Week 15, Monday. Our Lady of Mount Carmel. Evangelizing Thought of the Day (ETD)

DAILY SEQUENTIAL EXCERPTS from The New Evangelization for the Transmission of the Christian Faith – Instrumentum Laboris:

51. The duty of the new evangelization compels the Church to examine the way Christian communities both live and bear witness to the faith today. In doing so, the new evangelization now becomes discernment or the ability to read and decipher the new sectors which have emerged in human history in the last decade, so that, in turn, they might be turned into places for proclaiming the Gospel and experiencing the Church. Once again, the magisterium of Pope John Paul II has shown the way by first providing a description of the sectors of the new evangelization, which were used in composing the Lineamenta and were further discussed and substantiated in the responses. These sectors include cultures, society, economics, civic life and religion.
52. Given its importance, the cultural sector was seen as a priority. Broadly treated in the preceding paragraphs, the cultural sector was mentioned in many responses as the place where secularizing trends are taking place at a rapid pace. Prevalent in a particular way in the West, secularization is the result of certain social and philosophical happenings and movements, which have had a profound effect on its history and identity. Secularization is wrongly perceived in our cultures today as a sign of liberation and the capability of envisaging life in this world, and human life in general, without any reference to the transcendent. In recent years, secularization has not assumed the form of publically or directly speaking out against God, religion and Christianity, despite the fact that, in some instances, it can oftentimes have an anti-Christian, anti-religious and anti-clerical tone, even in these times. Many responses indicate that the rather subdued tone in secularization has allowed this cultural form to invade people's daily lives to the point that some have developed a mentality in which God is effectively absent, in whole or in part, and his very existence dependent on human consciousness. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 51-52)

PSALM for TODAY (click for full Psalm)

To the upright I will show the saving power of God. (Psalm 50:23, Mass).

COLLECT

May the venerable intercession of the
glorious Virgin Mary come to our aid,
we pray, O Lord, so that,
fortified by her protection,
we may reach the mountain which is Christ.
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

EVANGELIZING THOUGHT of the DAY (ETD)

“The Sectors of the New Evangelization,” 5 in number in the Instrumentum Laboris, are examined over the course of 8 paragraphs in this section. In reviewing today’s selection, one might ask: ‘what is new about these realities?’ Has not human history always had to deal with realities opposing the religious and spiritual dimensions of life? Permit a crystal clear answer: yes in the sense of no; no in the sense of yes. Clear? Perhaps not. Concerns regarding “cultures, society, economics, civic life and religion” color the pages of human history and at times particular sectors even vividly adorn and impose on life a direction that minimally is not friendly to the Sacred. What makes the present situation ‘new’ is the speed, almost incomprehensible at times, that these sectors influence and cause change in life.

Consider:

• Might a renewed cultivation of contemplative prayer among ALL the faithful help to slow life so as to know whether life’s direction is ordered towards the Person, Jesus Christ?
• Are there any good dimensions to life’s rapid pace?

Ordinary Time, 15. Words of the Word

ANTIPHON

“As for me, in justice I shall behold Your Face; I shall be filled with the vision of Your glory. (Psalm 17:15)

COLLECT

O God, Who show the light of Your truth
to those who go astray,
so that they may return to the right path,
give all who for the faith they profess
are accounted Christians
the grace to reject whatever is contrary to the Name of Christ
and to strive after all that does It honor.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

RESPONSORIAL PSALM

Lord, let us see your kindness, and grant us your salvation. (Psalm 85:8).

GOSPEL EXCERPT

Jesus summoned (προσκαλεῖται, proskaleitai) the Twelve and began to send them out two by two and gave them authority (ἐξουσίαν, exousian) over unclean spirits. He instructed them to take nothing for the journey but a walking stick – no food, no sack, no money in their belts. They were, however, to wear but not a second tunic. He said to them, “Wherever you enter a house, stay there until you leave. Whatever place does not welcome you or listen to you, leave there and shake the dust off your feet in testimony against them.” So they went off and preached repentance (ἐκήρυξαν ἵνα μετανοῶσιν, ekeruxan hina metavoosin). The Twelve drove out many demons, and they anointed with oil many who were sick and cured them. (Mark 6:7-13).”

REFLECTION

On the heels of rejection by family and friends in His native place, what does Jesus do? In a style characteristic of the Evangelist Mark, Jesus wasted no time and “summoned ((προσκαλεῖται, proskaleitai)” the Twelve to Him. While an image certainly comes to mind with the English verb “summoned,” προσκαλέω (proskaleo) also expresses an invitation ‘to join-in or to share-in the life of another.’ Throughout the pages of Sacred Scripture, προσκαλέω (proskaleo) is also employed to express the blessings of salvation. But this ‘joining-in,’ ‘sharing-in’ or salvation is given as a call and as a gift. The recipient is not the initiator of the action, only the gracious beneficiary. There is no grabbing or grasping here only hands open in the quintessential posture of peace, emptiness and offering.

