Man in Relation to the Angels

Hello, friends, long time no see!  Tonight I am answering a couple questions the very patient Jose' asked me MONTHS ago!

Here is his question:

The question is on the Angels and where we stand in relation to them in the "Great Hierarchy". 


When I speak to most Protestants I find that they believe that it is man's destiny to surpass Angels and stand nearer to God than they. Essentially, that Angels are closer to God FOR NOW because of man's fallen nature, but that man was once closer to God than Angels in the time of Adam and Eve, and that humans shall be raised higher than Angels once again one day. Man, as God originally made him, is higher than the Angels. 


Yet, as I watch EWTN I often find individual Theologian's often putting Angels closer to God than man, by nature. In Psalm 8 we find a line that says "Only a Little lower than the Angels you made us", and that to me sort of sealed the deal in favor of Angels, by nature, being closer to God. Recently, though, I have found that not all translators say the same in that Psalm. Some Translators actually say the PSalmist writes "Only a little lower than GOD you made us." ...That tips the scale in favor of my Protestant friends' belief that MAN has the higher nature, fallen as it currently is. What do you think?

Great question!

To answer it I looked not only to Sacred Scripture, but also to the Angelic Doctor, St. Thomas Aquinas who, of course, is far wiser than I am!

First, to Scripture. I went to my  1966 Jerusalem Bible and inquired there first, with the passage in question:  Psalm 8:5.

The Psalm states:

YHWH, our Lord,
how great your name throughout the earth!
Above the heavens is your majesty chanted
by the mouths of children, babes in arms.
You set your stronghold firm against your foes
to subdue enemies and rebels.
I look up at your heavens, made by your fingers,
at the moon and stars you set in place -
ah, what is man that you should spare a thought for him,
the son of man that you should care for him?
Yet you have made him little less than a god,
you have crowned him with glory and splendour
made him lord over the work of your hands,
set all things under his feet,
sheep and oxen, all these
yes, wild animals too,
birds in the air, fish in the sea
travelling the paths of the ocean.
YHWH, our Lord,
how great your name throughout the earth!

Now that we have the Psalm in front of us, we can consider the proper context. Notice first that the word "god" in this translation is not capitalized. The footnote for verse 8 states, ""The author is thinkin gof man in comparison with the mysterious beings that constitute the court of YHWH, Ps 29:1+, the 'angels' of Greek and Vulg. see Cf. Ps 45:6+"

With those directions, I look to Psalm 29:1:

"Pay tribute to Yahweh, you sons of God,
tribute to Yahewh of glory and power,
tribute to Yahweh of the glory of his name,
worship Yahweh in his sacred court." 

Psalm 45:6  

"Your throne, God, shall last for ever and ever..."

Then I went to look at the margin to see what directions this Bible gives me for  understanding Psalm 8:5.

It references Gen 1:26-28:

"God said, 'Let us make man in our own image, in the likeness of ourselves, and let them be masters of the fish of the sea, the birds of heaven, the cattle, all the wold beasts and all the reptiles that crawl upon the earth."

and Wisdom 2:23:

"Yet God did make man imperishable,
he made him in the image of his own nature;
it was the devil's envy that brought death into the world,
as those who are his partners will discover."

and Sirach (Ecclesiasticus) 17:1-4

"The Lord fashioned man from the earth,
to consign him back to it.
He gave them so many days' determined time,
he gave them authority over everything on earth."

Taking all those scriptures into consideration, it is clear that God did not establish Man to be above the angels. First, in looking at the Psalm itself in its full context, the Psalm indicates Man was granted dominion over the earth and the creatures of the earth; to wit, all the works of God's hands here on earth. Man, too, was fashioned from the earth he rules.

Looking also at the fact that the word "god" is not capitalized, the footnotes in the Bible ring true; the word is not referencing the Lord, and doesn't use the Tetragrammaton as it uses throughout the rest of the Psalm when speaking of the Lord. Rather, the reference to "mysterious beings" and the common language of the Greeks for "gods", used poetically to mean "angels" in the Hebrew context does make sense. Therefore, the Psalmist was not saying that Man had ever been higher than the angels. If so, where is the reference to Man being set above the angels? It isn't there.

Secondly, then, I looked to St. Thomas Aquinas. In the Summa Theologica, Q108. Article 8, Reply 2, he states, "The angels according to the order of nature are between us and God".


Now, that brings us to your second question:

I am aware that there is ONE human being that has risen above the Angels. That is, of course, the Queen of Angels the Holy Virgin Mary. Yet, I must consider that she is hardly the answer to that question. She is, after all, a VERY VERY SPECIAL human being. God touched her nature in a very special way at her very Conception. She had a very special relationship to God in His human life on Earth. And of course there is her EXTRAORDINARY virtue to consider. She has the whole package in a way no other human, that isn't also God, has had or will ever have again. If we were talking math and statistics, I would consider the Virgin Mary an OUTLYER than skews the results. I can't help but think, "Yeah, SHE is held in Higher esteem by our Lord than the Angels, but....Who ELSE could God hold closer to our older brothers, the Angels, than she? There can't be anyone else."

The Angels were created as pure spirit and in the beginning, had free will. It was the creation of Man and God's plan of salvation that brought about the division of angels and demons;  those who, led by Lucifer, cried out, "Non serviam! I will not serve!" made their final choice in that moment. That was the, for lack of a better term (in my vocabulary in any case) the particular judgment of the spiritual beings we call "Angels".  After that point, Angels no longer had free will because it was not and is not necessary.  Angels are more intelligent than we are, they are always privy to the Divine Processions, always gaze upon the face of God, and always did.

Man was not created with the intelligence, or even the capacity for the intelligence of the Angels. Man was never higher than the angels (except for Mary).

As you alluded to, through the action of the Passion, Death, and Resurrection of Christ, God did indeed create Mary immaculately, preserving her from the stain of sin, and to her, He gave jurisdiction over the Angels. This is why she is called "Queen of the Angels" in one of her titles. It is why in art that the Archangel Gabriel kneels before her; the art is revealing this truth of who she was and more importantly, who she was asked to bear. It was her fiat that brought salvation into the world, and for this reason, she has been elevated the Spouse of the Holy Spirit, Queen of Angels, Queen of Heaven.

Keep in mind that Mary also had free will; she could have refused the Angel's message. She could have said "no". But no, she bowed her head and in joyful humility proclaimed, "I am the handmaid of the Lord. Be it done unto me according to Thy Word."

And the Word was made flesh and dwelt among us.

We know how this story ends!

I hope that helps, Jose, and I hope my very brief, in-a-nutshell explanation suffices! Please let me know where I have been unclear or of course, if I botched an explanation. This, of course, is not meant to be an entire theology of the angels, but there are some wonderful books out there that cover the subject. I believe. Fr. Groeschel has one and I can think of a few others as well. Unfortunately I can't recall their titles so hopefully someone will happen along and help us out!

The Short End of the Stick?

A few days ago while flipping stations on my car radio, I came across a protestant preacher, and stopped to listen for awhile because what he was saying sounded interesting. He was talking about the story of Joseph in the book of Genesis, and how poor Joseph was "always getting the short end of the stick."  Not having heard this particular angle taken before, I listened, giving consideration to his thought process. He explained that Joseph always had things going wrong and about telling his dream to his brothers (about the sheaves bowing to his sheaf), well, he just needed to learn wisdom and grow up a little. He explained Joseph was an arrow being polished for the Lord's quiver so that he would be ready to go on God's time.

Ever since I heard that particular interpretation of Joseph's story, I've wondered about it, most particularly the "short end of the stick" part. Although Joseph went through many trials, could it really be claimed that he got the "short end of the stick"?

I decided to read that story again during Adoration yesterday and try to do so with new eyes.

You all know the story: Joseph is a child of his father's old age, so is a favored and quite coddled son. One night Joseph has a dream that he and his brothers were binding sheaves, and the all arose and bowed to Joseph's sheaf. His next dream was of the sun, moon, and stars bowing down to him, and this second dream annoyed even Joseph's father.

As I read that, I could see, of course, how Joseph was taunting his brothers. While on the surface he seems only to be revealing a dream, it's easy to imagine the not-so-pure fallen human using the dream against his brothers instead of simply keeping it to himself. His father's own reaction, rebuking Joseph, seems to support the fact that he did indeed realize Joseph was being a pill and was not merely innocently recounting a dream.

Joseph's brothers then went off to move the flock and one day Israel ordered Joseph to find them to see if they are well, and to bring word back.

