Today I read something, and learned something, beautiful.
As Christians, we learn and come to believe that it is only through Jesus that we can be restored to God's friendship, and become - once again - children of our Father.
But what does this mean, really? It is easy to forget from time to time that Jesus was a man, a human being, like you and me. Yes, he is God - but he is also human, in the deepest sense. John Paul II observed: "God is behind man! For God has become man!" How mysterious this is, and how difficult to understand. Is it true, John Paul, that - as you have said - "Jesus Christ is the human face of God, and the divine face of man"?
How mysterious indeed, this Incarnation of God; and yet how amazing, that God desires to share his Life and Spirit with us, in and through this Incarnation, this Word Made Flesh - Jesus. One part of the Eucharist prayer makes this profound reality felt with these words: "By the mingling of this water and wine, may we come to share in the divinity of Christ, who humbled himself to share in our humanity."
How important it truly is, then, to remember this Incarnation. Without it, we could not even be "Christians" - and what is worse: without the Incarnation, we could not have any hope to be restored to God's friendship, or to his Fatherhood. The weight that rests on Jesus' shoulders, who was a man, speaks volumes to us, or at least it should. It is also in Jesus that we come to see an objective form of true beauty, found in this man, who is also God.
Adam, a character in one of Karol Wotyla's plays (Our God's Brother), makes this discovery, and in turn has a reaction and a conversion that belongs to us all who by name call ourselves "Christian":
"You have toiled in every one of them.
You are deadly tired.
They have exhausted You.
This is called Charity.
But with all this You have remained beautiful.
The most beautiful of the sons of men.
Such beauty was never repeated again.
Oh what a difficult beauty, how hard.
Such beauty is called charity."
Thursday, December 17, 2009
Sunday, December 13, 2009
"how, lord?": the only way
Christianity is challenging.
And how do we know, Lord, if it is safe to follow you? Christianity doesn't at all seem to be a "safe" religion. And why should we follow you anyway?
It is a radically different life, the one that Jesus’ proposes to us. In the end, it is the only way to live; in the end, it is the only way to have life – real life; eternal life.
But what does this radically different life look like for us? How are we to live, here and now, as Christians? How, Lord? Too many times have I failed at this, only to learn what I've already learned - and continue to re-learn: this radically different lifestyle is the what I've signed up for. How difficult, how challenging indeed.
“Then he said to them all: "If anyone would come after me, he must deny himself and take up his cross daily and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it. What good is it for a man to gain the whole world, and yet lose or forfeit his very self? (Luke 9:22-24)”
“Give to the one who asks you, and do not turn away from the one who wants to borrow from you. You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven (Matthew 5:42-44).”
“A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another (John 13:34-35).”
Lord, these words – your words – are challenging! How much easier it is to not love others – especially enemies - in this world. Too easy, indeed.
I realized something today that I am constantly re-realizing, time and again. These things that Jesus commands of us; this lifestyle – the very path that leads to life, the one and only way – is impossible. Christianity is challenging, because it causes us to realize that it is impossible.We can't do it.
We need you, Lord. You knew it all along: We cannot follow you or live like you unless you give us yourself - which you have done! We cannot do anything you ask us, unless we have you do it in and through us. “You duped me, O Lord, and you let me be duped (Jeremiah 20:7).”
And these words especially, Lord, pierce my heart:
“You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him. But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned (Matthew 12:34-37).”
Thank you, Lord, for doing what we cannot do, for loving how we cannot love. It is you - always and only you - who makes this radically different lifestyle possible. It is you, living this life in and through us.
In the end, there is no other way (cf. John 14:6).
And how do we know, Lord, if it is safe to follow you? Christianity doesn't at all seem to be a "safe" religion. And why should we follow you anyway?
It is a radically different life, the one that Jesus’ proposes to us. In the end, it is the only way to live; in the end, it is the only way to have life – real life; eternal life.
But what does this radically different life look like for us? How are we to live, here and now, as Christians? How, Lord? Too many times have I failed at this, only to learn what I've already learned - and continue to re-learn: this radically different lifestyle is the what I've signed up for. How difficult, how challenging indeed.
“Then he said to them all: "If anyone would come after me, he must deny himself and take up his cross daily and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it. What good is it for a man to gain the whole world, and yet lose or forfeit his very self? (Luke 9:22-24)”
“Give to the one who asks you, and do not turn away from the one who wants to borrow from you. You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven (Matthew 5:42-44).”