Such an attitude enables Jesus’ to give and the Twelve to receive His “authority (ἐξουσίαν, exousian).” In the Greek world ἐξουσία (exousia) was used frequently in government contexts, expressing a proper power and control that government and its leaders possessed in order to rule over people and act in a way that was proper to officials. On the lips of Jesus ἐξουσία (exousia) is certainly a power but it expresses much more. In terms of power proper to a person, ἐξουσία (exousia) grounds the power ‘from within.’ ἐξουσία (exousia) is not a credential or technique that Jesus acquired through months of preparation and study. ἐξουσία (exousia) – literally “from the being (or as I am more fond of, ‘from the gut’)” – conveys a confidence and conviction born of trusting and knowing (cf. the Marcan Gospel episodes from the previous 2 weeks) the Other - His Father. Jesus’ “authority” lies not in being a ‘self-made man,’ His authority is anchored in the relationship He experiences with His Father. It is ‘out-of’ or from this relationship, often nourished in the desert (cf. next week’s Gospel episode) that Jesus acts. No wonder the Twelve needed nothing – with Jesus’ ἐξουσία what more could anyone want?

So why give the Twelve ἐξουσία? Simply it is for the purpose of the Twelve doing what Jesus does. Jesus enables the Twelve to act as He does for the sake of the Kingdom of God. Thus after an additional instruction or two, the six pairs go out with Jesus’ ἐξουσία and they “preached repentance.” Permit some dissecting of “preached” and “repentance.”

The Greek verb κηρύσσω (kerysso, ‘to cry aloud,’ ‘to announce’) has roots in the world of public Greek games. In that setting, image what it would take to be heard? The act of announcing, κηρύσσω, minimally required a powerful voice capable of being heard above the din of the crowd. Interestingly in the Greek world of antiquity, the person capable of κηρύσσω and doing it well became an important person in the community, occupying a prestigious social position. κηρύσσω is not so much about ‘screaming’ as it is about ‘being heard in the midst of other voices.’ While the New Testament certainly makes use of κηρύσσω in various passages, it is the action of κηρύσσω that is paramount, not the person doing the announcing, the basis of the Christian ministerial quip, ‘it is all about the Message, not the messenger.’ The point here is that κηρύσσω, especially in its original usage, is a very vibrant and dynamic word used to express the vitality of an essential message. We may be lulled into an image of preaching that is boring, monotone, blah-blah-blah, yada-yada-yada, but κηρύσσω says otherwise.

So what is the content of the κηρύσσω? The translation says “repentance.” The Greek here is once again very important as the text reads: “(ἵνα μετανοῶσιν, hina metavoosin).” The translation presents the noun “repentance” but the original Greek presents this as a verb – and it does so in a ‘hina clause.’ The Greek ἵνα (hina) is used to express purpose, ordering or direction. Actions that are the object of ἵνα are about results that are either desired or effected, in other words actions that may or may not happen. The key here is that we are talking about action, action, action – and – actions that have, by definition, outcomes one way or another. But when it comes to μετανοια (metanoia, click here for a previous blog entry on the topic of metanoia), the outcome action is partially dependent upon the will of the listener.

Thus, the Evangelist Saint Mark captures Jesus calling the Twelve to Himself to join-in and to share-in His Mission. He gives each His confident, convicted gut-level being to go forth and to speak through the noise of the day in such a way that the listeners will permit a radical and ongoing conversion in their lives to live the Kingdom of God. In doing so, we get some very concrete insights for pastoral ministry today, particularly in the arena of preaching. Ask any person on a given Sunday what a homily is and the responses will be as varied as the number of people queried. In equipping the Twelve with His ἐξουσία, we know that preaching today as in the days of Jesus’ Public Ministry demands the encounter with Jesus that sparks new relational living (a key element of the New Evangelization) so that one thinks, speaks and acts ‘from the gut’ with the mind, heart and gut of Jesus. The act of preaching requires Spirit and humanly formed art and technique to be heard through the cacophony of society with a clear view in mind that this announcing is ordered to the ongoing radial conversion of body, mind and heart; the continuous turning from the selfish addiction of sin to the Face of the Living God.

