Behold, now is a very acceptable time; behold, now is the day of salvation. –2 Corinthians 6:2
Lord, have mercy. Christ, have mercy.
Christ, hear us. Christ, graciously hear us.
For our failure to protect children, God, have mercy.
For our failure to elect leaders who protect lives, God, have mercy.
For our failure to end unjust laws, God, have mercy.
For our tendency to justify evil, God, have mercy.
For our tendency to complicate love, God, have mercy.
For our greed, God, have mercy.
For our pride, God, have mercy.
For our violence, God, have mercy.
For our excuses, God, have mercy.
For our selfishness, God, have mercy.
For our stubbornness, God, have mercy.
For our love of guns, God, have mercy.
For our desecration of childhood, God, have mercy.
For our desecration of the vocation of teaching, God, have mercy.
For our desecration of schools, God, have mercy.
For our desecration of the joy of being young, God, have mercy.
For permitting a society full of inequality, God, have mercy.
For allowing money to have more power than people, God, have mercy.
For putting any life above another life, God, have mercy.
For calling people monsters, God, have mercy.
For our failure to love our enemies, God, have mercy.
For our failure to believe in you, God, have mercy.
For our failure to follow your nonviolent way, God, have mercy.
For our failure to trust You, God, have mercy.
For our failure to trust each other, God, have mercy.
For our failure to love one another, God, have mercy.
Heal our sorrow, Help us, Good God.
Mend our hearts, Help us, Good God.
Make us yours Help us, Good God.
For teens who teach us how to raise our voice, We thank you God.
For teens who turn trauma into strength, We thank you God.
For teens who lead us on the path of peace, We thank you God.
For teens who speak Truth to power, We thank you God.
For teens who lead us to true freedom, We thank you God.
For teens who are smart and articulate, We thank you God.
For teens who are deep and wise, We thank you God.
For teens who are the hope of this nation, We thank you God.
For teens who offer their gifts to the greater good, We thank you God.
Heal our sorrow, Help us, Good God.
Mend our hearts, Help us, Good God.
Make us yours Help us, Good God.
Lord, have mercy. Christ, have mercy.
Christ, hear us. Christ, graciously hear us.
May we all have the courage to join the teens of Parkland, FL in demanding common sense gun reform and advocating for nonviolent peacemaking. Let’s unite to protect life, so that there is #NeverAgain a school shooting. Sign up to join a march in your community on March 24th here: www.marchforourlives.com
You’re experiencing a kairos moment right now and a host of core issues. Now is the acceptable time. Will you have the wisdom to receive it and the courage to repent?
He is lying in the middle of the street, wrapped in a blanket, semiconscious. Earlier, someone was concerned enough to call the paramedics. The paramedics picked him up by the arms, dragged him to the sidewalk, determined he did not need medical transport, and left.
When the paramedics find him, nobody is with him. No one comes to check on him. He has no water and is lying wrapped in a blanket on a sidewalk. In Phoenix, the pavement can be so hot it will burn skin.
That was three hours ago. Someone just noticed that he has not moved in awhile. He has died, but we don’t know when he passed because no one checked on him before now.
The paramedics come by again, determine the man dead, but leave quickly with nothing to do. The police arrive and sit in their car, waiting for the medical examiners. They’ll likely be waiting a long time. In The Zone — the part of the city near the Catholic Worker House, soup kitchens, and homeless shelters — it often takes forever for the medical examiners to show up.
Today I’m running late. I missed morning services and get here just as he is found dead. I’m greeted by Paul, who is sitting on the curb.
“I always wait.” he says.
Now, Paul is by far my favorite guest at the Catholic Worker House. He is a man of much wisdom and endless joy.
“If we do not love them in death, how will people know they are loved in life?” Paul asks.
I sit on the curb next to the body with Paul and wait for the medical examiners for several hours. Meanwhile, people all around us continue with their lives.
Steve (who is sober today) likes to sweep the street when he is not using. He keeps sweeping and never looks at the dead man on the sidewalk.
A lady comes by and asks me for a pair of pants. I run downstairs to grab some for her, wondering if she notices the dead man on the sidewalk.
A man needs help making a phone call. He is stranded in Phoenix, trying to go back to his family in South Carolina, and does not understand the automated phone system of the bus company. Preoccupied with his own worries, he doesn’t seem to notice the man dead on the sidewalk either.
A couple enjoys each other’s company. He gives her a piggyback ride and runs down the street.
A lady rides by on her bike and stops to talk to a friend. The conversation ends and she quickly moves on.
Lunch services continue. Showers are offered. People go to the office to make phone calls.
I know life continues after death, but how is it that life goes on with no recognition of the dead man lying on the sidewalk?
As Paul and I sit on the curb, holding our own little vigil, we answer people’s questions, directing them to resources, and try to figure out the name of the man who died. Just a few people seem to notice him.
“Who is the stiff today?” a passerby asks.
“Do you know there is another one at the gas station 10 blocks away? He was stabbed,” someone else says.
Paul and I sit together on the curb for three hours waiting for the medical examiner to show up to take pictures and move the body. (I learn later that another volunteer found out what had happened and called a friend on the county board of supervisors to investigate the wait time for the medical examiner. The examiner showed up 30 minutes after that phone call.)
At first, I am disturbed by the lack of indignation. Even more so, though, I’m disturbed by the lack of response at all.
I’ve been volunteering In The Zone for over nine years and little makes me uncomfortable. Yet, the lack of discomfort makes me uncomfortable. So I ask: How do I continue to maintain a heart of discomfort? How do we not fall into despair? How do I joyfully serve while continuing to question why so many people lack access to shelter? How do I continue to joyfully serve while continuing to question, challenge, and overturn the systems that continue to hold people down? How do I maintain this discomfort when my own everyday life is full of comfort?
Now, months have gone by since the unknown man died alone on the street. I still do not know his name. Many more — whose names are also unknown — have died alone on the same street.
Meanwhile, my life continues. Again and again I show up, say friendly hellos to those I encounter, and do as Paul says, help “make sure people know they are loved.”
Originally from Madison, Wisconsin, Elizabeth Odhner is an emergency room nursein Phoenix, Arizona. She spends her free time with her new husband working for immigrant rights and volunteering at a free clinic and a homeless outreach center. She lives in a community providing radical hospitality to immigrants and refugees. She and Sister Julia have been friends ever since Elizabeth studied at Catholic Theological Union in Chicago, Illinois, the city in which they were both members of the same cooking club. For fun, