Thursday, December 07, 2017

HOW LIBERALISM'S CONSEQUENCES ARE DEHUMANIZING CIVILIZATIONS


         

I have been struggling to write this for some time.


Then when I awoke early this morning this northern city was blanketed by such a thick fog and ice crystals you could not see across the street and I understood we are indeed as a civilization around the world, the whole human family, desperately trying to find our way, yes to do battle, in a fog of ideological war thicker even than we understand and even more poisonous than the smog which has engulfed Delhi for weeks now.

Ask most people what are, the greatest threats to civilization and at least part of their answer will include Islamist terrorists, economic stress, overall anxiety.

The greatest threat, is relativism, the child of poisonous philosophies dating back to the so-called Age of Enlightenment.

Relativism has so permeated civilization, even to a certain extent infected Christianity, that the danger to our cultural, intellectual, political, economic and faith lives is a clear and present danger.

Unpack any aspect of what has so many millions and millions of people stressed, fearful, virtually hopeless and you will find the destructive virus, the poisoning bacteria of relativism in its many variations.

 Some terms:

Fog of war is that fearful confusion and uncertainty experienced in the chaos of battle.

The roots of the current fog of war and chaos throughout human society, of the fear, anger, shouting which disables hearing other, let alone listening dispassionately to their point of view, which may change nothing but at least is honest communication, those roots are sourced deep, and millennia ago, reaching their culmination in the age of so-called enlightenment.

Enlightenment stresses individualism and human reason rather than tradition. The Achilles heal of this approach is it uproots us from the acquired wisdom of the past, opens the door to destructive philosophies such as utilitarianism, fragments family and society and leads to the current climate where the “I” as my rights, or my group’s, trump everyone else’s.

Flowing from the so-called age of enlightenment, comes liberalism, whose prime tenet is tolerance, but is applied in ways which lead to the radicalism of intolerance.

A prime aspect of the liberalism society: humanism which attaches primary importance to the so-called autonomous self. Liberalism, without even listening to counter argument/objective truth, asserts there is no place for the divine, that is the existence of God and His Law, thus humanists’ base everything on the conviction that the rational and autonomous self is ultimately the arbiter of everything, hence mantras such as: “That may be true for you but not for me!”

In the Renaissance period there were some scholars who attempted a form of Christian humanism, but this is self-contradictory for one is either a Christian, thus one who believes in the Divine and follows His Law, or one is a humanist who refuses to be bound by God or the things of God.

Erasmus tried to bridge the divide with his notion of via media, thereby irritating both sides! Via media means moderation, leading ultimately to compromise, in all thoughts and actions. Via media, the so-called middle way, had a certain popularity among some Christians until around the turn from the 19th to the 20th century and had a brief revival in the 1960’s.

Can there be, however, for faithful Christians any form of via media, one that is a non-compromising center?

Yes, and it is to be right there with Christ on the Cross, centered in Him.

If we are centered on and in Christ, rooted in the Gospel of life, we will neither fail to defend the sacredness of life, for example, from the womb to the tomb, nor deny compassionate understanding for those on either extreme of the issues at hand.

Compassion means a willingness to understand the pain of other, to dispassionately dialogue with them, to walk with them, as Jesus with the disciples on the road to Emmaus, as long as is needed for conversion of heart to take place.

Then there is conservative/conservatism : the people who embrace conservative social, political, economic, religious ideals drive the liberal side absolutely nuts.

When the two groups encounter each other rarely is there a dispassionate conversation about ideas, in fact at its mildest the encounter results in each side trying to out scream the other, at its worst riots ensue.

An authentic conservative is a person with a deep understanding of the human person, of objective moral truth, compassion for the poor, understanding for those suffering any form of discrimination, is a person who exercises political and economic wisdom but who is portrayed by the liberal media and their fellow travelers as emotional Neanderthals, as the guilty party for every ill in human affairs since Adam was a little boy.

Conservatives understand history in its length, complexity, its unfolding. Liberals do too, unfortunately they are more likely to cherry pick and seek to re-write history, which is disingenuous at best, a type of ‘fake news’ at its worst, to sustain their so-called progressive agenda.

Both sides need to learn dispassionate communication/dialogue skills: the liberal mentality blames all human ills on Christianity, for example, and then goes apoplectic when a conservative wins an election; conservatives blame all absence of morals, societal ills, jobs losses on liberals and likewise go apoplectic when some liberal wins an election.

Blaming hurts, blaming angers, blaming closes the mind and heart to dialogue.

Both sides do it.

The chasm grows ever wider, ever deeper, the fog ever thicker.

There is also nihilism which at its core is the rejection of all principles, religious and moral, which leads to people living lives of not so quiet, but truly hopeless, materialist, hedonistic desperation.

Exhaustingly searching for meaning, a search flawed by its very nature, for the search is conducted within a maze of philosophical ideas, quick fix systems, wherein the individuals on this search are simultaneously bent towards themselves and split, as it were walking beside themselves, for unable to accept the splendid truth that they have neither self-created their beings, nor can self-sustain existence, they wander the maze of each day ever more distant from themselves and the splendour of truth, the fullness of life, existence, the inexhaustibility of experiencing the constancy of Love Himself who creates and sustains us, calls us to communion of love with Himself always seeking us, seeking leave to allow Him entry into our being as life itself, the way of life, as truth.

The very evil child spawned by all the others, a type of philosophical slurry permeating, poisoning, engulfing civilization, one human heart, one human soul, one human mind, one human will at a time until we find ourselves living in the darkness and death, the fearful confusion, the disintegrating of contemporary civilization, headed towards a catastrophe beyond imagining: Relativism: this notion/idea has morphed from mere philosophy into the dominate doctrine that knowledge, truth, and morality exist in relation to culture, society, or historical context, and are not absolute!

Hence: cognitive, moral [ethical if you wish], situational, dogmatic relativism:

Cognitive relativism:   cognitive refers to relating to, being, or involving conscious intellectual activity (such as thinking, reasoning, or remembering): based on or capable of being reduced to empirical factual knowledge. It should be noted there is a serious weakness therein:  “Cognitive dissonance”, a psychological term describing the uncomfortable tension that may result from having two conflicting thoughts at the same time; engaging in behavior that conflicts with one's beliefs, and is prevalent among our contemporaries: for example, those who profess they are Catholic YET go along with things society accepts but which contradict revealed, objective truth such as direct abortion, the evil of murdering a defenceless, pre-born human being.

