We are one with the divine

Easter Sunday (Year A) April 24 (Acts 10:34, 37-43; Psalm 118; Colossians 3:1-4; John 20:1-18)

What was Cornelius the centurion expecting to hear? Although a foreigner, a pagan and an officer in the hated Roman army, he was a thoughtful and just man, giving alms and offering prayers to the God of the people whom he was governing. That prayer was heard — in a vision, a dazzling figure stood before him and commanded him to ask that Peter come to his house. He has no idea who Peter is or what he is going to say. Peter simply relates the story about Jesus that is travelling through Judea: divine anointing with the Spirit, compassionate deeds of power, betrayal and death. But that is not all: God vindicated Jesus by raising Him from the dead, thereby affirming His teaching and deeds. He has transcended death and some of His followers are witnesses.

At this point Cornelius might say, “Fine — great story and a great man, but what does that have to do with me?” The answer is stark and simple. Jesus now stands astride history itself as the judge of the living and the dead but with the desire to grant forgiveness to those who believe in Him.

The unquiet frontiers

Few books have garnered as much respect during the past five years as has Charles Taylor’s A Secular Age. That respect is well-deserved. Given secularity’s convoluted history, there isn’t any one, normative study that traces out its evolution; but, if there was, Taylor’s analysis might apply for the distinction.

Few scholars bring so wide and deep a scholarship to the area of history and faith. Taylor confesses that he is a man of faith, but strives insofar as this is possible for anyone, believer or agnostic, to not let his own beliefs colour his research. Few, even those critical of the book, accuse him of that. He is generally objective, reporting what happened without either trumpeting or bemoaning it.

And what he traces out is the big story of how we moved historically from a culture and a consciousness within which it was virtually impossible not to believe in God to today, where belief in God is merely one option among others and often not the dominant one. Until the full-flowering of modernity we lived with what Taylor calls a “porous” rather than a “buffered” consciousness. A porous consciousness is more naturally mystical. A buffered consciousness is what Karl Rahner had in mind when he said we would soon reach a time when someone would either be a mystic or a non-believer.

'Silent Night' gains World Heritage List recognition from UNESCO

'SIlent Night' has been added to UNESCO's World Heritage List in recognition of its role in fostering cultural diversity. (CNS photo/Gregory A. Shemit z) WARSAW, Poland - The world's most popular Christmas carol, "Silent Night," has been added to UNESCO's World Heritage List in recognition of its role in fostering cultural diversity.

"This is a song of freedom for the world, whose beautiful melody and text have inspired versions in more than 300 languages," Michael Neureiter, president of Austria's Silent Night Society, told Catholic News Service.

"Although it comes from the Catholic tradition, its calm, harmonic sound has made it accessible internationally. As such, it's not just a Christian song, but also a human song."

"Stille Nacht," or "Silent Night," was written as a poem in 1816 by Fr. Joseph Mohr in Mariapfarr, where he was assigned as an assistant parish priest. It premiered as a carol for two solo voices on Christmas Eve 1818 at the newly established St. Nicholas Church in Oberndorf, near Salzburg, with music composed by the church organist, Franz Gruber.

The Roots of Forgiveness

In one of James Carroll's early novels, he offers this poignant image: A young man is in the delivery room watching his wife give birth to their baby. The delivery is a difficult one and she is in danger of dying. As he stands watching, he is deeply conflicted: He loves his wife, is holding her hand, and is frantically praying that she not die. Yet the impending birth of their child and the danger of his wife's death conspire to make him acutely aware that, deep in his heart, he has not forgiven her for once being unfaithful to him. He has expressed his forgiveness to her but he realizes now, at this moment of extreme crisis, that in his heart he still has not been able to let go of the hurt and that he has not truly forgiven her.

As his wife hovers between life and death, he sees in her face a great tension, a struggle to give birth to someone even as she desperately struggles not to die. Her agony accentuates the deeper lines in her face and he sees there a dual struggle, to give birth and to not die.

Seeing this, he is able to forgive her in his heart. What moves him is not simple pity but an empathy born of special insight. His wife's struggle to give birth, while wrestling to stay alive, highlighted by the agony of her situation, is like a light shining on her whole life helping to explain everything, including her infidelity.

Jesus’ mission bears witness to God’s Kingdom

Passion Sunday (Year A) April 17 (Isaiah 50:4-7; Psalm 22; Philippians 2:6-11; Matthew 26:14-27:66)

When people find meaning in their suffering they can endure almost anything. This was the insight of the great philosopher and psychologist Viktor Frankl, the author of Man’s Search for Meaning and how right he was.

The enigmatic suffering servant figure of Isaiah is a case in point for his suffering had the highest meaning. We do not know who he was or even if he was a particular individual but we do know that he suffered much abuse in the course of his ministry. This is not some sort of masochistic suffering for its own sake nor does it excuse injustice and cruelty. But one thing is clear: he is able to undergo such suffering and abuse because he knows that he is bearing the divine teaching within him and that he is fulfilling God’s mission. As long as he is continually renewed and instructed within he is able to remain focused with a laser-like intensity and purpose. Whatever is received from God is for the sake of others — our teacher continually gives hope and encouragement to the weary and discouraged. This is the model of the great men and women in history who have given their lives over to the advancement of humanity and have often paid a big price. There is so much today that is worth striving and suffering for — we need only listen to the voice of the spirit within us for guidance.

Exorcist boot camp: preparing for battle with the devil

A priest performing the rite wears a purple stole. A crucifix and holy water are among the religious items used in the rite. (CNS Photo)VATICAN CITY - A call to arms — to take up the weapons of the rosary and prayer — rang out at a recent international conference on exorcism in Rome.

The Church needs more training of both priests and laypeople in fighting the influence of the devil and bringing spiritual healing to those in need, attendees said.