Week 15, Sunday. Evangelizing Thought of the Day (ETD)

DAILY SEQUENTIAL EXCERPTS from The New Evangelization for the Transmission of the Christian Faith – Instrumentum Laboris:

48. The effects of such a negative environment on experiencing the faith and on the various forms of ecclesial life are generally described in the same manner in all the responses, namely, a weakening of faith in Christian communities, a diminished regard for the authority of the magisterium, an individualistic approach to belonging to the Church, a decline in religious practice and a disengagement in transmitting the faith to new generations. These effects, found in almost every bishops' conference response, indicate that the whole Church cannot overlook this cultural climate.
49. In this regard, the new evangelization takes the form of an appeal, a question which the Church raises about herself, so that she might muster her spiritual energy and be determined in this new cultural setting to take a clear and active role by acknowledging whatever is good in these new areas, while giving renewed vitality to her faith and her duty to evangelize. The adjective “new” refers to a cultural situation which has changed and the need for the Church, with renewed energy, determination, resourcefulness and newness, to look at the way she lives and transmits the faith. The responses indicate that this appeal has been taken to heart in a variety of ways in many areas of the Church, but not without a certain concern. They seem to show that many Christian communities have not fully perceived the challenge and the magnitude of the crisis generated by this cultural environment, even within the Church. In this regard, synodal discussion can assist in raising, in a timely, in-depth manner, an awareness of the seriousness of the challenges we are facing. Furthermore, the Synod can also take up the phenomenon of secularization, assessing both its positive and negative influences on Christianity and the challenges it poses for the Christian faith.
50. Not all indications, however, are negative. Indeed, efforts taking place in many Churches towards renewal are a sign of hope and a gift of the Holy Spirit. These Christian communities, most often religious groups and ecclesial movements, and in some cases, theological and cultural institutions, demonstrate by their activities, the real possibility of living the Christian faith through the proclamation of the Gospel, even within this cultural setting. Among these experiences, the particular Churches note, with gratitude and concern, the many young people who contribute a certain newness and enthusiasm to these groups. In acknowledging their many gifts, these same Churches are working to ensure that these gifts are extended throughout the Christian population, and attentively are following their duty of nurturing this experience, from a relatively early age, and, at the same time, highlighting both its strong points and its limitations. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 48-50)

PSALM for TODAY (click for full Psalm)

The LORD is king, with majesty enrobed. The LORD has robed himself with might; he has girded himself with power. (Psalm 93:1, Liturgy of the Hours: Morning Prayer).

COLLECT

O God, Who show the light of Your truth
to those who go astray,
so that they may return to the right path,
give all who for the faith they profess
are accounted Christians
the grace to reject whatever is contrary to the Name of Christ
and to strive after all that does It honor.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

EVANGELIZING THOUGHT of the DAY (ETD)

Today’s 3 paragraphs bring the section “The Question of a “New Evangelization”” to a close. In doing so, the Instrumentum Laboris notes practical unanimity among the world’s episcopal conferences in citing challenges facing the Church: “a weakening of faith in Christian communities, a diminished regard for the authority of the magisterium, an individualistic approach to belonging to the Church, a decline in religious practice and a disengagement in transmitting the faith to new generations.” Sadly, the Instrumentum Laboris also notes the ‘head-in-the-sand’ approach to these problems as “many Christian communities have not fully perceived the challenge and the magnitude of the crisis generated by this cultural environment, even within the Church.” But at the same time the Instrumentum Laboris reports areas in the Church where signs of hope are fueling renewal, particularly among young people.

Consider:

• Why do you think some parts of the Church have not perceived the “challenge and magnitude of the crisis”?
• How can parishes balance ‘life-as-usual’/‘need-to-meet-the-needs-of-today’ approach with the demands of the New Evangelization?

Week 14, Saturday. Blessed Kateri Tekakwitha. Evangelizing Thought of the Day (ETD)

DAILY SEQUENTIAL EXCERPTS from The New Evangelization for the Transmission of the Christian Faith – Instrumentum Laboris:

45. What is the "new evangelization?" Blessed Pope John Paul II, in his first discourse to the bishops of Latin America, sanctioned and defined the term which received great resonance in the Church: “The commemoration of this half of the millennium of evangelization will achieve its full meaning, if as bishops, with your priests and faithful, you accept it as your commitment; a commitment, not of re-evangelization, but rather of a new evangelization; new in its ardor, methods and expression.” Some time later, at a different time, addressing the Church in Europe, the Pontiff made a similar appeal, emphasizing "the urgent need for a 'new evangelization', in the awareness that 'Europe today must not simply appeal to its former Christian heritage: it needs to be able to decide about its future in conformity with the person and message of Jesus Christ'."
46. In its initial stage, the new evangelization responds to a demand that the Church have the courage to rise to the occasion in order to take bold steps in revitalizing her spiritual and missionary vocation. Christian communities, affected by the strong social and cultural changes taking place, need once again to find the energy and means to ground themselves solidly in the presence of the Risen Christ, who animates them from within. They must allow themselves to be guided by his Spirit so that they can newly experience the gift of communion with the Father which is theirs in Jesus Christ, and, in turn, offer to others this same experience as the most precious gift that can be possessed. 47. Responses to the Lineamenta were in accord with the words of Pope John Paul II. In addressing the specific question — "what is the new evangelization?" — many overwhelmingly indicated that the new evangelization is precisely the Church's ability to renew her communal experience of faith and to proclaim it within the new situations which, in recent decades, have arisen in cultures. The same phenomenon is taking place in both the North and South and the East and West; in both countries with an age-old Christian tradition and countries which have been evangelized within the last few centuries. The coalescing of social and cultural factors — conventionally designated by the term "globalization" — has initiated a process which is weakening traditions and institutions and thereby rapidly eroding both social and cultural ties as well as their ability to communicate values and provide answers to perennial questions regarding life's meaning and the truth. The result is a significant fragmentation of cultural unity and a culture's inability to hold fast to the faith and live the values inspired by it. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 45-47)

PSALM for TODAY (click for full Psalm)

O LORD, our Lord, how majestic is your name through all the earth!. (Psalm 8:2, Liturgy of the Hours: Morning Prayer).

COLLECT

O God, Who desired the Virgin Blessed Kateri Tekakwitha
to flower among Native Americans in a life of innocence,
grant, through her intercession,
that when all are gathered into your Church
from every nation, tribe and tongue,
they may magnify you in a single canticle of praise.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

EVANGELIZING THOUGHT of the DAY (ETD)

The next section entitled “The Question of a “New Evangelization,”” gets at an important question: just what is the “New Evangelization?” Papal teaching is quite clear that what makes the New Evangelization “new” is essentially its pastoral methodology expressed in the Instrumentum Laboris as “ardor, methods and expression.” The Who and What of evangelization remains unchanged: the Person, Jesus Christ. “How” He is proclaimed constitutes the newness of evangelization in our times. This is not something new for the sake of new: it is to address the alarming, painful and urgent situation in our Church – many have left the practice of the faith. Remedying the situation is not about forming another committee, sitting through interminable meetings and developing programs. These activities often produce nothing except more bureaucracy, reams of reports and frustration. Paragraph 46 suggests that an initial step involves recapturing both the spiritual and missionary elements of ecclesial life, followed by ‘de-fragging’ the divisions that have moved into life and culture and have eroded the sense of the Sacred (paragraph 47).

Consider:

• As an individual believer grounded in the life of Christ and His Body the Church, how can you foster both the spiritual and missionary elements of life?
• What cultural fragmentation do you deal with in life? How will a spiritual and missionary vision of life heal that fragmentation?

Week 14, Thursday. Evangelizing Thought of the Day (ETD)

DAILY SEQUENTIAL EXCERPTS from The New Evangelization for the Transmission of the Christian Faith – Instrumentum Laboris:

43. The causes of the social changes which we have witnessed in recent decades are complex, tracing their origins far back in time and radically affecting our perception of the world. The positive aspects of these changes are visible to all and are seen as invaluable contributions which have permitted the development of human culture and increased knowledge in many fields. However, these changes have also caused many to take a critical look at values and some fundamental aspects of daily life which deeply affect people's faith. In this regard, Pope Benedict XVI stated: "If on the one hand humanity has derived undeniable benefits from these changes, and the Church has drawn from them further incentives for bearing witness to the hope that is within her (cf. 1 Pt 3:15), on the other hand, there has been a troubling loss of the sense of the sacred, which has even called into question foundations once deemed unshakeable, such as faith in a provident creator God, the revelation of Jesus Christ as the one Saviour, and a common understanding of basic human experiences: i.e., birth, death, life in a family, and reference to a natural moral law. Even though some consider these things a kind of liberation, there soon follows an awareness that an interior desert results, whenever the human being, wishing to be the sole architect of his nature and destiny, finds himself deprived of that which is the very foundation of all things."
44. This critical situation in society — and also in the Christian life — demands a response. At this special moment in history, the Church needs to see how to muster greater energy in rendering an account for the hope we share (cf. 1 Pet 3:15). The term "new evangelization" calls for a new manner of proclaiming the Gospel, especially for those who live in the present-day situation which is affected by the growing trend of secularization, taking place to a great extent in countries with a Christian tradition. With this in mind, the idea of a new evangelization has come to term in the Church and has been implemented in a great variety of ways in an ongoing study up to now about its precise meaning. Initially, the new evangelization was primarily viewed as a necessity, then as a work of discernment and finally as an impetus for the Church in our times. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 43 and 44)

PSALM for TODAY (click for full Psalm)

O shepherd of Israel, hear us, You who lead Joseph like a flock: enthroned on the cherubim, shine forth upon Ephraim, Benjamin, Manasseh. Rouse up your might and come to save us. (Psalm 80:2-3, Liturgy of the Hours, Morning Prayer).

COLLECT

O God, Who in the abasement of Your Son
have raised up a fallen world,
fill Your faithful with holy joy,
for on those You have rescued from slavery to sin
You bestow eternal gladness.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

EVANGELIZING THOUGHT of the DAY (ETD)

The final paragraphs of “Time for a New Evangelization” begin on a balanced note concerning advances in contemporary society. While acknowledging complex factors that have shaped current culture, the Instrumentum Laboris notes elements of cultural advancement that have contributed to both society and Church alike. One might ponder, though, whether the ‘cost’ of such advancement is worth the loss of the sacred and the escalating secularism that bellows an odious narcissism aggressively attempting to redefine fundamental realities of the natural order.

Consider:

• Pope Benedict spoke about an “interior desert” that forms when humanity seeks to be the architect of her or his destiny. How can the Church help all people to discover “the interior desert”?

Week 14, Saint Benedict. Evangelizing Thought of the Day (ETD)

DAILY SEQUENTIAL EXCERPTS from The New Evangelization for the Transmission of the Christian Faith – Instrumentum Laboris:

41. The missionary mandate which the Church received from the Risen Lord (cf. Mk 16:15) has assumed new forms and methods over time, depending on the places and situations where it was realized and various moments in history. Even though proclaiming the Gospel in our day is much more complicated than in the past, the Church's task is one and the same as from the very beginning. Since the mission has not changed, it can be rightly said that we can make our own, even today, the enthusiasm and courage which characterized the Apostles and early disciples. The Holy Spirit, who moved them to throw open the doors of the Cenacle and sent them forth as evangelizers (cf. Acts 2: 1-4), is the same Spirit who guides the Church today and prompts a renewed proclamation of hope to the people of our time.
42. The Second Vatican Council reminds us that “groups among which the Church dwells are often radically changed, for one reason or other, so that an entirely new set of circumstances may arise.” With far-reaching perception, the Council Fathers saw on the horizon the cultural change we readily witness today. This change, which has created an unexpected situation for believers, requires special attention in proclaiming the Gospel, if we are to render an account of our faith in the present situation which, unlike in the past, has a variety of new and important aspects. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 41 and 42)

PSALM for TODAY (click for full Psalm)

Seek always the face of the Lord. (Psalm 105:4, Mass).

COLLECT

O God, who made the Abbot Saint Benedict
an outstanding master in the school of divine service,
grant, we pray, that, putting nothing before love of you,
we may hasten with a loving heart in the way of your commands.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with you in the unity of the Holy Spirit,
One God, for ever and ever.

EVANGELIZING THOUGHT of the DAY (ETD)

We have made our way through the first chapter of the Instrumentum Laboris and before plunging into the challenges of the second chapter, it is vital to take with us the central hermeneutic of the Synod: the personal encounter with Jesus Christ in Word and Sacrament that forms a relationship with Him in His Body, the Church summoning each and all to conversion and faith.

In groups of people who have been prayerfully reflecting and studying the Lineamenta, it is interesting to note how Catholic Christians (and indeed all Christian) understand the theological vocabulary. It seems that when Catholics open the ‘Catholic Lexicon’ to a particular word, we only read the first entry, ignoring meaning 2, 3 or 4 – all of which are valid AND necessary for a grasp of the Faith that is engaging and sparks a desire to “full, active and conscious participation” in the life of Jesus.

Case in point: the Instrumentum Laboris references Jesus’ “missionary mandate” at the outset of chapter 2. The difficulty is that most Catholics understand anything connected with “missionary” to mean ‘missionary people working is a distant, normally poor, country.’ ‘Missionary work’ is a work that special people in the Church do, not me. The Gospel certainly views “mission” in a very broad and encompassing vision and does so in a way that recognizes the need to adapt and ‘tweak’ our faith expressions as needed for the Gospel of Jesus Christ to speak to the signs of the times.

Consider:

• Theological words have rich and deep meanings. How can we as a Church help our members to grasp the urgency and necessity of ongoing faith development?
• How do I understand Jesus’ “Missionary Mandate?” Is there a need for “missionary work” in the geography of my life?

Week 14, Tuesday. Evangelizing Thought of the Day (ETD)

DAILY SEQUENTIAL EXCERPTS from The New Evangelization for the Transmission of the Christian Faith – Instrumentum Laboris:

39. What is so painstakingly described in the beginning of the Church has sometimes reoccurred in her history. On many occasions, a weakening of ferver in one's relationship with Christ has adversely affected the caliber of the life of faith and the experience of participating in the Trinitarian life, which is bound to it. For this reason, we cannot forget that the proclamation of the Gospel is primarily a spiritual matter. The need to transmit the faith, which is essentially an ecclesial, communal event and not singly or done alone, should not result from seeking effective communication strategies or in choosing a certain group of recipients — for example, young people — but must look to who is entrusted with this spiritual work. The Church must question herself in this matter. This allows the problem to be approached not in an extrinsic manner but from within, involving the entire life and being of the Church. Many particular Churches request that the Synod determine whether the lack of effects in evangelization today, as well as in catechesis in modern times, is primarily the result of ecclesial and spiritual factors. This concerns the Church's ability to live as a real community, as a true brotherhood and as a Living Body and not simply a human establishment.
40. In knowing how to maintain the fundamental spiritual character of evangelization, the Church can allow herself to be formed by the action of the Holy Spirit and be conformed to Christ Crucified, who reveals to the world the face of the love of God and communion with him. In so doing, she can become more aware of her vocation as Ecclesia Mater by begetting children for the Lord in transmitting the faith and teaching a love which nurtures her children. At the same time, she fulfills her responsibility to proclaim and bear witness to this Revelation of God and gather her people scattered throughout the world, thereby fulfilling Isaiah's prophecy which the Church Fathers understood as addressed to her, "Enlarge the place of your tent, and let the curtains of your habitations be stretched out; hold not back, lengthen your cords and strengthen your stakes. For you will spread abroad to the right and to the left, and your descendants will possess the nations and will people the desolate cities" (Is 54:2, 3 ). (Instrumentum Laboris, “Chapter 1,” paragraph 39 and 40)