This dissonance is the natural offspring of cognitive relativism, which affirms that all truth is relative to the individual person.

As this prevails within the mindset of a society no ‘system’ of truth can possibly be more authentic than any other, nor have more influence than any other, so inevitably society/civilization finds itself without any universal standard of truth and so what follows is, name any field: religion, politics, economics, philosophy, etc., etc., is the predominance of having no understanding of consequences/responsibility/ because the entitled/self-centered-self “I” dominates, devoid of any ability to understand “other” as one like myself. Ultimately then comes the denial of God who is Himself absolute truth and within that denial of God and of objective truth comes the complete loss of any understanding of the true self and our place within the human family, on this earth, in this cosmos.

Moral relativism: this reduces moral choices/ethical choices, to those relative to the consensus of the group, such as political parties or extremists of one hue or another, in which these choices are formed and found, hence moral relativism does not, indeed cannot, admit of any moral/ethical code or behaviour which could be accepted as universal in its principles or choices.

Situational Relativism: The rather over simplified definition of situational relativism/ethics declares it is the situation which determines the morality, the rightness or wrongness, of the choice a person makes. Existentialists, like Kierkegaard, as well as others like Sartre and Heidegger pushed this situational type of ethics and, frankly unfortunately as with humanism, presuming the best of intentions, some Christian scholars, such as Bultmann, Niebuhr, Bonhoeffer, asserting the priority of ‘agape’ as the litmus test for choice, suggest therefore a Christian form of situational relativism/ethics.

It is true Jesus gives us the Great Commandment, the summation and fullness of all commandants, that we are to love God, love one another, as we love ourselves, which means to love self as God loves me.

All true love is visible in action.

Situational ethicists, who claim to be Christian, claim situational relativism is justified by their appeal to the ancient tradition of agape.

Agape, from the Greek and adopted early in the life of Christianity as that highest of all forms of charity must, as is the reality of true love, be other directed: God’s love for us, our love for God, our love for one another, for love is self-gift to other.

Therefore, there must be, of necessity, a clear and immutable code/law of love which trumps every situation.

This means asking for the gifts of prudence, discernment, truth-thinking, from the Holy Spirit.

Finally, and a false theory which facilitates among Christians in particular, relativism in all it forms, there is dogmatic relativism:  Those who espouse this theory assert that all the dogmas of the Christian faith are time- and circumstance-conditioned as if God’s self-revelation was not completed in the age of the Apostles but somehow is ongoing and thus this theory completely negates the teaching authority of the Church.

Yes, there are potentially many things which threaten individuals, societies, civilization and the human family, from plagues to terrorism and wars and a plethora of others.

What, truly, is the greatest threat to us as individuals and as the community of nations, to civilization itself?

External threats, albeit with immense suffering, death, trauma, we human beings have shown, do show, an extraordinary capacity to deal with them, to come to the rescue of one another.

It is rather the internal threat, that is what threatens our capacity for rational thought, for wisdom in choice, for peace of mind, heart, soul, which poses the most pernicious, and difficult to confront danger.

It is, like an ever-thickening fog, ever deepening darkness, ever spreading wave of death, revealing how millions of people, indeed entire societies are either not confronting the evil or apparently are unaware/ chose to ignore this reality, because of not being open to the wisdom of God, exemplified in the person and teachings of Christ and the constant reiterating of His Person and teachings by the Church.

This dangerous threat clearly is relativism in all its forms for fundamentally relativism, including situational and dogmatic relativism is foundationally atheistic, diametrically opposed to Christianity.

Take the matter of the blasphemous use of the Most Holy Name of Jesus, a stable utterance for decades in innumerable films, television series, novels.

While the left is obsessed with its rather fluid concept of so-called Islamophobia, it allows for no such assertion about those who attack Christianity.

Ever wonder, why those same people never utter the name of Mohamed in such a way?

No doubt they are smart enough to know if they did so, they would likely, and quite literally, loose their heads.

So, how to we find our way, safely, through the fog, out of the poisonous darkness of the culture of death?

As a boy growing up in one of the major seaports of this world I was used to the sound of foghorns, the circling lights of the lighthouses when the fog was thick or the seas rougher than usual.

These guides for ships to keep them safely away from being smashed against rocky shores, or stranded, immobile, on a sand bar, serve as a reminder we, in the fog of war and the darkness of the culture of death, have beacons and a voice to guide us: Christ our Light Himself and His words, and the beacon of the Church and Her teachings.

From the treasury of the Gospels and the Church:

Jesus says: “I am the light of the world. He who follows me shall not walk in darkness, but have the light of life.” [Jn. 8:12]

Matthew 5: 1-16 is that part of the Sermon on the Mount which is the one side of the template for authentic agape, indeed St. Augustine says: “If any one will piously and soberly consider the sermon which our Lord Jesus Christ spoke on the mount, as we read it in the Gospel according to Matthew, I think that he will find in it, so far as regards the highest morals, a perfect standard of the Christian life: and this we do not rashly venture to promise, but gather it from the very words of the Lord Himself. For the sermon itself is brought to a close in such a way, that it is clear there are in it all the precepts which go to mould the life. For thus He speaks: Therefore, whosoever hears these words of mine, and does them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that hears these words of mine, and does them not, I will liken unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Since, therefore, He has not simply said, Whosoever hears my words, but has made an addition, saying, Whosoever hears these words of mine, He has sufficiently indicated, as I think, that these sayings which He uttered on the mount so perfectly guide the life of those who may be willing to live according to them, that they may justly be compared to one building upon a rock. I have said this merely that it may be clear that the sermon before us is perfect in all the precepts by which the Christian life is moulded…..” {Commentary on the Sermon on the Mount}

The other side of the authentic agape template is found in Matthew 25:35-40, where Jesus tells us “I was hungry, etc. and you fed me….”

