Words of the Word

Week 19, Friday. Evangelizing Thought of the Day (ETD)

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

86. Consequently, these texts indicate the geographic area for the new evangelization, though not exclusively, as primarily the Christian West and identify the persons to whom it is directed, namely, the baptized in our communities who are experiencing a new existential and cultural situation, which, in fact, has imperiled their faith and their witness. The new evangelization consists in viewing real-life situations, areas of living and pastoral activity in such a way as to allow these people to leave the “interior desert”, an image used by Pope Benedict XVI to represent the current human condition which is caught in a world that has virtually eliminated from view any question of God. The specific task of the new evangelization is having the courage to raise again the question of God in these places and situations and to restore a high quality and motivation to the faith in many of our Churches of ancient origins.

87. This definition, however, serves as an example and is not intended to be exclusive. In other words, the West is one of many places of the new evangelization and is not the only place for its activity. The definition allows us to understand the extensive work of the new evangelization, which cannot be reduced simply to updating certain pastoral practices, but, instead, demands the development of a very serious, thorough examination and understanding of the root causes of the situation in the Christian West. The urgent nature of the new evangelization, therefore, is not limited to the above situation only. Pope Benedict XVI stated: “In Africa too, situations demanding a new presentation of the Gospel, ‘new in its ardor, methods and expression’, are not rare. [...] The new evangelization is an urgent task for Christians in Africa because they too need to reawaken their enthusiasm for being members of the Church. Guided by the Spirit of the risen Lord, they are called to live the Good News as individuals, in their families and in society, and to proclaim it with fresh zeal to persons near and far, using the new methods that divine Providence has placed at our disposal for its spread.” These same words are to be applied by Christians to particular situations in America, Asia, Europe and Oceania, continents where the Church has long been active in promoting the new evangelization. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 86-87)

PSALM for TODAY (click for full Psalm)

Indeed, how good is the LORD, eternal his merciful love. He is faithful from age to age. (Psalm 100:5, Liturgy of the Hours: Morning Prayer).

COLLECT (click for Readings)

Almighty ever-living God, whom,
taught by the Holy Spirit,
we dare to call our Father,
bring, we pray, to perfection in our hearts
the spirit of adoption as your sons and daughters,
that we may merit to enter into the inheritance
which you have promised.
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)

In continuing to explore “A Definition and Its Meaning” of The New Evangelization, the remaining paragraphs of this section are blunt and even then, some would consider “blunt” an understatement. The Instrumentum Laboris is blunt in identifying unique challenges posed by particular geographic regions (notably the West); blunt in identifying a root problem and blunt in what the Church must do. The Instrumentum Laboris certainly is not presenting a band-aid approach to the peril of the “interior desert” as the text clearly articulates that the “task of the new evangelization is having the courage to raise again the question of God in these places and situations and to restore a high quality and motivation to the faith in many of our Churches of ancient origins.” Restoring and motivating the Faith in all places will require the Wisdom of the Holy Spirit to accurately and precisely read the ‘signs of the times’ and respond appropriately from the Tradition’s Sacred Treasure of both the old and the new - both tailored to the needs of leading people into communion with Jesus Christ. Such a work moves a person from the emptiness of the “interior desert.”

(Permit a necessary aside on the point of the “interior desert.” This is a term that Pope Benedict has been using to describe the solipsism, myopic malaise, apathy, narcissism and the intentional, active railing against any dimension of life connected to God. The “interior desert” is not to be confused with the biblical desert experience (e.g. Jesus‘ battle with Satan in the desert or Israel’s journey from slavery to freedom through the desert). The biblical desert and subsequent experience is necessary for maturity on all levels of human existence. The “interior desert” is the antithesis of the biblical desert.)

Consider:

What ideas has the Holy Spirit given you to assist the entire Body of Christ in being restored and motivated to a “high quality” of Faith?

Week 19, Wednesday. Solemnity of the Assumption of the Blessed Virgin Mary. Evangelizing Thought of the Day (ETD)

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

85. The convocation of the Synod and the subsequent establishment of the Pontifical Council for the Promotion of the New Evangelization provide still another step in refining the meaning of the term “new evangelization.” Addressing the Pontifical Council for the New Evangelization, Pope Benedict XVI specified its content: “Making my own the concerns of my venerable Predecessors, I consider it opportune to offer appropriate responses so that the entire Church, allowing herself to be regenerated by the power of the Holy Spirit, may present herself to the contemporary world with a missionary impulse in order to promote the new evangelization.

Doctrine of the Faith further clarified the meaning of the concept of the new evangelization by proposing a definition: “In its precise sense, evangelization is the missio ad gentes directed to those who do not know Christ. In a wider sense, it is used to describe ordinary pastoral work, while the phrase ‘new evangelization’ designates pastoral outreach to those who no longer practice the Christian faith.” This definition was later taken up in the Post-Synodal Apostolic Exhortation Africae munus. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 85)

PSALM for TODAY (click for full Psalm)

The queen stands at your right hand, arrayed in gold. (Psalm 45:10, Mass).

COLLECT (click for Readings)

Almighty ever-living God,
who assumed the Immaculate Virgin Mary,
the Mother of your Son,
body and soul into heavenly glory,
grant we pray, that,
always attentive to the things that are above,
we may merit to be sharers of her glory.
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)

After examining 84 paragraphs, the final section of Chapter 2, “A Definition and Its Meaning,” devotes 5 paragraphs to defining The New Evangelization. One might wonder why the document waited to define “The New Evangelization,” at this point in the text instead of the beginning. The Instrumentum Laboris has been clear that The New Evangelization is not about ‘new’ content rather a ‘new’ way of presenting the essentials of Christianity beginning with the Encounter with Jesus Christ.

Paragraph 85 notes phrases such as “refining the meaning of the term The New Evangelization,” “… clarified the meaning of the concept of The New Evangelization” as well as a brief history of the term’s use in recent documents. Perhaps in this period of time prior to the Synod, the term The New Evangelization should be somewhat fluid and flexible raising as many appropriate concerns as possible for the Synod, under the guidance of the Holy Spirit, to direct and to guide. This does not mean that The New Evangelization is presently a free-for-all. We are given some clear direction: “In its precise sense, evangelization is the missio ad gentes directed to those who do not know Christ. In a wider sense, it is used to describe ordinary pastoral work, while the phrase ‘new evangelization’ designates pastoral outreach to those who no longer practice the Christian faith.” These insights certainly give the Church direction presently and precise objects of pastoral efforts.

Consider:

How can the term “The New Evangelization” positively express a new approach to pastoral ministry and not just another ‘buzz word’?

Week 19, Sunday. Words of the Word

ANTIPHON (click for full Psalm)

“Look to Your covenant, O Lord, and forget not the life of Your poor ones for ever. Arise, O God, and defend Your cause, and forget not the cries of those who seek You. (Psalm 74:20, 19, 22, 23)”

COLLECT

Almighty ever-living God, Whom,
taught by the Holy Spirit,
we dare to call our Father,
bring, we pray, to perfection in our hearts
the spirit of adoption as your sons and daughters,
that we may merit to enter into the inheritance
which you have promised.
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 (click for full Psalm)

Taste and see the goodness of the Lord. (Psalm 34:9).

GOSPEL EXCERPT (click for all readings)

The Jews murmured (Εγόγγυζον, egogguzon) about Jesus because he said, “I am the bread that came down from heaven,” and they said, “Is this not Jesus, the son of Joseph? Do we not know his father and mother? Then how can he say, ‘I have come down from heaven?’” Jesus answered and said to them, “Stop murmuring (μὴ γογγύζετε, me gogguzete) among yourselves (John 6:41-43).”