PSALM for TODAY (click for full Psalm)

The house of Israel trusts in the Lord. (Psalm 115:9, Mass).

COLLECT

O God, Who in the abasement of Your Son
have raised up a fallen world,
fill Your faithful with holy joy,
for on those You have rescued from slavery to sin
You bestow eternal gladness.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

EVANGELIZING THOUGHT of the DAY (ETD)

Today’s 2 paragraphs brings the section, “Evangelization and Church Renewal,” to a close. Some points already surfaced in the Instrumentum Laboris continue to be addressed, notably the fervor “in one’s relationship with Christ.” The document notes the “proclamation of the Gospel is primarily a spiritual matter” and “essentially an ecclesial, communal event.” In other words, there is something different about the Gospel that does not fit into a secular, materialistic, minimalistic or God-on-my-terms approach to Christian living. The remedy in the proclamation of the Gospel lies not in targeting particular groups in the parish but pastoral action that is always about the entire Body of Christ, “healed of all divisions.”

Consider:

• How does your parish engage the proclamation of the Gospel: to all or to targeted groups within the parish?
• What is the danger of ‘the sports groups Mass on Sunday,’ ‘the sodality Mass on Sunday,’ or any other group?

Week 14, Monday. Evangelizing Thought of the Day (ETD)

DAILY SEQUENTIAL EXCERPTS from The New Evangelization for the Transmission of the Christian Faith – Instrumentum Laboris:

37. The Church is an evangelizer, but she begins by being evangelized herself. She is "the community of believers, the community of hope lived and communicated, the community of brotherly love, and she needs to listen unceasingly to what she must believe, to her reasons for hoping, to the new commandment of love. She is the People of God immersed in the world and often tempted by idols, and she always needs to hear the proclamation of the 'mighty works of God', which converted her to the Lord; she always needs to be called together afresh by him and reunited. In brief, this means that she has a constant need of being evangelized if she wishes to retain freshness, vigor and strength in order to proclaim the Gospel." The Second Vatican Council has strongly taken up the subject of the Church who is evangelized by constant conversion and renewal in order to evangelize the world with credibility. In this regard, the words of Pope Paul VI still have meaning today as he reaffirms the priority of evangelization and reminds the faithful: "It would be useful if every Christian and every evangelizer were to pray about the following thought: men can gain salvation also in other ways, by God's mercy, even though we do not preach the Gospel to them; but as for us, can we gain salvation if through negligence or fear or shame — what St. Paul called 'blushing for the Gospel' — or as a result of false ideas we fail to preach it?" More than one response has proposed that this subject be specifically treated during the synod's deliberations.
38. Since her origin, the Church has had to deal with similar difficulties as well as the sinfulness of her members. The story of the disciples of Emmaus (cf. Lk 24:13-35) is emblematic of the fact that knowledge of Christ can fail. The two disciples from Emmaus speak of a dead man (cf. Lk 24:21-24) and relate their disappointment and hopelessness. These disciples demonstrate the possibility for the Church in every age to be the bearer of a message that does not give life, but stops short in the death of the Christ who is proclaimed, in the announcers themselves, and, consequently, in the recipients of the announcement also. St. John the Evangelist's account of the Apostles who were fishing (cf. Jn 21.1 to 14) describes a similar experience. Apart from Christ, the disciples' efforts are fruitless. Just as for the disciples of Emmaus, only when the Risen Christ manifests himself to them does their trust and the joy of proclaiming return as the fruits of the work of evangelization. Only in strongly attaching himself to Christ once again, is St. Peter, who had been called "fisher of men" (Lk 5:10), able to successfully cast the nets, trusting in the Lord's words. (Instrumentum Laboris, “Chapter 1,” paragraph 37 and 38)

PSALM for TODAY (click for full Psalm)

The Lord is gracious and merciful. (Psalm 145:8, Mass).