To appreciate what Jesus teaches us, to live it out, we also need to heed St. Paul, especially in our day and age: “See to it that no one captivate you with an empty, seductive philosophy according to human tradition, according to the elemental powers of the world and not according to Christ.” [Col.2:8]

“Called to salvation through faith in Jesus Christ, "the true light that enlightens everyone" (Jn 1:9), people become "light in the Lord" and "children of light" (Eph 5:8), and are made holy by "obedience to the truth" (1 Pet 1:22). This obedience is not always easy. As a result of that mysterious original sin, committed at the prompting of Satan, the one who is "a liar and the father of lies" (Jn 8:44), man is constantly tempted to turn his gaze away from the living and true God in order to direct it towards idols (cf. 1 Thes 1:9), exchanging "the truth about God for a lie" (Rom 1:25). Man's capacity to know the truth is also darkened, and his will to submit to it is weakened. Thus, giving himself over to relativism and scepticism (cf. Jn 18:38), he goes off in search of an illusory freedom apart from truth itself……. No one can escape from the fundamental questions: What must I do? How do I distinguish good from evil? The answer is only possible thanks to the splendour of the truth which shines forth deep within the human spirit, as the Psalmist bears witness: "There are many who say: 'O that we might see some good! Let the light of your face shine on us, O Lord' " (Ps 4:6). The light of God's face shines in all its beauty on the countenance of Jesus Christ, "the image of the invisible God" (Col 1:15), the "reflection of God's glory" (Heb 1:3), "full of grace and truth" (Jn 1:14). Christ is "the way, and the truth, and the life" (Jn 14:6). Consequently the decisive answer to every one of man's questions, his religious and moral questions in particular, is given by Jesus Christ, or rather is Jesus Christ himself…..” [from the encyclical of St. John Paul: The Splendour of Truth]

“A misguided anthropocentrism leads to a misguided lifestyle. In the Apostolic Exhortation Evangelii Gaudium, I noted that the practical relativism typical of our age is “even more dangerous than doctrinal relativism”. When human beings place themselves at the centre, they give absolute priority to immediate convenience and all else becomes relative. Hence we should not be surprised to find, in conjunction with the omnipresent technocratic paradigm and the cult of unlimited human power, the rise of a relativism which sees everything as irrelevant unless it serves one’s own immediate interests.” [excerpted from Laudatio Si by Pope Francis]

“How many winds of doctrine we have known in these last decades, how many ideological currents, how many fashions of thought? The small boat of thought of many Christians has often remained agitated by the waves, tossed from one extreme to the other: from Marxism to liberalism, to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism, etc…..Every day new sects are born and we see realized what St. Paul says on the deception of men, on the cunning that tends to lead into error (cf. Ephesians 4:14). To have a clear faith, according to the creed of the Church, is often labeled as fundamentalism. While relativism, that is, allowing oneself to be carried about with every wind of “doctrine,” seems to be the only attitude that is fashionable. A dictatorship of relativism is being constituted that recognizes nothing as absolute and which only leaves the “I” and its whims as the ultimate measure.” [excerpted from then Cardinal Ratzinger’s homily at the opening of the conclave which elected him as pope, now Pope Emeritus Benedict XVI]



  















  










Monday, October 16, 2017

SHARDS OF GLASS


                                                                


I close my eyes, to shut out the images,

the noise, of the culture of darkness and

death and once deep inside my soul

allow my heart to travel the world,

neither time, distance, nor heat of day, or cold of night,

inhibits the heart from traveling.

Eyes wide open, ears attentive, seeking, seeing,

listening, I arrive in a huge city, filled with

minarets,

while hot desert winds blasts sand against my face, as though

a legion of furies is afoot.

I looked towards those towers, hear the call to prayer,

sounding like a howl, a howl of millennia voices,

seeking God, yet aware of loss of Christ.

Walking through crowded bazars, down alleys,

hearing explosions as various sects slaughter-bomb each other,

the cries of mothers overpowering all other sounds,

the ocean of their tears turning sand to earth,

as their tears become within my heart as

shards of glass.

My prayer O Jesus that You

reveal Yourself to them, comfort them for they are

huddled before You like the women who cried out

to You at Your eighth station on the via dolorosa.



Whirl of prayer wheels, clinking of thumb cymbals,

sound of bells, air heavy with incense and dampness

permeates my body, high amongst mountain clouds,

my unshod feet sense the cold of stone hallways as

towards me on the air comes the relentless guttural

chant of robed monks, seated amongst huge statues of

Buddha and dragons.

My cheeks wet with tears, my soul trembles, as in this

place of angry, dark spirits I feel the pain of unrequited

yearning, see You bent over, weeping with Your longing to shatter the darkness,

to illumine these hearts.

I embrace another onslaught of shards of glass,

for unknowing yet knowing,

they seek Your pierced open heart, gateway to love and mercy.

How I yearn my own heart, for all who cry, who seek,

be opened as passageway to You.



There is no tiredness, no hunger, no thirst, save a participation

in Your sitio, when heart-traveling.

No sense of passage of time,

rather wonderment and, be there any burden, it is the bearing of

burdens weighing upon those we see, hear, meet,



Suddenly, it is heat and humidity of amazon jungle depths,

amongst a people so isolated there is no awareness of You or

of others, persons like themselves,

but there is a hunger, deep-relentless-hunger, for within

each man, woman, child, longing for the True Bread, seeking for

a guiding star, such that each time a newborn is gazed upon

tears of longing flow, for some how they know that this is not yet

the expected Child – and these tear-shards are luminous and enter

my heart as gift.



There are places hidden from public view and media scrutiny,

peopled with millions of our brothers and sisters, men, women,

children.

They have names soaked in blood, hatred and despair: gulag,

death camps, labour camps, concentration camps, refugee

camps, prisons: max, super-max, minimum, or the seemingly

less harsh: jails.

Other such places of suffering have names supposedly to

assure ourselves the suffering are not forgotten: homeless shelters,

soup kitchens, emergency shelters for the battered and abused,

hospices, hospitals of all varieties, nursing homes – yet,

yet, in all these places, move dark shadow-spirits of fear, loneliness,

and death.

There are too dark alleys and steam grates, tents among the thick

trees of city parks,

I must walk within all these places, must smell the smells, hear the screams,

gather the tears – for human tears, like Christ’s, are the most

precious droplets of water upon the earth – for tears flow as sadness, as

cry that someone might hear me, see me, and tears sometimes flow as

joy for a human being has been born, a love offered, a dawn unfolds,

snow caresses the cheeks of laughing humans skiing, snowboarding,

watching a child gamble about – but the places I am in now are places of

pain’s tears while echoes within these places, as from the depths

of a spatial black hole, a voice hateful and harsh, angry

because the darkness spews forth with each word – for

satan is the bearer of despair and cannot choose blindness for the

brightness of Christ dwelling within all who suffer, are wounded,

alone, shreds all darkness,

yet the voice is that of a Dostoyevskyian Grand Inquisitor,

demanding Christ leave, abandon the very ones He so loves,

loves so every tear is His, every pain is His, and must be for me.



