Biblical purity explained by Pope Francis

 

Image Credit: McGill University

The Pope's Sunday Angelus address for yesterday reported by Zenit

Biblical purity explained by the Pope in a nutshell

The day before departing for Indonesia, Singapore, Timor, and Papua New Guinea, Pope Francis led the traditional Sunday Angelus in St. Peter’s Square. Around 15,000 people gathered to listen to his Sunday address and pray the Marian Angelus with him. Below is the English translation of the Pope’s words: 

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Dear brothers and sisters, happy Sunday! 

Today, in the Gospel of the liturgy (cf. Mk 7:1-8, 14-15, 21-23), Jesus speaks about the pure and the impure: a matter very dear to his contemporaries, which was linked principally to the observance of rites and rules of behaviour, to avoid any contact with things or persons considered unclean and, if this happened, to erase the “stain” (cf. Lev 11-15). Purity and impurity were almost an obsession for some religious of those times.

Some scribes and Pharisees, obsessive, strict observers of such norms, accuse Jesus of allowing his disciples to eat with unwashed hands, without washing their hands. And Jesus takes this reproach on the part of the Pharisees to His disciples to talk to us about the meaning of “purity”.

Purity, Jesus says, is not linked to external rites, but is first and foremost linked to inner dispositions, interior dispositions. To be pure, therefore, it is no use washing one’s hands several times if one then, within the heart, harbours evil feelings such as greed, envy or pride, or evil intentions such as deceit, theft, betrayal and slander (cf. Mk 7:21-22). Jesus draws attention to the need to beware of ritualism, which does not make one grow in goodness; on the contrary, this ritualism can sometimes lead one to neglect, or even justify, in oneself and in others, choices and attitudes contrary to charity, which wound the soul and close the heart. 

And this, brothers and sisters, is important for us too: one cannot, for example, leave Holy Mass and, still in front of the church, stop and gossip wickedly and mercilessly about everything and everyone. That chatter that ruins the heart, that ruins the soul. And you can’t do this! If you go to Mass and then do these things at the entrance, it is a bad thing! Or to show oneself to be pious in prayer, but then treat one’s own relatives at home with coldness and detachment, or neglect their elderly parents, who are in need of help and company (cf. Mk 7:10-13). This is a double life, and one cannot do this. And this is what the Pharisees did. External purity, without good attitudes, merciful attitudes towards others. One cannot be apparently very decent to everyone, and perhaps even do a bit of voluntary work and some philanthropic gestures, but then inwardly cultivate hatred towards others, despise the poor and the least, or behave dishonestly in one’s work.

In acting in this way, the relationship with God is reduced to external gestures, and within one remains impervious to the purifying action of His grace, indulging in thoughts, messages and behaviour without love. We are made for something else. We are made for the purity of life, for tenderness, for love.

Let us ask ourselves, then: do I live my faith in a consistent manner, that is, what I do in Church, do I try to do outside in the same spirit? By my sentiments, words and deeds, do I make what I say in prayer tangible in closeness and respect for my brothers and sisters? Let us think about this. 

And may Mary, Mother most pure, help us to make our life, in heartfelt and practiced love, worship pleasing to God (cf. Rm 12:1).

To read this on the Zenit website click here.

Fasting that shines a light and heals wounds

 

Anxious and Troubled?

This Sunday's gospel reading about the visit of Jesus to the home of Martha and Mary generates more than its fair share of popular opinions from people who hear it. Understandably, many people empathise with Martha, feeling that she unfairly got the short end of the stick from Jesus and that Mary got off like a Goody Two-shoes.

To be clear: Jesus did NOT pass judgement on Martha's acts of service themselves. That would not be consistent with Jesus' description of himself as having come to serve, not to be served, and his mandate to the apostles in the Gospel of John when he washed their feet at the Last Supper. 