This next part is fascinating, for it seems out of place:

Gen 37:14-17
So he sent him from the valley of Hebron and he came to Shechem. And a man found wandering in the fields; and the man asked him, "what are you seeking?"
"I am seeking my brothers," he said, "tell me, I pray you, where they are pasturing the flock."
And the man said, "They have gone away, for I heard them say 'Let us go to Dothan'."
So Joseph went after his brothers and found them at Dothan.

Every time I read this story, I pause at this section. Who is this random unnamed man? Look again at the dialogue: "What are you seeking?"  And Joseph doesn't answer with a "what", but a "who".  "I am seeking my brothers." 

Joseph is given direction by the unnamed man who clearly knew who his brothers are, and he goes, and finds them.

This passage is so loaded; it reveals a prefigurement of the Messaiah, and a subtle shift in power; it is not his brothers who seek him, but Joseph who seeks his brothers.

Of course, he finds them, they plot to kill him and at the behest of Reuben who wants no harm to come to his brother, convinces them to put him in a cistern instead (so Rueben can restore him to his father). Instead, Joseph is sold into Ismaelite slave traders, who take him to Egypt and sell him to Pharaoh's Captain of the Guard.

Genesis Chapter 39 tells us that the Lord was with Joseph and he became a very successful man as a slave in Potiphar's house, and finds favor; he was actually placed in charge of the household.

Then the woman of the house hit on him and when Joseph refused to submit, fleeing the woman's greedy embrace, she lied and accused him of attacking her, causing him to be thrown into prison.

Genesis 39:21-22 tells us the favor of the Lord was steadfast and he caused the prison keeper to have regard for Joseph, and all prisoners were placed into his care. It was in this context that Joseph met the butler and baker of the king of Egypt.

The two servants of the king had mysterious dreams, and Joseph found them downcast, and upon learning the dreams, stated, "Do not interpretations belong to God?"  So they told Joseph the dreams and he interpreted them; both came to pass as Joseph said. The baker was executed and the butler restored to the King's service.

Two years later the Pharaoh had a dream, and the Butler remembered Joseph and told the King about him. Joseph was summoned from prison and brought before the King, where he interpreted the dream and gave advice on how to proceed with the prediction of the oncoming famine. Because of his gift and his wisdom, the Pharaoh set Joseph as his second in command and put him in charge of preparing for the famine.

Reality Check

As I re-read all of this, I kept pondering the protestant preacher's words:  Joseph was getting the short end of the stick? Really?

Let's take a closer look:

Well, first we have a spoiled brat who taunts his brothers, and he brothers go overboard on the revenge. OK, granted, that was a pretty awful thing to do; to plot to kill one's own flesh and blood and then sell him into slavery. Very low. That does seem to be quite a detriment.

Well, Ishmaelite slave traders weren't exactly known for being gentle folk, and Joseph could have been sold anywhere - but no, he want to Pharoah's Captain of the Guard. Then he is placed in charge of the household. Oh, right, he was thrown into prison for a crime he did not commit, but then he still found favor. After all, as scripture tells us, the favor of the Lord was upon Joseph and everywhere he went, even prison, he was the favored son and experienced the best of conditions.

No matter how I read this, I simply can't see that Joseph EVER got the "short end of the stick."

Did he suffer trials? Indeed, and yes, they were harsh!

Still, Joseph was cared for by God, and I see those trials as a purification; he had misused his gift and had to be taught how to use it. Not to benefit himself, but, rather, to benefit others. He had to learn not to abuse his gift to grow in regard of others, but rather, to grow in humility and wisdom.

While Joseph, after he favorably interpreted the dream for the Butler, asked him to remember him when he was restored, and revealed he was unjustly imprisoned, we hear not a word of complaint from him for the two following years as he continued his prison work.

It was not until he was sufficiently purified in God's eyes that he was called upon to place his gift and himself at the service of the Pharaoh and all his kingdom, and ultimately, his own family.

What are you seeking?

Look again at the unnamed man in the field and his conversation with young spoiled Joseph.

He was seeking his brothers, and even when those who had sold him came to him, he sought until he had found them all. Joseph was not satisfied with only a few brothers; he ached for his family and his homeland and knew he could not reveal his identity until the time was right, and when all had been properly restored...and forgiven.

Divine Pedagogy: Paths of Love

"Jesus, through the revelation of the mystery of the Father and His love, fully reveals man to himself and makes his supreme calling clear."

~ paraphrase of Gaudium et spes, 22.

In Pastoral Theology, we covered several principles, one of which was termed the "Divine pedagogy". Many examples are given throughout scripture, for as we know, Jesus entered history "in the fullness of time." Sometimes people inquire why Jesus did not come earlier, or why Adam and Eve were not immediately redeemed. Why all the suffering and the journey in the desert and the falling away, the repentance, the covenants, the prophets, and all that drama?

Why? Divine pedagogy. Had God redeemed Adam and Eve immediately, there would have been no real meaning in salvation. It would have cost them nothing, it would not have penetrated their intellects and wills, and God would not have been glorified - not as He is now, having wisely, knowing His creation through and through by teaching humanity through experience the necessity of the immolation of the Christ for our salvation.

Pope Benedict, in his second book, Jesus of Nazareth - Holy Week, explains this principal of Divine pedagogy as a "path of love"; a sort of "flexibility" characteristic of God in His relationship with His people:

This "flexibility" on God's part is utterly characteristic of the paths that he treads with his people, as recounted for us in the Old Testament - he waits for man's free choice, and whenever the answer is "no", he opens up a new path of love. He responds to Adam's "no" with a new overture toward man. He responds to Babel's "no" with a fresh initiative in history - the choice of Abraham. When the Israelites ask for a King, it is initially out of spite toward God, who prefers to reign directly over his people. Yet in the promise to David he transforms this spite into a path leading directly to Christ, David's Son. (p. 121)

Pope Benedict XVI is speaking here of how God instructs, and of course, of God's faithfulness to Himself, thus faithfulness to man, whom He created and intended from eternity to redeem in the proper hour. Yet clearly, the people were not prepared and God offered several different "paths of love". Does this indicate that God wavered or was inconsistent? Does it mean that God predestined souls to do certain things in order to bring about salvation? Or can we look more deeply than that?

What it means is that God knows his children, and knows the choices men freely make, contrary to His Will. The different paths are a deep revelation of the Father's mercy and desire for man to fully understand God and himself, and therefore, to comprehend the amazing gift of life and eternal salvation.

Throughout the Old Testament, the choices, good and bad (mostly bad, it seems) made by men opened up new paths, fully revealing the woundedness of human nature throughout the centuries. It was only in "the fullness of time", when man was ready for the message of salvation, that Jesus would be conceived, Incarnate, in order to take on the ransom to be paid for our sins. God is immutable; He never changes and cannot change, yet, as Pope Benedict XVI points out, He teaches, and He waits for man to make a free choice to follow His Divine Will.

God has always been a Good Shepherd, who watches out for His sheep. The symbolism throughout our history reveals the loving heart of God, who knows we will wander even as He seeks to protect us from danger - like a shepherd gathering wayward lambs. Wayward lambs that are eventually tamed, matured, and come to know the gentle voice of their master.

Jesus used this same Divine pedagogy, utilizing parables, symbolism familiar to the people, and even when direct, prepares them by reminding them of their history. A prime example of this can be found in John 6, the Bread of Life Discourse. Jesus begins by speaking of the history of the Israelites wandering in the desert. He hearkens back to Exodus, to Deuteronomy, to Numbers, reminding them of the manna from Heaven that saved their mortal lives. From there He calls Himself the "Bread of Life" that brings eternal life, and following, makes the connection to the New and everlasting Covenant: that man must eat His flesh and drink His blood in order to enter eternal life.

And still....they walked away. All but the Twelve. That wasn't the end, though, was it? It was through those Twelve that the authority of Christ continues to reign on this earth through Apostolic Succession: a path of love, a conduit of mercy, continuing to lead souls through the Cross into eternal life.

Jesus as the Living Water

Today's readings, the 3rd Sunday of Lent, cycle A, are especially pertinent to this theme of Divine pedagogy.

Ex 17:5-6

The LORD answered Moses,
“Go over there in front of the people,
along with some of the elders of Israel,
holding in your hand, as you go,
the staff with which you struck the river.
I will be standing there in front of you on the rock in Horeb.
Strike the rock, and the water will flow from it
for the people to drink.”

Note the symbolism in the above reading, the end of verse 5 and beginning of verse 6:  the staff which Moses used to strike the river (turning it to blood as a sign to the Pharaoh) was the same staff used to strike the rock.

