Gotta Let It Burn…

wood_burning_fire_closeupQuestion: What does a fire do?

Most people don’t ever see a real fire burning real logs anymore, which is a shame. Besides the obvious niceties, seeing, smelling, hearing and feeling a fire can also teach us a lot about life with the Lord. Like all of creation, fire teaches us. It points us to our Father (it is our Father in a certain sense) and speaks of what lies behind the thin material veil before us. Look at a fire and you will glimpse what God is about.

Answer: a fire purifies and it transforms. Listen to St. John of the Cross:

Fire, when applied to wood, first dehumidifies it, dispelling all moisture and making it give off any water it contains. Then it gradually turns the wood black, makes it dark and ugly, and even causes it to emit a bad odor. By drying out the wood, the fire brings to light and expels all those ugly and dark accidents that are contrary to fire. Finally, by heating and enkindling it from without, the fire transforms the wood into itself and makes it as beautiful as itself. (The Dark Night)

A fire does not tolerate the impurities of a piece of wood. It puts it through a period of cleansing and refinement. It changes it; makes it pure by making it purely wood, without any of its original imperfections. This is not simply an end in itself but so that the fire can transfigure this dead piece of wood into itself – something it could never have done for itself.

Is this not what God does for us?

Our God comes, he does not keep silence, / before him is a devouring fire, / round about him a mighty tempest. / He calls to the heavens above / and to the earth, that he may judge his people: / “Gather to me my faithful ones, / who made a covenant with me by sacrifice!” (Psalm 50:3-5)

Though as dead as a piece of wood in our sins (Eph. 2:5), mixed through with soot and covered in barnacles, the living flame of the Lord engulfs and mercifully purifies us. He doesn’t tolerate the evil that sullies us. He wants to destroy it, annihilate it, burn it away. This simple fact should blow our minds: if we stick close to Him, He promises to make us 100% pure and whole – free from all that clings to us and steals our happiness.

It will hurt. It will come through suffering. It will involve a painful detachment and uprooting. For this reason, it is only with a great deal of either naivety or courage (hopefully the latter) we can pray one of those highly consequential prayers, “Lord, kindle in me the fire of your love.” His love is a fire – and it burns.

Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe; for our God is a consuming fire. (Heb. 12:28-29)

What is this purification for? Transformation.

We bear a tremendous inner poverty akin to a dead piece of wood, but once purified of all that keeps us from accepting the life (the flame) of God, we can be ignited by the spark of His Love and transfigured into an amazing, heat-giving, light-giving fire! We are transformed into a royal priesthood: able to offer ourselves up as living sacrifices billowing up to Him. And in this sacrifice – in this gift of self – we find abundant life, joy, happiness, peace and glory.

In this context do St. Paul’s words blaze and combust:

I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect. (Rom. 12:1-2)

Now the coup de grâce: this purification (i.e. deeper conversion) and transformation wrought by the fire of God inevitably and inescapably leads to mission. A fire that is really aflame is always felt and seen by others. In fact, if left to its natural course and habitat, a fire that is really burning will pass its heat along – it will ignite others as well! A flaming log doesn’t keep to itself, but shares what it has received with others. It is set aglow with dazzling light. And what is set aglow is meant to be seen.

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Thus, disciples burn. They burn with the holy, engulfing, beautiful fire of God. They are purified, made whole, transformed and then sent like wildfire to bathe the whole world in this vibrant glow.

Brothers and sisters, let’s be disciples. Let’s look into the fire of God’s love with trust! We must understand that it comes to purify, to heal, to enlighten and to transform. And then, let us not be afraid of the flame we have been given, but instead go forth into the world in the confidence of God’s power.

For this we pray, “Come Holy Spirit and kindle in us the fire of your love!”

Now go make a fire.

Scriptural Postscript: pray with 1 Peter 2:9; Revelation 1:6, 5:10; Titus 2:14; Romans 12:1; Psalm 119:4; Hebrews 12:28. Also, pray with this song Fuego De Dios by Hillsong United.

Can I Get Some Simplicity for God’s Sake! (Part 2 of 2)

buachaille_etive_morWhile Part 1 of these tandem posts focused on simplicity of life, it ended with a whisper of something more. Without this ‘something more,’ this practical simplicity of life is incomplete, akin to dry ritualism, “drudgery for the sake of it and an insult to all men of good will” (A Christmas Carol.)