REFLECTION

Perhaps it is a title of an 80’s REM album. Perhaps it describes an aliment of the heart. Perhaps you are a fan of onomatopoeic words. In this Sunday’s part of the ‘Bread of Life’ discourse, murmur is the word that describes the crowd’s response to Jesus’ continued teaching concerning the meaning of the sign (the feeding with the abundance from the loaves and fish) and the pronouncement of His own identity (I am the Bread of Life).

The Greek word that is translated murmur is γογγύζω (gogguzo). In antiquity, γογγύζω described a muffled, low tone, incoherent noise that conveyed dissatisfaction without the use of words. It was also a means of communicating one’s complaint that the other party, for whatever reason, did not live up to perceived expectations. But γογγύζω is more than simply registering a complaint or announcing one’s displeasure because it also conveys an air of entitlement. In fact, in the biblical era what separates what we call “grumbling” from “murmuring” is that the one murmuring believes she or he is entitled to something from the other. The one murmuring, rightly or wrongly (although in the Gospels is it often wrongly), has a claim on some dimension of another’s life and when that is not realized, murmuring is the response.

This helps to make some sense as to why, after murmuring, the crowds contended that they had Jesus ‘figured out.’ They readily spout their ‘knowledge’ of Jesus in such a way to express a claim that they have on Him to provide bread and fish once again. In claiming to know Him, that air of entitlement sets up a block in their own lives as to Jesus’ true identity and the meaning of the sign of the loaves and fish. As is so often the case in the walk with Jesus, if you think you have Him figured out, you don’t … and never will.

Week 18, Thursday. Saint Teresa Benedicta of the Cross. Evangelizing Thought of the Day (ETD)

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

84. Separate consideration is given to the question of the lack of priests. All the responses voiced concern about the insufficient number of priests, which negatively affects a calm, effective exercise of the manner of “being Church”. Some responses made a detailed analysis of the problem, treating this crisis alongside that of marriage and Christian families. Many mentioned the need to envision a more integrated organization of the local Church, involving lay people along with priests in the animation of the community.

These responses mentioned that synod discussion could bring clarity to the matter and result in prospects for the future. Almost all the responses call for the whole Church to engage in a strong pastoral programme on behalf of priestly vocations, which begins in prayer and calls upon all priests and clerical religious to live in such a way as to bear witness to the attractiveness of their vocation and to seek ways of speaking to young people. The same applies to vocations to the consecrated life, especially those for women. In view of the new evangelization, some responses also stressed the importance of an adequate formation programme not only in seminaries and novitiates but also in academic institutions. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 84)

PSALM for TODAY (click for full Psalm)

Create a clean heart in me, O God. (Psalm 51:12, Mass).

COLLECT (click for Readings)

God of our Fathers, Who brought
the Martyr Saint Teresa Benedicta of the Cross
to know your crucified Son
and to imitate him even until death,
grant, through her intercession,
that the whole human race
may acknowledge Christ as its Savior
Who lives and reigns with You
in the unity of the Holy Spirit,
one God, for ever and ever. Amen.

EVANGELIZING THOUGHT of the DAY (ETD)

Today’s selection, paragraph 84 concludes chapter 2’s examination of “Parish Transformation and the New Evangelization” by addressing the topic, ‘lack of priests’ particularly when it comes to “a calm, effective exercise of the manner of “being Church.” The Instrumentum Laboris notes that many responses to the Lineamenta reflected on this reality “alongside that of marriage and Christian families.” Perhaps the following 2 observations are worth some discussion:

1) Maybe the phrase ‘lack of priests’ needs some critiquing and nuancing. The document raises an interesting point when it speaks of “a calm, effective exercise of the manner of “being Church.”” The question worth raising is what exactly is “a calm, effective exercise of the manner of “being Church” that a ‘lack of priests’ apparently impacts negatively? Are we talking about “being Church” of a previous era? If that is the case, the Instrumentum Laboris has presented clearly that the New Evangelization may involve new expressions, new ways of “being Church” (more on this in the following chapter on Christian Initiation). If that is the case, could or might the label and reality of ‘lack of priests’ in the present expression and experience of Church be the Spirit moving the Church in a direction that is not presently and clearly seen?

Another caution with the phrase ‘lack of priests’ is that it could, in the minds of some, suggest that the Lord is not adequately providing for the His Body, the Church. We know of many lessons recorded in the Sacred Scriptures, lived throughout the Sacred Tradition and continuing to unfold in our midst of the Lord providing all that is necessary (not luxurious) for life. While it is certainly valid and necessary to ask whether or not men are responding to the Lord’s call (more on that in the following section), to suggest that we might not have all that is needed for “being Church,” could in fact call into question whether or not we really, honestly trust Our Lord and Savior.

2) On the proverbial other hand, both the Lineamenta and the Instrumentum Laboris have identified a key hermeneutic of the New Evangelization: the Encounter with the Person, Jesus Christ that sparks actions of metanoia (a radical turning in body, mind and heart from selfishness of sin to the selfless of Jesus lived ultimately on the Cross) and believing (a radical trust - called faith - in which I as an individual and we as a community of faith commit with body, mind and heart to Jesus’ actions and words as the only Way of living in this world with a view towards the World to come). This Encounter reaches its most intimate and deepest level in the Most Holy Eucharist and other Sacramental celebrations all of which are Encounters with the Divine Person Jesus, Who leads all in the power of the Holy Spirit to communing with His Father. In this context, it is fair to ask, are there sufficient priests to offer the Sacramental celebrations at times that reflect most visibly the assembled Body of Christ and that are offered at a reasonably accessible time for all the members of Christ’s Body? The Lineamenta and the Instrumentum Laboris (even more forcefully) made the point that life has changed significantly in the various examined sectors and perhaps as a result of these changes, maybe the times that Sacramental celebrations have been offered need adjustment. Perhaps Baptism only after the last Mass on Sunday, Penance only for 30 minutes on Saturday late afternoon, the Sunday Holy Eucharist only Sunday morning - to name only a few - are areas for discernment (another vital action sounded throughout the pages of the Lineamenta and Instrumentum Laboris) to know what the Lord wants and where our communities are along journey of faith. Discernment is also necessary in that these ‘time adjustments’ MUST enhance the sense of Sacred Time and especially Sabbath Rest which many contend have all but sadly vanished in our culture.

On a personal note, as one who teaches part time in our Archdiocesan Seminary, it is privilege to be part of the formation of the Church’s next generation of priests. More and more are responding to the Call from Our Lord to be priests and these men are good and balanced seekers of holiness, sociable and imbued with a deep sense of service to the Body of Christ. Thank you, Lord, for these seminarians and may your Spirit, Who has begun a good work, “bring it to perfection” through Christ our Lord. AMEN!

Consider:

What thoughts cross your mind about the ‘lack of priests’?

Week 18, Tuesday. Evangelizing Thought of the Day (ETD)

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

83. In recounting these obvious hope-filled signs, the responses to the Lineamenta indicate that the path taken is a slow but effective work of reforming our manner of “being Church” among people and avoiding the pitfalls of sectarianism and a “civil religion,” all the while retaining the form of a missionary Church. In other words, the Church must not lose her image of being a Church near to people and their families. Even where the Church is in the minority or the victim of discrimination, she must not lose her prerogative of remaining close to people in their everyday lives and, in that very place, announcing the life-giving message of the Gospel.

Pope John Paul II stated that the “New Evangelization” means to remake the Christian fabric of human society and the fabric of the Christian communities. It means assisting the Church to continue to be present “in the midst of the homes of her sons and daughters,” so as to animate their lives and direct them to the Kingdom that is to come. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 83)

PSALM (click for full Psalm)

The Lord will build up Zion again, and appear in all his glory. (Psalm 102:17, Mass).

COLLECT (click for today’s Scriptures)

Draw near to your servants, O Lord,
and answer their prayers with unceasing kindness,
that, for those who glory in you
as their Creator and guide,
you may restore what you have created
and keep safe what you have restored.
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. Amen.

EVANGELIZING THOUGHT of the DAY (ETD)

In continuing the reflections on “Parish Transformation and the New Evangelization,” paragraph 83 speaks of caution, challenge and communion. In acknowledging the slow work of evangelization, there can be a tendency to loose focus. For this reason, the document cautions that in the efforts to promote the New Evangelization, the Church can never loose sight of the missionary mandate. Jesus Christ must be preached and lived at all times. Being clear that we are about the preaching and living of a Person Who desires an encounter and ongoing communing with us, this will be the hermeneutic that prevents Catholic Christian living from falling prey to becoming a “civil religion” that amounts to nothing more than a culturally or customarily nice thing to do on occasions such as Christmas, Easter, Baptisms, First Communions, Weddings and Funerals. Many involved in pastoral ministry know when the reality of ‘cultural Catholicism.’ The Instrumentum Laboris views this approach to the Church as an opportunity to invite and to call back into the fold, those who - for whatever reason - have grown lukewarm or cold to the practice of the Faith. This is challenging for those in ministry as it is for those who have left. In both cases, there is often the need to “remake,” re-tool or re-express practices that while still Catholic on the surface, have lost their connection to the Person, Jesus Christ. Preaching and living Him in such a way that we permit ourselves to connect with Him as Person is at the core of responding to His declaration, “The Kingdom of God is at hand!”

Consider:

How does your parish and/or diocese keep life’s moments such as Weddings and Funerals, to name only 2, centered in and on Jesus Christ?

Week 18, Monday. Feast of the Transfiguration of Our Lord. Evangelizing Thought of the Day (ETD)

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

82. In this regard, the Church has many resources at her service. The responses agree that the first resource is the great number of baptized lay people who are engaged in and decisively continue their voluntary service of building up the parish community.

Many responses refer to the flowering of the vocation of the laity as one of the fruits of the Second Vatican Council and list other resources, namely, communities of consecrated life; various ecclesial groups and movements which, through their fervour, their energy and, above all, their faith, give a strong impetus to renewal in ecclesial settings; and the many devotional shrine-centres, which, in particular Churches, serve to call people to the faith. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 82)

PSALM for TODAY (click for full Psalm)

The Lord is king, the Most High over all the earth. (Psalm 97:1, Mass).

COLLECT

O God, who in the glorious Transfiguration of your Only Begotten Son
confirmed the mysteries of faith by the witness of the Fathers
and wonderfully prefigured our full adoption to sonship, grant,
we pray, to your servants, that, listening to the voice of your beloved Son,
we may merit to become co-heirs with him.
Who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever. Amen.

EVANGELIZING THOUGHT of the DAY (ETD)

Given some of the email responses to yesterday’s entry (thank you, but please - please - please use the comment feature so that all can benefit), it is clear that parish vitality and a previously examined topic, the pain caused by family and friends not practicing or leaving the faith, have resonated with a good number of people. To that end, the remaining 3 paragraphs that examine “Parish Life and the New Evangelization” will be treated individually over the course of this week.

Paragraph 82 celebrates “great number of baptized lay people who are engaged in and decisively continue their voluntary service of building up the parish community.” This indeed is wonderful and is recognized as a fruit of the Second Vatican Council. In places where this wondrous fruit is sowing seeds that eventually lead people to salvation, the Church must actively support and express gratitude, truly valuing the gifts of the Spirit operative and generously placed at the service of the Lord and His Kingdom.

Respectively, though, I wonder about the phrase “voluntary service” to describe what are essentially ministries flowing from Baptism. While any ministry requires the “yes” of the minister, ministry is first and foremost a call that one responds “yes” or “no.” Volunteering technically puts the emphasis on “my choice” and not on the reality that one is responding to a call that has been sounded by the Lord and echoed in His Church.

Additionally, the reality of call implies some type of formation for the particular ministry and again, many can testify to laity formed well in and for particular ministries. But there are places where a sound theological and ecclesial formation are lacking. While people may be generous in the gift of time, talent and treasury, the absence of formation means that advice and decision making are often skewed and governed by principles of the secular business world, a nostalgia for a bygone era or simply the always popular, “we’ve always done it that way.” I am certainly not advocating an avoidance of good business practices and reporting that can help us be good stewards but decisions but a way of ministry that clearly does not have the Face of Jesus Christ in focus, will not hasten the coming of the Kingdom.

Consider:

What has been your experience of the various ‘lay ministries’?
Are these people ‘volunteers’ or ‘ministers’?

Week 18, Sunday. Words of the Word.

ANTIPHON (click for full Psalm)

“O God, come to my assistance; O Lord make haste to help me! Your are my rescuer and help; O Lord, do not delay. (Psalm 70:2,6)

COLLECT

RESPONSORIAL PSALM (click for full Psalm)

The Lord gave them bread from heaven. (Psalm 78:24).

GOSPEL EXCERPT (click for all readings)

When the crowd saw that neither Jesus nor his disciples were there,
they themselves got into boats
and came to Capernaum looking (ζητοῦντες, zetountes) for Jesus.
And when they found him across the sea they said to him,
“Rabbi, when did you get here?”
Jesus answered them and said,
“Amen, amen, I say to you,
you are looking (ζητεῖτέ, zeteite) for me not because you saw signs (σημεῖα, semeia)
but because you ate the loaves and were filled.
Do not work (ἐργάζεσθε μὴ) for food that perishes
but for the food that endures for eternal life,
which the Son of Man will give you.
For on him the Father, God, has set his seal.”

REFLECTION

When we left the crowd last week, they had been fed abundantly by Jesus Whose pronouncement: ‘take, thank and distribute’ transformed meager portions of food into an abundance that would shock any matriarch’s grand Sunday meal. Interestingly, while the crowds sought Jesus because of the “signs” He was performing for the sick, Jesus initiated the feeding and gave them food in abundance as gift. As the crowd sang His praises as a prophet, Jesus withdrew to the solitude of the mountain. What we do not hear proclaimed this Sunday are the events associated with Jesus’ walking on the water of Galilee to Capernaum, which sets the stage for the action of the crowd, once again, to seek Jesus.

The Gospel proclamation this Sunday opens with the crowds searching for Jesus and then getting into boats with great urgency when they realize He has gone from the place of the Feeding. When the crowds ‘find’ Jesus, He confronts them: “you are looking (ζητεῖτέ, zeteite) for me not because you saw signs but because you ate the loaves and were filled.”

