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Daily Scripture

+ 7th Week of Easter

Much ado about nothing or, is there something to it?

Readings: Acts 19:1-8 Psalm 68:2-7 John 16:29-33

Paul traveled through the interior of the country and down to Ephesus where he found some disciples. He said to them, “Did you receive the Holy Spirit when you became believers?” They answered him, “We have never even heard that there is a Holy Spirit.” [Acts 19:1-3]

Depending on one’s sacramental theology and pastoral practice, this text has been variously interpreted. For example, those who work with the RCIA (catecheumenate) hold that the sacrament of Confirmation should be administered with Baptism as it was in the early Church. It is one of the sacraments of initiation—Baptism, Confirmation and Eucharist. The Eastern Rite of the Roman Catholic Church has retained the tradition of administering all three at Baptism. Yes, the infant receives a small piece of the Eucharist bread. And so in the Eastern Rite, there is no formal celebration of First Holy Communion at the age of reason or Confirmation by the bishop at whatever age the local diocese has determined the age of maturity appropriate for Confirmation. All three sacraments are administered shortly after birth.

Others feel that the celebration of First Communion and Confirmation at a later age ensures the participation of youngsters in parish religious education programs – at least until Confirmation. In this case, many Catholics view Confirmation as the completion of or graduation from religious studies.

In recent years I have become convinced that the RCIA folks and the Eastern Rite Catholics have it right. All three sacraments of initiation should be administered together. First Holy Communion and Confirmation have become more social than spiritual. I do not mean to suggest that there is no connection or that there should be no celebration after sacramental ceremonies but for many, the accent is on the wrong syllable.

The path from Baptism to Christian maturity is life-long and the benchmarks for progress are not easily measured by grouping children by age or grade level for a period of preparation that is largely academic.

This is not to suggest that religious education is optional. Faith development is unique to each person within the context first of family and then of parish. Religious education / formation is intended to provide insight into faith development at an age-appropriate level.

Catholicism has become ‘child-centered’ the result of which, we have an adult population whose religious and spiritual development stopped at Confirmation.

The celebration of Eucharist is the primary setting for faith formation. Religious education is a necessary component but detached from Eucharist, it remain just another subject to master.

Of course this all assumes that the parish celebration of the Eucharist is truly inclusive and meaningful rather than just an empty ritual. The parish at worship should be a rendition of a community of faith that strives to live its faith ‘in the town square’ as I mentioned in Sunday’s homily.

Notwithstanding my commitment to religious dialogue, I do believe that effective dialogue is based on the assumption that although both parties are knowledgeable about the topic. Though they may have different perspectives, they are not based on ignorance of the subject.

Feast of the Immaculate Conception

Monday December 8, 2008

It’s not about biology but about the technology of love.

And the angel said to her, ‘The Holy Spirit will come upon you and the power of the Most High will overshadow you. [Luke 1:35]

But the grace of God overshadowed Mary long before the announcement of the Angel Gabriel.

Every so often a new phrase will show up in public discourse and in ordinary conversation. “Over time” is one; another is “at the end of the day.” Short phrases are short cuts to meaning. I’ve used them frequently in these brief reflections and meditations.

Several years ago, “Be open!” was making the rounds. It was a plea for greater openness to new ideas, many of them fruits of the enlightenment. For some it was an invitation. For others it was a rebuke. But when it comes to being open to God’s Word and God’s Spirit, the phrase takes on new meaning.

In her latest book, Open the Door—A Journey to the True Self, Joyce Rupp [Sorin Books, Notre Dame Indiana, 2008] invites the reader to reflect on the many doors in our lives, doors to the deepest self, the true self where God lives. “When I open the door of my heart to God, I do more than simply extend a smile of recognition or a nod of welcome. I open myself to grow and change in ways I may never dream likely. I risk being spiritually transformed into a person whose life continually manifests goodness. The pattern of this transformational process parallels the physical movement of going through a doorway. First I approach the door in order to move beyond where I am not. If the door is closed when I get to it, I open it. Sometimes the door is locked and a key is needed to allow access to the space that lies beyond. As I open the door and prepare to step forward, I move across the threshold, the middle of the doorway. I make a decision about the direction I want to go, either forward or backward across the threshold. With either direction I eventually close the door behind me and move on.” [Ibid. Introduction, p. 7]

Mary was so totally open to God’s word that she opened the door of her heart—wide open—and became pregnant with the living Word of God in Christ.

The feast is not about the conception of Christ but abut Mary’s return to ‘Original Blessing’ at her own conception. It’s a feast that is not found in the Bible. In fact, biblical scholars accept the fact that the infancy narrative, including the description of the Annunciation is ‘midrash’ i.e., Luke’s meditation on the mystery of the incarnation rather than an historical account.

This is a feast rooted in the conviction of the faithful ‘over time’ that Mary was totally prepared by God for her disposition to be totally open one day to her divine call to be the mother of Jesus.

However, this feast is not about the technology of Mary’s conception as much as the belief of Mary’s favor (living in grace). The feast reminds us of how dependent God is on our collaboration in bringing Good News to the world.

At Baptism we were all returned to “Original Blessing” and thereby empowered to say ‘yes’ to our ‘partnership’ with God in the continuing work of creation.

The seed of God’s word is sown in the heart of believers to empower us to goodness and Godness. We are called to be conduits of God’s grace.

As in this feast, the Church is still catching up to the faith and devotion of the faithful in the pew. Mary’s favor surely hints at other ‘favors’ bestowed on women by God but still not foully recognized by ‘men’ of the Church.

In anticipation of the Feast of the Nativity, I offer this simple reflection / meditation on Mary’s role:

Healing Love

Woman wrapped in silence
resting in the cold night
waiting for the sun to rise
and a new day to bring new life.
Woman unknown,
under stars light years away__
under the star destined to shine over all the ages.

Waiting woman wrapped in mystery
carrying within her womb the child God,
child unwanted__
by earthly gods
of gilt and gold
of power and prestige
of weapons and war

Woman wrapped in wisdom, sophia,
transparent soul filled with grace,
waiting in the darkness of night
to bring forth ‘Sophia’ Son of light
in whom there is no darkness__
no east or west,
incarnate—neither male nor female—the Christ
the same yesterday, today and forever.

Courageous woman called blessed
from generation to generation.
Gentle woman in whom no sin is found
woman priest of God brings forth the lamb of God
who takes away the sins of the world—enduring love,
healing love.

Venite adoremus!

Fr. Lasch