We don’t empty ourselves as an act meaningful in and of itself. It is in service of a deeper kind of simplicity. Let us boldly assert what is, in truth, a rather queer fact: we empty ourselves to be filled! Our situation matches what we find in reality: we are in need of filling and (alleluia!) there is something that waits to fill us.

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But with what do we need to be filled?

In 1995, a year after writing his prophetic, profound and highly praised book, The Catholic Church at The End of An Age: What is the Spirit Saying?, Ralph Martin traveled with Sr. Ann Shields to Rome to meet with Pope John Paul II. At their meeting, Ralph presented to him his new book. The Holy Father rhapsodically whisked the book out of Ralph’s hand, blindly reached back to hand it to his secretary, and said, “Ralph, I have already read your book!” Placing his outstretched hands on Ralph’s shoulders, his face grew fiery, his eyes locked and his voice lowered as he said, “Tell me, Ralph – what is the Spirit saying…?” Sr. Ann Shields recounts how, as both men looked into each other’s eyes, Ralph simply answered, “Jesus.” And the two men – two disciples, two children of God, two pilgrims longing for home – repeated back and forth to each other, “Jesus… Jesus… Jesus…” as their voices tailed off.

When we simplify our lives and empty ourselves of the clutter, we open ourselves to being filled more with the Holy Spirit – “The Lord, the Giver of Life”: God Himself. And when the Spirit fills our hearts, like a silent bolt of lightning suddenly illuminating the darkened sky, it points and bears witness to one, simple thing: Jesus.

WhoAmIOh how badly we need (and desire!) this deeper kind of simplicity. We run around and chase so many causes (pro-life/pro-choice), philosophies (expanded/limited government), worldviews (“just love people, dude”) and lifestyles (“P90X and a gluten-free diet changed my life!”), when all we need is more of Him. Please don’t misunderstand – causes, philosophies, worldviews and lifestyles are all legitimate parts of life. But, they are secondary. Jesus is primary. We must come to grips with this, because we are forever in discord until we put first things first and second things second (as pointed out with customary brilliance by Lewis in God in the Dock).

To be human means to look for meaning and purpose in your life as a whole and in your everyday activities. We are all on this search. And as we journey, we accumulate so many things that serve as our guiding lights, giving us meaning and purpose. But are they not all doomed to disappoint us, these dressed-up finitudes to which our hearts aren’t built to belong? We are called to a radical simplicity, to a singleness of purpose.

This simplicity, this singleness of purpose always breeds excellence (see Rediscover Catholicism, Matthew Kelly), whether be in secular tasks or on the spiritual journey.

We see clear-cut evidence of this in Pope John Paul II. He was a man of tremendous gifts – a philosopher, mystic, sportsman, intellectual, dramatist, statesman and leader, but who can best be understood in a “simplicity that lies on the far side of complexity” as a “radical, Christian…disciple” (Witness to Hope, George Weigel). Though life is complicated and our participation “in the world” produces myriad currents of interest, involvement and activity in our lives, at the bottom of that ocean – at the bedrock foundation that lies on the “far side” of all that complexity – what sits on the throne of our heart? Does Jesus sit there? Do we live for a singular purpose?

peter_preachingConsider the Apostles:

For I decided to know nothing among you except Jesus Christ and him crucified. (1 Cor 2:2)

But whatever gain I had, I counted as loss for the sake of Christ. Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. (Phil 3:7-8)

At the end of the day, after being filled with the Spirit, they had this deep simplicity. Their meaning and purpose didn’t come from their jobs, their bank accounts, their houses, their projects, their vacations, their ‘experiences’ or even their web of relationships. Life was about one thing and one thing only: Jesus, Jesus, Jesus.

This kind of simplicity is radical and deeply counter-cultural. Our (now, global) culture is a culture of stuff. You have an itch (boredom)? The culture has a thing for that (TV, Netflix or another form of entertainment). Now a different itch (nope, boredom again)? Well, it has something else for that, too (big ‘experiences’). We take a little bit from here and little bit from there, accumulating these void remedies until eventually we end up bloated on a bunch of solutions that just create more problems, less peace and don’t satisfy anything. We resolve ourselves to living these fragmented lives when “only one thing is needful.” Why?!

Do we really believe that Jesus is all we need; that we need nothing else; that the kind of life He would give us is the life we actually would quit everything to have? Every saint answered ‘yes’ to those questions – and then lived a ‘simple’ life that confessed only one thing: Jesus.

All of us can feel convicted by this. What this really boils down to is a lack of conversion. We simply need to have more deeply converted hearts. Let’s put ourselves in God’s hands, in prayer, and ask Him for that. He’ll answer.

In our complicated, bloated, materially obese culture, we need a greater simplicity of life and a more radical simplicity of heart. And the Good News is that the King is ready and waiting to grow these in us! Let us come before Him so that we may…

Remain simple and innocent, and [we] will be like little children who do not know the evil that destroys man’s life. (CCC 2517)

In this way we will contradict our generation. But, paradoxically, it needs us to do just that.

Forget ‘Fitting In’

chesterton-banner-640x400In the beginning of G.K. Chesterton’s deftly illuminating biography of St. Thomas Aquinas lies this thought:

Christ did not tell his apostles that they were only the excellent people, but that they were the exceptional people; the permanently incongruous and incompatible people; and the text about the salt of the earth is really as sharp and shrewd and tart as the taste of salt… Therefore it is the paradox of history that each generation is converted by the saint who contradicts it most.

Like most of Chesterton’s writing, that quote comes at us like an unforeseen stiff jab; it’s odd, jolting and strangely awakening. When we try that passage on like a t-shirt we see that at once it scratches and challenges us, but, simultaneously, somehow it fits perfectly.

From adolescence to our twilight hours, we get so anxious about ‘fitting in’ and ‘finding our place’ in the world. We try to find our group – our place of connection and belonging. We have last names that contextualize our lives in a ‘clan’, we buy t-shirts that manifest our being ‘part of something’ and we find people with whom we come alive. And it goes all the way up: we look for this sense of belonging – this sense of home – in our communities, countries and our planet as a whole. (What else do political and environmental concerns – local or global – boil down to but a worry over the state of one’s hearth and nest?)

This is all very natural; it is a deep human need. We should look to belong somewhere. We should desire a home. But, where is our home? Where do we belong?

It simply can’t be here. If it is here, then while we live we make no sense to ourselves and then, ultimately, we are lost forever. Such a perspective offers us this: we go through life with an insatiable, restless Sehnsucht that yearns for something ‘we-know-not-what’, something ‘more’; and, as a culminating capstone, we are ripped from our beds and from our ‘home’ by the death that comes for us all. Life is a meaningless tragedy.

But, no, we are not orphans! We are not stuck out in the cold forever. We do have a home…but it is not of this world. It is the world to come. This is a fact that should change the entirety of our lives. Really.

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Now, the challenge: If this is the truth, do we actually live this way?

This should stop us in our tracks. How often do we try to ‘fit in’ and conform to what is around us? How often do we feel the pressure to live by the creeds and impulses of the clay-footed culture of this passing kingdom? How often do we allow a competing compass set our priorities? How often, amidst the copious options encircling us, do we frantically search for our place of belonging – thinking that changing ‘this’ or ‘that’ will finally be the answer?

Thankfully, Christ came to free us from that unquenchable and desperate search. When we finally quit the rat race and rest in Jesus, as always, we discover He has the only answer that helps us understand ourselves. He told us we wouldn’t ‘fit in’:

In the world you have tribulation; but be of good cheer, I have overcome the world. (John 16:33)

Look around – there is a distinct tension between the culture ‘out there’ and the Gospel. This presents an enormous temptation to Christians (as human beings with a natural urge to get along with others) to ‘go the way of the world’ because running against the grain is too isolating and just too darn difficult! It’s simply a lot easier to ‘get along.’ But, to do that is to live a lie:

“If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. (John 15:18-19; emphasis added)

We are not of this world. Thus, our lives should manifest that reality. If we are baptized into Christ, we cannot sacrifice and compromise our identity merely to ‘fit in.’ It may bring us grief and woe, but Jesus can handle that hurt. He begs us not to give in, but to “run with perseverance the race that is set before us” (Heb 12:1), because in Him alone is life and eternally tremendous glory.

We must constantly be asking ourselves, “Where is my home and where does my allegiance lie?” And then, live accordingly.