“A new command I give you: Love one another. As I have loved you, so you must love one another. By this all men will know that you are my disciples, if you love one another (John 13:34-35).”
Lord, these words – your words – are challenging! How much easier it is to not love others – especially enemies - in this world. Too easy, indeed.
I realized something today that I am constantly re-realizing, time and again. These things that Jesus commands of us; this lifestyle – the very path that leads to life, the one and only way – is impossible. Christianity is challenging, because it causes us to realize that it is impossible.We can't do it.
We need you, Lord. You knew it all along: We cannot follow you or live like you unless you give us yourself - which you have done! We cannot do anything you ask us, unless we have you do it in and through us. “You duped me, O Lord, and you let me be duped (Jeremiah 20:7).”
And these words especially, Lord, pierce my heart:
“You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart the mouth speaks. The good man brings good things out of the good stored up in him, and the evil man brings evil things out of the evil stored up in him. But I tell you that men will have to give account on the day of judgment for every careless word they have spoken. For by your words you will be acquitted, and by your words you will be condemned (Matthew 12:34-37).”
Thank you, Lord, for doing what we cannot do, for loving how we cannot love. It is you - always and only you - who makes this radically different lifestyle possible. It is you, living this life in and through us.
In the end, there is no other way (cf. John 14:6).
Friday, December 4, 2009
swear to god: refreshing sacrament
Lately I’ve been reading about the Sacraments; one book in particular, Swear to God by Scott Hahn, has really shed some light on the meaning and biblical roots of the Sacraments.
Just the other night, I was reading a section in this book on the Sacrament of Marriage – and it really touched me. Hahn had made this Sacrament a little more real to me. His words are eloquent, and what touched me most of all was what he shared from his own heart, and his own lived experience with this Sacrament.
In essence, the Sacraments communicate the real presence of Jesus, but also more than that: they are “efficacious signs”, because they “affect graces” that are symbolized, therefore making them more than mere symbols. In all the Sacraments, it is Jesus Himself who is “acting”, and communicating his Life and his graces. The biblical roots are many, and they are deep. However, I wish to only speak of what touched me in what I read in Hahn’s book, particularly this section on Marriage.
Reflecting on his own marriage with his wife Kimberly, Hahn says this:
“Indeed, it was His name we invoked when we made our vows, His help Kimberly and I enlisted and His protection, for the sake of His promise. It is His presence that makes the covenant binding. Jesus Christ abides in our marriage, in a real way, for as long as we both shall live” (p. 185).
How beautiful! How Christocentric (Christ-centered). And how very much it ought to be, seeing as Marriage really is – in the end – all about Jesus. How beautiful indeed, to have a proper perspective on Marriage, receiving it as the gift it truly is, from Jesus Himself.
“Marriage is a sacrament not merely in some ethereal or abstract way,” Hahn writes: “It is a sacrament in the most complete, body-and-soul way possible” (p. 186). Speaking of his wife Kimberly, he continues: “She is a blessed sacrament to me, and an hour with her is an hour of prayer… In her I see, reflected, the love of the Holy Spirit and the reality of the Church. In our bodily union, I contemplate something of the communion of Christ with His own bride, the Church” (p. 186).
How refreshing, once again, to read such inspiring words – words that reflect the true nature of marriage, its sacramental nature. These are words that echo the ancient understanding that even Paul had, who saw in marriage a profound mystery, referring to the mysterious union of Christ with his bride the Church (see Ephesians 5:25-32).
“It is for me, and me alone, that Kimberly’s presence is a sacramental presence of Jesus Christ,” Hahn says (p. 187). Yet he also understands another fundamental truth about the Sacrament of Marriage that seems to be all but completely lost in our world today:
“It is not just an inward reality for couples only. Marriage is a sacrament of the Church, and it is an outward sign of any inward grace received by the couple. A married couple shows the world that God is faithful forever; that He is loving and merciful; that He is lavish in His fruitfulness; and much more, as well… [Marriage] will be a lasting statement to an unbelieving world that finds fidelity impossible to believe” (p. 187).
Hahn ends this section in his book by pointing out that marriage would not be a Sacrament if it were just symbolic in nature. This, too, seems to be a concept that is lost to the world, an “unbelieving world”. It seems evident that people who have not had genuine encounters with Jesus Christ in and through his Sacraments tend to seek other experiences to fill that void - a void that only Jesus can fill. Marriage then becomes trivialized, in a sense, and is brought down to the human level, catering only to those desired experiences that human beings long for. And this is understandable, for we are all made to be filled with life, and “to the full” (see John 10:10). If we aren’t filled with Jesus, we will inevitably seek fulfillment in other ways.