As far as Jesus is concerned, the Feeding is a σημεῖα (semeia) and as a σημεῖα one is called to make a decision to act on the σημεῖα (recall last week’s discussion of σημεῖα). One might argue that the crowds did in fact ‘do something’ as a result of the σημεῖα: they went looking for Jesus. But were they really looking for Him? Jesus declares that the crowd was not really looking for Him, but for the food He provided earlier. On one hand, it is hard to blame the crowd. Life in general and the economy specifically were very difficult in first-century Galilee. While some made a good living on the sea, others did not know when or where they would eat next. But on the other hand when it comes to the Feeding, it is a σημεῖα and there is no getting around the fact that a σημεῖα calls for a decision to act in a particular way. A σημεῖα calls for a particular work.

The point is underscored further by the use of the Greek verb ζητεω (zeteo). ζητεω, translated in this Sunday’s text as “to seek,” implies more than just looking around for something lost. In fact, in antiquity this verb is generally used when speaking about people being lost or found. ζητεω does not necessarily refer to a physical loss or find when referencing people, it is speaking more about the connection, the relationship, the link people have with one another. Yet what is even more fascinating is that ζητεω involves the work of searching for the other, on the other’s terms! Yes, I realize this sound confusing – how can you search, guided by the other’s terms, when you are not connected to the other person? But that is precisely what the σημεῖα is ordered to do, especially throughout the episodes of Jesus’ Ministry in the Gospel according to Saint John. When Jesus ‘does’ the σημεῖα of the Feeding, that provides the ‘terms’ for ζητεω: seeking Jesus as Person for the connection, the relationship, the encounter He gives.

Saint Augustine commented: “It is as if he said, “You seek me to satisfy the flesh, not the Spirit.” How many seek Jesus for no other objective than to get some kind of temporal benefit! One has a business that has run into problems, and he seeks the intercession of the clergy; another is oppressed by someone more powerful than himself, and he flies to the church. Another desires intervention with someone over whom he has little influence. One person wants this, and another person wants that. The church is filled with these kinds of people! Jesus is scarcely sought after for his own sake. . . . Here too he says, you seek me for something else; seek me for my own sake. He insinuates the truth that he himself is that food . . . “that endures to eternal life.” Tractates on the Gospel of John.

Certainly there is much that rings this Sunday with the Church’s upcoming Synod on the New Evangelization. At the very heart of the New Evangelization is a proclaiming of the Person Jesus Christ Who invites everyone to encounter Him. That encounter, that “sign” to use Johannine terminology, initially requires 2 works, 2 actions on our part: metanoia (the ongoing, daily conversion of heart, mind and body from selfishness to selflessness as lived by Jesus) and believing that is essentially a deep trust in the Person Jesus that what He says and does for me and for us is THE only way to live life. For many ‘named’ Christian, the search for Jesus has become convoluted by all sorts of distractions – some of them ugly, foul and uncompassionate while other distractions may in fact seem and sound spiritual and religious but leave a void in life. Being fed by the Savior is by no means a passive event – it is His invitation to connect deeply with Him for Who He is.

Week 18, Sunday. Evangelizing Thought of the Day (ETD)

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

80. Many responses describe a Church strongly engaged in the work of transformation by being present among people and within society. The younger Churches are working to enliven parishes which are oftentimes extensive, animating them internally through a program, depending on geographic and ecclesial contexts, called “Basic Christian Communities” or “Small Christian Communities.” Their stated purpose is to foster a Christian life which is better capable of sustaining the faith of their members and illuminating, through their witness, various areas of society, particularly in large, sprawling cities. The older, more-established Churches are reviewing their parish programs which are being administered with increased difficulty as a result of a decrease in the number of the clergy and a decline in Christian practice. They are seeking to avoid the danger that their work become merely bureaucratic and administrative and lead to undesired effects, namely that particular Churches, already too busy with operational problems, might, in the end, become exclusively concerned with themselves. In this regard, many responses refer to the idea of a “pastoral unity” as a means of combining a parish renewal program with a cooperative endeavor among other parishes, so as to create a more community-minded particular Church.

81. The new evangelization is a call to the Church to rediscover her missionary origins. According to many responses, the new evangelization can devote work in this area to leading Christian communities to be less concentrated on themselves inwardly in the midst of the changes already taking place and more engaged in proclaiming the faith to others. In this regard, much is expected from parishes that are seen as an entryway, open to everyone in every place on the globe, to the Christian faith and an experience of the Church. In addition to their being the place for ordinary pastoral life, liturgical celebrations, the dispensation of the sacraments, catechesis and the catechumenate, parishes have the responsibility to become real centers for propagating and bearing witness to the Christian experience and places for attentively listening to people and ascertaining their needs. Parishes are places where a person receives instruction on searching for the truth, where faith is nourished and strengthened and where the Christian message and God’s plan for humanity and the world is communicated. They are the prime communities for experiencing the joy that comes from being not only gathered together by the Spirit but prepared to live one’s proper vocation as a missionary. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 80-81)

PSALM for TODAY (click for full Psalm)

The Lord gave them bread from heaven. (Psalm 78:24, Mass).

COLLECT

EVANGELIZING THOUGHT of the DAY (ETD)

Today and tomorrow’s selections from the Instrumentum Laboris addresses “Parish Transformation and the New Evangelization,” a topic that many people are feeling as dioceses once known for their large numbers are having to consolidate parish schools, operations and even the parish itself. Yet at the same time, news of vibrant communities experiencing explosive growth dots the ecclesial radar throughout the world. Paragraph 80 references “Basic Christian Communities” as instrumental in helping to foster Christian living. Many of these communities flourish throughout the world, particularly in areas marked by poverty and/or persecution. It does raise a question though – why is there growth in poor, persecuted areas and, generally speaking, decline, apathy and indifference in ‘traditionally Catholic’ areas? These paragraphs also provide another valuable contribution to current pastoral activity: a description, beyond canonical language, of who and what constitutes parish identity. The Instrumentum Laboris describes parishes as “places where a person receives instruction on searching for the truth, where faith is nourished and strengthened and where the Christian message and God’s plan for humanity and the world is communicated. They are the prime communities for experiencing the joy that comes from being not only gathered together by the Spirit but prepared to live one’s proper vocation as a missionary.” Such a quote can serve a parish well in mapping an experience of renewal as opposed to planning for a parish’s closure.

Consider:

How have you described parish prior to reading today's selection from the Instrumentum Laboris?
How can insights expressed in these paragraphs assist your parish right now?

Saint John Vianney - reflections on prayer

From the catechetical instructions by Saint John Mary Vianney:

“My little children, reflect on these words: the Christian’s treasure is not on earth but in heaven. Our thoughts, then, ought to be directed to where our treasure is. This is the glorious duty of man: to pray and to love. If you pray and love, that is where a man’s happiness lies.

Prayer is nothing else but union with God. When one has a heart that is pure and united with God, he is given a kind of serenity and sweetness that makes him ecstatic, a light that surrounds him with marvelous brightness. In this intimate union, God and the soul are fused together like two bits of wax that no one can ever pull apart. This union of God with a tiny creature is a lovely thing. It is a happiness beyond understanding.

We had become unworthy to pray, but God in his goodness allowed us to speak with him. Our prayer is incense that gives him the greatest pleasure.

My little children, your hearts are small, but prayer stretches them and makes them capable of loving God. Through prayer we receive a foretaste of heaven and something of paradise comes down upon us. Prayer never leaves us without sweetness. It is honey that flows into the soul and makes all things sweet. When we pray properly, sorrows disappear like snow before the sun.

Prayer also makes time pass very quickly and with such great delight that one does not notice its length. Listen: Once when I was a purveyor in Bresse and most of my companions were ill, I had to make a long journey. I prayed to the good God, and, believe me, the time did not seem long.