A final, crucial point: the answer is not to grit our teeth, build a bunker and bear out our countercultural lifestyle in lonely isolation. Such a condition is hardly conducive to the Gospel message or human flourishing. The answer is solidarity. The common gathering and shared life of the brothers and sisters, supporting one another in our walk toward the Lord. Any talk of not conforming to the ‘ways of the world’ is insufficient without affirming the proper solution: a rich communal life of missionary disciples. And, paradoxically, it is in living this way of ‘contradicting’ the world (as Chesterton aptly illuminated) that each and every generation can be brought to Jesus.

In conclusion: do you want to be a saint? Do you want to be missionary? Do you want to be a disciple? Then forget about ‘fitting in.’ Give your allegiance to the one true King.

 

(Check out further application of this discussion here and here.)

‘They Fought Like Warrior-Poets’ – What Moves Culture?

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Mankind, by its very nature and manifested across time immemorial, has always lived in the context of ‘the group.’ New York Times columnist David Brooks even wrote a book boldly entitled The Social Animal – rephrasing Aristotle’s age-old definition of humans as ‘rational animals’ – in which he establishes the central characteristic of humans as their communal nature. Moreover, Brené Brown, a researcher at University of Houston School of Social Work and lights-out TED speaker has claimed that a summation of her decades of research shows two fundamental traits of human beings: “connection and belonging is why we are here” (pg. 68, Brené Brown, Daring Greatly). That really is a quirky, awe-inspiring reality. We are all individually and completely ourselves, but (avoiding all Jerry McGuire references) as individuals, we aren’t complete in and of ourselves. We need others. Hence, community is in our blood.

Now, arising out of these communities in which humans unavoidably find themselves is something called ‘culture.’ Equally as obvious and confounding as this communal nature of man is this term ‘culture.’ Everyone knows culture exists and that it is important, but we come up short when trying to define it. What is culture, anyway?

It isn’t just something reserved for stuffy museums and archipelagos of highly lauded ‘great works.’ It is not something people participate in only every once in a while when they see an opera, look at a Titian gallery or otherwise seek out some activity when they feel like ‘getting some culture.’ No, culture is far more expansive than that, formed from every corner of a building and every act of a citizen. It is “the way we do things around here” (pg. 174, Brené Brown, ibid.). It is the way of life of a people. It is not just what we do sometimes. Culture is the waters in which we are unavoidably swimming and the juices in which we are stewing. It is the spirit and soul of a communal body of people that exhibits its personality, life and health.

But, notice the root word of ‘culture’ – cultus, which is Latin for worship. Where is the natural spring, the birth canal, the inescapable origin, the ‘root’ for this ‘way of life’ of any people? Ultimately, it germinates from what that people worships. That is to say, culture springs forth from what that people loves and gives its collective heart to.

This is such a crucial point. This is why culture always comes back to how a community of people answers certain questions: What is ultimately significant and meaningful in life? What is true about the world and the cosmos? Who is man? What is his place and role in the world? What is the purpose in living? And, perhaps most poignantly, culture stems from and points to three questions achingly explored in Michael O’Brien’s Island of the World: Who are you? Where did you come from? Where are you going?

All of these questions show culture to be more foundational than just what kinds of foods we eat and how we dress. Rather, it cuts straight to the heart of a people, finding its footing in how they answer Jesus’ perennial question:

“What do you seek?” (John 1:38)

In such a context, it doesn’t take an especially exacting gaze to see that our culture is not such a healthy one. It is one thing for a people to take their best stab at answering the questions above and let the cultural chips fall where they may. But, it something different entirely to do what our society in the West now does: not answer the questions at all.

Look at the above list of questions again… does our society give any whiff of an answer to them at all? How can that be? How is that approach to life an honest response to what are certainly the deepest, most rudimentary questions leaping up from the flames within our chests? How healthy can a culture be (and, more importantly, the people who give birth to such a culture) if it stands blind, deaf, dumb and mute, cutting out its own heart? This is why some have argued that we have no culture left.

What is the remedy? What can give life to what is dead? What can turn darkness into light? One (and only one) thing:

“Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.” (Rom. 6:3-4)

Each and every human being (and, by extension, each and every society) needs the ‘newness of life’ that only Jesus can give. It is to Him that we must come with empty hands and to Him that we must give everything. He is the only one who has the power to change societies and their attendant cultures. Life comes from no other source than God the Father, Son and Holy Spirit. It is the definition of foolishness (and Einstein concept of insanity) to dig into any other well. Therefore, if we wish to play a part in healing the wounds or solving the problems around us, we must, as St. Therese once said, “hide [ourselves] in the wounds of Christ,” so that, through us He may redeem, transform and give life.