Later on, (not from today's readings) in Numbers 20:7-8, the people again thirsted, and in response to Moses prayers on their behalf, the glory of the Lord appeared to him and Aaron, and ordered Moses to speak to the rock in the presence of the people, and the rock would yield its waters. Instead, Moses raised his staff and STRUCK the rock - twice. The water indeed gushed forth for the people in spite of Moses disobedience, and Moses was punished - he would not live to see his people enter the promised land.

Note well that God ordered Moses only to SPEAK to the rock, and the water would come forth to slake the thirst of the people, and this is a very important passage:  this is a step in God's teaching, in preparing people for the message they were not yet ready to receive.

Moving ahead, then, to today's Gospel, the woman at the well:

Jn 4:13-15
Jesus answered and said to her,
“Everyone who drinks this water will be thirsty again;
but whoever drinks the water I shall give will never thirst;
the water I shall give will become in him
a spring of water welling up to eternal life.”
The woman said to him,
“Sir, give me this water, so that I may not be thirsty
or have to keep coming here to draw water.”

One of the themes of Lent is this theme of water: of baptism leading to the Redemption. In looking back through today's first reading from Exodus, the connection to Numbers 20, and finally, the Gospel of Jesus as the Living Water, we are being drawn inexorably into the Paschal Mystery.

The Pathways of Divine Pedagogy: 

Why are these readings significant? What connects them? Did you catch the symbolism as you read? What was it pointing to?  Who is the Rock?

Keep in mind that there are many layers and senses of scripture. What was being taught at that time to the people was proper to what they were able to receive and relevant to them in their time. Yet there was also another layer, that which we can see today given the totality of Divine Revelation.

Let us therefore review:

To slake the people's thirst, God ordered Moses to strike the rock with the same rod with which he struck the river and turned it to blood. God said he would be standing before him on that rock, and indeed, water gushed forth to quench all who thirsted. Later, in Numbers, they thirsted again and God ordered Moses to speak to the rock. Instead, Moses struck the rock - twice - and was punished.

Why?

The Rock stands for Christ, who was crucified (struck) ONCE for our salvation. Jesus later called Peter "the Rock", which hearkens also to this verse, which in proper New Testament context reveals the authority given to Peter as the Vicar of Christ. (Again...layers of teaching within scripture.)

There is more here: at the Crucifixion, Jesus's side is pierced by a lance, and out flowed blood and water. Blood reminiscent of the river, and the blood that freed the Israelites from slavery, water reminiscent of the water from the rock - both struck by the same staff.

God ordered Moses to speak to the rock: this points to Sacramental authority, of the words of consecration uttered by the ordained Priesthood calling upon the Holy Spirit to change the bread and wine into the body and blood of Jesus Christ. (John 6).

And finally, the woman at the well in John 4, the woman asking for her thirst to be quenched, and Jesus Himself as the Living Water. The woman, in part, represents the Church, born out of the side of Christ, all of whom are thirsty, all whom hunger for eternal life, all of whom are fallen yet seek for what is lacking to be fulfilled.

And in this revelation, it is not only the identity of the Messiah that is revealed, but we are revealed to ourselves in the face of God and the mystery of His love, and seek to follow Him to our highest calling.

May the Lord reveal to us all which path of love we are to follow, and give us the strength to remain faithful to His Will in every moment. We thirst, O Lord, we thirst....

The Call of Christ: Set Apart for the Kingdom of God

THE CALL OF CHRIST: SET APART FOR THE KINGDOM OF GOD

(copyright May, 2009)

Throughout the Gospel of Luke, one can note the theme of "The Call" of Jesus Christ, which by revelation culminates, ultimately, in the Cross, leading to the Resurrection. Those who were called and united with Jesus in a special way continued the mission He began in the book of Acts, where it is developed even further. We can see how those who are called to dedicate themselves to the work of salvation in a particular way are called also to sacrifice, and even suffer in order to fulfill their mission. Many are called to follow Christ, but not in the same way. Some are called to give up everything, even unto their lives, while others are called to live a different kind of sacrifice exactly where they will remain, making the Lord known and loved through everyday actions. In looking at these interwoven themes, it appears that Luke’s gospel lays the foundation of this Call, and Acts reveals how this Call, ultimately began to be fulfilled and remains so today.

We will first consider those passages that seem to reveal a special call to someone who has been set aside in some way for the Kingdom of God, followed by a discussion of the call belonging to those to whom Christ is revealed; to follow Him and proclaim Him in every facet of life. It begins in the first chapter of Luke, where the first clear call of God is delivered by the Angel Gabriel, telling Mary that the Holy Spirit shall overshadow her and she shall bear the Son of God. (Lk 1:35) She gave her fiat, and upon learning from the angel of her cousin Elizabeth’s own pregnancy, she rose to join her, pondering deep within her heart her own mysterious role. We can see through these passages that God’s call is one of sacrifice, for Mary took leave of her own home in order to serve in a new capacity, not yet fully understanding what was to come. There, when she greets Elizabeth, we meet, leaping within her womb, the one God has designated to be the prophet of the Son of God. (Lk 1:76)

 Already a pattern is developing, for the Lord makes His intentions known to those whom He calls, and those responsible for making sure that Call is fulfilled. 

Obviously, there are those designated by God alone, to be set apart for service to Him in His plan of salvation. While some of this idea of a designated role is present in the Levitical priesthood, it is through the birth and dedication of John the Baptist, uttered by his father Zechariah in verse seventy-six (Luke 1:76) that we understand God has called him to a particular mission in life.

There seems to be evidence from the text of Luke itself that men and women even before the time of Christ were called to serve God alone in a special capacity. Luke 2:27-35 reveals how the Holy Spirit inspired Simeon, who was “righteous and devout, looking for the consolation of Israel”. He prophesies the purpose of the infant Jesus, and the linked Vocation of Mary, making a clear declaration that with this great gift nestled in her arms, she would be called to suffer as well. Luke 2:36 brings in the prophetess, Anna, a widow who did not depart from the temple, but fasted and prayed every day, dedicating her life to the Lord. She, too, was a witness to Simeon’s prophecy and recognized immediately the Call to proclaim Him to all those looking for the redemption of Jerusalem.

Luke 3: 23 tells us that Jesus began his active ministry when he was thirty years old. Even as He sat in the temple proclaiming the Good News, healing the sick, those hearing were divided, and some sought to kill Him. This brings us to recognition of the theme of suffering, for Christ Himself could not live out his purpose in the world without suffering. In Luke 4:42, Jesus declares His mission, to preach the Good News (gospel), for, as he says, “he was sent for this purpose”. This is a clear declaration of being sent, set apart and designated for a particular cause; and in this case, it was the Son of God living out first in a perfect example what He would ask his followers to do as well.

In Luke 5, Jesus calls Simon, James, and John, but before He calls them, He asks them to make an act of faith. Jesus sees them washing their nets and gets into one of the boats, asking to be put out a little from the land, where He sits down and begins to teach. When He is finished, He directs Simon to put out his nets for a catch. Simon protests that they’d had no success all night, but “at your word I will let down the nets.” It is here that Jesus is revealed in a catch that so fills the boats that they nearly sink. Jesus’ Call to Simon and his partners, James and John, is simple: “Do not be afraid; henceforth you will be catching men.” As the text tells us they left everything to follow Him. Jesus gave the fishermen an abundance but as we can see, the Lord and his work was worthy of the sacrifice of material possessions.

In Luke 6:13-16, Jesus, after a night of prayer, chose from all of his disciples, twelve to be set apart in a special way, to accompany Him in His mission as Apostles. This is not a denigration of those disciples who were not set apart in this way, for indeed, as disciples they had their own mission to Christ. Yet we see that because Christ called only twelve, there was significance in their role and relationship to Him.

In Luke 9, Jesus called the twelve together and gave them power and authority over all demons and to cure diseases, then sent them out to preach. Here we begin to see more of the related theme of sacrifice and suffering. Jesus directly addresses the necessity of suffering for the Kingdom of God in Luke 9:22: “The Son of man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised.” Jesus immediately made this relevant to the role of the Apostles, that they might clearly understand the Call to which they were responding: “If any man would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it; and whoever loses his life for my sake he will save it.” (Luke 9:23-24). Yet this call to suffer is not for the sake of suffering and sacrifice in and of themselves, but ultimately, for the Glory of God, for the Resurrection. To do as Christ wills, one must have nothing, but depend upon the will of God in all service, to follow Christ in an act of trust, and an act of faith. It is another way of casting out a net as they went on their mission “fishing for men.”