I touch the shards of glass that have so filled my heart it

is as if my heart is made of glass – become a prism -

of His light that ever more,

as I go where human beings are,

wherever human beings are,

His Light will shatter the darkness,

restore life, wipe away all tears.

For now, a rest from the journey that

at His altar lifting the paten there be a

place within the bread for everyone who has

no place, lifting the chalice that all blood shed,

every tear wept, be comingled therein with

the wine,

and once I have spoke His words and Bread,

Wine become Him and I am nourished,

my heart has room for more shards and

the journey begins anew.

Alleluia!














Monday, September 04, 2017

DUNKIRK: A MEDITATION


                                                       

Long before the film, Dunkirk, was even released my son said we should go see it, so a day was set, once the release date was advertised.

Then weeks went by as family obligations, his client obligations, kept the plans about the movie being delayed.

Then it was his annual father and his sons’ week camping in the mountains. I knew he and my grandsons would be back late on a Friday evening, so did not expect we would see the film for some time yet, as no doubt he would be rather worn out after the trip.

Well, bless him, my son phoned on his cell once they were far enough down from the mountains for the call to get through and set things for Saturday after a brunch together.

Dunkirk is called a film but it should rightly be called an epic.

In one of the closing scenes in the film THE QUEEN, we hear the Queen say: “Duty first, self second. That is the way I was brought up. That is all I have ever known.”

Following Jesus’ teaching for we Christians there is more than duty, there is choice: God first, my brothers-my sisters second, I am third.

Jesus tells us: “Greater love has no one than this: to lay down one's life for one's friends.” [Jn.15:13].

We all love dramatic hero stories, starting with Christ Himself, where the one who makes the self-gift to other pays the ultimate price, as have done through the centuries the martyrs, such as St. Maxmilian Kolbe, and then, representing the whole spectrum of humanity, those on the front line: the military, the police, the firefighters who often within the daily laying down of their lives also pay the ultimate price for us.

This self-gift is not shown the way we might expect in this ‘war’ film.

While this is a film rooted in an event in a war, it is much more a film about human beings trapped in time and place, in unrelenting uncertainty, where some do lay down their lives to the death, yet most are simply trying to get out of the trap they are in, to survive.

Because my son not only treated me to the movie but to a nice brunch beforehand, followed by a stroll and a chat, when we got to the theater neither of us wanted the usual popcorn and drinks or candy.

It was only a few minutes into the film when I realized what a distraction from taking in any film munching away is.

Granted given the low calibre of 99% of films, munching is almost a necessity, when taking in an epic best not to be distracted.

There are two verses from John Dryden’s poem: Wounded But Not Slain, that kept coming to mind after taking in the film.

I use deliberately the expression ‘taking in’ because while we might view/watch most films, this Dunkirk epic must be taken in because it is a lesson our so angry, hate filled, violent, at enmity with one another human family needs to learn.

From Dryden:

I’m wounded now, but I’m not slain

I’m bruised and faint they say

Just let me lie and bleed awhile;

I’ll not be long this way……………

………..I’ll bind these wounds; I’ll dry these tears;

I’ll close this bleeding vein;

I’ll not lie here and weep and die;

I’ll rise and fight again.

The exhausted thousands shown on the beach, are more than just background for the few characters who are fleshed out somewhat – not with long minutes of dialogue, for any of the characters zeroed in on to reveal the terror of the unfolding evacuation use words sparingly, as if each word were one of a few remaining cartridges for weapons no longer of much use.

The thousands are, in many ways than just from the bleeding holes in their bodies, ‘wounded but not slain’.

They, like those manning the small boats, are ordinary human beings.

Like most of us a mixture of strength and weakness, courage and fear, generosity and selfishness.

Which of those dominates has as much to do with our early life formation as the immediate situation which confronts us and, unless we are alone like deep in the bush confronted by a wolf, how we choose to act, with courage or cowardice, is often determined by the mood and choices, the behaviour of those around us.

True courage is not the absence of fear.

Fear is a type of life preserver.

True courage is acting selflessly, laying down our lives, frightened as we may be, for the other.

Cowardice is not so much a lack of character as it is being overwhelmed by the interior tsunami of fear.

We see all of that, have the chance to take in all of that and more when focused on the unfolding of Dunkirk.

In his poem SONG OF THE INEXHAUSTIBLE SUN, St. John Paul states: Can I ever repay my gratitude to the sea whose quiet waves come out to seek me as I am led astray, day after day?

Once you view the film the power of the Saint’s words will penetrate.

Since discussing the film after we had viewed it, and reflecting on what my son said flowing from the film, a few final points about how it is a teachable film for the current situation[s] the human family is confronting, for today in many ways we are surrounded by an unseen enemy, trapped between what was and cannot be returned to, and the far shore of where we yearn to be.

In a real sense, like the enemy beyond the dunes of Dunkirk, North Korea and its ever more dangerous nuclear-war threat, ISIS and assorted Islamic terrorists, or wildfires smoldering deep in the forest, hurricanes forming thousands of kilometers away, what threatens us often is experienced before being seen.

What we do see in the first instance is the violent hatred of Islamists when ordinary, innocent people, men, women, children are slaughtered in the streets; suddenly what was smouldering has become a conflagration consuming homes, businesses or destructive winds are raging, waters rising, devouring everything in their paths.

This is when, in far greater numbers than soldiers on a Dunkirk beach, or first responders in our communities, are surpassed in number by the ordinary, yet extra-ordinary, choice of courage and selflessness of human beings who choose to lay down their lives and rescue, shelter, tend to the needs of others.

“Action speaks louder than words” is a truism precisely because it is true.

North Korea and Islamists spew hate and no amount of chatter will overcome such diabolical hatred.

Love is stronger – not ‘love’ words, as important as they may be – love is stronger when it is active.

Most of our heroes are hidden love actors: moms and dads caring for their children, the men and women who keep the lights on, the water drinkable, the grocery stores stocked, the streets clean, keeping vigil with the alone throughout a hospice night and countless others who only become visible when the bombs go off or vans are driven into a crowd, or flames lick at the door or the waters rise, or the call goes out for little boats to venture forth towards a far away beach.

When stressed by wars and rumors of wars, by anything that is moving towards us as a threat, we have a choice to make: we can turn towards the dunes, behind which the enemy is advancing, unseen save for the dead and wounded around us, give into inaction, despair, or we can look towards the horizon, trusting our neighbours, our brothers and sisters are on their way to rescue us.



