The Oil of Mercy

"In the lamp of our lives, the oil of mercy should never run dry."
Pope Benedict XVI, Chrism Mass Homily (April 1, 2010)

Earlier today the Chrism Mass was celebrated in Saint Peter's Basilica for the Diocese of Rome. In his homily, the Holy Father spoke very eloquently about the sacramental signs of the Church and the special symbolism of oil. The phrase above is certainly one that will remain with me for awhile (I hope!).

But more impressive (to me at least) was his discourse on love, joy and suffering.

In the early Church, the consecrated oil was considered a special sign of the presence of the Holy Spirit, who communicates himself to us as a gift from Christ. He is the oil of gladness. This gladness is different from entertainment and from the outward happiness that modern society seeks for itself. Entertainment, in its proper place, is certainly good and enjoyable. It is good to be able to laugh. But entertainment is not everything. It is only a small part of our lives, and when it tries to be the whole, it becomes a mask behind which despair lurks, or at least doubt over whether life is really good, or whether non-existence might perhaps be better than existence. The gladness that comes to us from Christ is different. It does indeed make us happy, but it can also perfectly well coexist with suffering. It gives us the capacity to suffer and, in suffering, to remain nevertheless profoundly glad. It gives us the capacity to share the suffering of others and thus by placing ourselves at one another’s disposal, to express tangibly the light and the goodness of God. I am always struck by the passage in the Acts of the Apostles which recounts that after the Apostles had been whipped by order of the Sanhedrin, they “rejoiced that they were counted worthy to suffer dishonour for the name of Jesus” (Acts 5:41). Anyone who loves is ready to suffer for the beloved and for the sake of his love, and in this way he experiences a deeper joy. The joy of the martyrs was stronger than the torments inflicted on them. This joy was ultimately victorious and opened the gates of history for Christ.

I have always been impressed by Pope Benedict's homilies and writings on love. We often say that it is misunderstood by "the world." I would argue that it also is misunderstood by many in the Church. I hope that a careful reading of, and deep reflection on, Pope Benedict's wise words will help remedy this.

Following a different path

At his General Audience today (Ash Wednesday), the Holy Father based his reflections on the two texts which may be used during the imposition of ashes.

Today, Ash Wednesday, marks the beginning of the Church’s Lenten journey towards Easter. Lent reminds us, as Saint Paul exhorts, “not to accept the grace of God in vain” (cf. 2 Cor 6:1), but to recognize that today the Lord calls us to penance and spiritual renewal. This call to conversion is expressed in the two formulae used in the rite of the imposition of ashes. The first formula – “Turn away from sin and be faithful to the Gospel” – echoes Jesus’s words at the beginning of his public ministry (cf. Mk 1:15). It reminds us that conversion is meant to be a deep and lasting abandonment of our sinful ways in order to enter into a living relationship with Christ, who alone offers true freedom, happiness and fulfilment. The second, older formula – “Remember, man, that you are dust and to dust you shall return” – recalls the poverty and death which are the legacy of Adam’s sin, while pointing us to the resurrection, the new life and the freedom brought by Christ, the Second Adam.

He added that "conversion means changing the direction of the path of our lives."

As we enter this holy season, I hope to consider my own path...is Christ at the end of the path as its goal? Do I take the most direct route? the easiest route? am I even on the right road?

This also reminds us that the goal of Lent is not simply self-denial, but rather dying to self and rising in Christ. Our Lenten disciplines teach and express our dependence on God and our willingness to leave all behind to follow him. We don't simply "give up" something for forty days...we seek to condition ourselves so that when Easter arrives we may rejoice in the Savior--Risen and Radiant--renewed in our baptism into Christ, carrying his light, clothed in his glory and waiting eagerly for his return in glory!

Lent: A Time of Justice

What is justice? Pope Benedict XVI's Lenten message for 2010 focuses on the justice of God, reminding us through the title, “The justice of God has been manifested through faith in Jesus Christ” (Romans 3:21-22).


The pope writes,

Injustice, the fruit of evil, does not have exclusively external roots; its origin lies in the human heart, where the seeds are found of a mysterious cooperation with evil.

God created us in his image and gave us a natural inclination for love and charity. God, says the Holy Father, intended that we should trust in love and in receiving what is needed from God, rather than seeking to rely solely on self. This self-centeredness becomes the root of injustice.