COLLECT

O God, Who in the abasement of Your Son
have raised up a fallen world,
fill Your faithful with holy joy,
for on those You have rescued from slavery to sin
You bestow eternal gladness.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

EVANGELIZING THOUGHT of the DAY (ETD)

Early on in the seminary, one of our professors gave us a wise saying, “Nemo dat quod non habet (One cannot give what one does not have).” It is a quip worth considering in this section of the Instrumentum Laboris that examines “Evangelization and Church Renewal.” While the Lineamenta examined 6 sectors of contemporary life that pose challenges to Gospel proclamation and conversion of heart, the Church Herself must also look at ways in which Jesus Christ has been preached and ask, ‘have we done, with the Lord’s gratuitous grace, our best?’ As a Divinely founded community, the Church is admittedly composed of sinners – and as such, we kneel in need of the Father’s mercy. In referencing the account of the disciples on the road to Emmaus and Peter’s post-Easter confession of Faith, the Instrumentum Laboris clearly echoes the necessary Christian message of hope and renewal for the lives of all.

Consider:

• As we consider the evangelizing and renewal of the Church, what responsibility do I as an individual believer have in these concerns?
• How has my living of the Gospel contributed or stifled the evangelizing and renewal of the Church?

Ordinary Time, Sunday 14. Words of the Word.

ANTIPHON

Your merciful love, O God, we have received in the midst of Your temple. Your praise, O God, like Your name, reaches the ends of the earth; Your right hand is filled with saving justice (Psalm 48:10-11)

COLLECT

O God, Who in the abasement of Your Son
have raised up a fallen world,
fill Your faithful with holy joy,
for on those You have rescued from slavery to sin
You bestow eternal gladness.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

RESPONSORIAL PSALM

Our eyes are fixed on the Lord, pleading for his mercy. (Psalm 123:2).

GOSPEL EXCERPT

“Jesus departed from there and came to his native place, accompanied by his disciples.
When the sabbath came he began to teach in the synagogue,
and many who heard him were astonished.
They said, "Where did this man get all this?
What kind of wisdom has been given him?
What mighty deeds are wrought by his hands!
Is he not the carpenter, the son of Mary,
and the brother of James and Joses and Judas and Simon?
And are not his sisters here with us?"
And they took offense (ἐσκανδαλίζοντο, eskandalizonto) at him.
Jesus said to them,
“A prophet is not without honor except in his native place
and among his own kin and in his own house.”
So he was not able to perform any mighty deed there,
apart from curing a few sick people by laying his hands on them.
He was amazed (ἐθαύμαζεν, ethaumazen) at their lack of faith (ἀπιστίαν, apistian). (Mark 6:1-6).”

REFLECTION

Permit a return to the Gospel episodes proclaimed last week. Jairus trusted that Jesus would, somehow – someway, accomplish an appropriate work responding to his daughter’s death. The Afflicted Woman knew that all she had to do was touch Jesus’ clothes and she would be well. These 2 actions - trusting and knowing – form core elements of Biblical faith. As mentioned last week, faith is not a thing. It is not a commodity that can increase provided one learns a proper technique. Faith is a way of living and a way of responding to the encounter with the Person Jesus. In the encounter with Him, the disciple knows to the core of her or his being that Jesus’ direction for life is the only path for that gift of eternal healing known as salvation.

Against that backdrop, Jesus returns to one of his home bases during the Public Ministry. It is here that the evangelist Mark records all sorts of questions dealing with one of the principle questions of the Gospels, “Who is Jesus?” It is a question whose answer is not as easy as one might think. Indeed one can spout phrases from the Creed or a catechism. One can hurl bible quotes dazzling the listener(s) with one’s memorizing skills. But is all of this reflecting a type of knowledge at the core of one’s being that daily challenges the disciple to daily conversion and to daily embrace of the Cross? It is obvious that many of the close relatives and friends of Jesus had Him ‘figured out.’ Jesus is a carpenter and the slam here is that no one who works with His hands could ever have the requisite wisdom to teach “us” in the synagogue. We know His mother. We know His close relatives; therefore case closed and we will not listen because we have Him sized up and of course, we know it all, we know better!

The Evangelist Mark summarizes the situation in writing, “And they took offense (ἐσκανδαλίζοντο, eskandalizonto) at him.” “To cause scandal (σκανδαλίζω, skandalizo)” or “a scandal (σκάνδαλον, skandalon)” is used often in the Sacred Scriptures in reference to sin. In the biblical world, σκανδαλίζω (skandalizo) meant “to put a stumbling block in the path of another that caused one to trip and fall.” Particularly horrifying are some lexicons that note this was done to a blind person! When dealing with σκανδαλίζω (skandalizo) we are dealing with an action that is serious, knowledge that the action is serious and consent of the will (sound familiar?). σκανδαλίζω (skandalizo) is not an accidental action. In the case of Jesus’ visit, His family and friends have put a stumbling block in front of themselves causing themselves to trip over the true identity of Jesus. It is not that they are ignorant, in truth, their ‘factual’ grasp of Jesus is quite accurate but they will not permit this factual knowledge to make deeper connections. They are satisfied with what they know and it enables a ‘comfortable’ approach to Jesus.