Listen again to what Jesus actually said: "Martha, Martha, you are anxious and troubled..." Other English translations use words like: worried, bothered, upset, distracted, fretting, fussing. In a nutshell, Martha's preoccupation with fulfilling society's expectations of the perfect hostess, and her resentment at Mary's disregard for these expectations, meant that Martha didn't hear a word that Jesus was saying. Houses in Jewish Palestine of the day were not large. Jesus, who could teach thousands, would have been audible anywhere in the house and Martha would have been able to hear Jesus if she had only chosen to listen. 

We have a soft spot for Martha because each of us can so easily identify with her resentment, a resentment that must have built up so much that she actually interrupted Jesus with an accusing question: "Master, do you not care that my sister has left me to do the serving alone?" Martha wasn't only resentful towards Mary, but even towards Jesus himself whom she saw aiding and abetting Mary's 'laziness'. If her brother Lazarus was present with the men that day she was probably resentful towards him too. But instead of going quietly to Mary and whispering in her ear for some help, she brashly 'goes to the top', interrupting Jesus while he is teaching. That made such an impression that the story made its way into the gospel tradition. What Jesus taught there that day did not even get recorded.

Resentment is probably an 'under-confessed' and under-repented 'sin'. The reason for that is that it is almost always fully justified in our minds. "Darn right I'm upset! Didn't you see what he got away with? Didn't you read what she said? Why don't more people step up and (... fill in your hobby horse here)?"

This Sunday's gospel is an opportunity for a mini examination of conscience. What resentments have I been carrying? In the home, with my spouse, my children, my neighbours, my work colleagues, my Vincentian confreres? A good place to do this exercise is setting aside 15 or 20 minutes and sitting at the feet of Jesus.

The Good Samaritan - a Vincentian Take

For a good part of my life, Jesus' parable of the Good Samaritan left me feeling very conflicted and burdened with guilt. On the one hand, I obviously did not want to be identified with the priest and the scribe. On the other hand, imitating the good Samaritan presented itself as involving heroic sacrifice that I doubted I am capable of. It was only relatively recently that I started gaining a certain insight into the words of Jesus: "Go and do likewise."

Clearly, Jesus cannot be asking us to slavishly look on the road for victims of robbers, and take them to a motel or hospital. What we are called to imitate is not the precise actions that the Samaritan did, but what he felt in his heart that energised him to take appropriate action: he was moved with compassion, literally, filled with pity, and then he just knew what he had to do, not because of a law or prescription, but because of his heart. Interestingly, this is exactly the same Greek word used to describe what Jesus felt when he looked at the crowds and was "moved with compassion" because they were like sheep without a shepherd.

Sheep without a shepherd

Saint Mother Teresa of Kolkata presents a wonderful modern day example of someone whose life was driven by her compassion. A very different take on where compassion can lead you can be found with Saint Dorothy Day whose heart was filled with compassion for workers and their families who were at the mercy of ruthless employers, and corporations who were out to maximise profits for shareholders no matter the cost to their workers. As Vincentians we can find great inspiration in the model of compassion offered to us in Blessed Frederick Ozanam, our founder. He manages to blend the best of both Mother Teresa and Dorothy Day by his example, firstly, of direct care and compassion for the poor, but also in educating the society of his day regarding the root causes of poverty, and the unjust circumstances keeping the poor in their poverty, and making them ever poorer.

Like the Good Samaritan, and Jesus himself, Mother Teresa, Dorothy Day and Frederick Ozanam did not approach their life's work as a burden demanded by any law or prescription, but as the natural outflow of hearts filled with compassion. Now Jesus tells us: "Go and do likewise."

Campfire Bread Twists - Happy Feast Day

 

As a boy, when I was a scout, we enjoyed a very simple bread by making a dough from flour and water which we twisted around a stick and baked over the embers of our campfire. The important thing about bread, any bread, is not that you spend hours contemplating it, analysing it, trying to understand it, but that we eat it. It's a comfort food that relieves our hunger pangs and nourishes us, giving us strength to carry on our day or enjoy a night's sleep. This experience is always made so much more enjoyable when we eat as a family or group of friends.