Some men immerse themselves as deeply in prayer as fish in water, because they give themselves totally to God. There is no division in their hearts. O, how I love these noble souls! Saint Francis of Assisi and Saint Colette used to see our Lord and talk to him just as we talk to one another.

How unlike them we are! How often we come to church with no idea of what to do or what to ask for. And yet, whenever we go to any human being, we know well enough why we go. And still worse, there are some who seem to speak to God like this: “I will only say a couple of things to you, and then I will be rid of you.” I often think that when we come to adore the Lord, we would receive everything we ask for, if we would ask with living faith and with a pure heart.”

Week 17, Saturday. Saint John Vianney. Evangelizing Thought of the Day (ETD)

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

78. According to the various responses, this examination resulted in three basic requirements: 1) the ability to discern or a capacity to place oneself within the present circumstances, unwavering in the conviction that, within this context, the Gospel can still be proclaimed and the Christian faith lived; 2) the ability to live forms of fundamental and authentic adhesion to the Christian faith, whose simple character can already serve as a witness to the transforming power of God in our history; and 3) a clear and visible bond with the Church, capable of making her missionary and apostolic character perceptible. These requirements are submitted to the consideration of the Synod Assembly in the hope that, through its deliberations, the Church might receive assistance in following the path of conversion called for by the new evangelization.

79. Many particular Churches, at the time they received the text of the Lineamenta, were already engaged in examining and re-planning their pastoral programs based on these requirements. Some used the term "missionary renewal" to describe their work; others "a pastoral program of conversion". All were in strong agreement that the heart of the new evangelization is the Church's renewed commitment to her missionary mandate, given by the Lord Jesus Christ, who willed her and sent her into the world, so that she might be guided by the Holy Spirit in bearing witness to the salvation she has received and in proclaiming the face of God the Father, who took the initial step in this work of salvation. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 78-79)

PSALM for TODAY (click for full Psalm)

Lord, in your great love, answer me. (Psalm 69:14, Mass).

COLLECT

Almighty and merciful God,
who made the Priest Saint John Vianney
wonderful in his pastoral zeal,
grant, we pray, that through his intercession and example
we may in charity win brothers and sisters for Christ
and attain with them eternal glory.
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 selected paragraphs today finish the topic “Mission ad gentes, Pastoral Care and a New Evangelization” and do so in a very clear and convincing manner. We are seeing once again actions at the heart of the New Evangelization: discerning, witnessing, bonding (to the Body of Christ, the Church) and converting (ongoing, daily conversion of heart, mind and body). In drawing together responses to the Lineamenta, this Instrumentum Laboris notes the renewal that is happening in parts of the Church centering on missionary work and ongoing conversion.

The Instrumentum Laboris is presenting an initial path for ecclesial renewal and the renewal of each believer. While we await with expectant faith the work of the Holy Spirit in the Synod this October, deepening reflections on what it means to witness to Jesus Christ as one sent forth (mission) and the requirement of ongoing, daily conversion of heart, mind and body to the Person, Jesus Christ are works that have a timeless and eternal validity for the individual Christian and the One Body of Christ. Too often, renewal at various levels of the Church attempt, albeit with good intentions, a ‘re-invention of the wheel.’ Our Savior has provided all: 1) the Kingdom is present, therefore 2) turn from the selfishness of sin to the selflessness of service in My Name (metanoina, conversion) and 3) bind yourself to Me and trust that My words will lead you on the path of life in this world and in the world to come (belief, faith).

Consider:

Among some, terms such as witness, conversion, personal relationship with Jesus Christ sound foreign and distant. How do we loose the baggage of false meanings associated with these Gospel terms and embrace the call to action that they summon?

Week 17, Friday. Evangelizing Thought of the Day (ETD)

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

76. Discernment for a new evangelization clearly acknowledges the profound change which is presently taking place in the Church’s evangelizing mission. Traditional, established concepts — formally denoted by the terms “countries of ancient Christianity” and “mission lands” — are no longer suitable. At present, these terms seem overly simplified and referring to outdated situations; they fail to provide useful models for Christian communities today. Pope John Paul II observed: “The boundaries between pastoral care of the faithful, new evangelization and specific missionary activity are not clearly definable, and it is unthinkable to create barriers between them or to put them into watertight compartments. [...] The Churches in traditionally Christian countries, for example, involved as they are in the challenging task of new evangelization, are coming to understand more clearly that they cannot be missionaries to non-Christians in other countries and continents, unless they are seriously concerned about the non-Christians at home. Hence missionary activity ad intra is a credible sign and a stimulus for missionary activity ad extra, and vice versa.”

77. Despite varying emphasis and factors related to cultures and history, the responses to the Lineamenta well understood the different nature of the new evangelization. They see it not as simply replacing older forms of pastoral activity (the first evangelization, pastoral care) with newer forms, but rather as initiating a process of renewal in the Church’s fundamental mission. Questioning herself on how to evangelize today, the Church does not exclude examining herself and the quality of evangelization in her communities. The new evangelization is the duty of everyone in the Church (individuals, communities, parishes, dioceses, bishops’ conferences, movements, groups and other ecclesial realities as well as religious and consecrated persons) to examine the Church’s life and pastoral activity by closely considering, according to the Gospel, the caliber of one’s life of faith and the ability to be actively involved in proclaiming the Gospel. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 76-77)

PSALM for TODAY (click for full Psalm)

Lord, in your great love, answer me. (Psalm 69:14, Mass).

COLLECT

O God, protector of those who hope in you,
without whom nothing has firm foundation,
nothing is holy,
bestow in abundance your mercy upon us
and grant that, with you as our ruler and guide,
we may use the good things that pass
in such a way as to hold fast even now
to those that ever endure.
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. Amen.

EVANGELIZING THOUGHT of the DAY (ETD)

Under the heading “Mission ad gentes, Pastoral Care and a New Evangelization,” the next few paragraphs address present realities in the work of evangelization. Additionally, this section also speak to the hermeneutic of the New Evangelization: not new content, not a change in content but a renewal in how the content is expressed so as to speak to the specific and unique situation of present ecclesial ministry in the world. Once again, this pre-synodal document calls the Church to examine current efforts and activities. While never abandoning the missio ad gentes (the mission to the world), it is also necessary ‘to keep an eye on the home front.’ The laudable work of going forth is grounded in a base that continues to grow and to fuel the missionary work Jesus entrusts to ALL members of His Church.

Consider:

In many Catholic circles, ‘missionary work’ is perceived by the vast majority as the work ‘special people called missionaries’ do in lands far, far away. What can be done to help everyone know deeply her/his role as evangelizers by virtue of Baptism?

Week 17, Wednesday. Saint Alphonsus Liguori. Evangelizing Thought of the Day (ETD)

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

74. The responses describe a very different situation in those places where the Church is in the minority. In those cases where Churches are free to profess their faith and live their religion, minority status is seen as an opportunity to give Christianity greater visibility, to seek avenues of involvement in the world and to work to bring about change. However, where persecution is part of the minority status, evangelization is more closely aligned to what Jesus experienced in his being faithful, even to the cross. Such a situation reveals the bond existing between evangelization and the cross. These Churches bear witness to this close association as a gift to the entire Church, a fact which these Churches should not overlook themselves. These Churches rightly serve as a reminder that evangelization cannot be measured in quantitative terms of success.