More, the critical choice for each of us to make, who are not among the wounded on whatever beach it is: will we be love in action, go forth even to laying down our lives or will we sit on our own version of Dover cliffs and just watch?







  

Tuesday, August 15, 2017

THE CLUTURE OF BLAMING AND DISPUTED QUESTIONS=PART 2



                                   CHARLOTTESVILLE: INTO THE ABYSS
What has happened, is happening in Charlottesville, seen repeatedly on newscasts around the globe and burning its way through Twitter is tantamount to that old saying: “Two wrongs do not make a right.”
More and more governments, pandering to the culture of blame, when it comes to monuments or building names, seeking to appease aggrieved groups constantly demanding a re-dress, often a re-write of history, are fuelling anger and hatred by those who feel they are endlessly blamed for the sins of past generations and see, legitimately, no end to the demands for re-dress.
Racism, hatred, these are anathema to the Gospel, contradict Christianity, have caused rivers of blood to flow, especially in the past century.
Yet there is a scary mirror image of removal of statues and place names, not just in the USA, increasingly in Canada as well, and ISIS and the Taliban blowing up, destroying monuments they deemed unacceptable to their beliefs.
When governments, usually of the left, seek to appease the blamers by acts such as destruction of monuments, removal of names from buildings and other places you begin to wonder not only where will it end, but what about those equally guilty of historical malfeasance, whose memory the left dare not mess with?
Such as: George Washington who was a slave owner or Louis Riel who was a rebel and a murderer?
We cannot change the past and whitewashing history through acts of destruction satisfies no one and only adds fuel to the fire.
Human history is complex because human beings are complex.
Seeking to re-dress, for example, events of the 19th century by applying 21st century appreciation of human rights is not only a fool’s errand and disingenuous but is the coward’s way to avoid the tough work: dialogue, with attentive respect to the notions and feelings of other and the tireless dedication to the hard work of walking together, with patience, understanding, compassion, the genuine road of reconciliation.
When both the right and the left seek by any means to silence the other there is no dialogue, only the evil of oppression and free speech be dammed.
When both the left and the right, in the various ways, seek to re-write or deny the rawness of history that guarantees that history will repeat itself.
Examples of the latter are the unending divisions within Christianity, the unending divide between Israelis and Palestinians, and yes, the racial divisions in the US, Canada and around the world.
In this climate of anger and blame, of chosen deafness to the pain and confusion, the anxiety and frustration increasingly more and more people experience daily, we need to, as people of faith from every religion, pray for the grace to all take a deep breath, calm down, take a hiatus both from blaming and reflexively giving into irrational demands for a re-structuring of history.
During the hiatus from blaming we need to, with mutual respect and attentiveness, begin to re-discovery what we, white and non-white, Catholic and non-Catholic, male and female, young and old, rich and poor, strong and weak, hopeful and discouraged have in common.
We might begin with a few realities: we are all children of the One True God, whether we know Him or not, we all breathe the same air, we all have blood of the same colour, we all can communicate, though this latter requires a willingness, whether we like or do not agree with what we might hear, to listening without interrupting or seeking to silence other.
Unless we begin again and end this ceaselessly angry blaming, by both sides, of the other, we will rip our nations apart.
Civil wars are never civil.
That is a misnomer.
They are fratricide wars.
After the bloody fratricidal wars in both England and Spain, in both cases ostensibly to remove the monarchy, both nations now have constitutional monarchs.
Clearly the fratricidal war in the US between the north and the south remains an unhealed wound.
Words of anger and hatred, of us versus them, as labels, wound hearts and invariably precede the use of weapons which wound bodies, which kill.
Words matter, words have power, words can be vessels of peace or vessels of war, chalices of love or goblets of hate.
We must choose which words, what our hearts commit to, what we will work for before it is too late.
Like the ancient story of the blind men and the elephant, who never having encountered an elephant, when they do, each only touches a part of the beast and from that one touch assumes to have an idea of the entire creature, yet when, based on their limited experience, assert unequivocally theirs is the right description, each becomes suspect to the others who assume, since “I” am right the others must be untruthful.
The result is they begin beating each other.
The moral of the story is clear: as humans, we tend to assume we have the whole truth and others are ignorant of the truth because their version is not like ours.
It is the tendency to be subjective.
To be objective and know actual truth means having an open and listening mind and heart, attentive and welcoming of what aspects of the truth of the thing the other can offer, but which we have not yet discovered.
Unless we stop blaming and screaming at each other, all of us will become blind, wandering in darkness, bumping into each other, recoiling in the utter terror of vulnerability to whomever, or whatever, shall overpower us with murderous rage, falling into the cold, dark abyss, where we will be so far removed from Christ we no longer recognize our very self, nor other as person, as my brother and sister.





Friday, July 21, 2017

CULTURE OF BLAMING AND DISPUTED QUESTIONS


                                          
PART 1



During the traditional singing of the national anthems of Canada and the United States at the opening of baseball’s All-Star game, while singing the Canadian anthem, the singer is heard to giggle slightly.

The Twittersphere went nuts with harshness about disrespect and some even suggesting banning anthems at games.

Really?

Who among us has not giggled nervously when under stress at the worst possible moment?

I’ll let well-funded sociology and psychology departments at universities figure when we became a culture of blaming and seemingly have forgone any capacity for compassionate understanding.

Since the so-called ‘Age of Enlightenment’ began in the 18th century, for all our progress in terms of free speech, democratic development, religious tolerance, etc., as a human community we have been on a trajectory to the proverbial ‘vanishing point’.

No wonder the other day a young adult said to me they have no hope and see nothing but the end of all things approaching at a frightening speed.

Bloody as they were, especially the French revolution in which hundreds of non-combatants were summarily executed, and the American revolution, which had its own various acts against so-called Loyalists, many of whom fled to Canada, nonetheless it did appear for a time that democratic forms of government would prevail. However, we must keep in mind that universal franchise of the vote did not happen for almost two centuries, during which time France went through a series of upheavals, including the Bonaparte era, the Americans had a civil war, those deep wounds not totally healed in either country.

Slavery and the so-called “Indian Wars’, actual wars against the Indigenous people by the American government, one post-confederation brief rebellion in Western Canada, another not yet healed wound, by the dawning of the 20th century primarily France, Canada, Great Britain and the USA were moving towards actual democratic systems and, though not until after WWI, supported by universal franchise.