Why would marriage not be a Sacrament if it were just a symbol, as Hahn points out? Because marriage, as a Sacrament, contains the real presence of Jesus Christ (p. 187).
How beautiful. How refreshing.
Just the other night, I was reading a section in this book on the Sacrament of Marriage – and it really touched me. Hahn had made this Sacrament a little more real to me. His words are eloquent, and what touched me most of all was what he shared from his own heart, and his own lived experience with this Sacrament.
In essence, the Sacraments communicate the real presence of Jesus, but also more than that: they are “efficacious signs”, because they “affect graces” that are symbolized, therefore making them more than mere symbols. In all the Sacraments, it is Jesus Himself who is “acting”, and communicating his Life and his graces. The biblical roots are many, and they are deep. However, I wish to only speak of what touched me in what I read in Hahn’s book, particularly this section on Marriage.
Reflecting on his own marriage with his wife Kimberly, Hahn says this:
“Indeed, it was His name we invoked when we made our vows, His help Kimberly and I enlisted and His protection, for the sake of His promise. It is His presence that makes the covenant binding. Jesus Christ abides in our marriage, in a real way, for as long as we both shall live” (p. 185).
How beautiful! How Christocentric (Christ-centered). And how very much it ought to be, seeing as Marriage really is – in the end – all about Jesus. How beautiful indeed, to have a proper perspective on Marriage, receiving it as the gift it truly is, from Jesus Himself.
“Marriage is a sacrament not merely in some ethereal or abstract way,” Hahn writes: “It is a sacrament in the most complete, body-and-soul way possible” (p. 186). Speaking of his wife Kimberly, he continues: “She is a blessed sacrament to me, and an hour with her is an hour of prayer… In her I see, reflected, the love of the Holy Spirit and the reality of the Church. In our bodily union, I contemplate something of the communion of Christ with His own bride, the Church” (p. 186).
How refreshing, once again, to read such inspiring words – words that reflect the true nature of marriage, its sacramental nature. These are words that echo the ancient understanding that even Paul had, who saw in marriage a profound mystery, referring to the mysterious union of Christ with his bride the Church (see Ephesians 5:25-32).
“It is for me, and me alone, that Kimberly’s presence is a sacramental presence of Jesus Christ,” Hahn says (p. 187). Yet he also understands another fundamental truth about the Sacrament of Marriage that seems to be all but completely lost in our world today:
“It is not just an inward reality for couples only. Marriage is a sacrament of the Church, and it is an outward sign of any inward grace received by the couple. A married couple shows the world that God is faithful forever; that He is loving and merciful; that He is lavish in His fruitfulness; and much more, as well… [Marriage] will be a lasting statement to an unbelieving world that finds fidelity impossible to believe” (p. 187).
Hahn ends this section in his book by pointing out that marriage would not be a Sacrament if it were just symbolic in nature. This, too, seems to be a concept that is lost to the world, an “unbelieving world”. It seems evident that people who have not had genuine encounters with Jesus Christ in and through his Sacraments tend to seek other experiences to fill that void - a void that only Jesus can fill. Marriage then becomes trivialized, in a sense, and is brought down to the human level, catering only to those desired experiences that human beings long for. And this is understandable, for we are all made to be filled with life, and “to the full” (see John 10:10). If we aren’t filled with Jesus, we will inevitably seek fulfillment in other ways.
Why would marriage not be a Sacrament if it were just a symbol, as Hahn points out? Because marriage, as a Sacrament, contains the real presence of Jesus Christ (p. 187).
How beautiful. How refreshing.
Thursday, November 26, 2009
Jesus forgives us; thank you, Lord
I can understand how some well-intentioned Christians see the Sacrament of Reconciliation (sometimes referred to as Confession) as being a hindrance to receiving - and experiencing - the mercy and forgiveness of Jesus Christ. I suspect this misunderstanding is due to a misunderstanding of the nature of the Sacraments. Any sincere Christian would say that it is Jesus - and only Jesus - who forgives our sins. This is a fundamental truth, and of paramount importance for any sincere Christian; it is of paramount importance, even for the whole world.
The Sacrament of Reconciliation is an experience of Jesus' forgiveness. It is an experience meant to be had in a way that Jesus himself instituted. After the Resurrection, Jesus breathed on his apostles - an event that conjures up an image of the "breath of God's life" given to the first man in the garden of Eden (see Genesis 2:7). Then the Lord said to them, "Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven" (John 20:22-23). His says this to them after commissioning them, telling them that he would send them forth in the world:
"As the Father has sent me, I am sending you" (John 20:21).