75. The renewal to which we are called is greatly assisted by the Eastern Catholic Churches and those Christian communities which, either in the past or in the present, are hidden, marginalized, persecuted and experiencing intolerance of an ethnic, ideological or religious nature. Their faith-witness, perseverance, resiliency, enduring hope and the intuitive character of certain pastoral practices are a gift to be shared with those Christian communities which, having had a glorious past, are now showing signs of weariness and a dispersion of energy. Churches unaccustomed to practicing the faith in a minority situation can certainly benefit from hearing experiences which can instill the necessary courage required in the work of a new evangelization. Even more spiritual benefits can come from welcoming those who are forced to leave their homelands because of persecution and who bear in their spirit the untold richness of the signs of martyrdom which they have personally experienced. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 74-75)

PSALM for TODAY (click for full Psalm)

God is my refuge on the day of distress. (Psalm 59:17, Mass).

COLLECT

O God, who constantly raise up in your Church
new examples of virtue,
grant that we may follow so closely
in the footsteps of the Bishop Saint Alphonsus
in his zeal for souls as to attain the same rewards
that are his in heaven.
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)

It is hard for many to grasp the reality of a Church that is universal. Often the experience of Church is limited to one’s parish and anything bigger, even on a diocesan level, is simply not on a person’s or community’s radar. While there is something natural about this, it has the potential of creating a rather insular view and experience of Church. Today’s selected paragraphs reference places in the world where the Church is a minority presence in culture or a persecuted community, or both. Due in part to a lack of knowledge of contemporary Church happenings, many people think persecutions refer only to those atrocities that happened centuries ago, in a land far removed from one’s sphere of living. Even when news of these difficulties are brought to people’s attention, there is an air that somehow this is unreal and does not affect me in my circle of Church life. The Instrumentum Laboris is clear that these communities have much to teach the rest of the Christian world that has perhaps become too comfortable, too cozy with the world. Hence the warning to the ‘bean-counter’ and assessment approach to evangelization: “evangelization cannot be measured in quantitative terms of success.”

Consider:

When I hear of martyrdom or persecutions for the faith, what comes to mind - something remote in time and place or a current reality?
How comfortable have I become in living the life of Jesus Christ to the neglect of bearing the Kingdom in my life?

Week 17, Tuesday. Saint Ignatius of Loyola. Evangelizing Thought of the Day (ETD)

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

72. The religious sector had particular resonance in the Church. The responses to the Lineamenta first mentioned ecumenical dialogue, repeatedly emphasizing how these various changes have fostered the development of major ecumenical endeavors. Realistically speaking, they also recounted difficult times and tense moments which are being addressed with patience and determination. The new situations taking place within the various sectors, where we as Christians are called to live out our faith and proclaim the Gospel, have revealed the necessity for a real unity among Christians, which is not to be seen merely as cordial relations or cooperation in some joint-project, but rather as the desire to let ourselves be transformed by the Spirit, so that we may increasingly be conformed to the image of Christ. This unity is essentially spiritual in nature and must be prayed for, even before it is actually realized. If this ecumenical aspect is to be a part of the conversion and renewal of the Church’s members, which is called for by the current crisis, efforts must continue to be made, in a convincing way, to see all Christians as united in showing the world the prophetic and transforming power of the Gospel message. This is an imposing task which can only be met in a communal effort, guided by the Spirit of the Risen Christ, who left us a mandate in his prayer: “That they may all be one” (John 17:21).

73. Secondly, the religious sector concerns interreligious dialogue, which, in a variety of ways, is a necessity today throughout the world. Interreligious dialogue has already had some positive results. The countries of an ancient Christian tradition see in the expanding presence of the great religions, particularly Islam, an incentive to develop new forms of involvement, visibility and proposing the Christian faith. Generally speaking, interreligious dialogue and discussion with the great religions of the East can be an opportunity for our Christian communities to deepen their understanding of our faith, in virtue of the questions that such a discussion raise in us, questions about the course of human history and God’s presence in it. Interreligious dialogue also provides an occasion to refine the instruments of dialogue and the places of collaboration in developing peace in an increasingly human society. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 72-73)

PSALM for TODAY (click for full Psalm)

For the glory of your name, O Lord, deliver us. (Psalm 79:9, Mass).

COLLECT

O God, Who raised up Saint Ignatius of Loyola in Your Church
to further the greater glory of Your Name,
grant that by his help we may imitate him
in fighting the good fight on earth and
merit to receive with him a crown in heaven.
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)

Returning to the sector added in the Instrumentum Laboris, the religious sector, today’s selections focus on ecumenical and interreligious efforts.

In terms of the ecumenical dialogue, no Christian can shy away from this work. True, our little human fiefdoms have grown over time and become entrenched in particular ways of acting and thinking. Yet the haunting prayer of Jesus the night before He died looms over ALL Christians: “I pray not only for them, but also for those who will believe in Me through their word, so that they may all be one, as You, Father, are in Me and I in You, that they also may be in Us, that the world may believe that You sent Me (John 17:20-21).” Of all the concerns that Jesus had for His disciples and the small community formed by His words and deeds, unity was and remains central. It is vital, however, that Christians properly approach unity. This is not a call to ‘all get along.’ This is not a call to adulterate teachings to the least common denominator so as to show a semblance of cohesiveness to the world. Rather, the unity Jesus prayed for and the unity that guides ecumenical work is the oneness of the Most Holy Trinity. Our work as Christians, our unity must be Trinitarian – not a mere humanly agreed grouping of differing beliefs and practices under some cloak of togetherness that misses the mark of Trinitarian Unity. Here, as in so many of the sectors that the New Evangelization addresses, catechesis is paramount as there are a plethora of expressions among all Christians as to the identity of the Divine Persons and the relationship They experience among themselves. In some respects, one may wonder if it is not the fourth century all over again as we struggle to reclaim a proper expression of God the Father, God the Son and God the Holy Spirit. Together with a proper Trinitarian catechesis, the present times also call for a renewed study and valuing of Church History. The study of Church History – AND – the Fathers of the Church as well, offer insights as to why and how human nature chose particular paths that lead to division within Christianity. Understanding how we have humanly gotten to where we are today can help at the ‘ecumenical table.’

The interreligious efforts of the Church involve a different methodology. Much remains unknown and distorted among world religions and even among the monotheistic traditions. The Instrumentum Laboris notes geographical shifts in lands that were once dominated by one religious tradition now the place of another. We know in our present times tensions among these groups that erupts in violence and death. Yet there are episodes of respect that offer a glimmer of hope for the eventual cessation of hostility that could lead to productive dialogue among fellow human beings. Once again, a proper study of history – a study punctuated at all times by honesty – can be of immeasurable assistance in an eventual celebration of the oneness of the human family. Consider:

Where is ecumenism and interreligious dialog on the radar of your life?
Does your parish promote prayer and efforts to experience the oneness of belief and practice that Jesus prayed for the night before He died?

Week 17, Monday. Evangelizing Thought of the Day (ETD)

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

70. In addition to mentioning some negative aspects, the responses to the Lineamenta also highlighted how the Christian experience has undoubtedly benefited from the emergence of these sectors. For example, many responses speak of the positive effects of the continuing migration process in the meeting and exchange of gifts among the particular Churches and in the ability to draw energy and vitality from the Christian faith of immigrant communities. Through contact with non-Christians, Christian communities have been able to learn that mission is no longer a North-South or East-West movement. Therefore, we need to go beyond the present geographic confines; mission, today, extends to all five continents. We must recognize that even in traditionally Christian countries, there are sectors and areas foreign to the faith, because in them people have never encountered the faith and not simply as a result of drifting from the Church. Going beyond continental borders means having the energy to raise the question of God in every step of the process of encountering, interchanging and reconstructing social relations which are taking place everywhere. The Synod could be a place for a fruitful exchange of these experiences.