"This is warfare. We've gotten way behind. We've lost the concept of spiritual warfare," said Msgr. Marvin Mottet, the official exorcist of the diocese of Davenport, Iowa.

The 80-year-old retired priest said that about once a month he sees a serious case of possession and "tons" of cases of demonic influence in which people are being "bothered or attacked by evil spirits." Those kinds of cases, he said, are "a daily thing."

Nuncio says priests targeted in Cote d'Ivoire; Caritas priest missing

A refugee from Ivory Coast carries her belongings as she walks through Grand Gedeh County in eastern Liberia. (CNS photo/Simon Akam, ReutersWARSAW, Poland - The Vatican's representative to the Cote d'Ivoire has said Catholic priests have been targeted by armed groups during the current conflict, but added that he still hopes "full-scale civil war" can be avoided in the West African country.

In Rome, officials of Caritas Internationalis, the Church's charitable aid agency, said one of the priests kidnapped was Fr. Richard Kissi, diocesan director of Caritas in Abidjan, who was kidnapped March 29 by an armed group.

In a March 30 telephone interview, the nuncio, Archbishop Ambrose Madtha, told Catholic News Service, "I wouldn't call it a civil war as yet — the rebel army has been trying to attack certain cities, and this is why the violence is continuing."

He said students at the main Catholic seminary in Abidjan, the country's largest city, had been evacuated after its buildings were occupied by rebel soldiers. He added that a Catholic priest had been abducted while helping supervise the evacuation, while another had been attacked while returning from a late-night radio broadcast and had been hospitalized. He would not identify the priests by name.

Loving our enemies

Lorenzo Rosebaugh, an Oblate colleague shot to death in Guatemala two years ago, used to share at Oblate gatherings some advice that Daniel Berrigan once gave him. Lorenzo, contemplating an act of civil disobedience to protest the Vietnam war, was told by Berrigan: If you can't do this without becoming bitter, then don't do it! Do it only if you can do it with a mellow heart! Do it only if you can be sure you won't end up hating those who arrest you!

That's hard to do; but, in the end, it's the ultimate challenge, namely, to not hate those who oppose us, to not hate our enemies, to continue to have gracious and forgiving hearts in the face of misunderstanding, bitter opposition, jealousy, anger, hatred, positive mistreatment, and even the threat of death.

And to be a disciple of Jesus means that, at some point, we will be hated. We will make enemies. It happened to Jesus and he assured us that it will happen to us.

Toward Jerusalem

Christ we set our face towards Jerusalem (Luke 9:51). We must enter into the twin questions of death and sin.

We’re surrounded by them all the time. Lent asks us to turn to them, not by way of giving up, nor to fight or overcome them, but simply to be with Christ who set His face towards both.  

Every day we face death, often unaware. This unawareness is a gift, because we mostly aren’t ready to face the vastness; God doesn’t ask us to stand always at the edge of the abyss. Rather, He showers us with life, in the flesh, and encourages us to grow strong in this. Still, we receive the gift of life amidst death.  

We gain life by living in the Spirit

Fifth Sunday of Lent (Year A) April 10 (Ezekiel 37:12-14; Psalm 130; Romans 8:8-11; John 11:1-45)

Death is our greatest fear. People have stood in the presence of death from the primal origins of humans up until the present. They are filled with both dread and wonder — what happens after death? Where does the individual go? Does he or she live again or continue to live in another place? Prehistoric people buried their dead reverently with flowers and grave goods and all human cultures since have surrounded death with memorials, rituals and awe.

The sting of death is even more painful when it is unjust and unfair — especially when visited upon whole communities of people. It can seem like the light of life is snuffed out forever. In the sixth century BC, Ezekiel dealt with these feelings that he shared with his fellow Israelites. Israel lay in ruins with her population either dead or in exile. The temple was destroyed and its worship silenced. Would Israel continue? Was this the end of the line? Ezekiel’s vision (vv.4-6) assures the Israelites of two important things. First of all, God is faithful and has not abandoned them — they are still His chosen people. Secondly, God is the author and giver of life. By human standards, Israel is finished, but by God’s standards, Israel’s life has barely begun. Just as the graphic and somewhat macabre image of bones coming to life signifies a return from destruction and death, so it will be for Israel. God will raise her from the ashes of destruction and defeat and breathe life into her.

A contemporary apologetics

One of the reasons why we don't often find a good Christian apologetics today is because so many of our best theologians write at such a level of academia that their thoughts are not really accessible to the ordinary person in the pews. Apologists like C.S. Lewis and G.K. Chesterton are rare. We have great thinkers in theology today, but unfortunately many of them cannot be profitably read outside of academic settings.

With this as a background, I would like to recommend a very helpful book, Faith-Maps, just published by Michael Paul Gallagher, a Jesuit professor at the Gregorian University in Rome. Gallagher has a background in literature which keeps him sensitive to the kind of language which can speak to the popular mind and still remain the language of depth and soul. That's the gift he brings to this book.

What Gallagher does in Faith-Maps is take ten major Christian thinkers (John Henry Newman, Maurice Blondel, Karl Rahner, Hans Urs von Balthasar, Bernard Lonergan, Flannery O'Connor, Dorothee Soelle, Charles Taylor, Pieranglo Sequeri, and Pope Benedict XVI) and write a brief chapter on each of them within which he explains, in lay terms, the kernel of their major insight. Moreover he does this with a certain apologetic intent, that is, to have each of them deliver a short, clear challenge to our generation, especially as pertains to our struggle with faith and with church. And in doing this, Gallagher proves himself a both a gifted and an unbiased teacher: He lays out the central concepts of these thinkers in a way that, for the most part at least, is accessible to the non-professional and in a way that doesn't fall into either liberal or conservative bias.