This is the history and the tradition of this Sacarment, coming from Jesus himself. But for any and all sincere Christians, it should be emphasized that at bottom, it is always - and only - Jesus who can - and does - forgive all our sins.
Below is something I wrote recently in hope of illustrating this point; I'll just paste it.
-----------------------
I think at bottom, all Christians believe that it is ultimately Jesus who forgives all our sins – and what is more: ONLY Jesus can forgive our sins.
We see instances throughout the Bible – particularly in Old Testament writings – that convey an image of “covering over” sins; but only Jesus has the power to “take them away”, as the Baptist must have known when he said, “Behold the Lamb of God, who takes away the sin of the world” (John 1:29).
This fundamental Truth of Christianity is not contradicted by telling/confessing sins to a priest. At bottom – and “to the depths” – it is always and only Jesus who forgives sins. Always. For without this Truth – nay, without Him and His Sacrifice, as our Passover (see 1 Corinthians 5:7) – we cannot be saved from our sins, much less our death.
-Brian
The Sacrament of Reconciliation is an experience of Jesus' forgiveness. It is an experience meant to be had in a way that Jesus himself instituted. After the Resurrection, Jesus breathed on his apostles - an event that conjures up an image of the "breath of God's life" given to the first man in the garden of Eden (see Genesis 2:7). Then the Lord said to them, "Receive the Holy Spirit. If you forgive anyone his sins, they are forgiven" (John 20:22-23). His says this to them after commissioning them, telling them that he would send them forth in the world:
"As the Father has sent me, I am sending you" (John 20:21).
This is the history and the tradition of this Sacarment, coming from Jesus himself. But for any and all sincere Christians, it should be emphasized that at bottom, it is always - and only - Jesus who can - and does - forgive all our sins.
Below is something I wrote recently in hope of illustrating this point; I'll just paste it.
-----------------------
I think at bottom, all Christians believe that it is ultimately Jesus who forgives all our sins – and what is more: ONLY Jesus can forgive our sins.
We see instances throughout the Bible – particularly in Old Testament writings – that convey an image of “covering over” sins; but only Jesus has the power to “take them away”, as the Baptist must have known when he said, “Behold the Lamb of God, who takes away the sin of the world” (John 1:29).
This fundamental Truth of Christianity is not contradicted by telling/confessing sins to a priest. At bottom – and “to the depths” – it is always and only Jesus who forgives sins. Always. For without this Truth – nay, without Him and His Sacrifice, as our Passover (see 1 Corinthians 5:7) – we cannot be saved from our sins, much less our death.
-Brian
Monday, November 16, 2009
roots
My other blog, Christian (Catholic roots), is written from issues concerning faith, issues such as those concerning worship, biblical themes, even some doctrinal issues. But here, for this blog (one dark night...), I wish to convey more of my personal and emotional responses to such issues and concerns related to the Christian life.
The Reformation became a source of division among Christians. It has even become a source of division in my life as well, regarding my relationships with other Christians. The roots of the Reformation go very deep. Even today, the "core effect" of the Reformation is hard to deal with. Sincere Protestants more-or-less view the Reformation as being a substantially positive facet of Christian history; sincere Catholics, on the other hand, more-or-less view the Reformation as being a substantially negative facet of Christian history.
How can Christians become reconciled? I am a Christian with Catholic roots, and I honestly believe that only Jesus can reconcile us all. He is our source of Communion, of the Oneness he wishes for all of us; the Oneness that, in the end, only He can bring about (see John 17:11, 20-21).
How difficult it is, Lord, to have divisions. It is - I would say - a tragedy. You desire to gather Your People into One Fold; how much longer, Lord, will your be patient with us? When, Oh Lord, will this finally be accomplished?
The Reformation became a source of division among Christians. It has even become a source of division in my life as well, regarding my relationships with other Christians. The roots of the Reformation go very deep. Even today, the "core effect" of the Reformation is hard to deal with. Sincere Protestants more-or-less view the Reformation as being a substantially positive facet of Christian history; sincere Catholics, on the other hand, more-or-less view the Reformation as being a substantially negative facet of Christian history.
How can Christians become reconciled? I am a Christian with Catholic roots, and I honestly believe that only Jesus can reconcile us all. He is our source of Communion, of the Oneness he wishes for all of us; the Oneness that, in the end, only He can bring about (see John 17:11, 20-21).