At the heart of the wisdom of Israel, we find a profound link between faith in God who “lifts the needy from the ash heap” (Ps 113,7) and justice towards one’s neighbor. The Hebrew word itself that indicates the virtue of justice, sedaqah, expresses this well. Sedaqah, in fact, signifies on the one hand full acceptance of the will of the God of Israel; on the other hand, equity in relation to one’s neighbour (cf. Ex 20, 12-17), especially the poor, the stranger, the orphan and the widow (cf. Dt 10, 18-19). But the two meanings are linked because giving to the poor for the Israelite is none other than restoring what is owed to God, who had pity on the misery of His people. It was not by chance that the gift to Moses of the tablets of the Law on Mount Sinai took place after the crossing of the Red Sea. Listening to the Law presupposes faith in God who first “heard the cry” of His people and “came down to deliver them out of hand of the Egyptians” (cf. Ex 3,8). God is attentive to the cry of the poor and in return asks to be listened to: He asks for justice towards the poor (cf. Sir 4,4-5, 8-9), the stranger (cf. Ex 22,20), the slave (cf. Dt 15, 12-18). In order to enter into justice, it is thus necessary to leave that illusion of self-sufficiency, the profound state of closure, which is the very origin of injustice. In other words, what is needed is an even deeper “exodus” than that accomplished by God with Moses, a liberation of the heart, which the Law on its own is powerless to realize. Does man have any hope of justice then?

The answer for Christians is, of course, a resounding yes! Our justice is in Jesus Christ.

Conversion to Christ, believing in the Gospel, ultimately means this: to exit the illusion of self-sufficiency in order to discover and accept one’s own need – the need of others and God, the need of His forgiveness and His friendship. So we understand how faith is altogether different from a natural, good-feeling, obvious fact: humility is required to accept that I need Another to free me from “what is mine,” to give me gratuitously “what is His.” This happens especially in the sacraments of Reconciliation and the Eucharist. Thanks to Christ’s action, we may enter into the “greatest” justice, which is that of love (cf. Rm 13, 8-10), the justice that recognises itself in every case more a debtor than a creditor, because it has received more than could ever have been expected. Strengthened by this very experience, the Christian is moved to contribute to creating just societies, where all receive what is necessary to live according to the dignity proper to the human person and where justice is enlivened by love.

Expanding upon this at the Angelus this past Sunday (February 14, 2010), he related the days' Gospel reading (the Beatitudes) with his Lenten message.

...the Beatitudes are rooted in the fact that divine justice exists, exalting those who have been wrongly humiliated and humbling those who have exalted themselves. ... This justice, this Beatitude, will be realised in the Kingdom or Heaven, the Kingdom of God, which comes at the end of time but which is already present in history... Christ's Gospel responds positively to man's thirst for justice, but in an unexpected and surprising way. Christ does not propose a social or political revolution, but a revolution of love which he has already achieved with His cross and His resurrection. It is upon these that the Beatitudes rest, opening a new horizon of justice.

The pope's message is an invitation of sorts. He is letting us in on his own "program" for Lenten reflections. We, too, may reflect upon the Lenten Scriptures and our prayers, fasting and almsgiving through this lens to help more fully live a life of justice in Christ Jesus.

"Love is God's Very Essence"

At yesterday's Angelus, the Holy Father spent some time speaking about the day's Second Reading for Mass (I Corinthians 12:31-13:13), Saint Paul's wonderful description of love. Pope Benedict XVI himself described this as one of the most beautiful passages of the entire Bible.

The following comes from the Vatican News Service report of his remarks.

"Charity", the Pope explained, "is the 'greatest' gift, which gives value to all the others. ... In the end, when we find ourselves face to face with God, all other gifts will fail and all that will be left to last for eternity is love, because God is love and we will be like unto Him, in perfect communion with Him.

"For now", he added, "as long as we are in this world, charity is the distinctive mark of Christians. It is the synthesis of all their lives, of what they believe and what they do..."

The Holy Father went on: "Love is God's very essence, it is the meaning of creation and history, it is the light that gives goodness and beauty to the existence of each man and woman. At the same time love is, so to say, the 'style' of God and of believers, it is the behaviour of those who, responding to the love of God, order their lives as a gift of self to God and to neighbour."

Making Time

Christians used to express their relationship with Jesus. ... The meaning of the expression advent also includes that of 'vistatio', ... a visit, which in this case means a visit from God: He enters my life and wishes to address Himself to me...

In daily life we all know the experience of having little time for the Lord, and little time for ourselves. We end up becoming absorbed by 'doing'. Is it not often true that it is activity itself that possesses us, society with its multiple distractions that monopolises our attention? Is it not true that we dedicate a lot of time to entertainment and leisure activities of various kinds?