However the profound bloodletting of two world wars, the Great Depression in between, has resulted in several paradoxes: international forms to govern world affairs, such as the UN, but it is largely ineffective because, and will remain so, five nations alone have veto power in the security council, the price for which is paid in blood by people subjected to genocide, such as in Rwanda; while Canada has very strict laws regarding boundaries for seats, known as ridings, in parliament, decided by independent commissions in each province based on population numbers after each decennial census, spending on elections is tightly controlled and financed in the main by tax payers, while individuals may contribute to a party or candidate, the amount is strictly limited: for example in the last federal election less than 2,000$, while corporations and trade unions are forbidden by law to contribute to parties or candidates.

I mention the above against the background of the, as yet, unfinished project of maturing democratic systems.

With extension of the vote first to non-landowning men, but well into the beginning of the 20th century before the franchise was granted to women, and even longer before women as government leaders or ministers became the norm, democracy began spreading across the globe, after WWII, until recently.

In our day once more the powerful and elites, of both the right and the left, an ever smaller, more powerful number of people, have seized control and push their own agenda.

No surprise then since after the US Supreme Court decision in ‘Citizens United’ money, not the voice, the votes, nor the concerns and needs of the common people, i.e. all the rest of us, has a wit to do with power, governance, elections, for when ballots are cast the outcome is virtually pre-determined because of the influence of hard, cold, cash.

On this point, I highly recommend Jane Mayer’s seminal work DARK MONEY.

Neither major party in the last US election listened to nor heard the people.

One man did, himself hardly the forgotten, common man, but shrewd enough to listen to and become the voice of ordinary Americans.

Brexit happened in Britain because of the same arrogant deafness and the country remains in a blaming lather with still nothing resolved.

France has deep divisions and anger, Canada likewise, while so-called, or formerly, democratic countries, Venezuela and Turkey being just two examples, have more and more oppressive regimes and a very angry and divided populace.

The Canadian Prime Minister, frequently an immature flip-flopper, prevents passage of a bill which would have protected police officers from being slaughtered by criminals granted bail because their violent past cannot be revealed at bail hearings, participates in the relentless blaming by Indigenous people of the rest of us for all their past trauma, some of it truly horrific and needing to be addressed, but the way his government handles things is beyond rational comprehension.

Things on most reserves are ‘third world’, but no one in his government seems willing to follow the money!

With millions upon millions poured annually into reserves over decades where has it gone? Not into adequate housing, for example and neither are governments willing to clean up the secretive way in which chiefs and councils, often with every one of the same family, are chosen.

The removal in the US of Confederate monuments, of objectionable building names or monuments in Canada because of what the colonial powers did is, frankly, revisionist history at its most grotesque and heals no one, reconciles no one.

Why?

Unless groups such as ‘Black lives matter’ or the Assembly of First Nations in Canada, and their counterparts around the world, are willing to look in the mirror, government placations are akin to the famous story of St. Augustine strolling along the shore trying to comprehend the mystery of the Trinity. Seeing a boy running between the sea and a hole dug in the sand with a shell in which he carried water, St. Augustine asked the boy what he was trying to do and the boy replied: “Put the ocean in the hole.” Augustine explained the impossibility of the task, to which the boy asserted: “I will put this ocean in this hole before you understand the mystery of the Trinity!”

Yes, black lives, but all lives, do matter, and yes injustice must be re-dressed, reconciliation worked towards, but with objective truth.

Yes, some police officers do kill minorities, but there are more, black on black murders per weekend in Chicago than police shootings, and yes Indigenous women and children should not be murdered, but excusing violence against them by their own, or ignoring it, because of past history, is disingenuous.

A prominent Indigenous recently stated how welcoming his people were when the British and French first came. Really? How traditionally Indigenous people have always been peaceful. Really?

So much for brushing out the wars between the tribes through millennia in North, Central, South America – much like the Jesuits did years ago at the shrine of the Canadian Martyrs, painting over beneath the clouds on which the martyrs stand, the depiction of their martyrdom.

Guess the Jesuits figure the martyrs were assumed into heaven!

A brother priest told me of his experience as parish priest of a large reserve when the feast of the martyrs was at hand and how nervous he was about preaching on the feast. So he went and asked one of the Elders what advice she had. The wise woman took his hand, looked him straight the eye and said: “Why worry, we did them a favour!”

Indeed.

This is truth speaking.

We know the molten core of the earth triggers earthquakes and volcanoes, neither of which we can accurately predict, both occurring with frequent destructiveness.

Both governments and elites of the left and the right, live on top of a seething, ever more hot and angry core of forgotten men and women.

Who knows when this core will erupt or what the consequences will be.

Erupt it will.

Blaming those who never had, nor have, any responsibility for the actions of previous generations, as terrible and destructive as those actions were, has become itself a form of discrimination and oppression and contributes more and more to angry resistance as minorities, finding every newer ways to blame and re-write history and making ever more extreme demands, trigger reactions which have both sides using ever more intemperate language.

This cycle will eventually stop reconciliation dead in its tracks.

We cannot rationally apply to previous eras of history, and human behaviour therein, our modern understanding of our common humanity, of intrinsic human dignity and rights.

That is a fool’s errand.

More and more it appears minorities’ understanding of reconciliation is: gimmee, gimmee, and there is no amount of money, no number of building name changes, nor monument destructions, which will ever satisfy.

Reconciliation must be mutual, or nothing is reconciled, nor will it ever be.

Reconciliation is impossible without mutual understanding, mutual forgiveness, mutual love.

Currently there is within societies, both national and international, such a dearth of understanding, forgiveness and love that the volcano of violent chaos is bubbling ever closer to the surface and the whole human family is at risk.

Thus, the first disputed question is: Are we willing to embrace objective truth and move away from blaming so that both just re-dress of wrongs and reconciliation can become forward moving within the context of authentic government of, by and for the people? Are we willing to become a people of attentive listening, reconciliation without vitriolic blaming, using instead love’s maturity?

Or is the chasm between the blamers and the blamed, the blamed who did NOT enact the evils of the past, so immense that for all the shouting back and forth no sound can carry that far and so each side becomes ever more distanced from and incomprehensible to the other?

We need to dispassionately, compassionately, find a way to bridge the chasm, find a meeting place, see each other as one like myself and begin to love one another.

Little time remains before the volcano erupts and the whole earth becomes a new Pompeii.