It is important to note another form of a call which arrives with the birth of Christ: the first to learn of His birth are the humble shepherds watching their flocks in the night. The angel appears to them to reveal the birth of the Savior, and they rise immediately to go to the side of Christ. After their visitation, they return to their regular lives, changed, praising and glorifying God. (Lk 1:8-20) It cannot be a mistake that the first to visit the side of Christ proleptically reveals the future birth of the Church from the side of Christ on the Cross; thus here we see a call belonging to all believers; those who come into contact with Christ always return and proclaim His Glory and make this a way of life even within any humble state.

In returning to Luke 6:13-16, we see that Jesus had disciples who were not part of the twelve set apart. What of these disciples? Were they not also called to follow Him? Luke 6:46-49 defines those who may call Him “Lord” as “Everyone who comes to me and hears my words and does them.” This points to those who may not be set apart, but clearly are called to follow Him, not just to listen, but to DO as He does. It seems that as the life of Christ progresses, from the very first moment, all who come into contact with Him realize that there is a change. A pattern is emerging, an unspoken call to all those who come into His presence must make a decision:  either to disregard Him OR to become His disciple, and of those, to give up everything in order to be free to give themselves fully to Him, even if it leads to the Cross!

These themes of a special Calling, related to sacrifice and suffering, continue in the book of Acts, for there, the foundation of the Call has been laid, and the work of Our Lord continues in the hands and voices of those He called to sacrifice for His people.

In Acts 1:24, the Apostles choose another to take the place of Judas, and in that process, they pray to know not whom they want to choose, but whom GOD has chosen to take the place in ministry and apostleship.

From the very beginning of this book, we can see immediately the theme of a revelation continuing; and that it is God who calls, God who chooses, and this choice is expressed through those to whom authority has been given. This is expressed again in Acts 6:3-6, as the Apostles choose from among the disciples “seven men of good repute, full of the Spirit and of wisdom” to be appointed to serve in a special capacity. They laid their hands on the seven in this act of ordination which clearly set these men apart from the others. The Navarre Bible Commentary on the Acts of the Apostles addresses this passage, stating, “A person can be elected or designated by the faithful; but power to carry out that ministry (which implies a calling from God) is something he must receive through ordination, which the Apostles confer.” (p.61) It is God Who gives the authority and the ability to live out the Call to which they have answered.

Stephen was one of these men ordained in Acts 6 as one of the seven priests, and as he spoke with the power of the Holy Spirit, we become witnesses to the other part of the Call of God; sacrifice. He preaches eloquently and as a result of speaking the Word of God, of preaching of the death and resurrection of Christ, he becomes the first martyr to follow in the bloody footsteps of Our Lord. The resulting persecution of Christians for their faith causes them to scatter, yet in their scattering they do not deny Christ, but continue to preach Him to all nations. Here, this dispersion and the resulting spread of Christianity reveals the link between those who are set apart to guide the faithful, and the actions of the faithful themselves, for they work together for the same end: to spread the Gospel to all nations.

Saul’s conversion, which we could say happened as a direct result of Stephen’s own prayer for him makes up a great portion of this theme; in Acts 9:4-6 Saul is knocked to the ground, blinded, and sent by God to Damascus where he is to be taken to Ananias. Ananias is hesitant, but the Lord explains, “Go, for he is a chosen instrument of mine, to carry my name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for the sake of my name.” (Acts 9:15-16) In this passage, Saul is called, but in Acts 13:2-3, he and Barnabas are “set apart” and given the authority to preach, sent by the Holy Spirit on a mission from God. Yet we cannot ignore that once again, the theme of suffering for the sake of God’s kingdom was addressed from the very beginning. In Acts 26:16-18, Paul is speaking, reiterating how he received his Call from God to bear witness, and following passages reveal the necessity of suffering.

 Paul did not preach a barren bloodless gospel, nor did he or any of the Apostles live a barren cross without meaning.

In summary, we have traced the theme of God’s Call through Luke and Acts, what that meant, and see the clear indication of Authority granted by God and expressed through those whom He calls. It was a continuation, built through Luke, brought to fulfillment and example in the Cross of Christ, and, we see through Acts the full expression of the life of Christ in His ministers (the Holy Priesthood of Christ.)  We have considered even the role of women who have been Called and set apart to serve the Lord, dedicated specifically to the needs of the Church, and even this has roots in the Tradition of the women who had been dedicated to serve in the temple of Jerusalem.

 It is also important to address the other role of the disciples of Christ; those who were called to serve in their regular state of life, living the Gospel and spreading it within their own homes and cities, empowered through the instruction of those called to lead them and aid them in the sanctifying and fundamentally missionary life in Christ. The vast majority of Luke and Acts addresses this call, and it is one which must be followed; those who encounter Christ in any way are forced to make a decision, and it is the same one we must all answer:

 Will we follow Him, too, wherever He calls?

Author's Note:
The above is a paper (edited for blog use) which I wrote for my New Testament course on Luke-Acts, in which our professor told us to find a theme in our reading and follow it. At the time as I was in discernment, it was easy for me to pick out the early Church's concept of Vocation, and it seems that this week, being Vocations Awareness Week, is an appropriate time to post the article. I do not offer it as a professional publication, only an academic but scriptural exploration; one which could be expounded upon. It is my prayer that this exploration of the theme of Vocation in Luke-Acts is helpful to anyone who happens upon it.

Verbum Domini

During my Master's studies, our professors, especially our scripture professors, spoke of the Synod taking place regarding Holy Scripture. We studied the various methods of study, critiqued them, used them and learned from them, although, of course, we learned primarily from God Himself.

Our texts regarding Sacred Scripture came to us primarily through Dei Verbum (Vatican II), The Pontifical Biblical Commission, and Pope Benedict XVI (Joseph Cardinal Ratzinger). We couldn't help but fall in love with our dear Papa's scriptural tutelage, and greatly lamented the state of scriptural "scholarship" which has been dominated by either near or outright heresy for the last 40 years or so.  Jesus of Nazareth was a breath of fresh air, a rock to cling to in an ocean of "scholarship" seeking to deny the divinity of Christ, or to at least separate His divinity from his humanity.

Although we did not study these dominant academic dissidents in our program, all of us had been exposed to them, and a few of my classmates had been trained under them and inflicted with their disassemble-ship of Christ through the scriptures.  They were sincerely traumatized and confused, having to see the study of the Bible through entirely different eyes. They were eyes they desired, but their confusion arose from the twisted "scholarship" that has so lead people astray and destroyed their faith (quite literally) for a very long time.

In scriptural studies, Redaction criticism may have a place, but not a dominant place. Historical-critical methods have a place, but not if used in isolation. As our Holy Father pointed out in Jesus of Nazareth, and now, again, more feverently in the Apostolic Exhortation, Verbum Domini, the methods of scriptural interpretation and research need to be taken in proper context of the WHOLE of scripture and Divine Revelation.

As I read the first section of Verbum Domini, I realized it was nearly a complete synthesis of my Master's program. I considered writing to ask Pope Benedict XVI if he had patterned our education after this introduction, but rather, I see it as the work of the Holy Spirit: it reveals that those who taught me were well within the mind, heart, and soul of the Church and formed us accordingly.

As I began the second section, I found myself deep within Ecclesiology and through all of it, deeply entrenched in our Catholic Theological Tradition.  Pope Benedict XVI operates through the hermeneutic of continuity, finding the foundation for us all and bringing it to light through the Church Fathers (Patristics). He knows he cannot speak of scriptural interpretation apart from St. Jerome.

Although I have not completed my study of the Exhortation, one of the passages that has affected me most deeply came from Pope Benedict XVI himself, and I hope it is a passage that fuels your own prayer as well.  I pray most deeply that you will read it and decide to enter into this Apostolic Exhortation. By definition this document is a re-presentation of known Catholic Doctrine, "exhorting" the faithful to follow what the Church in her wisdom has ALWAYS taught as Truth.  Take this document to heart, let it enter your soul, and let it draw you ever closer to Our Lord.

As the cross of Christ demonstrates, God also speaks by his silence. The silence of God, the experience of the distance of the almighty Father, is a decisive stage in the earthly journey of the Son of God, the incarnate Word. Hanging from the wood of the cross, he lamented the suffering caused by that silence: "My God, my God, why have you forsaken me?" (Mk 15:34; Mt 27:46). Advancing in obedience to his very last breath, in the obscurity of death, Jesus called upon the Father. He commended himself to him a the moment of passage, through death, to eternal life: "Father, into your hands I commend my spirit" (Lk 23:46). 

 This experience of Jesus reflects the situation of all those who, having heard and acknowledged God's word, must also confront his silence. This has been the experience of countless saints and mystics, and even today is part of the journey of many believers.  God's silence prolongues his earlier words. In these moments of darkness, he speaks through the mystery of his silence. Hence, in the dynamic of Christian revelation, silence appears as an important expression of the word of God. 