Advent, this potent liturgical period we are entering, invites us to remain silent as we come to appreciate a presence. It is an invitation to understand that the individual events of the day are signs God addresses to us, signs of the care He has for each of us. How often does God make us aware of some aspect of His love! To maintain what we might call an 'inner diary' of this love would be a beautiful and rewarding task in our lives. Advent invites us and encourages us to contemplate the living Lord. Should not the certainty of His presence help us to see the world with different eyes?

Homily of Pope Benedict XVI
First Vespers for the First
Sunday of Advent
November 28, 2009
Translation from Vatican News Service

Wisdom

Each Sunday, prior to praying the Angelus with pilgrims, the Holy Father offers a brief reflection or gives some type of remark. Below is the Vatican News Service account of yesterday's Angelus, which the Holy Father based on the second reading of Sunday's Mass. These seem to be appropriate words for our Church and country. (The complete English text should be posted by the Vatican in the next day or so.)

VATICAN CITY, 20 SEP 2009 (VIS) - At midday today, before praying the Angelus with faithful gathered in the inner courtyard of the Apostolic Palace at Castelgandolfo, the Holy Father commented on a passage for the Letter of James, the second reading of today's Mass, which focuses on the question of true wisdom.

"Like God from Whom it comes, wisdom does not need to impose itself by force because it possesses the indomitable vigour of truth and love, which is self affirming", said Pope Benedict. "Therefore is it peaceful, mild and compliant; it is not partisan, nor does it use lies; it is indulgent and generous, and may be recognised by the fruits of goodness it brings forth abundantly.

"Why not pause now and again to contemplate the beauty of this wisdom?" he added.

"Why not draw - from the uncontaminated font of the love of God - the wisdom of the heart which detoxifies us from the dross of lies and selfishness? This applies to everyone but, first and foremost, to those who are called to be promoters and 'weavers' of peace in religious and civil communities, in social and political dealings, and in international relations."

The Holy Father noted how, "in our own time, perhaps because of certain typical internal dynamics of mass societies, we not infrequently see a lack of respect for truth and for keeping one's word, alongside a widespread tendency to aggression, hatred and violence."

Yet, "in order to accomplish works of peace, we must become men and women of peace", he said, "enrolling ourselves in the school of the 'wisdom that comes from on high', in order to assimilate its qualities and produce its effects."

"If each person, in his or her own environment, manages to reject lies and violence in their intentions, words and actions, carefully cultivating feelings of respect, understanding and esteem for others, this would perhaps not resolve all the problems of daily life, but it would make it possible to face them more serenely and effectively."

Community, Unity, Love

The Holy Father often uses his time during his Wednesday General Audiences to teach about the great saints. Yesterday (September 9), he preached about St. Peter Damian, the 11th-century monk, reformer, and "intrepid man of the Church," according to Pope Benedict XVI.

There were two very profound thoughts in the pope's talk, as related by the Vatican News Service. First, he spoke about St. Peter's life as a hermit, where he sought solitude and rigorous self-denial and penance as a way to break his ties to the world and deepen his communion with the Lord. Pope Benedict added:

"Today too, even if we are not monks, it is important to know how to create silence within ourselves in order to listen to the voice of God. ... Learning the Word of God in prayer and meditation is the path of life."

For most of us, silence is difficult. But it can't be a luxury, for indeed God uses the silence to speak to us. Even in our public prayer, the liturgy, silence is required so that we may hear the Lord's voice and let it speak to our inmost being.

However, as Christians, we don't live for ourselves only. As wonderful as our communion with the Lord may be, it calls us to something more. Pope Benedict continued:

"[C]ommunion with Christ creates a unity of love among Christians..."

How many times have we heard people (including ourselves), in faithful zeal and love of the Lord, deny this Communion not in word, but in lack of love? We speak often of the secularization of society and the Church. Perhaps this is most clear when the language of division encroaches upon our Church. In our country, this often is fueled by political differences as well.

I sometimes pray that I may see others as the Lord sees them. We know that God has created all people in his image and that each life is important. He loved us first (I John 4:19), even before we loved him and he will love us to the end (John 13:1). He loves us with all our faults, yet he wishes us to overcome these; he loves us even while in sin, but he seeks our repentance; he loves us even while in darkness, but he leads us to the light.

And what is love? According to the Apostle Paul (I Cor. 13:4-13) it is patient, kind, neither jealous nor pompous, not inflated or rude, it is not selfish and not quick-tempered, and doesn't brood over injury. Love doesn't rejoice when things go wrong but in the truth. It endures for ever in hope.