Monday, June 05, 2017

new blog added

https://hopeforpriests.blogspot.ca/2017/06/a-chronos-zig-and-kairos-zag.html


Thursday, March 16, 2017

THE UNEXPECTED JOURNEY


                                               

Yesterday, during the prayers for the dead, a section of each Holy Mass before the Our Father, a beloved-priest monk, deceased some years ago, a dear friend, retreat-master and someone with whom I often exchanged letters filled with spiritual richness – from him I stress – came powerfully anew to my heart and I reflected with come confidence that he is face to face with the Beloved of his life.

After Mass, however I realized I am now deep into, perhaps further along than I suspect, an unexpected journey.

About to face, sometime in the future, as yet totally unknown to me, of not just the journey’s end, but the final stage of a battle I have been engaged in for over seventy years!

In many ways the entire journey through life, what is actually a pilgrimage to the Absolute, is, if not purely an unexpected journey, certainly a journey filled with, sometime fraught with, the unexpected.

From the moment in chronological time the Holy Trinity breathes life into us, with the cooperative love of a man and a woman, who co-create new life with the Trinity, we have begun the journey.

The first door we pass through, the first complete stage of the journey is through the door from within our mother’s heart and womb out into the birth-reality from the, as it were, enclosed universe within her, into the ever-expanding universe from life at home, to life away from home, on a planet itself but one place within an even greater universe.

Change, movement, experience, growth, aging, joys, tears, success, failure, love, love lost, hopefully found again, the ebb and flow of friendships and perhaps encounters with enemies – yes the journey is one of constant discovery, of learning, of choosing.

For we human beings created in the image and likeness of God with the immortal soul breathed into us, our body, with its senses, mind, will, imagination, emotions, is not the sum of being:  being is who we are, mindful the soul gives form to the body and the body itself is a temporary abode.

We are in a sense nomads on the journey carrying the ‘tent’ of our bodies wherever we go.

For us then death is but the final and greatest doorway which when passed through allows us to step into the reality of true being, into an immensity greater than the entire created universe, a place of no more tears, neediness, nor lack of love and beauty because it is our true home, which is the place of everlasting communion of love with the Holy Trinity: the real purpose of our being.

That said these more than seventy years death and I have been in a battle wherein mostly I have used my wits and energies, and since ordained, my priestly power to frustrate death at every turn.

I realize now that death at some point, I know not when exactly, will turn and no longer flee from me the pursuer but will come towards me and this time – though I admit as yet I lack enough faith and trust to do so – I will stop, stand, wait and, if granted the grace of absolute faith and trust, surrender to death’s embrace, confident the embrace is not my being overcome or destroyed, rather death’s embrace is actually the door being flung open!

Two passages come to mind at this juncture. The first from the Holy Gospel:

Then Jesus told His disciples, “If anyone would come after Me, let him deny himself and take up his cross and follow Me. For whoever would save his life will lose it, but whoever loses his life for My sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in return for his soul? [cf. Mt.16:24-26]

And from St. Paul:

Bear your share of hardship for the gospel with the strength that comes from God. He saved us and called us to a holy life, not according to our works but according to his own design and the grace bestowed on us in Christ Jesus before time began, but now made manifest through the appearance of our Saviour Christ Jesus, who destroyed death and brought life and immortality to light through the gospel. [2 Tim. 1:8-10]

There sure are lots of ‘heroic’ ways to deny ourselves and some are called to do so, such as those who voluntarily give up all the security of marriage, family etc., to embrace the monastic, religious, priestly life.

However, I would argue the true heroic way is to embrace what Jesus is asking by being faithful to the duty of the moment, as moms do when their baby needs to be fed at two in the morning, as dad’s do when going to work each day, what they both do at day’s end by giving the children all the attention they need during supper and bedtime rituals. THAT is self-denial in spades!

Self-gift to other, in marriage, parenthood, priesthood, in military service, policing, teaching, shelf-stocking in a grocery store, etc., etc. – the fullness of what Christ asks is not to be found in any particular vocation or profession, rather it is within our vocation/profession living out the simple principle: God first, the other second and I am third.

This is also how we live out what St. Paul is asking through the strength we get from God: when it seems we are just way too fried to carry on, way too ‘giving’ empty to spare another drop, we can draw upon the strength of the very grace Jesus asked for in the Garden: “Not my will but Yours be done”, the grace of strength is the very grace we ask in the Our Father: “Thy will be done on earth as it is in heaven.”

Again, it has taken more than seventy years of the unexpected journey for me to barely begin to embrace the above, much less live it out!

Death, in my experience through most of my life, is a sneak, a thief, arbitrary, sometimes cruel, occasionally as unexpectedly quick with the speed of a striking snake, at other times lingers for no apparent reason, and throughout human history is often in league with pandemics, warmongers and terrorists and not infrequently a co-conspirator with people who hate.

That said my first experience of this sneakiness of death was when I was a small child just after the war, during family supper when suddenly my Grandmother moaned, clutched her chest and fell to the floor.

She was dead.

In those days, deceased family were waked in the home and so within hours there she was in the open casket, cold, stiff to the touch and my battle with death had begun – death the sneak, death the quick, death the thief.

Within seemingly quick succession over the next couple of years my Great Uncle, who in many respects was dead in body and spirit from his First World War wounds, was gone, quickly at the end, and then my Grandfather, with him death lingered cruelly and his death filled me with both anger and a grief, I admit, which sometimes these sixty plus years later still pains.

First in the newspapers, then in magazines, and books, in the years immediately after the Second World War, pictures of the concentration camps, and the victims of death’s abode piled like tossed debris, as well as pictures of emaciated survivors, men, women, children, were rather common both because of the Nuremburg trials, and because everyone was trying to do the impossible: understand how this could have happened.

I remember my first perusal of a book about the camps, likely I was by then five or six and already possessed with a mind of keen observation, analysis and memory. I asked the Aunt whose home I was visiting: why the people were naked, that it was wrong for people to have their picture taken when they had no clothes on.

She gently re-opened the book which I had slammed shut in disgust and explained things to me.

This did two things within me: made me from then on fiercely opposed to war, discrimination, hatred and made me see death even more as the enemy.

Some years later death as the cruel co-conspirator with disease was brought home to me and seared me deeply emotionally during the polio epidemic.

Many children, including classmates, died, and an awful lot of those afflicted ended up in what were called iron lungs.

I remember when we were given the polio vaccine after the epidemic sensing this battle death had now lost!