71. The economic sector, with its changes, has also been seen as a favorable place in witnessing to our faith. Many responses described the efforts of many Christian communities on behalf of the poor, an activity which can boast of ancient origins and a fruitfulness which is still very promising. In today’s serious, widespread economic crisis, many responses have mentioned an increase in charitable activity by Christian communities through the establishment of additional institutions dedicated to supporting the poor, and programs within particular Churches to develop a greater awareness of charitable work. Many responses wanted the works of charity to be given greater prominence as an instrument of the new evangelization. The dedication and solidarity of many Christian communities towards the poor, the charitable works in which they are engaged and the simplicity of their life-style in a world which places great emphasis on buying and having, are a particularly beneficial means in proclaiming the Gospel and witnessing to our faith. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 70-71)

PSALM for TODAY (click for full Psalm)

To my wórds give éar, O Lórd, give héed to my gróaning. (Psalm 5:2-2, Liturgy of the Hours: Morning Prayer).

COLLECT

O God, protector of those who hope in you,
without whom nothing has firm foundation, nothing is holy,
bestow in abundance your mercy upon us
and grant that, with you as our ruler and guide,
we may use the good things that pass
in such a way as to hold fast even now
to those that ever endure.
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. Amen.

EVANGELIZING THOUGHT of the DAY (ETD)

Today’s selections from the Instrumentum Laboris once again address concerns within the previously examined sectors of life: migration and the economy. In compiling responses from all parts of the world, the document notes positively the contributions of migration and the economy to Christian living. Migration, as a global phenomenon, brings peoples of diverse culture in touch with each other that provides the potential for human life ‘to be more rounded,’ more complete. Obviously for that to work, people must be open to embracing the positive dimensions of other’s culture and above all, to discern how elements in everyone’s culture is at the service of the encounter with the Person, Jesus Christ.

Similarly, the economic sector of life is viewed for its positive contributions, especially in working with the poor. The impact of the global recession and the sputters to rebound have left many people facing tremendous hardship when it comes to the necessities of life. The Instrumentum Laboris notes that many people have ‘stepped up to the plate,’ and are actively engaged in the charitable work of the Church, tending to the needs of all in fidelity to Jesus’ teaching (Matthew 25:31-45).

Consider:

What challenges do you face in your parish when it comes to welcoming people from other cultures?
Does your parish actively work to alleviate the burdens of the poor? How can you assist?

Ordinary Time, Sunday 17. Words of the Word.

ANTIPHON

“God is in His holy place, God Who unites those who dwell in His house; He Himself gives might and strength to His people. (Psalm 68:6-7)

COLLECT

O God, protector of those who hope in you,
without whom nothing has firm foundation, nothing is holy,
bestow in abundance your mercy upon us
and grant that, with you as our ruler and guide,
we may use the good things that pass
in such a way as to hold fast even now
to those that ever endure.
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. Amen.

RESPONSORIAL PSALM

The hand of the Lord feeds us; he answers all our needs. (Psalm 145:16).

GOSPEL EXCERPT

After this, Jesus went across the Sea of Galilee [of Tiberias]. A large crowd followed him, because they saw the signs (σημεῖα, semeia) he was performing on the sick (John 6:1-2).
When the people saw the sign (σημεῖον, semeion) he had done, they said, “This is truly the Prophet, the one who is to come into the world.” Since Jesus knew that they were going to come and carry him off to make him king, he withdrew again to the mountain alone (John 6:14-15).

REFLECTION

What is a sign? In 1971 “Signs,” a popular song by Five Man Electrical Band, sung of the plethora of these visible markers as well as in their estimation, the restrictions ‘signs’ attempted to impose on people and life. As we begin listening to the “Bread of Life” discourse in the Gospel according to Saint John this Sunday, we are immediately hit with the reality of “sign,” a term very important in the Johannine Gospel as well as in Sacramental Theology.

In antiquity, σημεῖον (semeion) meant “to mark,” “to indicate” or “to identify.” These meanings suggest that σημεῖον is a reality that ‘hits the senses.’ While we tend to connect “sign” to a visual experience, in the Greco-Roman world of the first century “sign” could be any reality that stimulated the senses. Biblical scholars note that when used throughout the pages of the New Testament, σημεῖον always involves people who then have a responsibility to act in a particular way because of the “sign.”

The difficulty of “sign” is that it is powerless in-and-of-itself to effect (to cause) what it signifies. For example, many are familiar with that red, octagon “sign” that appears on the corner of many intersections: the ‘Stop Sign.’ Of itself, the ‘stop sign’ does not cause a vehicle to stop. The driver must see the sign and decide to act in a way commensurate with the content or message of the sign. In terms of action, the “sign” expresses what is to be done, but it is up to the recipient to do what the sign communicates.

In John’s Gospel, Jesus performs key works that are termed “signs.” The Evangelist John does not use the term “miracle,” a word that comes into the theological vocabulary a bit later. For Saint John, Jesus’ “signs” are sensible realities; they impact the senses. People see what Jesus does. People hear was Jesus says. People taste the bread and the fish that are taken, blessed and given. But what do the people do with this particular “sign” or “signs”? The response to that question is the work of the next 4 Sundays as the “Bread of Life” discourse unfolds, ultimately posing a question – not only to the followers of Jesus in the first century but to us of the twenty-first century as well.

Week 16, Saturday. Evangelizing Thought of the Day (ETD)

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

68. The responses understood the sectors for what they are: signs of actual change which were seen as the context for the development of our religious experiences. Precisely for this reason, the changes in these sectors need to be taken up and purified, through a process of discernment, in their encountering and experiencing the Christian faith. Examining these sectors permits a critical reading of the way of life, the thinking and the discourses which they espouse and can serve as a self-examination which Christians are called upon to do, to see if the manner of life and the pastoral activity of Christian communities are, in fact, suited to the task and avoiding inactivity by attentively considering the future. Many particular Churches expect the Synod to be an opportune time to continue this discernment.

69. Various responses to the Lineamenta have attempted to identify the reasons for the decline in Christian practice by many of the Church's faithful, a true "silent apostasy", which would leave the Church in a position of not being able to respond adequately and convincingly to the challenges described in these sectors. In this regard, they recount a weakening in the faith of believers, a lack of personal involvement and experience in the transmission of the faith and insufficient spiritual guidance for the faithful in the process of their formative, intellectual and professional training. Many lament the excessive bureaucratic character of ecclesiastical structures, perceived as far removed from the average person and his everyday concerns, which causes a reduction in the dynamism of ecclesial communities, the loss of enthusiasm at its roots and a decline in missionary zeal. Some responses complained of the excessively formal character of liturgical celebrations, an almost routine celebration of rituals and the lack of a deep spiritual experience, which turn people away instead of attracting them. Despite the counter-witness of some of the Church's members (unfaithfulness in one's vocation, scandals, little sensitivity to the problems of everyday people and the world today), we are not to underestimate the "mysterium iniquitatis" (2 Thess 2:7), the war which the Dragon waged on the rest of the offspring of the Woman, on "those who keep the commandments of God and bear testimony to Jesus" (Rev 12:17). An objective evaluation of the situation must always consider the mystery of human freedom, a gift from God, which a person is free to use, even in a mistaken way, to rebel against God and to turn his back on the Church.
The new evangelization should seek to orientate every man and woman's human freedom towards God, who is the source of truth, goodness and beauty. Renewal in faith should help people overcome the previously mentioned obstacles to an authentic Christian life which is patterned according to the will of God, as expressed in the commandment to love God and neighbor (cf. Mk 12:33). (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 68-69)

PSALM for TODAY (click for full Psalm)

How lovely is your dwelling place, Lord, mighty God! (Psalm 84:2, Mass).