~ VERBUM DOMINI

DEO GRATIAS! 

Finding God Through the Storm

11 Then the LORD said, "Go outside and stand on the mountain before the LORD; the LORD will be passing by." A strong and heavy wind was rending the mountains and crushing rocks before the LORD--but the LORD was not in the wind. After the wind there was an earthquake--but the LORD was not in the earthquake. 12 After the earthquake there was fire--but the LORD was not in the fire. After the fire there was a tiny whispering sound.

~ 1 Kings 19:11-12

Do you know what vocational discernment is like? It's like being lost on an abandoned mountain in the desert in the middle of a severe thunderstorm.

Several years ago on a business trip to Arizona, a friend of mine and I finally had the chance to climb Camelback Mountain. We labored our way to the top, hoping to get some decent photographs of the sunset, but, alas, it was a cloudy afternoon, becoming more so as the sun set. Just as we reached the top, the wind picked up and there was a crack of thunder. People began to head down all sides of the mountain on both official and unofficial "trails."  My friend and I took pictures of each other very quickly, and then headed over the side as thunder rumbled again, this time bringing lightning and big fat raindrops.

We realized immediately we were off the trail, found our way back in the waning light before the sun dropped below the horizon leaving us scrambling down the huge boulders in the torrential downpour. The trail was not well marked, and the locals had special shoes (read: proper desert-oriented hiking boots) as well as the sure-footedness of native Arizonans. We were the only people on the mountain, it seemed, and we didn't even know where we were going. There was a couple behind us impatiently scrambling behind our slow progress, and they made nary a remark as my friend and I lumbered off the trail in the darkness of the storm-drenched night.

I remember sliding with a sense of alarm as I realized we were headed for the edge of a cliff. My friend, with more control, climbed lower but when my slide halted at a boulder, I remained where I was.  We both wanted the same thing: to go "home". To get back to the base of the mountain, to join our friends at the hotel and go out for dinner. To survive.  So he focused on going DOWN. I knew people lived on the mountain so wondered if maybe he was right. But....the mountain was deceptive. Were there houses there, or would we become even more lost when we knew we were already off the trail?

One thing I knew: when you are lost, it's not wise to go "exploring". That's probably especially true in places where there are jagged rocks, big cliffs, and scary creatures like tarantulas and rattlesnakes.

I kept looking up, KNOWING the trail was above us. I cringed every time lightning struck the mountain; I used to be terrified of storms. This was nearly my worst nightmare. Going UP wasn't actually something I wanted to do. Still, I knew, somehow, through that little inner voice, that we needed to go back UP to find our way down. We had to fight the idea of descent; to descend when we were lost was death. We had to return to what we knew was true, and then figure out where to go next.

We also knew we needed to stick together.

Finally my friend and I agreed to the basic principles of wilderness survival and scrambled to the point where we had departed the road to salvation (literal!).  I looked around...there there it was:  the cactus standing in start relief on the ridge. I'd noticed it on the way up, for we'd taken a break around that point on the way up. It was a natural marker, a distinct point, and once I saw it, I knew where to go next. I remembered where the trail turned and where it led.

Joyfully I pointed it out to my friend, and we slowly and carefully made our way out of the storm and off the mountain. Tired, a bit scratched up, more than a little scared but...home.

Sometimes God gives us living metaphors

I have often pondered the cactus that so caught my attention as we'd ascended that day, and the seeming coincidence that it was at that very point at which we'd gotten lost when the storm hit and full darkness fell.

It wasn't a coincidence, though. God can't be taken by surprise. He knew we'd get lost so He gave us a marker to help us find our place again. Even though everyone else fled and abandoned us there in the desert, God remained.

For this reason, as terrifying as that ordeal was that night, it is one of my favorite memories. It has become a metaphor for the interior life, and maybe more specifically, my vocational discernment.

God knows us well, and although we may be surprised by our failures and our unplanned or unexpected "detours", He is not. Just as He pointed out a marker to me on that day, so He does for us in our spiritual lives.

One of the ways He has spoken to me over the years, consistently, is through  Psalm 139. Over and over again, I seem to open to this Psalm when I am lost and confused, when I am buffeted about by the winds and the storm and the earthquakes and the fires.  When all around me is in chaos, I can find the whisper of God's voice right there, pointing me to salvation just like the cactus on the ridge.

Sometimes I ponder God's ways, and when I remember being lost on the mountain that night, I think that perhaps our being lost wasn't a mistake, but an event directly intended by God to be a living parable. Sometimes we can't find Him because we don't know where to look, and it is only in wandering off the path that we can look up and see Him directing us down the path to salvation....and perhaps, to our Vocation.

Psalm 139: 1-18, 23-24 

O Lord, you search me and you know me,

you know my resting and my rising,

you discern my purpose from afar.

You mark when I walk or lie down,

all my ways lie open to you.

Before ever a word is on my tongue

you know it, O Lord, through and through.

Behind and before you besiege me,

your hand ever laid upon me.

Too wonderful for me, this knowledge,

too high, beyond my reach.

O where can I go from your spirit,

or where can I flee from your face?

If I climb the heavens, you are there.

If I lie in the grave, you are there.

If I take the wings of the dawn

and dwell at the sea's furthest end,

even there your hand would lead me,

your right hand would hold me fast. 

If I say, "Let the darkness hide me

and the light around me be night,"

even darkness is not dark for you

and the night is as clear as the day.

For it was you who created my being,

knit me together in my mother's womb.

I thank you for the wonder of my being,

for the wonders of all your creation.

Already you knew my soul,

my body held no secret from you

when I was being fashioned in secret

and molded in the depths of the earth.

Your eyes saw all my actions,

they were all of them written in your book'

every one of my days was decreed

before one of them came into being.

To me, how mysterious your thoughts,

the sum of them not to be numbered!

If I count them, they are more than the sand;

to finish, I must be eternal, like you.

O search me, God, and know my heart.

O test me and know my thoughts.

See that I follow not the wrong path

and lead me in the path of life eternal.

Amen

The Desire of Your Heart

This evening I was watching EWTN and Tim Staples revealed a portion of scripture I have often pondered:

"Take delight in the Lord and he will give you the desires of your heart."  

~  Psalm 37:4

Tonight, Tim said that his own spiritual director used this Psalm and repeated it with another meaning: "The Lord will give you the desires of your heart. But FIRST the Lord will give you the desires of YOUR heart!"

Look at the Psalm as revealed in the New Testament:

 "For where your treasure is, there will your heart be also." 

 ~ Matthew 6:21

To take this in context is to circle back and look to the Lord for happiness, for the desires of our hearts.  It is clear that if we DELIGHT in the LORD He will give us the desires of our hearts.

Last summer when I visited convents and monasteries, I was asked, "What do YOU want?"

What they were really asking, in Biblical terms was, "What do you DELIGHT in? WHO do you delight in?"

I think back to my high school class in Humanities, having to memorize Shakespeare, a fun task for me which was a labor of love. I recall learning from Hamlet:

What a piece of work is a man, how noble in reason, how

infinite in faculties, in form and moving how express and

admirable, in action how like an angel, in apprehension how like

a god! the beauty of the world, the paragon of animals! and yet,

to me, what is this quintessence of dust? Man delights not me,

nor woman neither, though by your smiling you seem to say so.

We all DELIGHT in something or someONE.  We all at some point, have to come to a realization as to what this means.

When I consider that question, posed to me by nuns of two different communities, I always think of the above quote and that "Man delights not me...." even as I revel in the beauty of humanity. I simply realize that there is something more than some guy for me.  There is something greater. Not that I deserve anything greater, just that, well...Man doesn't satisfy me. He can't. In all his beauty, in all his action and apprehension, man delights not me.

So where is my heart?

That's the question, isn't it? 

I know what my treasure is not. I once sought my treasure in man, and found him lacking. He can't provide for me, and maybe he doesn't want to.

I have looked to my life, my career, and my future, and I have, in the past, worked hard for those endeavors. That's where my heart was. I have often looked to worldly things, and found them lacking.

St. Jerome, in his Commentary on Matthew said in Mt 6:21:  "This should be understood not only of money, but of all passions. The god of a glutton is his belly. Therefore, where his heart is set is precisely where also his treasure is found. Banquets are the treasure of the luxurious, partying of the lascivious, lust of a lover, 'Each one is conquered by that to which he is enslaved.'"

Funny St. Jerome would use that word:

Enslaved.

We are enslaved by our Passions, and to them we think we give our heart.

We "love" this or that, but do we really?  Do we give EVERYTHING for this or that triviality?