When I was sixteen the seductive sneakiness of death tried to overpower me.

I was working, having left home two years before, high in the rafters of a barn replacing the rotted boards of a catwalk and could look down from my perch, through the immense and empty hayloft, it was the beginning of summer and the cattle were on pasture, down all the way to the cement floor and this idea took hold, telling me how easy it would be just to let myself fall and then all the adolescent angst, the pain, the confusion, the disenchantment with life would be over.

At the time, when eventually I completed the job and got down to the barn floor the normal way, by the ladders, I had no idea why I did not let myself fall, did not surrender to death.

Today I know it was grace.

Not a grace I was consciously aware of or said a clear yes to at the time, but a grace nonetheless.

The grace of the power of the constitutive passion to live placed in all of us at our creation.

In life each moment of each day is preparation for life forever with Him, if in each moment, no matter the particular pain or darkness, we choose life!

As we know the repercussions of WWII rippled throughout the remainder of the 20th century with a seemingly endless series of civil wars and revolutions from China to Iran, extending even into the 21st century, as well what became known as proxy wars extended from Korea to  Vietnam to Afghanistan; civil rights movements and other struggles, sometimes indirectly, sometimes deliberately, increased assassinations of political and civil rights leaders, opponents of oppressive regimes; plagues from AIDS to Zika unfolded along with terrorism from the Red Brigades to Al Qaeda to ISIS, while even today famine is death’s chariot to move among whole nations.

Within such chaos comes another type of death: that of rational morality, common sense and social cohesion unravels.

There are today, since the end of the 20th century fewer democratic governments around the world, a growing gap between rich and poor, an angry clamoring for ‘rights’, without an equal voice for personal responsibility, and finally people who actually believe and practice, for example their Catholic faith, are becoming a remnant, while others gather on the edges as either extreme fundamentalists or as cafeteria Catholics.

In religions without a solid base of central wisdom and guidance, such as Catholics have in the person of the Pope, extremists misuse sacred texts to justify their death-dealing angry illusions.

Our greatest concern should not be the debated impact on climate by human activity, rather it should be the persistent de-humanizing of the human family, a far greater and more immediate unfolding of death with the spread of abortion, euthanasia, the dismantling of the family as a sacred relationship between a man and woman and the children issued from their love.

I will admit I went through a period overly influenced by the above matters and did not lose but decidedly rejected and walked away from Catholic faith and praxis.

It was in the midst of those dark years, before my conversion  of return to Catholic faith and practice, that death showed me its cruelty and claim to power in the work I was doing, always I might add on the graveyard shift.

No irony there!

One night the homicide detectives asked everyone on that shift to find time to go to the morgue and see if we could recognize, as a person with a name, a body dragged out of the river.

Since my own duty required me, while on patrol, to answer calls across the whole city it was not until two in the morning that I had time to respond.

There in the morgue was the body of a young man, perhaps in his mid-twenties, who had been severely tortured before being executed.

I stood there, not able to make an identification, but lingering, wondering if a mother or father, a wife or children, a lover or friend was wondering where he was, what had happened to him?

It seemed to me, as anger welled within me about the way humans cooperate with death in the brutal way this man’s life had been taken, that maybe death was too powerful, maybe I should stop trying to beat death.

Then, inside of my mind or heart or…….somehow I heard yet not hearing as in when someone else is speaking, but heard in a depth of my being I’d been ignoring for decades: “You will remember him in your first Mass and pray for his soul and he will be granted peace.”

Terrified, I fled the morgue.

Fifteen years later during my ordination Mass I remembered him, prayed for him, and continue do so each anniversary of my ordination for more than thirty years already.

During my years serving as a parish priest, as is true for all priests, death and I met often: in hospitals, nursing homes, prisons, family homes, at scenes of highway accidents.

The prescribed prayers of the Church within the Sacrament of the Sick administered to the dying make it clear death’s victory is illusory for Christ is greater, the same within the prayers for the deceased during the wake and funeral Mass where the emphasis is that life has not ended but changed, changed because Christ IS risen!

While intellectually I believed all the truth Jesus and the Church teach about the resurrection of the body and life forever in communion of love with the Most Holy Trinity, deep within my being there remained doubt.

Until one year when I was on sabbatical I was able to participate in a Byzantine liturgy commemorating the burial of Christ.

 
Known in Greek as the Epitaphios this, and similar, cloth icons are very sacred and used throughout the extended Vespers of Good Friday.

At the end of Vespers, as I experienced it almost twenty years ago, four acolytes held the icon high enough that, led by the bishop and priests, followed by the congregation, we processed under it, having to bend low, as if to enter the tomb in which Christ was buried.

But unlike the enclosed tomb, we came out on the other side!

My entire being experienced, finally without doubt or hesitation, the truth of entering death with, in, through Christ as the unexpected final steps of the journey.

"Where, O death, is your victory? Where, O death, is your sting?" [1 Cor. 5:55]

In the late 90’s Jean Vanier gave the lectures in the CBC Massey Lectures Series, which talks were eventually published in a book called BECOMING HUMAN: “We human beings are all fundamentally the same. We all belong to a common, broken humanity. We all have wounded, vulnerable hearts. Each one of us needs to feel appreciated and understood; we all need help.”

That word from Jean Vanier serves me as a reminder this unexpected journey will someday be not the symbolic bending, entering, emerging from a liturgical gesture of death, burial, resurrection, but the actual entering and emerging.

Therefore I, and all the elderly, must embrace a humble willingness to risk others, the younger, stronger in particular, seeing our brokenness, woundedness, vulnerability, neediness and reach out for any help needed.

It also means, in union with the often rejected and lonely Christ, peacefully accepting the response to our need may not be instantaneous.

If we love those we need, then we will trust their love in return and be patient.

Jesus tells us: Therefore keep watch, because you do not know on what day your Lord will come…….So you also must be ready, because the Son of Man will come at an hour when you do not expect him. [cf. Mt.24:42&44]

However, there is no need to fear the last footsteps of the journey for Jesus promises us: Do not let your hearts be troubled. Believe in God, believe also in me. In my Father’s house there are many dwelling-places. If it were not so, would I have told you that I go to prepare a place for you? And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. And you know the way to the place where I am going.’ Thomas said to him, ‘Lord, we do not know where you are going. How can we know the way?’ Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me. [cf.Jn.14-16]

At journey’s end, in the most unexpected moment, we will not be alone, He will be with us.