For me, this is how I discern a person's message of faith (including my own). Are they (or I) kind and patient? If the answer is "yes," love is there (and God is love). Are they arrogant and pompous? Rude, rash, selfish? If so, then love is not there. And when love isn't there, it doesn't let us off the hook. We still have to love that person or those people who may dislike us or even hate us.

This is a life-long project (at least it is for me!). Pope Benedict's words about St. Peter Damian help keep us focused and remember:

Beloved, let us love one another, because love is of God; everyone who loves is begotten by God and knows God. Whoever is without love does not know God, for God is love. (I John 4:7-8, NAB)

Resources for Commemorating September 11th

This Friday marks the eighth anniversary of the attacks of September 11th, "a dark day in the history of humanity, a terrible affront to human dignity" (Pope John Paul II, September 12, 2001 Audience), which he said left him (and all of the world) "heartbroken." Many parishes have Masses, Vespers, or some other liturgical prayer that day while others will commemorate the event at the Saturday evening and Sunday Masses.

The United States Conference of Catholic Bishops has had a page with prayers, intercessions and homily resources posted for several years. Even if you have referred to this in the past, it's worth another look. There are prayers for peace, for our nation, for our troops and for our leaders. This Friday also may be a good day to look once again at Pope Benedict XVI's prayer that he offered at Ground Zero when he visited New York last year.

Two days after the attacks, Pope John Paul II welcomed a new American ambassador to the Holy See. In his remarks, the Holy Father said:

I pray that this inhuman act will awaken in the hearts of all the world’s peoples a firm resolve to reject the ways of violence, to combat everything that sows hatred and division within the human family, and to work for the dawn of a new era of international cooperation inspired by the highest ideals of solidarity, justice and peace.

Sometime this week most of us will recall where we were and what we were doing as these horrific attacks took place and their impact began to sink into our hearts. It might be a better exercise to consider --both personally and as a nation--where we have been since September 11th and what we are doing to "work for the dawn of a new era...inspired by the highest ideals of solidarity, justice and peace."

"We All Become His Body"

This week's coming feast, the Solemnity of the Body and Blood of Christ, calls us to reflect even more deeply on the gift of the Eucharist and our response to that gift. Pope Benedict XVI, who writes and speaks with such simple eloquence, recently told participants in a Wednesday Audience (December 10, 2008):

St Paul says: "the cup of blessing which we bless, is it not a participation in the Blood of Christ? The bread which we break, is it not a participation in the Body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread" (I Cor. 10: 16-17). In these words the personal and social character of the Sacrament of the Eucharist likewise appears. Christ personally unites himself with each one of us, but Christ himself is also united with the man and the woman who are next to me. And the bread is for me but it is also for the other. Thus Christ unites all of us with himself and all of us with one another. In communion we receive Christ. But Christ is likewise united with my neighbour: Christ and my neighbour are inseparable in the Eucharist. And thus we are all one bread and one body. A Eucharist without solidarity with others is a Eucharist abused. And here we come to the root and, at the same time, the kernel of the doctrine on the Church as the Body of Christ, of the Risen Christ...

Christ gives us his Body in the Eucharist, he gives himself in his Body and thus makes us his Body, he unites us with his Risen Body. If man eats ordinary bread, in the digestive process this bread becomes part of his body, transformed into a substance of human life. But in holy Communion the inverse process is brought about. Christ, the Lord, assimilates us into himself, introducing us into his glorious Body, and thus we all become his Body.

This week's feast (celebrated today on the universal calendar and transferred to Sunday in the United States), gives us the opportunity to offer thanks and praise to God for sending his Son as our Redeemer; to give thanks and praise to Jesus Christ for loving us "to the end" (John 13:1) and offering himself in obedience and humility; and to give thanks and praise to the Spirit for constantly renewing the face of the earth, enlivening us to live our faith.

In light of Pope Benedict's message, I believe this feast also calls us to examine our consciences regarding our participation in the Eucharistic feast. Do we live as someone who is grafted to the vine of Christ? Are we willing to love "to the end," even if it means suffering unjustly? Are we willing to forgive as our Lord did, even as he suffered on the cross? Do we seek reconciliation, and unity?

In the words of Eucharistic Prayer III (co-opted for this blog's title):

Grant that we who are nourished by his body and blood,
may be filled with his Holy Spirit,
and become one body, one spirit in Christ.