COLLECT

Show favor, O Lord, to Your servants
and mercifully increase the gifts of Your grace,
that, made fervent in hope, faith and charity,
they may be ever watchful in keeping 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)

The next section of this chapter, “Christians Within These Sectors,” considers specifically the responsibility of each Christian as well as the Christian community in living the Kingdom of God within the previously examined sectors of life. Once again, the calls to discernment and to conversion are essential to provide an authentic response to life in these arenas. It is easy to point fingers of blame elsewhere and miss the work that needs to be done ‘in our backyard (or front yard for that matter!).’ Proper discernment and ongoing daily conversion of heart, mind and body not only equips 1 and all for the tasks of evangelization uniquely entrusted to each, but also insures proper action in addressing the needs of the times.
Paragraph 69 is a gem, sadly, in that it concisely expresses some of the principle reasons why people have left the practice of the Faith: from bureaucracy to scandal and everything (and everyone) in between. The Instrumentum Laboris expresses once again that in order to respond genuinely to the tasks posed by the sectors of human living, we must permit the Spirit to get our lives – individually and ecclesiastically – in order. Only then will be have the strength and credibility to be agents of change for the healing and building up of the Kingdom of God in our midst.
Consider:

The summary causes of people leaving the practice of the Faith in paragraph 69 leave many with an overwhelming feeling that I as an individual believer can do nothing. Since each has been initiation into the Mysteries of Faith, each is equipped with the necessary talents, skills and abilities given as gifted-grace by the Holy Spirit. What graces of talent, time and treasury have you been given to engage the work of the New Evangelization?

Week 16, Thursday. Evangelizing Thought of the Day (ETD)

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

65. Many responses, however, have voiced a concern about the naive and emotional character of this return to a sense of religion. Instead of being a gradual and complex development in a person's search for truth, the return to religion, in many cases, has not been a very liberating experience. Consequently, the positive aspects of rediscovering God and the sacred are viewed as impoverished and obscured by a fundamentalism which frequently manipulates religion to justify acts of violence and, in extreme but fortunately limited cases, even terrorism.

66. According to the responses, this is the framework for treating the pressing problem of the proliferation of new religious groups which can be likened to sects. In this regard, they repeatedly cite the contention in the Lineamenta that these groups exercise an emotional and psychological dominance and promote a religion promising prosperity and success in life. At the same time, some responses state that the situation needs to be carefully watched so that Christian communities will not allow themselves to be influenced by these new forms of religious experience and give in to the temptation to imitate their aggressive, proselytizing methods, instead of following the Christian approach to proclaiming the Gospel. On the other hand, the responses insist that Christian communities need to approach proclaiming the Gospel and providing pastoral care in the faith in such a way that the presence of these religious groups could serve as a means for these Christian communities to become more zealous and prepared to work towards giving individuals a sense of meaning in their lives.

67. This situation gives even greater meaning to the Church's encounters and dialogue with the great religious traditions which have grown over the decades and continue to intensify. These encounters are a promising opportunity to better perceive the complexity of the vocabulary and forms of the element of religion in humanity as seen in other religious experiences. Such encounters and dialogue also allow Catholics better to understand the ways in which the Christian faith expresses the religious nature of the human soul. At the same time, they enrich the religious heritage of humanity with the unique character of the Christian faith. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 65-67)

PSALM for TODAY (click for full Psalm)

With you is the fountain of life, O Lord. (Psalm 36:10, Mass).

COLLECT

EVANGELIZING THOUGHT of the DAY (ETD)

For some who found the previous day’s discussion about religious revival interesting, today’s selections concerning the religious sector should put things into better perspective. “The return to religion, in many cases, has not been a very liberating experience” is a most telling statement. Similar to points raised earlier in the Instrumentum Laboris as well as in the Lineamenta, there is danger in the ongoing conversion experience when the intellect is not part of that experience. Not long ago, for example, a few people in different venues told me that I had to read ‘this book’ – a somewhat popular novel that sounded much like the Holy Trinity in the minds of these readers. I read the book and grasped a possible reasoning for the connections between the novel and the Holy Trinity. When I saw the group at a later date, I recommend some other titles, gems of the Christian Catholic theological and spiritual tradition. Even though these folks had never read the books I suggested, one immediately opined, “I’ll never understand it. They are way over my head and give me too much information.” Again, that statement was made without reading so much as a word from the titles I suggested.

Consider:

Why do you think there is an aversion to any solid study of Catholic Theology?
Why do so many choose to leave the intellect out of any approach to Christian living?

Week 16, Tuesday. Evangelizing Thought of the Day (ETD)

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

63. By necessity, the changes treated up to this point influence the way people express their sense of religion. The Lineamenta responses recommended adding religion as a seventh sector, thereby providing the means to more thoroughly understand, in many different cultures, the return of a religious sense and the need for various forms of spirituality, especially among the young. Even though the present process of secularization is leading to a weakened sense of the spiritual in many persons and an emptiness of heart, many regions of the world are showing signs of a significant religious revival. This phenomenon has an impact on the Catholic Church herself in providing resources and opportunities for evangelization which were not present a few decades ago.

64. The responses to the Lineamenta gave particular attention to this growing phenomenon, acknowledging both its complex character and undoubtedly positive aspects. In fact, the situation provides the opportunity to restore an element which is part of the human identity, namely religion, thereby going beyond the limitations and impoverishment of an idea of a person viewed only from a horizontal perspective. This phenomenon fosters religious experience and re-establishes its centrality in people's minds, in history, and in the meaning of life itself and the search for truth. (Instrumentum Laboris, “Chapter 2: Time for a New Evangelization,” paragraph 63-64)

PSALM for TODAY (click for full Psalm)

Lord, show us your mercy and love. (Psalm 85:8, Mass).

COLLECT

EVANGELIZING THOUGHT of the DAY (ETD)

Five paragraphs address the “Religious Sector,” a sector not found in the Lineamenta but added to the Instrumentum Laboris based on global responses to the Lineamenta. While some might be shocked to read “many regions of the world are showing signs of a significant revival,” such a revival – wherever it is happening – is an indicator of the emptiness of secularism and narcissism. The human spirit cannot thrive on crass materialism and life lived according to the anthem, ‘I did it my way.’ The Instrumentum Laboris notes particularly the revival of a religious sense among young people. Ask anyone who has any contact with youth involved in Kairos retreats, World Youth Day or similar activities and you will hear joy-filled reports about the vitality and enthusiasm of faith. The Instrumentum Laboris sees this as an “opportunity to restore an element which is part of the human identity, namely religion, thereby going beyond the limitations and impoverishment of an idea of a person viewed only from a horizontal perspective.”

Consider:

Do you see a ‘religious revival’ happening in ‘your neck of the woods?’
With ‘religion’ popularly blasted for causing division in society, how can the Church help people to experience the ‘religious sense’ as a constitutive element of human identity?