How difficult it is, Lord, to have divisions. It is - I would say - a tragedy. You desire to gather Your People into One Fold; how much longer, Lord, will your be patient with us? When, Oh Lord, will this finally be accomplished?
Thursday, October 22, 2009
a form of spiritual gluttony
Hello, Lord.
I was struck with something recently; a truth about spiritual gluttony.
I have read about spiritual gluttony before, mostly from John of the Cross. And while it made sense, I felt it's presence in a conversation I had with someone about a week ago.
It was a Sunday morning; I had just attending a liturgy with my sister. After the liturgy, some friends of my sister approached us to say hello. I did not know them; I met them at that time. We engaged in usual small talk, and we began to talk about churches, other parishes, etc.
One of my sister's friends made a comment: "I've heard this church is good; I've heard it has better homilies; I like it better than this other church". His statement struck me, and didn't sit well with me. My immediate reaction came forth, and I responded to his comment: "But Jesus is still there."
Then I realized why I was struck by his comment. It reminded me of a weakness we can often have, what John of the Cross called spiritual gluttony. Spiritual gluttony refers to a tendency to love God not so much for who he us - rather, it is loving God for what he can do for us, for how he can make us feel. It is more accurately not loving God at all, but only a love for how we feel towards what he gives us.
Did not Jesus tell us, that when two or more are gathered in his name, he is present? In any church, and in any gathering - which is more often wrought with individuals with sins, with weaknesses, with imperfections - Jesus is still there.
We shouldn't so much seek for what we can feel, for what we can get out of a particular church, a particular community, etc. For all-in-all, Jesus is still present; Jesus is still very much alive and present. "Jesus is there".
I was struck with something recently; a truth about spiritual gluttony.
I have read about spiritual gluttony before, mostly from John of the Cross. And while it made sense, I felt it's presence in a conversation I had with someone about a week ago.
It was a Sunday morning; I had just attending a liturgy with my sister. After the liturgy, some friends of my sister approached us to say hello. I did not know them; I met them at that time. We engaged in usual small talk, and we began to talk about churches, other parishes, etc.
One of my sister's friends made a comment: "I've heard this church is good; I've heard it has better homilies; I like it better than this other church". His statement struck me, and didn't sit well with me. My immediate reaction came forth, and I responded to his comment: "But Jesus is still there."
Then I realized why I was struck by his comment. It reminded me of a weakness we can often have, what John of the Cross called spiritual gluttony. Spiritual gluttony refers to a tendency to love God not so much for who he us - rather, it is loving God for what he can do for us, for how he can make us feel. It is more accurately not loving God at all, but only a love for how we feel towards what he gives us.
Did not Jesus tell us, that when two or more are gathered in his name, he is present? In any church, and in any gathering - which is more often wrought with individuals with sins, with weaknesses, with imperfections - Jesus is still there.
We shouldn't so much seek for what we can feel, for what we can get out of a particular church, a particular community, etc. For all-in-all, Jesus is still present; Jesus is still very much alive and present. "Jesus is there".
Sunday, October 18, 2009
our senses...
Tonight I went to the Arizona State Fair with my Mother. We had a good time.
As we walked through the Fair, I realized somethig:
All of our senses were engaged. There were many bright, flashing and gaudy lights; there were many sounds, many types of music, many performers speaking to the crowds using microphones; there were many different smells, coming from the rows of food concession stands; there were a variety of foods that appealed to our taste.
I realized, too, that this is quite normal for us. As human persons, God created us this way. We are sensual persons "to our depths". An early Christian writer named Turtellian - who lived during the first century - wrote somewhat extensively on the nature of Christ, the nature of the Church, and other supernatural developments within Christian theology. He is known for noting how Satan "is the great plagiarizer". Satan is good - very good - as twisting and distorting God's good creation, forcing it to communicate something other than what God originally intended for things to communicate.
According to Turtellian, it is also characteristic of satan to plagiarize the Sacraments; he distorts and twists them, so that they no longer communicate God's life, but rather communicate a sort of "road to perdition" for a soul. Satan does this, because it is all he can do. He does not have any ability to create anything - he himself being a creature created by God (he is a created spirit). All he can do is twist and distort what God has already created.