And this is the climatic point of the Christian life: if we are truly pierced and converted by the Gospel, then we will spray out over the battle-contested garden of the world as warrior-poets of the Gospel – firmly girded with trust and hope in our Father and ever ready to die for Him in our combat against evil.

We follow Him on His mission to save people from destruction and death (as we ourselves have been saved.) In this way it is absolutely our mission (albeit, indirectly) to build a healthy culture, because it is our mission to let the light of Christ change the way people see and live in the world – to unleash Christ to transfigure hearts.

This is what it means to be a disciple. Consequently, it is only this kind of sold-out abandonment to the Christ-centered Gospel that suffices for restoring a putrefied and entombed culture like ours. When disciples truly live together in a community of Gospel-oriented mission, then societies flourish and fluoresce with truth, unity, justice, beauty, goodness and peace.

Brothers and sisters, this is what we are called to by Him who stands at the ready to pour out His grace and power into the hearts of all men. How can we not respond?

Brief Lenten Introduction: Read Psalm 51

CoalWhat is the point of Lent?

I’ve heard Fr. Barron give a great response to that question: “Lent is the time when we remove all that is not God from the center of our lives so that He alone may sit there.” It is a time of purging and detaching, so that only the King may sit on the throne of our hearts. So we abandon ourselves to Him, to let Him put His life within us.

Create in me a clean heart, O God, / and put a new and right spirit within me. / Cast me not away from your presence, / and take not your holy Spirit from me. / Restore to me the joy of your salvation, / and uphold me with a willing spirit. (Psalm 51:10-12)

Therefore (oddly enough) it is a time to be made whole, to be made happier, to receive life more abundantly. BUT! It is not just a time for interior, self-focused navel gazing! We are never made holy (i.e. ‘set apart’) to then just sit content, rest on our laurels and wait for death. We are ‘set apart’ so we can be sent (paraphrasing Pope Benedict XVI)! And so the very next verses of this penitential psalm read thus:

Then I will teach transgressors your ways, / and sinners will return to you. / Deliver me from bloodguilt [death], O God, / O God of my salvation, / and my tongue will sing aloud of your deliverance. (Psalm 51:13-14)

As we are cleanse and cleaned, renewed and converted, we abide more radically in the will of our Father, who “desires all men to be saved and to come to the knowledge of the truth” (CCC 2822, 1 Tim 2:3-4).

What is the point of Lent? Conversion and mission. With conversion, comes mission – always. They are the two strands of a double helix that is the foundational building block for Lent, for the way of a disciple and for life itself.

50 Shades of Disorientation

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(Image credit Charlie Mackesy)

Recently, on the ‘luv’-soaked occasion of Valentine’s Day, Facebook announced that they will allow users in the United States to choose a ‘custom gender option’ in which one may select from 50 genders, alternatives to the traditional ‘male’ and ‘female’ options. Among the choices are ‘transgender,’ ‘cisgender,’ ‘gender fluid,’ ‘gender neutral’ and ‘neither.’ Their reasoning, you ask?

When you come to Facebook to connect with the people, causes, and organizations you care about, we want you to feel comfortable being your true, authentic self (from the Facebook Diversity page).

This latest cultural exhibition of gender confusion really is nothing new, it is just the next step in man’s rebellion against God along the unhinged-from-reality, Bataan Death March-like excursion into nothingness. This is a manifestation of a problem as ancient as sin. But, still, there is something big that is happening with Facebook’s decision – showing that this problem is still as fresh as a wound.

Where does all this gender confusion stem from?

As a start, it is worth considering that the only reason Facebook would offer 50 gender choices as a way of liberating people to be their “true, authentic self” is if a person’s body is not really part of their self (a concept in philosophical language referred to as body-self dualism). If that outlook is true, what follows?

