Love in the heart of the world

Living among others in the world-being in the world and not of it-will come in many “styles”:  single, married, ordained priest, aligned with associations or independent. The common denominator is being a sign, a witness to a central reality: love in the heart of the world, in love with God and with those God has created.

The family, which is the foundational and enduring community of love and life, may prove to offer a mustard tree of faith and love for various modes of living in the world, of being love in the heart of the world for others. This little community  is ordinary, the way for most people in every age.  As both a natural good and a  sacrament of love and life in the new dispensation, the family offers a home for  enduring relationships, reconciliation, and initiatives that can positively affect society and the Church and, therefore, the true good of human persons.

Vocation (ad intra) and mission (ad extra)

The family discovers its inner truth (its vocation ad intra) through faithful relationships that endure all the vicissitudes of human life on pilgrimage. Generosity, courtesy, kindness, concern for the member(s) least able to care for themselves:  these are the visible traits of the Christian family and its life “ad intra.”

The family gives witness to what it has experienced “ad intra” through an awareness that others, too, are made in God’s image and likeness; these others are made for love and not use; the family can accompany others on their path towards truth and love, not judging , but listening, walking alongside, and encouraging them in their journey.  This is the family’s mission ad extra.

A sign, metaphor, means for the Church

The Christian family (a domestic church) might be a sign, metaphor, and means for realizing the truth of love and life among Christ’s faithful-an image for the Church herself.

It would be just like God to choose something little and apparently insignificant (the family) to achieve His “macro” purpose:  a unified family of believers (the Church), a home for those striving to live among and for the people of our time.  Marked by loving relationships, the Church could come to resemble the family as a community of love and life.

And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth.—John 1:14

Among Us

The family:  love in the heart of the world

We live in a strange and difficult time. We have all kinds of technological and political possibilities for communicating, understanding one another, building a more just world. Yet, we are plagued by the perennial disease of human weakness and sin. Any daily newspaper will bear witness to this harsh reality.

Into a world like ours, Jesus came. He found lights and shadows — promising philosophy, sound governmental system, people waiting for the truth, as well as rampant violation of human rights, ascent of godlessness in the sound governmental system, many poised for political action-including murder-to achieve their ends. Lights and shadows, then and now.

Our time requires the truth and love that Jesus brought, ultimately through his death and resurrection, loving us to the end, sending His Spirit to lead us into all truth.

Given our widespread individualism, consumerism, commercialism, and moral relativism, we will need a strong, consistent, and compelling antidote to our ills. There will be, can be, no silver bullet. The issues are too complex; the solution will need to be comparably multifaceted.

Christian humanists, personalists

It may be that people of deep and informed Christian faith and humanity, committed to live among the often troubled men and women of our time, will be a critical element of what’s needed. “Christian humanists or personalists,” who  are imbued with Christ’s life and love, will be capable of connecting with the legitimate interests of people of our time. Through relationship, these modern-day evangelists will impart more than themselves-Christ and the Trinitarian Communion of Love and Life. The mode will be more loving influence than intellectual persuasion-what John Paul II once called “lived sermons.”

They will mediate God through honest, sincere, loving relationships. They will see the good, the positive in people and in their culture; they will affirm and encourage this good.  They will witness to the Holy Trinity’s internal love through their love for each other.

This path will not be an easy one. Living among others in our world of myriad distortions of the true, the good, and the beautiful will demand an interior poise—firm faith, active charity, in order to give witness to hope for those thirsting for it.

Click on the link to read the artcile:

… to raise gaze of man to “absolute Good and Beauty”

Imagine you’re on your way to work. It’s rush hour traffic at the metro and you’re squished in a crowd of commuters. As you travel up the escalator, coffee and donut in hand, to catch the 8:05 into the city, an out-of-place sound begins to rise above the din of early-morning traffic, above the scuffs and squeaks of shoes, above the hurried and insistent voices, above the blare of loudspeakers announcing arrivals and departures. It’s the sound of a violin. A man in baseball cap and jeans is ensconsed next to a trash basket, an open violin case at his feet, and he’s playing the instrument with masterful artistry — his phrasing and feeling are something special, something wondrous. The heartbreaking notes of Schubert’s “Ave Maria” echo and reverberate throughout the marbled space.

Would you stop to listen? Would you be willing to spare, say, five minutes for music that speaks to the heart and nourishes the soul? Would you spare a buck for a guy who plays his violin with passion, energy, and mastery? Would you recognize beauty and genius even if it was disguised as a street-corner busker?

The Washington Post performed a fascinating sociological experiment on January 12th this year. They convinced Joshua Bell — one of the world’s most famous virtuoso violonists — to play an impromptu “concert” during rush hour traffic in Washington DC’s L’Enfant Plaza Station. The question was simply this: “In a banal setting, at an incovenient time, would beauty transcend?”

Uh…apparently not. Bell, who plays a Stradivarius violin worth $3.5 million and commands something close to $1,000 bucks a minute to perform before sold-out crowds all over the world, managed to rake in a little over $30 in a little less than an hour. Most commuters, some on cel phones and some listening to iPods, passed Bell by without a pause or a glance. Little did they know, they were missing a show many folks are willing to dish out upwards of $100 (for a cheapie ticket) to see.

