Advent 2015

“My Soul Longs for you…

…like a dry and weary land without water.” (Ps. 63) We live always in Advent. We marvel at him who has come in history and who will come finally in majesty. Most of all we marvel at him who is always coming to meet us in the mystery of our common human encounters. History, Mystery, and Majesty. The deep desire of this holy season of the Church Year is a heart-hunger springing from our woundedness, our sense of powerlessness, our craving for genuine peace. We might do well to ponder the image given us for this season of our longing. It is the image of a helpless child. Indeed. Is this an appropriate image for the God of the universe to offer us as we open this Jubilee Year of Mercy, this 800^th Anniversary Year of the Dominican Order dedicated to the proclamation of the Word of God? Couldn’t God have managed something more spectacular?

You want spectacular? Bear with me. We are given a God who thinks small. God begins there because we are small. We are a speck of dust in a massive universe. So God begins small, a tiny thing growing in a woman’s womb for nine months. By the Spirit’s power this little thing is clothed with humanness drawn from his mother’s DNA (our same stuff, by the way). God thinks it’s wonderful. Something for the hair follicle here, something for the pelvic bone there. A gentle quiet becoming, day by day, no teeth and blind eyes at birth. Take a long loving look. What is he, the silent Word, telling us about ourselves? We too begin small. We inch along, becoming ourselves all our lifelong. Even more, he is with us in the process, on the way. Maybe it’s just what we need to hear…especially on the dark days.

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Outlandish Lord! Between desert and city land – Imagine! A barn – and the steamy, rough company of asses created by a tiny pudgy hand.  Child! You throw a star, you suck your thumb, and wise men come. You nestle down among us in our alley ways. Deceitful loveliness: Content with shepherds’ gaze and bloodied infants’ praise alike. Grasp my hand, you little tyke. Free me from the clutches of my fearful clutching ways. Let me worship you in peeking, touching, playing, and on your foolish, babbling saying let me linger. Infant! Who has got who around whose baby finger? (Tad Dunne)

Dominicans Entering the Jubilee Year of Mercy

Mercy, Mercy, Mercy…

We are women and men of the Word. We do not just imitate Jesus, the Incarnate Word in our flesh. No, we identify with the Incarnate Word. So how are we to enter this Jubilee Year of Mercy? We find a clue in Francis’ letter opening the Jubilee year, a celebration which is corresponding with the 800^th Anniversary Celebration of the Dominican Order. In Misericordiae Vultus (The Face of Mercy), Francis opens his letter with “Jesus is the face of Mercy.” This means more than meets the eye. Mercy is compassion when it goes out to one who in no way deserves it. So, if Jesus is the face of mercy, this means he is the most accurate revelation of the true nature of God. Jesus is the revelation of the Father. Now each of us has our own images of God from childhood. The God keeping black marks…the judging God… But then we look at Jesus and we see a God bouncing children on his lap, a God hanging on a tree with arms outstretched to welcome us home when we have put him there. Perhaps our first resolve in this new year of Mercy can be to sit down and check on our long-held image of God. Perhaps we need to climb into the lap of God and rest against his heart. Then comes the hard work: How do we become a people of mercy?

Axiel Shifts in Culture

Ancient Cosmological Period: Dawn of Human Consciousness; animist nature worship: the sacred identified with nature.

First Axiel Shift (750 BCE to approx. 250 BCE, peaking about 500 BCE across cultures with Confucius, Zoroaster, Socrates, the Jewish Prophets, etc. and the emergence of primitive science.)

     - The shift from animist nature worship (fire, air, water, earth characterized by ritualistic magic)  to ethical                awareness, character and ethical norms manifest in organized religion and religious law.

     - The shift to primitive science and the resulting distinction of nature from the divine.

     - The momentum toward idolatry of human reason (Enlightenment: approx.1750 through the modernist                     movement of the early 20th century) through World War I and II, and the military scientism of Hiroshima and         Auschwitz.

Second Axiel Shift (From Psychological Awakening to the present; the shift to philosophical interiority.)

      - God is dead; rejection of the return to medieval integration.

     

      - Post Modern Relativism still in place; no objective truth.

     

      - Rejection of Science as absolute due to our capacity for self- destruction and Modernism as reductionist.

     

      - The turn to the psychological and consciousness analysis.

     

      - The potential for the emergence of a new notion of God as operative within consciousness and all of nature.          (a Third Shift?)

Art as Sacramental

Art is a sensate window into mystery...both human and divine. As such a window, it plays a sacramental role, opening us up to mystery as it plays in our human struggle and as it points to something beyond time/space.

The Incarnation is our model. The Christ looks at us through human eyes, and veils the Divine Word. He teaches us to take seriously our own humanness, and shows us how our human struggle can be a window revealing to us the Divine at work in our very concrete human lives.

The human Jesus was an inclusive welcomer. He was a nurturer, an encourager, a healer, a forgiver, a wild lover, a shepherd-leader. He is not dead. In his risen life, by power of His Spirit he continues to be all these things. Now he invites us into the act. Baptism makes us inclusive welcomers. To be a bigot goes against our baptism. He invites us to nourish one another, so he becomes our Eucharistic food to make this possible. He continues to strengthen and encourage us through his Spirit, enabling us to do the same for others through Confirmation. He continues to forgive, and asks to forgive as we are forgiven. He heals still in Anointing, and asks us to do likewise. He pours himself out in love, and asks his married folks to do likewise. He washes feet, and calls us to lead by serving.