Just as our camp fare has three elements, wheat, water and fire, together making one bread, so the Blessed Trinity has three Persons, together making one God; but the important thing about our God is not that we spend hours analysing and contemplating how the Blessed Trinity is constituted, but that we be nourished by the empowering love of our Father and the Christ-Son poured into our hearts by the Holy Spirit.

On this Feast of the Most Holy Trinity may we all be so nourished among our families and friends.

Terry

Let God do the Rest

 

Our presence is the real evangelization and we need to let God do the rest.
By Deacon Steve

“Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of God. There the angel of the Lord appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed.

Then Moses said, “I must turn aside and look at this great sight, and see why the bush is not burned up.” When the Lord saw that he had turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am,” Then he said, “Come no closer! Remove your sandals from your feet, for the place on which you are standing is holy ground.” He said further, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” Exodus 3:1-6

“Remove your sandals from your feet, for the ground on which you are standing is holy ground.” Every encounter with every person is an encounter with “holy ground” for every person is made in the image and likeness of our God. In every person is the “burning bush” that never consumes but remains as a light in each person, whether they choose to reveal it or not.

And so we need to remove “our sandals”, the “sandals” of our ego, our status, our agenda, and our solutions. We are called to be humble and to walk with people, especially those people who are poor, suffering and marginalized, experiencing who they are as a person and thus experience the person of Christ in each of them and so allow God’s grace to begin to restore their sense of dignity as persons.

We ourselves need to acknowledge that we are in need of God’s love, mercy and compassion, so that by God’s grace we can be the loving presence of Christ to each person. In each person we meet, especially those who are poor, if we listen, we can experience the merciful love of Christ.

St. Francis of Assisi is thought to have said, “Preach the Gospel…if necessary use words.” It is our loving, non-judgemental presence that is the real evangelization. When people start thinking of evangelizing the poor, it almost feels like they are looking for a way to solve the person’s problems rather than just walking with them and being a friend. We also have to remember we are not qualified counsellors and while trying to be helpful we could create other problems or extend them.

In the stories of Jesus healing miracles, Christ is totally present to the person first, looking at them directly, with a loving presence that gives them a wonderful sense of their humanity and dignity in the eyes of God. Any teaching moment only happens when the person is fully healed and their dignity restored.

In being Christ’s presence to the poor and suffering, we have no idea of the grace God makes available to all people. In faith we believe our Lord has a plan and it will be by God’s will that God’s grace will do what is needed. All we have to do is be fully present to the people as equals and as brothers and sisters.

Shalom - Conference Spiritual Reading

irisphoto2 - Credit: Getty Images/iStockphoto

Conference spiritual reading chosen by Deacon Steve Pitre

“When the Lord greeted his disciples and friends after his Resurrection, he said, “Shalom” or in English “Peace”. He simply used the Jewish greeting, which meant “Good morning”, or “Good day”, or “Good evening.” But what did this greeting mean on the lips of the risen Jesus?

It was the proclamation of the world’s healing. It meant that the whole plan of the Father had been fulfilled, that the mystery of the kingdom lived now in the universe, that the glory of God was being poured into every atom of creation through the transformed mind, body, heart, and soul of Jesus the Messiah, the risen Son of God.

It meant that all of the broken relationships in the universe had been healed at their root: that our separation from God was no more, that our alienation from one another, our enmities and misunderstandings and all our estrangements were over, that our individual fragmentations had been healed, that our separation from the animals and from all material creation had ended in reconciliation.

Jesus greeting meant that the harmony of God’s perfect order, the fullness of his life, was filling all things as it was meant to at the beginning. Easter is light, radiance, and splendor, clarity, luminosity, and brightness because it is the dawn of the new creation. It is a new day, the eternal day, and Jesus says, “Good morning.””