One of the phrases I learned when I lived in Mexico was this:  "?A que dedicadas?"  to mean, "To what do you dedicate yourself?"

It's a different question to we Americans. We are used to being asked what we DO as a definition of our being. But the Latino question is far different; it asks us not what we do for a living, but to what we dedicate ourselves. At heart the question asks us our Vocation:  it asks who we are as human beings.

Asked again, the question is:

 "Where is your heart?  What is the desire of your heart? To what do you dedicate yourself?"

We can do an entire examination of conscience on that question alone. The first answer is the one we need to take into the confessional for I guarantee you this: for the vast majority of us, if we are honest with ourselves and with God, the answer isn't HIM.

I am praying hard to answer the Sister's questions, which I recognize as the query of My Lord, as I kneel at  His feet. I am the woman begging for scraps and as He calls me a dog and tells me the food for which I beg is meant for His children instead, He doesn't break eye contact.  He is waiting for me not only to ask for my birthright, but to recognize, in humility, that the desire of my heart isn't to eat with the dogs....but beyond the angels.He asks me, at heart, to recognize that I am the Prodigal Daughter. I don't see how anyone can divorce this passage from that of the Prodigal Son, for they are one and the same.

Still He waits, for I can't see beyond the kibble and ascertain the true desire of my heart. I ask for mere scraps when He wills that I ask for Himself, for His Body and Blood, for complete union and my place in His Kingdom as His Daughter.  I'm in the dogdish and can't seem to wade out of it.

What is the desire of my heart?  In what do I delight? Where is my treasure?

There is the key that unlocks either my prison...or my Vocation.

The Conversion Was Not the Call of St. Paul the Apostle

Today, the Apostle Paul himself tells us of his conversion, and the story is well known. There is a reason, though, that we celebrate it not as the Call of St. Paul, but rather his Conversion. I think that the reality is that the Call of the Apostle Paul happened many years prior, when he was still a young man.

A few months ago it was my privilege to attend a conference in which a priest offered a possible link between the man who went away sad and our beloved St. Paul.  In my opinion, this link is worth considering and I have pondered it often, for there is a great deal of truth in the idea, including something of human psychology we can observe in people around us who have missed their calling or have outright rejected Christ.

Let us review the relevant passages to this meditation:

Mark 10:17-31 The Man Who Went Away Sad

17As he was setting out on a journey, a man ran up, knelt down before him, and asked him, "Good teacher, what must I do to inherit eternal life?" 18 Jesus answered him, "Why do you call me good? No one is good but God alone. 19 You know the commandments: 'You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; you shall not defraud; honor your father and your mother.'" 20 He replied and said to him, "Teacher, all of these I have observed from my youth." 21 Jesus, looking at him, loved him and said to him, "You are lacking in one thing. Go, sell what you have, and give to (the) poor and you will have treasure in heaven; then come, follow me." 22 At that statement his face fell, and he went away sad, for he had many possessions.

Now let us look to today's Feast and read part of what Paul has to say about his conversion in

Acts 22:36-11

“On that journey as I drew near to Damascus,about noon a great light from the sky suddenly shone around me. I fell to the ground and heard a voice saying to me,‘Saul, Saul, why are you persecuting me? I replied, ‘Who are you, sir?’And he said to me,‘I am Jesus the Nazorean whom you are persecuting.’ My companions saw the light but did not hear the voice of the one who spoke to me.I asked, ‘What shall I do, sir?’ The Lord answered me, ‘Get up and go into Damascus, and there you will be told about everything appointed for you to do.’

Do you see the link between the two?

The priest who made this connection advanced it carefully, not to be considered dogma but rather for a point of meditation. If you have not guessed, he advanced the idea that the young man who approached Jesus asking, "What must I do?" was Saul who became St. Paul the Apostle.

In that young man of the reading from Mark's gospel,  the priest saw Saul, who we know to have been a Pharisee, a privileged man, one who persecuted the Christians without mercy.  In the first passage from Mark, we observe a young man who is struck to his very being by what Jesus is saying, so much so that he RUNS to Him, falls on his very knees and asks what he can DO!

How does Jesus respond?  First he asks Saul to go deeper into the mystery.  He asks him, "Why do you call me good?  No one is good but God alone!"

In this question, imagine Jesus looking into Saul's eyes, perhaps putting His hand on Saul's shoulder to emphasize His words and express His goodwill.  "Why do YOU call ME 'good'?  NO one is 'good' but GOD ALONE'."   Jesus does not break eye contact.  He is asking Saul to go deeper into himself, and into HIM to see the Truth of His very being...and what He is really asking.

Imagine a moment of silence as Saul ponders this question. "What does Jesus mean?  What is he saying?  Is he...claiming what I THINK he is?  That HE is....GOD?!!!!!??????"

Jesus emphasizes the Ten Commandments...the Law of God HIMSELF.  It is God HIMSELF speaking here, the Word Incarnate giving spoken expression the Word that is HIM.

Saul has broken eye contact. He looks away and in meeting the gaze of Jesus again, he sees everything...he recognizes who he is in the face of God, who LOVES him.  God LOVES Saul, but still tells him what he is lacking...he is not free to follow Him. He must purge himself of his worldly attachments, give to the poor...and follow.

That's where Saul goes away sad. 

So often this scripture is interpreted in a way not supported by scripture itself.  I've heard many homilies and lectures giving rise to the idea that the young man went away sad because he didn't want to part with his belongings.  Maybe that's true, but where in scripture is that verified as reality?  I pondered this myself  years ago when teaching RCIA, and in light of what Father said, I ponder it even more.  It seems that the man who went away sad isn't actually the end of the story.

 It makes sense that we consider this testimony in the light of Paul's Conversion...and Apostleship.

Look seriously at and ponder the story the Apostle Paul tells us today. If we can assume the negative about the Gospel of Mark, can we not ponder it in light of Paul's testimony in ACTS?    What did he do?  He HEARD a voice...a voice he recognized especially when Christ Himself spoke.  The conversation is almost an echo of the first!.

 Saul has matured and asks, "Who ARE you?"

Jesus simply identifies Himself, knowing Saul will remember and BELIEVES that only God alone is Good.

Saul doesn't question the identification.  This good Pharisee who questions EVERYTHING and is ready to kill on contact lies there on the ground and recognizes the voice of the Good Teacher from his youth.  This time, instead of asking, "What must I do to inherit eternal life" he asks a more open-ended question, "What shall I do?"

Jesus, instead of giving him an open ended answer, gives him one far more specific...and tells him where to go, and to whom.

Saul goes.

The young man, maybe Saul, went away sad. He had many possessions.  Perhaps he was prideful and expected to be told how wonderful and holy he was.  Perhaps he expected the Teacher to  hold him up as a perfect example.  Perhaps it was a moment of humility that made him approach with such zeal,  but upon learning that the greatest possession he had, himself, was what he had to give up, he went away knowing he could not do so.

He is the epitome of the sin of Adam, juxtaposed with the New Adam

He goes away, and considers all he has, and most importantly, that he is being asked to die to himself.  In order to follow Christ, he has to give up EVERYTHING, perhaps not understanding that Jesus is the fulfillment of every belief he has ever held, and that his people have ever held.

Saul struggles and succumbs to the world and his own will, which, as St. Francis de Sales calls it, his self-love.   He becomes angry, and when his life doesn't pan out as he thinks it should, he becomes bitter. He recalls that intimate moment with Christ, where he knelt at His knee, made eye contact, and recognized...the Call.  Which he rejected.

Saul, in his battle with himself, expresses it as a battle towards the early Christians.  He persecutes them mercilessly. Instead of attacking his own sin, his own faults, he puts to death those who reveal the Truth Incarnate, the real love of Christ that would not abandon him to his own disorder, his own superficiality, but would call him out of it for the benefit of eternity.

Because he rejected such a gift, he must try to destroy it, knowing all the while that this war is futile...and it makes him that much more furious in his persecution.

It all makes sense. The Young Man is the Apostle Paul.

We who struggle to know our Vocation, especially we who are so LATE can find a friend in the Apostle Paul through this particular meditation.  Maybe we identify with an earlier Call...and we went away sad. Maybe we didn't trust, maybe we were hindered in some other way. Maybe it had nothing to do with us, but with legitimate worldly and holy obligations.

But we can't look at it without looking honestly at ourselves, considering our own unholy flaws.  I can see it clearly now that it  has been pointed out. I can understand some of my own anger and rejection of Our Lord over the years in light of this, and can more clearly understand others, even those who claim to be Catholic, who spout off so publicly in anger at Jesus, Christianity, and the Church.