Art is sacramental because it reveals this sacramental dynamic in images, form, movement, and sound. Art is a window through which we are grasped by the struggle that is the paschal mystery in our sensate humanness. Art helps us to be fully redeemed.

How to Approach the "Other"

In the Jewish Kabbalah, specifically the Zohar, there is a powerful image that we might find very useful when we encounter someone who is not our faith tradition, not our gender, not our race, or not of our political opinion.

When we meet such a person, the first thing that we encounter is the "garment." This is a metaphor for all the externals concerning that person. In interfaith work, it is the appearance of the person, the way he or she prays, the way these folks celebrate weddings, or funerals. It includes the way they shape their beliefs, and teach their moral taboos.

Beneath the garment is the "body." Now bodies come in different stages of development. There are the new bodies of infants, adolescent bodies, and the bodies of elders. The body is a metaphor for all the meanings and values that support the garment. The meanings and values are what the person holds dear, and these meanings and values change as the person becomes wise.

Then within the body is the "soul." The soul is the sacred space within each person for the Holy. It is wide and spacious for some, and small and narrow for others, but it is there, even if the person wants to deny its existence and believe it is empty.

Finally, there is the "soul of the soul." This is the Mystery itself. It is the Holy One in whom the soul rests. The Holy One is the life of the soul. In some, the Mystery is left to itself for a lifetime, hidden away in the soul's basement apartment. But should the person become aware, then a marvelous relationship begins.

In many of our interfaith relations and in contact with those so different from ourselves, we spend far too much time getting all tangled up in one another's "garments." So tangled up are we, that we miss the fact that this person has a body, a soul, and that a Mystery abides in them as it does in us.

Perhaps our interpersonal relations would improve if we could be a bit more aware of the wholeness of the mystery of the human that we encounter. So, we have begun. Now perhaps we can better continue to accompany one another in wisdom as together we make our way through time in this world.

Carla Mae Streeter, OP

Aquinas Institute of Theology

St. Louis

On the "Evil" of Falling in Love as a Comitted Celibate, as Expressed by an Archbishop:

Ah, ...I do not agree with the archbishop...it is not bad for a priest to fall in love with a woman...it is the Spirit's way, often of opening him up to God. What is bad is that we do not discuss this within priestly formation, and so the priest is torn when it happens to him.

Celibate love must be white hot, for blue heat will not do. The loving celibate must know how to love more, not less. The love must be so intense that neither his own or the other person's life style is to be disturbed. But loving...we are made for it...it must not be feared. It must instead cauterize our celibate souls.

On Taking About God Today as Triune: to an Inquirer

The tension between fear and love for God will plague us until Jesus' message is accepted more widely. It is not only part of the history of the Catholic Church, but of many other traditions. What we don't understand, we fear. Jesus asks total trust of us. It would seem that is the only intelligent choice...either we trust him because of who he is, or we don't. What is important to keep in mind is the fact of the Holy Spirit continuing to work with us like a tender Mother, opening us ever more to a fuller truth. It isn't so much that we were "wrong" as that we are learning under God's guidance.

 

Your explanation to the dear man who couldn't believe in God was not far off at all. All of our images are incomplete, because we do not have full knowledge of the Mystery, so not to sweat about it. The Mystery of God is so immense and so rich that in explaining it, we simply do the best we can trying not to blaspheme. Our human person is based on God's reality, for we are in God's image. So we might begin by saying I am one entity, yet I have a mind and I act on what motivates me. No one would say there are three somethings there,..it is all ME. My mind and my actions are me, and the me is in my thoughts and actions...yet my thoughts are my thoughts and my actions are my actions, yet all is ME. Yet there is distinction here, as is plain to see. Thoughts hidden are distinct from thoughts expressed. Thoughts expressed are distinct from thoughts put into action.

 

God is God, yet God has a plan and a wisdom. By his "mind" or Word God created all that is. God created all that is with the design of God's mind, yet by the power of God's compassionate love. It's the same one God. The mind or wisdom of God became human (we call Jesus Incarnate Wisdom, yes?) and this happened by God's Spirit or his compassionate action. Same God. One God, yet three "Somethings: Divine hidden Mystery, Divine expressed Mystery, and Divine active Mystery. Same God, yet three Somethings simultaneously, each in the Other.

 

Our language is the problem. First, we need to speak of distinction, but never of separation, for the "Somethings" are distinct, but WITHIN one another in a mystery we call "perechoresis" or "circumincession." This is Greek and Latin for "a dance within a dance." So they are distinct as my thoughts expressed are distinct from my keeping them hidden. They are distinct as my thoughts are distinct from merely thinking them to acting them out. It's something like "Thinker, Thought, and Thinking." Can you separate them? Or "Lover, Beloved, and Loving." Or again, Anointer, Anointed One, and Anointing.," (You will see this in action at Jesus' baptism next Sunday.)

 

Finally, our term "person" is a real problem. In the 4th century when the term was chosen, it didn't have the psychological meaning it does today. A person is a completely separate entity. This is not true of the 3 "Somethings" in God, so the term doesn't work today - it causes confusion as you explained above. The Father, Son, and Spirit are not three separate entities. They are one God as a Triadic Mystery of Hiddenness(Father), Expression (Word or Son), and Active Self-giving Love (Spirit). These three are distinct, but not separate.

 

I suggest you begin to read the gospel with this lens. Whatever you see or hear Jesus doing, the Father is being revealed in the power of the Spirit. Watch for it...it will begin to jump out at you...!

 

Hugs,

Carla Mae