- by Fr. Bob Pelton, “The Asceticism of Joy,” Restoration, April 2021, Vol. 74, No.4, p. 1, Combermere

Giving in helpless passivity - Conference Reading

 

For almost all of his public life Jesus was actively doing something. 

However, from the moment he walks out of the Last Supper room and begins to pray in Gethsemane, all that activity stops. He is no longer the one who is doing things for others, but the one who is having things done to him. In the garden they arrest him, bind his hands, lead him to the high priest, then take him to Pilate. He is beaten, humiliated, stripped of his clothes and eventually nailed to a cross where he dies. This constitutes his “passion,” that time in his life where he ceases to be the doer and becomes the one who has things done to him.

What is so remarkable about this is that our faith teaches us that we are saved more through Jesus’s passion (his death and suffering) than through all of his activity and preaching and doing miracles.

There is a great lesson in this, not the least of which is how we view the terminally ill, the severely handicapped, and the sick. There’s a lesson too on how we might understand ourselves when we are ill, helpless, and in need of care from others.

The cross teaches us that we, like Jesus, give as much to others in our passivities as in our activities. When we are no longer in charge…humiliated, suffering, and unable even to make ourselves understood by our loved ones-then we are undergoing our own passion and, like Jesus in his passion, have in that opportunity to give our love and ourselves to others in a very deep way.

Rolheiser, Ron OMI, “The Passion and the Cross,” 2015, Franciscan Media, Cincinnati, p. 2 -3

Reading chosen by Deacon Steve

Image credit
Author: Nata Silina
http://www.supercoloring.com/coloring-pages/eleventh-station-jesus-is-nailed-to-the-cross

Conference Spiritual Reading 11 Jan 2021

 

Spiritual Reading for January 11, 2021 - selected by Deacon Steve

“And the deepest level of communication is not communication, but communion. It is wordless. It is beyond words, and it is beyond speech, and it is beyond concept. Not that we discover a new unity. My dear, we are already one. But we imagine that we are not. And what we have to recover is our original unity. What we have to be is what we are.”

“Thomas Merton: A Book of Hours”, Kathleen Deignan CND, ed., Sorin Books, Notre Dame, Indiana, 2007, p. 162

A Special Solidarity - Fratelli Tutti of Pope Francis

 

Here is an excerpt from 'Fratelli Tutti', the latest encyclical letter of Pope Francis on fraternity and social friendship. This excerpt speaks directly to the values and mission of the Society of St. Vincent de Paul. Indeed, our Society is one of the 'popular movements' referred to at the end of this except. The numbers are paragraph numbers in the encyclical.

I recommend reading this excerpt a number of times - at least three or four times - slowly, silently and aloud. Set aside some time to reflect and pray over these words from a pope who clearly has a heart for the poor. There are a few technical or 'key' words to consider as you reflect: solidarity, service, vulnerability, community.

115. At a time when everything seems to disintegrate and lose consistency, it is good for us to appeal to the “solidity” born of the consciousness that we are responsible for the fragility of others as we strive to build a common future. Solidarity finds concrete expression in service, which can take a variety of forms in an effort to care for others. And service in great part means “caring for vulnerability, for the vulnerable members of our families, our society, our people”. In offering such service, individuals learn to “set aside their own wishes and desires, their pursuit of power, before the concrete gaze of those who are most vulnerable… Service always looks to their faces, touches their flesh, senses their closeness and even, in some cases, ‘suffers’ that closeness and tries to help them. Service is never ideological, for we do not serve ideas, we serve people”.

116. The needy generally “practice the special solidarity that exists among those who are poor and suffering, and which our civilization seems to have forgotten or would prefer in fact to forget. Solidarity is a word that is not always well received; in certain situations, it has become a dirty word, a word that dare not be said. Solidarity means much more than engaging in sporadic acts of generosity. It means thinking and acting in terms of community. It means that the lives of all are prior to the appropriation of goods by a few. It also means combatting the structural causes of poverty, inequality, the lack of work, land and housing, the denial of social and labour rights. It means confronting the destructive effects of the empire of money… Solidarity, understood in its most profound meaning, is a way of making history, and this is what popular movements are doing”.