God wishes for our senses to be "filled with him", for us to engage all our senses in worship. This is how we were created; this is part of God's design. It seems to me, however, that satan would rather "fill our senses" with things that can become distractions for us - distractions and blocks that keep us from coming into contact with God. He will distort the Sacrament of marriage, the participation and the sign of God's love exchange with his Bride, his Church, with all humanity. How often do we see our sexuality trivialized in society? Satan may also distort the Sacrament of the Eucharist, our Communion with the Lord. The Scriptures tell us that we are called to be inebriated with the New Wine of the New Covenant, the Holy Spirit; but how often do we see people abusing alcohol in our society? If we wish to know what is most sacred in all of God's creation, we should probably look to those things that are most degraded, most cheapened, most distorted - thanks to satan.
I would say that if we wish to engage our senses in worship of God, they need to be filled with God's Truth. How else are we to ever taste and see the Lord, as the Psalmist proclaims (see Psalm 34:8)? If our senses do not become filled with God, we can guarantee they will become filled with other things. We can also guarantee that if God does not have his place in our life, someone else will seek to take his place.
As we walked through the Fair, I realized somethig:
All of our senses were engaged. There were many bright, flashing and gaudy lights; there were many sounds, many types of music, many performers speaking to the crowds using microphones; there were many different smells, coming from the rows of food concession stands; there were a variety of foods that appealed to our taste.
I realized, too, that this is quite normal for us. As human persons, God created us this way. We are sensual persons "to our depths". An early Christian writer named Turtellian - who lived during the first century - wrote somewhat extensively on the nature of Christ, the nature of the Church, and other supernatural developments within Christian theology. He is known for noting how Satan "is the great plagiarizer". Satan is good - very good - as twisting and distorting God's good creation, forcing it to communicate something other than what God originally intended for things to communicate.
According to Turtellian, it is also characteristic of satan to plagiarize the Sacraments; he distorts and twists them, so that they no longer communicate God's life, but rather communicate a sort of "road to perdition" for a soul. Satan does this, because it is all he can do. He does not have any ability to create anything - he himself being a creature created by God (he is a created spirit). All he can do is twist and distort what God has already created.
God wishes for our senses to be "filled with him", for us to engage all our senses in worship. This is how we were created; this is part of God's design. It seems to me, however, that satan would rather "fill our senses" with things that can become distractions for us - distractions and blocks that keep us from coming into contact with God. He will distort the Sacrament of marriage, the participation and the sign of God's love exchange with his Bride, his Church, with all humanity. How often do we see our sexuality trivialized in society? Satan may also distort the Sacrament of the Eucharist, our Communion with the Lord. The Scriptures tell us that we are called to be inebriated with the New Wine of the New Covenant, the Holy Spirit; but how often do we see people abusing alcohol in our society? If we wish to know what is most sacred in all of God's creation, we should probably look to those things that are most degraded, most cheapened, most distorted - thanks to satan.
I would say that if we wish to engage our senses in worship of God, they need to be filled with God's Truth. How else are we to ever taste and see the Lord, as the Psalmist proclaims (see Psalm 34:8)? If our senses do not become filled with God, we can guarantee they will become filled with other things. We can also guarantee that if God does not have his place in our life, someone else will seek to take his place.
Saturday, October 17, 2009
Christian (Catholic roots)
For my second entry, I merely wanted to link to my other blog. It is a blog that less of a journal, and more of a commentary of various things I believe. I titled the blog 'Christian (Catholic roots)'; I hope it speaks for itself.
http://www.christiancatholicroots.blogspot.com
http://www.christiancatholicroots.blogspot.com
how do i know?
Hello, Lord.
Here I am.
I can't sleep. My heart is restless, Lord. Filled with many emotions; stirring.
I know you are here, Lord; but how do I know? Is it because I read many books about you? Is it because I read your words, in your Scriptures? No - I just know, Lord.
I hear you; I feel you inwardly, in my soul. It isn't always pleasant. Sometimes it is painful. I know you are asking me to change things in my life, and to give up things. And I often tel you: "I'm not ready, Lord. I don't want to listen to you right now. I'm not ready to change things, or to give things up. Not right now, Lord."
Still, I know you are there. Still: I hear you.
Here I am.
I can't sleep. My heart is restless, Lord. Filled with many emotions; stirring.
I know you are here, Lord; but how do I know? Is it because I read many books about you? Is it because I read your words, in your Scriptures? No - I just know, Lord.
I hear you; I feel you inwardly, in my soul. It isn't always pleasant. Sometimes it is painful. I know you are asking me to change things in my life, and to give up things. And I often tel you: "I'm not ready, Lord. I don't want to listen to you right now. I'm not ready to change things, or to give things up. Not right now, Lord."
Still, I know you are there. Still: I hear you.
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