identity as such, I wonder, Why does Jesus appear with a prophet from the dead and a prophet who did not die?

According to Luke, in this mountain-top moment, Elijah, Moses and Jesus are discussing His exodus in Jerusalem. Moses’ presence implies the prisoners in Sheol will also experience an Exodus; Sheol is best understood not as hell or damnation, but rather, ‘an abode of the dead.’ Perhaps, metaphorically, we each have a Sheol within ourselves.

The Catechism also states, “Those who are there are deprived of the vision of God.” Moses’ presence on the mountain-top says to me, “The time of waiting is soon to be over, you will see Him ablaze with glory! His light will awaken whatever in you sleeps and breathe into you new life.”

Reflection Questions for Journaling

1. Recall three different experiences you had with regard to waiting and then obtaining that which you were ‘waiting for.’
2. After rereading these three experiences, explore the threads and repetitions between them.

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

Doctrine of Love

I recently engaged in two independent conversations about social justice with vowed religious. One said, “It’s not hard; just love everybody,” and the other, “It’s all about love.” These statements imply everyone knows all they need to know about love: just do it. If we believe we have more to learn about the Lord, and God is love, why would we not need to learn more about love?

Our own experiences can tell us a great deal, however, we are shaped by our environment and culture. If we lived in another place, at another time, would our knowledge and experience be different? Where should we go to learn more about love?

Because these two conversations included the Catholic social teachings, we discussed people’s negative impressions of doctrine. Frequently referred to pejoratively as ‘dogma,’ doctrine is often generalized as a set of rules around what the Roman Catholic Church will and will not allow. Those who preach guilt and shame have misrepresented and twisted scripture and doctrine. Such bully points, however, do not appear to be the talking points of either the Lord or Church Doctors.

We say the Word of the Lord, scripture, is efficacious—it will fulfill the purpose the Lord intended. It is organic and relevant in every time and place. We believe it to be living, alive and a spark to ignite life. While Church doctrine is not considered efficacious in the same way, if given the opportunity, could it not inform, reform and transform our perceptions, words and actions? Might it add to our insights about love in any way?

A few months ago, I would have said, “Ideas about love from old, dead Church Fathers? Umm, no! It has no connection to the real world…violence and hatred run amuck, not to mention a few other issues. Nope!”

I’ve recently had the opportunity, however, to become familiar with the social teachings as explained in the Compendium of the Social Doctrine of the Church. The Papal documents and Church Fathers’ writings lay out concepts summarized in words and phrases such as solidarity, subsidiarity, common good and dignity of the human being. These ideas inspire action aimed at improving justice for all, ensuring human rights and meeting basic needs. But is doing more the same thing as loving more?

I was shocked and happily overwhelmed by the writing within the Compendium: half-thought intuitions I did not have enough words to think out completely, were expressed and accessible. Did I learn about love from Church doctrine? I learned I was asking the wrong question! Or perhaps, I simply started in the wrong place.

I was exposed to insights pertaining to the nature of the Lord. If I seek to learn more about love, I must learn more about the Lord’s love. Greater understanding of the Creator’s love for humanity, and for each and every being is the foundation for all other insights about love. It is the preamble, proposal, and prequel to human life and love.

The following quotations from the Compendium taught me much of what I’ve been writing about here:

A human being is called by grace to a covenant with the Creator, to offer Him a response of faith and love that no other creature can give in his/her stead (108).
The whole of a person’s life is a quest and a search for God. The human being is a personal being created by God to be in relationship with Him (109).
Each person is unrepeatable and inviolably unique (131): created in the image of God.
Christ, by His incarnation, has united himself in some fashion with every person (105).

Writing Exercise:
If we suspend our enjoyment of playing the ‘devil’s advocate’ for a minute and accept the above quotations as true, we can then simply ask ourselves, “What experiences of mine reveal and manifest these Truths to me?”