How does King Jesus want to be served?

 

Christ of the Breadlines - Fritz Eichenberg

Today's parable tells us that the Son of Man, Jesus Christ, the King of the Universe, chose once and for all to be in solidarity and identify himself with the lowliest people. Maybe it's time to relegate the Sistine Chapel, awe-inspiring icons, and portraits of the royal redeemer to museums. If we want to respect Jesus' self-portrait, we would do better to contemplate Fritz Eichenberg's "The Christ of the Breadlines," a black and white etching of a slightly stooped, racially indistinct Christ, distinguishable from the destitute women and men with whom he waits by nothing more than how his presence radiates out to them. This etching illustrates Christ's choice to identify with the vulnerable. Whereas humanity tends to envision the divine as the utmost expression of magnificent "things that matter," Jesus tells us to seek God's self-revelation at the lowest end of the scales of power and prestige.

- Sr. Mary M. McGlone, a Sister of St. Joseph of Carondelet

An extract from The Solemnity of Our Lord Jesus Christ: The king of solidarity published in the National Catholic Reporter

Conference Reading - Sharing what we have been given

 

"Let the people we encounter know about God through the lives we lead..."

Conference spiritual reading selected by Deacon Steve.

“If we have to tell people about God, let us tell them about what he has done for us, about what we have personally experienced; the transformation of our fears, the freedom from the prisons of false myths, the passion of our hunger and where it has led us. That is, if we have to speak. Otherwise, let the people we encounter know about God through the lives we lead: by our willingness to bear the pain of forgiving, by our joy in the humblest of tasks, by our laughter even in the darkest moments.

“What we have been given is not only given for us. It is given to be shared. Only in that sharing do we experience what it means to be Church, and if we are truly Church, then we can transform the institutions we now have and thereby create open spaces - those temples and sanctuaries - in which God who promises to be ever with us, can dwell and in which others who are now lost and alienated and searching can dwell and fulfill themselves creatively.”

Williams, S.J., Monty. “Stepping into Mystery: Four Approaches to a Spiritual Life” Novalis Publishing Inc., Toronto 2012, P. 52

You shall not molest or oppress an alien

Following is an extract from a reflection on the Thirtieth Sunday in Ordinary Time by Steven P Millies

The Gospel from Matthew today (Matthew 22:34-40) presents us with the most concise formulation of our relationships and their implications: “You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment.  The second is like it: You shall love your neighbor as yourself.”  It would be difficult to distill the Christian message more succinctly.  Even the Golden Rule — to love a neighbor as we love ourselves — is not sufficient, because it omits our relationship to God.  We love our neighbor as we love ourselves because God created us both, and because God loves both of us, because we both bear the image of God.  There is a reason why Jesus asserts, “The whole law and the prophets depend on these two commandments.”  This is everything in one place.

It is the beginning of this week’s reading from Exodus 22:20-26 that may sound the most important note for today: it is a reminder.  “You shall not molest or oppress an alien, for you were once aliens yourselves in the land of Egypt.”  It is no coincidence that reminders like this repeat throughout the first five books of the Bible.  God knows how prone we are to forget.  The covenant is here to help us remember.  We are reminded not only to remember our own bondage, but also that the God of justice knows and sees our deeds.  Justice in the community is found in this remembering and in fidelity to the God who is just and compassionate.

My personal observation and comment on the above is to say that it is surely hypocritical for people who are themselves descended from immigrants and refugees to place restrictions and obstacles in the way of new immigrants and refugees. “You shall not molest or oppress an alien, for you were once aliens yourselves in the land of Egypt.”

He Had Compassion

Here is an extract from the Pope's noonday Angelus comments on todays's Gospel about the multiplication of the loaves and fishes:

The compassion and tenderness that Jesus showed towards the crowds is not sentimentality, but rather the concrete manifestation of the love that cares for the people’s needs.