The article is both highly amusing (Bell struck me as a charming fellow with a healthy sense-of-humor) and a little bit depressing. Ours is a beauty starved culture and here’s more evidence of it. How many of us are willing to stop and soak in beauty when given half a chance? An interesting tidbit from the article is that children were invariably drawn to Bell’s playing, but their parents ushered them along because it was more important to catch a train than to listen to some guy play dusty old music.

Fascinating article. Check it out here.c

by Daniel Murphy
(for Jesus Crucified, Who loved us until the end
composed before the Blessed Sacrament on Holy Thursday, April 5, 2007)

The discerning winemaker eyes
His choicest grapes-ruddy, round, robust,
And admires a cluster of sunlighted promise,
Taking them gently in hand, plucking them from the vine.

The diligent winemaker crushes
His choicest grapes-ruddy, round, robust,
And beholds the now-squat elements (skin, juice),
Pressing them for choicest wine.

The delicate winemaker now ferments
His choicest grapes-flattened skins and juice,
And creates a wondrous fruit,
Offering us new sweetness as a mystical drink divine.

Rome, Apr 2, 2007 / 09:32 am (CNA).- As anticipated, the Diocese of Rome officially concluded its investigation into the life, virtues and fame of sanctity of Servant of God John Paul II with a ceremony at midday today, in the Basilica of St. John Lateran. The conclusion of the diocesan investigation is the first step in the process of beatification of the late pontiff who died on April 2, 2005.

read the rest of the news story from CNA

One Step Enough

Lead, kindly light, amid the encircling gloom,
Lead Thou me on!
The night is dark, and I am far from home;
Lead Thou me on!
Keep Thou my feet;
I do not ask to see the distant scene;
One step enough for me.

—first stanza of John Henry Newman’s “Lead Kindly Light”

John Henry Newman’s “Lead Kindly Light” describes the human condition well: there’s often gloom, darkness, unclear pathways. His affirmation—“one step enough for me”—is a quiet, calm and peaceful decision to trust in each step along the way, rather than trying to discern the whole pathway and landscape.

Action towards integrity of life is across six life-domains, in specific next steps. Each step leads on to another. Regular review and updating are essential so that we keep pace with changing circumstances, needs, and opportunities.

Developing a plan for focused action involves assessing the importance and status of each of the six life-domains, and then creating relevant, realistic, do-able next steps.

There are six life-domains, which represent the major areas of development towards integrity of life. Remember that some are certainly intrinsically more important than others; but, balance is the key issue. Although financial/material well-being is not inherently as important, for example, as spiritual/moral health, its lack can cause imbalance and pain in all areas. Make a commitment to progress in all six areas, focussing on (perhaps) different life-domains at different times.

1. Spiritual / moral

This life-domain is ultimately important: how we live our lives vis-à-vis God, others, ourselves. Our most intimate values, impulses and actions stem from this domain.

2. Intellectual / creative

This domain runs a close second to the first: we exercise our gifts of mind and imagination here, consciously discovering and cultivating our personal capacities. (This should not be construed to mean high-brow pursuits and fine arts only. Many things qualify as legitimate applications of our minds and imaginations.)

3. Social / emotional

This domain includes the sphere of our key relationships—family, friends, colleagues, community, recognizing that we become who we are in large part through dialogue and collaboration with others.

4. Physical / recreational

Our bodies—like our minds and spirits—require attention. We all need sound habits of eating, exercising, and re-creating ourselves. While people with spiritual and intellectual priorities often neglect this area, it is at a cost. In the short run, it may not take too great a toll. In the long run, we do better mentally and spiritually through healthy physical and recreational practices.

5. Professional / vocational

We spend some of our best hours at work or living out a vocation. In this sphere like the others, we should make a commitment to continuous growth, avoiding the risk of routine and even burn-out. Knowing that the exercise of our gifts contributes to the well-being of others, we are challenged to renew our professional and vocational commitments, skills, and accomplishments.

6. Financial / material

Here we exercise stewardship of what is available to us financially and materially. While it may seem to be the least important of the six domains, giving proper attention to this domain undergirds growth in the others.

The Inner—paints the Outer—
The Brush without the Hand—
Its Picture publishes—precise—
As is the inner Brand.

—Emily Dickinson, #451

Dickinson’s poem reminds us that what we do (“Outer”) arises from what we are (“Inner”). Only people of duplicity appear other than they are. People of integrity strive to match outer and inner.

Fundamental to our inner self is what we hold to be true—our beliefs and our core imperatives for action. While we gain much of the substance of our beliefs and core imperatives for action from our environment and culture (e.g., parents, teachers, coaches, ministers), we have ultimate personal responsibility for directing our actions.

Freedom of personal belief and action defines us as persons. Our capacity to discern, decide, and act distinguishes us from the rest of visible creation.

“I believe . . .”