Well, based on my feelings, consciousness and whatever else makes up ‘me,’ I can manipulate, use, dictate, shape and otherwise rule this machine in which ‘the real me’ is housed. This is one step, but it gets worse. Not only do I not have to ‘listen’ to the nature of my body, but, given the disappearance of God from the human horizon, then I really have no inherent nature that informs what is good or bad for me. Thus, the rampant acceptance of, as George Weigel phrases it,

…the utter plasticity of the human condition: there is nothing given in men and women, not even their gender; all is malleable; all can be changed to fulfill desires (or, as it is usually phrased, to meet the ‘needs’) of the imperial autonomous Self (pg. 44, Evangelical Catholicism).

In short, we are alone in a hostile jungle with two options – die or rule: rule over our bodies; rule over anyone who threatens my self-creation; rule over reality itself. This is the affirmation of nothingness.

Now doesn’t this picture make a lot more sense?

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Year after year, this way of thinking has been tightening its grip over our once Creation-affirming culture. But a monolith such as Facebook now trumpeting this worldview as a matter of their company’s foundational ethos is really a big blow.

Why is this an important step?

For a billion people around the world, Facebook is the hub of culture. It is where they connect with people, learn about themselves and receive a hundred cues a day about how life is lived. It is their temple. It is where they come to engage, to listen, to connect and to speak. Like monks, who, as a way of centering their life, periodically ‘check in’ with God every couple of hours, Facebook users must return multiple times daily just to ‘check in.’ It provides a near-monastic rhythm of life.

As this temple, Facebook is a remarkably and insidiously powerful teaching entity – probably the biggest in the world, when it comes right down to it. And the real shame of their recent moment of gender politik is that now every 14 and 15 year-old who makes a Facebook will be considering, “Wait, which one of these genders am I, really? Where do I actually fit on this continuum? I’m not so sure…” The mindset from the get-go is, “You are not given. You must create yourself.” The idea that my body is really me and that there is a givenness (a ‘whatness’) to who I am that informs me of what is good for me and what isn’t… that idea? Implicitly ‘un-friended.’

Why is any of this bad? Because it hurts people. It leads not to human flourishing, but to human suffering. If people stew in a culture that says their body is not part of their ‘true self,’ then they will forever be in a cracked, dissonant war within themselves. Moreover, if people stew in a culture that says, ‘There is nothing that is inherently bad or good for you,’ then eventually more and more people will live that way (I dare you, go to any college and see if that is the case), making more and more people blind to what is good for them and enslaved to poisons. So, in effect, to the classically beautiful definition of a ‘good society’ given by Peter Maurin and Dorothy Day – “a ‘good society’ is one in which it is easy to be good” – people will naturally respond, “that’s threatening.” That’s chilling.

What does one say? We might as well let Pope Benedict XVI say it for us:

The real problem at this moment of our history is that God is disappearing from the human horizon, and, with the dimming of the light which comes from God, humanity is losing its bearings, with increasingly evident destructive effects.

One is also reminded of the legendary quote from Dostoyevsky, which so succinctly illuminates an unwavering truth about life and what it means to be human:

If God does not exist, everything is permitted (The Brothers Karamazov).

Nothing seems to be more and more evidently vindicated each and every day than these two statements. We are losing our bearings (our grip), because we’re walking in the dark. Once God is erased from the “human horizon,” we stumble around for want of light, direction and purpose, desperately and impossibly trying to create ourselves out of nothing and save ourselves from annihilation.

No one would say that Facebook is in voluntary cahoots with the devil, and that won’t be claimed here either. But, our Holy Father nailed it when talking about this mass gender confusion:

Let’s not be naive, we’re not talking about a simple political battle; it is a destructive pretension against the plan of God. We are not talking about a mere bill, but rather a machination of the Father of Lies that seeks to confuse and deceive the children of God.”

Lived-out lies lead to slavery. What are we (you and I) doing to help people not fall victim to this vacuous disorientation?

Grow Up: Become a Child

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“But you, O Bethlehem Ephrathah, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel.” (Micah 5:2)

How often does the wisdom of God prove to be radically different from the wisdom of mankind?

A good illustration of this is in the sixth chapter of John’s gospel. At first, Jesus’ disciples approach him because they are hungry. And, seeing their hunger, Jesus deliberately intensifies it by speaking of the “the true bread from heaven… which comes down and gives life to world.” This bread is better than the manna that fed their ancestors for years in the desert. This is the only bread one ever needs to eat. Naturally, His disciples are sold and salivating – resolutely declaring, “Lord, give us this bread always!”