How can little ol' me serve other people?

Follow me...

Nowhere in Scripture does Jesus tell his followers to worship him but there are numerous places where he says or commands, "Follow me". Of course this does not mean we should not worship him but it does mean that our first and most important call is to follow him, to be disciples. How do you do that in practice?

Love covers over a multitude of sins

1 Peter 4:8    (Image credit: Zondervan.com)

Whenever I read the account of the sheep being separated from the goats in chapter 25 of the gospel of Matthew I am struck not only by what is listed in the "citation" but also by what is missing: the Ten Commandments are completely missing. The goats are not condemned for lying, cheating, stealing, adultery, fornication, homosexuality - or even murder - but for a lack of compassion! It's all about sheltering the homeless, clothing the naked, feeding the hungry, giving drink to the thirsty, assisting the sick and imprisoned. Read Matthew 25 and see for yourself.

I am reminded of 1 Peter 4:8: Above all, love each other deeply, because love covers over a multitude of sins.

Working Together and the Need for Friendship

Christian Verheyde, in his book, "15 Days of Prayer with Blessed Frederic Ozanam," has a chapter titled, "The Problem of Collaboration" (p. 84.) In this chapter he summarizes some of the challenges that Blessed Frederic and his companions and followers faced as their "Conference of Charity", as it was called, grew and matured and multiplied. "Charity" was not always in evidence in their meetings, as Blessed Frederic himself testified in his letters to friends. In one letter he wrote…

The People We Serve

This coming Sunday will be Palm Sunday of the Lord's Passion, marking the start of Holy Week and the Sacred Triduum beginning with Holy Thursday's Mass of the Lord's Supper. At this mass the Gospel reading is NOT about how Jesus took bread and wine but rather how he washed the feet of the disciples, an act which has been instituted into our liturgy of the day with a rite called in Latin, "Mandatum" meaning command or mandate: "If I, your Lord and Master, have washed your feet, you also ought to wash one another's feet… Love one another as I have loved you."

We know, of course, that what Jesus wants is not for us merely to mimic the act of foot washing but to take on the attitude or mindset of a lowly servant.

When there are options, the particular words we choose to name groups of people reflect our mindset, our attitudes, our preferences and, often, our prejudices. In turn, as these words are used in regular conversation, this repeated use tends to confirm us in that mindset. We are all aware of the range of words that run the spectrum from loving to unloving and pejorative with regard to people who are different from us, whether in race, ethnicity, culture, nationality, creed, gender, social class, politics, or physical or mental development. I sincerely believe that Vincentians are generally loving people and would never deliberately use pejorative words.

Three Essential Elements of Vincentian Life

Among the essential elements to our work and life as Vincentians there are, at least, three. The most obvious of these, in the public eye, is our ministry to the poor and vulnerable. This is the one that gets measured and reported on. It is also very easy for us to see the spiritual value attached to this ministry as when we read St. Matthew's gospel, chapter 25, about the judgement between the sheep and the goats when Jesus returns in glory as King. However, there are two other essential elements which we neglect at great risk to our very mission and ministry. I compare them to gasoline and oil in a motor car.

The first of the other two elements, which I compare to gasoline for a car, is our personal spiritual life - our connection with God our Father, with Christ our Lord, and with the Holy Spirit. This is the source of our power to minister to the poor. Without a spiritual life of regular prayer, Scripture and the sacraments our tank gets empty. You can only run on fumes for a very short while before you sputter and stop. Frederic Ozanam's spiritual life included daily reading and meditating on the Bible and regularly going to mass and communion. (His wife gives us this testimony: Despite his grave illness he never put aside his time of prayer. I have never seen him go to bed at night or rise in the morning without making the sign of the cross. In the morning he reads the Bible in Greek and meditates for half an hour. During the last days of his life he attended Mass on a daily basis and found support and consolation in doing this.)