Jesus is affected certainly by the approach of His family and friends, “He was amazed (ἐθαύμαζεν, ethaumazen) at their lack of faith (ἀπιστίαν, apistian).” Often, the Gospels use ἐθαύμαζεν (ethaumazen) to describe the astonishment of the crowd when Jesus taught or healed. ἐθαύμαζεν (ethaumazen) expresses a powerful pondering attempting to make connections between the present reality of the here-and-now with the transcendence of eternity. However, when knowledge is willfully skewed coupled with a decision not to trust, even the Son of God sadly and profoundly asks, “Why?”

Week 14, Sunday. Evangelizing Thought of the Day (ETD)

DAILY SEQUENTIAL EXCERPTS from The New Evangelization for the Transmission of the Christian Faith – Instrumentum Laboris:

35. The mission of the Apostles and its continuation in the primitive Church remain the basic model for evangelization at all times as a mission often marked by martyrdom, which is witnessed not only at the beginning of the history of Christianity but also in the last century, and even in our own times. Martyrdom gives credibility to those who bear witness; they do not seek power or gain, but give their very lives for Christ. They show the world the defenceless yet powerful love for humanity, which is given to those who follow Christ to the point of totally surrendering their lives, as Jesus proclaimed: "If they persecuted me, they will persecute you" (Jn 15:20). However, erroneous beliefs unfortunately exist which limit the duty to proclaim the Good News. In fact, "there is today a growing confusion which leads many to leave the missionary command of the Lord unheard and ineffective (cf. Mt 28:19). Often it is maintained that any attempt to convince others on religious matters is a limitation of their freedom. From this perspective, it would only be legitimate to present one's own ideas and to invite people to act according to their consciences, without aiming at their conversion to Christ and to the Catholic faith. It is enough, so they say, to help people to become more human or more faithful to their own religion; it is enough to build communities which strive for justice, freedom, peace and solidarity. Furthermore, some maintain that Christ should not be proclaimed to those who do not know him, nor should joining the Church be promoted, since it would also be possible to be saved without explicit knowledge of Christ and without formal incorporation in the Church."
36. Although non-Christians can be saved through the grace which God bestows in ways known only to himself,[28] the Church cannot overlook the fact that each person seeks to know the true face of God and to enjoy today the friendship of Jesus Christ, God-with-us. Adhering fully to Christ, the Truth, and becoming a member of his Church does not diminish human freedom, but rather enhances it and leads it to fulfilment through a selfless love and caring for the welfare of all people. What a priceless gift it is to live in the universal embrace of God's friends, which comes from communion with the life-giving flesh and blood of his Son, to receive from him the certainty that our sins are forgiven and to live in the love which is born of faith! The Church desires that everyone should partake of these riches, so that they may have the fullness of truth and the means of salvation "to obtain the glorious liberty of the children of God" (Rm 8:21). The Church, who proclaims and transmits the faith, imitates God himself who communicates with humanity by giving his Son, who, in turn, pours out the Holy Spirit so that people can be reborn as children of God. (Instrumentum Laboris, “Chapter 1,” paragraph 35 and 36)

PSALM for TODAY (click for full Psalm)

Our eyes are fixed on the Lord, pleading for his mercy. (Psalm 123:2, Mass).

COLLECT

O God, Who in the abasement of Your Son
have raised up a fallen world,
fill Your faithful with holy joy,
for on those You have rescued from slavery to sin
You bestow eternal gladness.
Through our Lord Jesus Christ, your Son,
Who lives and reigns with You
in the unity of the Holy Spirit,
One God, for ever and ever.

EVANGELIZING THOUGHT of the DAY (ETD)

Brining the section “The Duty to Evangelize” to a close, the Instrumentum Laboris notes a particularly timely aspect of our culture: “Often it is maintained that any attempt to convince others on religious matters is a limitation of their freedom. From this perspective, it would only be legitimate to present one’s own ideas and to invite people to act according to their consciences, without aiming at their conversion to Christ and to the Catholic faith.” The calculated exclusion of any matter even remotely connected with a religious reality is not even tolerated in many sectors of society. Equally dangerous is a view that attempts to split religion and spirituality. As many readers no doubt have heard, many contend that religion is somehow ‘man made’ and spirituality is a freedom (of sorts?) from religious views that are judged oppressive.

Consider:

• In addressing the causes of atheism, the Church expressed in Gaudium et Spes (19) that 1 of the reasons for atheism lies with 'believers who conceal rather an reveal the authentic Face of Jesus Christ.' Is there any responsibility that believers must shoulder for how religion is perceived in our world?
• What is the appeal of a 'religionless spirituality?'