And, after rising to a crescendo, with the next few lines Jesus loses more disciples than any other time of his earthly life. He says, “I am the bread of life… unless you eat the flesh of the Son of man and drink his blood, you have no life within you.”

What the disciples expected to get was not what Jesus was prepared to give. He was prepared to give something much greater. Likewise, throughout the whole Bible, what God tells His people to do often baffles them just as much as it baffles us nowadays. What our natural gut-instinct tells us will be effective is often the opposite of the solution the Lord gives. And doesn’t this shock us every time?

Just look at the very life of Jesus. Mother Teresa has great words that are pertinent here:

“You know, [we] don’t understand. Jesus came into the world with the most important message [and task] of all time and he had only thirty-three short years to communicate [and accomplish] it. And he spent thirty years doing nothing!” (I Loved Jesus in The Night, pg. 72)

Combine that thought with the fact that the climax of this “redemption” – this “Good News” – was to come through the brutal death of the protagonist and we throw up our hands in puzzlement. This plan for saving the world from all of its problems and redeeming creation itself is just simply not how we, as human beings, would go about things. We would come in with power, wealth, talent and a huge conglomerate wad of “the best the world has to offer.” God (in this world at least) reveals His glory in more magnificent ways.

Lloyd Greenhaw, a confident, jovial, shoot-from-the-hip, Texas rancher-type who leads international missions for Renewal Ministries all over the world, puts it like this: “We live in an upside-down world.” If you want to save your life, lose it. If you want life, you must die. If you want to be rich, become poor. If you want to be filled, be emptied. The list goes on. Just one look at the Beatitudes (Matt. 5) reveals how God’s idea of blessedness is a 180-degree spin from ours.

So, now the question: what does this mean for us as disciples?

Surely, we want to be great disciples. We want to produce fruit. We have (or we should have) a fountain of magnanimous aspirations boiling over within our hearts. Pope John Paul II recognized this when, in addressing young adults throughout the world, he said,

“It is Jesus who stirs in you the desire to do something great with your lives… the refusal to allow yourself to be grounded down by mediocrity.” (Prayer Vigil at World Youth Day 2000)

We want to be great and we should want to be great. But, how do we achieve greatness?

Jesus answered this for us. “Whoever humbles himself like this child, he is the greatest in the kingdom of heaven” (Matt. 18:4). And our hearts are pierced with bewilderment and wonder once again. How can this be possible? Because the ways of God are not the ways of man.

The disciple is not one who has just given some measly intellectual assent to a set of ideas, but one who has received the “spirit of sonship” so that now…

“When we cry, ‘Abba, Father!’ it is the Spirit himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” (Rom. 8:15-17)

Brothers and sisters, we are sons and daughters of God. Through God we are no longer slaves, but sons and daughters and, therefore, heirs to everything He has to give us (Gal. 4:6). This means two things.

First, once again, that we are born to be great. We should hunger for greatness, for glory and for producing magnificent fruit. Notice that when the disciples asked Jesus about how to achieve greatness (Matt. 18:1), He didn’t rebuke them – He answered their question. To not long for glory and for greatness is to not recognize the reality of who we are: namely, children of God.

Secondly, if we want to be great (and if we want to be great disciples), we must come, as children with empty hands, to our loving Father, being nourished by Him and Him alone. We must be made humble. We must become small. We must realize that the only way to have a “big impact” is to be totally present to the little and insignificant things we have to do at each moment. That in the very smallest things (like this moment right now), we meet the very greatest (the infinity of God’s presence).

In this way, we live as children – constantly and forever living in the presence of our Father, allowing His will to guide every inch of our lives. It is an eternal paradox of that “upside-down world” that if we want to be great, we must be small. It is in our smallness that we can rest more firmly in the embrace and power of our Father who loves us. How else could a woman that looks like this change so many hearts?

President_Reagan_presents_Mother_Teresa_with_the_Medal_of_Freedom_1985

This is our privilege and our call – that you and I are each a child of God.

Brothers and sisters, let us live in that truth. Let us abandon ourselves totally to Him, allowing Him to purify us, in His Love, into the pure gold we are created to be. Let us trust our Father. Let us hope in Him. Let us love Him by a complete gift of ourselves. There is no other path for the disciple to take.

Scriptural postscript: pray with Sirach 3:17-24; Psalm 50:15-17; Micah 2-4; 2 Corinthians 12:1-10