I wonder if maybe they recognize that once they were LOVED...but either that love was distorted or because of their own Pride, they chose to run away...and try to kill that which loves them the most in hopes they will eliminate that terrible ache within that calls them onward..towards Christ.

It's easier to attack than it is to succumb to the sacrificial love of Christ. I know this from experience. And it's easier to run away.  

Maybe we can give up things, but are we ready to give up OURSELVES, to lose our own lives in order to partake in the life of Christ?  Are we willing to forego those things we "love" because we love God more?

Or will we reject a Call we sincerely hear, in favor of a few trivialities such as social status or education or...simple, pure...love?

Maybe the reason Saul was angry was because he rejected Christ and instead of pursuing him, focused on a lost Vocation he would prefer to destroy rather than pursue.  Maybe some of us who are miserable are clinging to who we think we are instead of accepting that we are to become who God created us to BE.

The good news is this:  maybe the Young Man came BACK...and leads us all still today.  Perhaps we who think it is too late, can find, in the Apostle Paul, a Patron Saint for Late and Lost Vocations.  Perhaps if anyone can understand...it is him.

St. Paul the Apostle...pray for us! 

HABEMOS MISSALE ROMANUM!

Today, we watched history taking place: a singular moment in time, in a convergence of conflict, strife, unity and passion for Truth, in the ongoing struggle between humanity and divinity, of improper formation versus proper understanding of the liturgy. I'll never forget where I was in that moment.

While I watched this conference and the vote from my computer at work, I was brought back in time.....

The Council in Constantinople was overseen by Bishop St. Flavian (Bishop Flavius), back in 448 AD. His role was to defend the Faith against a serious Christological error being advanced by Eutyches, and indeed condemned it as heretical. Eutyches fought back and through the politics of the time, in 449 AD they were brought together again and St. Flavian, this time as a "party" and not presiding, made a profession of Faith and condemned the heretical errors of both Eutyches and Nestorius.

The battle continued, and in a very dramatic council, a false Council in Ephesus in August of 449. The heretics had taken control, and when St. Flavian and his supporters were sentenced to deposition, which was a condemnation of the Truth of the Church, a violation against the Faith. The Papal Legates (people who were acting in the role of the Pontiff and with his authority) protested, and a Deacon objected to the obvious violence of the heretics (for in general the heretics were prone to violence...we see nothing has changed in this age, either.) As the sentence began to be read, several bishops prostrated themselves asking him to go no further, trying to prevent the oncoming violence.

Dioscuros commanded the doors be opened and in streamed soldiers with clubs and other weapons. St. Flavian himself appealed to reason and to appeal from the Holy See in writing through the Papal Legates. Dioscuros was so incensed at this reasonable approach, the refusal of Flavius to kowtow to the violent objectives of the heretics, and his adherence to decency, logic, and diplomatic process that Dioscuros naturally had a violent reaction. He ordered his henchmen to cast St. Flavian to the ground, where he was beaten and trampled so severely that he died three days later. The Papal Legates fared better...one was beaten and unjustly imprisoned to prevent him from delivering St. Flavian's message to the Holy See. The other managed to flee after great difficulty and reveal to the Pontiff all that had occurred.

...Meanwhile, on November 17, 2009...

All of this was going through my head (what I could remember without looking it up) while watching the Bishop's debate today. Most of us who are plugged into the Catholic world via internet are familiar with the Bishops who tend towards dissent, and those who uphold Truth without compromise, and some that are theological squishy and hold the middle ground. We pray for them all, of course, but in all of it, we pray that the Holy Spirit act through them.

Today was no disappointment. It had all the drama of the past, but far less blood and guts. Today, in the course of an hour or so, all of which I was able to witness, I saw Truth, I saw betrayal, I saw political alignments and double-agents! I watched two particular Bishops, whom I expected to throw their lot in with Bishop "Catholics are stupid" Trautman step up to the plate and oppose him on his own ground!

I was so shocked I stopped working for awhile because I couldn't even FATHOM what I was seeing and hearing. There I was, a pen in one hand, a list of kid's names in another, a form in front of me...completely unnoticed.

History was happening. New alliances. Truth restored. A new translation far more faithful to the original Latin...restored. It has only to be moved to the Holy See for "Recognitio", the word for formal approval.

This moment was only slightly less important to me than the election of Pope Benedict XVI, and so I took stock of my surroundings. At that first moment, his election, I was in a pizza restaurant, the ONLY person among my co-workers who actually understood what was going on and REJOICED in it! Even the other proclaimed Catholics in my presence were utterly bored and had never heard of Cardinal Ratzinger or his importance to our Faith and to the world. Today, in this second moment, I was at work in a Catholic parish, realizing Bishop Serratelli might be speaking to ME and my future role in the promulgation of this new translation. I took stock of my surroundings, realized where I was as a parish employee, and was THRILLED at the thought I could help in this endeavor; both professionally and personally.

But!

It saddens me that MOST Catholics probably don't care about the Liturgy or the development of it, and so don't have any idea of the import of what transpired today. It is the recognition that this historical event is going to go unnoticed by so many souls professing this Faith that makes me realize that it IS akin to the trampling of St. Flavian.

Closing Speech - Bishop Arthur J. Serratelli, Chairman of the Bishop's Committee on Divine Worship

God bless dear Bishop Arthur J. Serratelli whose words upon the acceptance of the new faithful translation of the Roman Missal by the United States Council of Catholic Bishops (USCCB) were like perfectly pure, cool water to this dry, dying soul in the desert of the translation of the Mass within which I've been living from birth. It is such a GRACE to be studying Liturgy and Sacraments this semester and be able to see, clearly, how much we suffer with the bad translation dealt to us, which itself denies the very things for which St. Flavian WAS MARTYRED!

That cool water, the words of triumph, LEX ORANDI, LEX CREDENDI washed over me as I realized this had REALLY HAPPENED! Yes! the Law of Prayer is the Law of Belief! Grace builds upon nature! If the Liturgy is unfaithful...then so are we! If the Liturgy is faithful...then so are we, and even more, we are made HOLY!

SALVATION IN THE PASCHAL MYSTERY, MORE FULLY REVEALED!

We all struggle with sin, and we need every mode to holiness we can find. The Liturgy is, in large part, how the canon of scripture was discerned and if we are not faithful to the Liturgy, we are not faithful to Christ, who comes to us, in Word and Sacrament, made present, drawing us ever closer to Him. Not as a symbol...but as a reality.

I can't contain my happiness at this new translation. I await with much prayer the Recognitio from the Holy See, and hope to be of assistance where I am needed in my particular state, to assist the Faithful in understanding these changes, why they were necessary, overdue, and the importance in our salvation.

Thank you, Father, Son, and Holy Spirit. Thank you.

Amen.

*

Bishop St. Flavian, Patron Saint of the Liturgy** Pray for us!

** (By my own personal designation, not that of the Church)

NOTES:

* More information on Bishop St. Flavian, Martyr.

* Post on Church History summarizing heresy in the Early Church

What Light Through Yonder Window Breaks?

Beloved, let us give thanks to God the Father, through his Son, in the Holy Spirit, because in his great love for us he took pity on us, and when we were dead in our sins he brought us to life with Christ, so that in him we might be a new creation. Let us throw off our old nature and all its ways and, as we have come to birth in Christ, let us renounce the works of the flesh.

Christian, remember your dignity, and now that you share in God’s own nature, do not return by sin to your former base condition. Bear in mind who is your head and of whose body you are a member. Do not forget that you have been rescued from the power of darkness and brought into the light of God’s kingdom.

Through the sacrament of baptism you have become a temple of the Holy Spirit. Do not drive away so great a guest by evil conduct and become again a slave to the devil, for your liberty was bought by the blood of Christ.

~ St. Leo the Great

If we fail to live in the light, we shall, to our condemnation and that of others, be veiling over and obscuring by our infidelity the light men so desperately need. As we know from Scripture, the man who received the talent should have made it produce a heavenly profit, but instead he preferred to hide it away rather than put it to work and was punished as he deserved.

Consequently, that brilliant lamp which was lit for the sake of our salvation should always shine in us. For we have the lamp of the heavenly commandment and spiritual grace, to which David referred: Your law is a lamp to my feet and a light to my path. Solomon also says this about it: For the command of the law is a lamp.

Therefore, we must not hide this lamp of law and faith. Rather, we must set it up in the Church, as on a lamp-stand, for the salvation of many, so that we may enjoy the light of truth itself and all believers may be enlightened.

~ St. Chromatius

We shall be blessed with clear vision if we keep our eyes fixed on Christ, for he, as Paul teaches, is our head, and there is in him no shadow of evil. Saint Paul himself and all who have reached the same heights of sanctity had their eyes fixed on Christ, and so have all who live and move and have their being in him.