Belief undergirds our choices and our actions. It is made up of both “I” and “believe.”

“I” am created unique, free, and responsible. I have the capacity to think and to love (or use) others. No one can do what only I can do: discern, decide, act as co-creator of my life.

“Believe” suggests content that I have evaluated and found to be true and worthy of my personal commitment. I believe what makes sense to me. Belief will guide my actions.

“Therefore I will . . . “

“Therefore” shows a connection of logic and determination. I believe these things to be true, therefore I will act accordingly.

My capacity to act freely most precisely defines me as a person. I act as my conscience directs me. I strive to match individual actions with core beliefs and imperatives. This alignment between belief and action continuously challenges me; experiencing this alignment brings a sense of satisfaction, of rightness.

Through a few reflective exercises, a personal credo comes into focus. Like vision, it needs regular review and updating. But, the credo becomes the guiding light, sort of the litmus test of decisions. It summarizes the values that direct my awareness, attitudes, and ultimately acts.

And one key phrase from my credo becomes my mission statement: like a call-out quote from a feature article that someone might write about me. My mission statement guides my role in the world. It might be my “face” towards others. It answers the question: What is my specific purpose in the world?

I might adapt the famous phrase to say, without a vision, the person perishes.

There’s a basic truth here: We are capable of and, in a sense, made to direct our capacities of body, mind, and spirit towards “ends,” things we perceive to be ultimately good.

Discovering this dimension of purpose and vision requires calm reflection, prayer, and methods for definition.

How do I discover and articulate this vision?

1. We certainly should pray for help to discover this truth about ourselves-—which is both general (we all share the same basic humanity and destiny) and specific (I have my own particular set of talents, circumstances, opportunities). Clarity about ourselves comes into focus gradually like a landscape glimpsed through a dissipating fog. Prayer is indispensable for seeing through the earthly fog.

2.. We can employ methods that will enable this purpose and vision of life to come into focus. One example, in a method for continuous personal growth and development called “Integrity of Life,” is to write out my own eulogy, an end-of-life reflection on what my life stood for. This “jumping to the end” gives at least a basic clarity about what I ultimately want my life to represent. From this eulogy, I can see the main themes and contours of a personal vision.

3. Because clarity about our purpose and vision of life comes into focus gradually, it’s vital to renew our statement of purpose and vision. I mark time on the first Friday of each month to revisit mine. A purpose and vision of life needs to be “living,” subject to development. Cardinal John Henry Newman observed that development is the law of life on earth–hence the frequent metaphors of journey and pilgrimage.

Human dignity requires one to act through conscious and free choice, as motivated and prompted personally from within, and not through blind impulse or merely external pressure. People achieve such dignity when they free themselves from all subservience to their feelings, and in a free choice of the good, pursue their own end by effectively and assiduously marshaling the appropriate means. (Gaudium et Spes, #42)

Responsibility. An interesting word. Perhaps laden with negative “should” connotations. Taking out the garbage. Cleaning the garage. Trimming the hedge.

Well, that’s not exactly the notion here. It’s the counter-poise to freedom that pursues the true, the good, and the beautiful. It means we align ourselves through free and deliberate choices with what we know to be right.

The above quote from one of the two pillar documents of Vatican II delineates several aspects of responsibility.

1. Conscious and free choice: Choice has lots of baggage nowawdays, appropriated as it has been by the concept of freedom-to-do-as-I-please. Quite the opposite of freedom that’s aligned with what’s true, good, beautiful. What is in common in our various definitions is personal exercise of conscience—that still, small voice that hears the promptings of God’s law and sees how that applies to this or that situation. We can’t get around the personal aspect of responsible action; I can’t pin my choices on anyone else, in the final analysis. I’m the captain of the ship of decision.

2. Freed from emotional subservience: This is a key insight. We are, by nature, endowed with emotions that spur us to action. Emotion can accompany the best of things: true romantic love, friendship, creativity. But, the point here is to avoid the pitfall of being essentially and finally guided by emotions. We have intellect and will, and therefore the gift and capacity of exercising reason on issues that face us. Emotions may accompany good decisions and actions—not always. But, they should never be the ultimate “authority” in what we choose freely and responsibly to do.

3. Free choice of the good: As noted above, we have a wonderful gift of freedom to decide and act. But, it’s not absolute, boundless freedom. When was the last time you approved of someone’s free decision to assault you or one of your loved ones? Clearly, freedom must be connected to what’s true in the natural and revealed orders. And, it’s our responsibility to pursue what’s truly good.

4. Intentionality and means: Once we have determnined what’s best to do with our lives—generally or in specific circumstances, we are called to act with intention and to use appropriate means. So, for example, if I decide to become a mentor, I will apply, go through the background checks, learn about what’s best for the person I’m mentoring, avail myself of the resources that the mentor program offers me. I don’t “wing it,” I use what will make me the best mentor (for this youth) that I can be.

Responsibility has rich dimensions of engaging our full capacity to order our lives and individual acts according to what’s true, good, and beautiful. With clarity about what’s right, we can marshall the means to achieve it. That’s real responsibility.