As no darkness can be seen by anyone surrounded by light, so no trivialities can capture the attention of anyone who has his eyes on Christ. The man who keeps his eyes upon the head and origin of the whole universe has them on virtue in all its perfection; he has them on truth, on justice, on immortality and on everything else that is good, for Christ is goodness itself.

~St. Gregory of Nyssa

"I am the light of the world; he who follows me will not walk in darkness" ~ Jesus, John 8:12

Vocation, Travail, and the Joyful Mysteries

For months and months now, I've been praying the Joyful Mysteries while pondering the gift and joy of Vocation, hoping to "get" it.

As I ponder this, I find I can't actually get through all the Mysteries, for they are not yet at any point of fruition in my life. As I pray, I try to see my own life, my own Call (whatever it is, whatever it means) in that of the life of Jesus and Mary.

Maybe one day I'll formally write a meditation on each Mystery, but for now, I'm only seeking to eke out the treasures, to understand my own relationship with Jesus through them, knowing they are relevant, but not always understanding how, or why. Each time I pray these particular Mysteries, I am trying to find the Joy, find the connection, and if I am stuck, well...I either complete the rosary as prescribed or stick with where I'm stuck, pondering what I can't understand.

The First Joyful Mystery: The Annunciation

The Angel Gabriel appeared to Mary, saying, "Hail, Full of Grace! The Lord is with Thee! Blessed art thou among women and blessed is the fruit of thy womb!" (Luke 1:28, 2:42)

Mary was at first frightened, yet had an implicit understanding of what the Angel said, for she responded in complete Trust: "Let it be done unto me according to Thy word." (Luke, 38) In the Angelus prayer, we find the Gospel of John 1:14: "And the Word was made flesh, and dwelt among us."

All by Mary's fiat. She said yes. She said YES unconditionally. Not just then, but in every moment. When she gave her fiat, as they say, all of heaven and earth held their breath, awaiting her response. She made our salvation possible; she who had been chosen, purified, and prepared (through Grace) by God to receive the Word, gave her acquiescence to the Holy Spirit, who descended upon her as a pure vessel, like Mt. Sinai, Like the Ark of the Covenant, like the Holy of Holies; she was overshadowed by Kahvod, by the Untranslatable Kahvohd, conceiving of the Messiah out of her own flesh. A Virgin, pure, free from sin, Immaculate, for she had been created for this moment...and every moment forward.

She didn't just say "yes" in that moment, but to everything, and took action IMMEDIATELY.

Hail Mary, Full of Grace the Lord is with Thee. Blessed art Thou among women, and Blessed is the fruit of Thy Womb...Jesus.

The Second Joyful Mystery: The Visitation

Mary, having conceived of the Holy Spirit, got up and went to Elizabeth, her cousin. The Bible doesn't say much as to her reasons, but we can surmise that she was responding to the prompt of her Spouse, the Holy Spirit, and her human need to both comfort and be comforted. What we know from scripture is that she trusted in the promise of God, thus, before she arrived she knew Elizabeth in her age was with child.

To those who say Mary was "just a woman": Was that particular man-made Protestant doctrine created by MEN who have abandoned their wives and daughters? How could God call men and women to marriage and yet impregnate the Virgin Mary, abandoning her to the world? Isn't that idea a man-made, man-pleasing doctrine, suggesting sexual pleasure without responsibility? How convenient to men!

Isn't it more like the gentle, protective, creative Holy Spirit to be a gentleman, to live up to His promises and treat the Blessed Mother of Jesus as the spouse that she is and remains for eternity? Did He abandon her, or did He provide for her in every moment? Certainly He called her to suffer, but what Mother hasn't suffered?

But I digress, for this Visitation of Mary is relevant in every age, but in this Mystery, we must get to the core of the Mystery itself, which preceded the Paschal Mystery:

Mary arrived at the house of Zecheriah and upon her entrance, at the sound of her voice, the infant in St. Elizabeth's womb LEAPT at the presence of Mary when Elizabeth exclaimed to her, "Who am I that the Mother of My Lord would come to me?" (Luke 1:43)

Elizabeth recognized Mary for her sublime dignity, graced to her by God, recognizing her Vocation as Mother of us all, Mother of Jesus. St. John the Baptist, there at six month's gestation, LEAPT at Mary's and Jesus's presence (Luke 1:44); there, where Jesus would have been but a "lump of cells" in modern terms.

Was Mary just the Holy Spirit's little heifer? Was Jesus just a "mass of tissue"? Was the unborn St. John the Baptist just an overactive mass in his mother's barren womb?

If the humanity and divinity of Jesus, and the full prophetic humanity of St. John the Baptist were present in that moment, how can ANYONE claiming to be Christian and CATHOLIC claim that contraception and abortion are merely political issues?

If Jesus, a tiny tiny, scientifically unrecognizable embryo, at the point he met the fetus St. John the Baptist, were fully human beings at the time of that meeting....how can anyone who claims to be Christian continue to claim that contraception and abortion are not murder?

"Who am I that the Mother of My Lord would come to me?"

The Third Joyful Mystery: The Birth of Christ

Mary returned to Nazareth, three months later, full with child, where Joseph considered divorcing her quietly. He did not "know" her and had believed her to be pure; yet she returned clearly having conceived.

He did not want her to be stoned, and at his own word, such would be done for he was the betrayed betrothed. An Angel appeared to Joseph, revealing that indeed, his betrothed had remained pure, was chosen by God, and...so was he. Joseph the protector, Joseph the husband, Joseph the father.

The stares of the people, the scandal assumed, that Joseph had had relations with Mary before they were married! His very silence indicated both had been impure!

Both accepted the scorn without comment, letting others assume the worst, knowing God had chosen them for greater. Their humility lives on today...the scorn of their contemporaries has died in oblivion, without name, their gossip, unrecalled, their ashes...lost to the desert of Nazareth where they were buried.

Joseph and Mary, the couple scorned, have been elevated according to the glory God chose to bestow upon them; Mary conceived without sin, Theotokos, Joseph, adopted Father of God, whose adult life was lived in the shadow of the Mother of Jesus.

They traveled to Bethlehem, the place of Joseph's birth, for the census. What hardships they endured, physically and spiritually! How did the couple come to know each other in chastity and trust, knowing God had joined them, and their child would save all of humanity from their sins?

Travail

This is where I lose the thread of meditation. I know Mary is in travail, and after the conception of Christ, after the Visitation, after her journey, she gives birth.

The great Saints have said that her travail was not painful, for pain was/is penalty for sin, which she did not endure. Yet it is clear that Mary suffered far more than any woman on earth. I look to Revelation 12, where Mary (the Woman) flees to the desert and the Dragon makes war on her offspring. I know that is us; we are her offspring, for she is the Mother of all, even of Eve, whom she replaced.

I am stuck in "travail".

Even though I am single and know that I am called to marriage, I know that I am still called to motherhood in some sense. The Word has been conceived in me, and I gave my own fiat, believing it is true, accepting, foundationally, that there IS a Call from God.

I have said "Yes" to that Call, albeit imperfectly.

It has occurred to me, over the last year or so, and now, in my present darkness, that what I experience is akin to labor, although it is spiritual. A woman in travail, (labor) as her hour comes, experiences the ebb and flow of terrible, terrible contractions. She has nurtured the child in her womb for close to nine months, has sacrificed, has loved and awaits the coming of this wonderful child. She knows that what emerges is a result of love, a gift from God, and is life eternal.

As she comes closer and closer to giving birth, her pains become stronger, more intense, and longer in duration. She screams, she weeps, she writhes in pain, and no one can comfort her for there is no comfort to be found, until that tiny babe finally rests in her waiting arms, revealing her fulfillment.

It may be a moment, it may be minutes or hours, or even a few days.

Spiritually, it can be years.

I can't now write of the remaining two Mysteries; that of the Presentation of Jesus and of Finding Him in the Temple. I am still struggling to give birth to whatever I have conceived of the Lord.

For now, I must wait, accepting the intensity of the pain, trusting in God, knowing that this is not for nothing.

If I am a part of the Church, a Bride in the general sense that applies to all Christians, then it stands to reason that I must experience this travail, I must fight this war, and I must, even in this desert, know that God will open the earth to swallow what threatens.

Though my veil be torn and my countenance blemished, I can flee to my Savior, for by Him have I conceived this Faith and only through Him can I give it life and live it to the fullness.

And while they were there, the time came for her to be delivered, and she gave birth to her first-born son and wrapped him in swaddling clothes, and laid him in a manger, because there was no place for them in the inn.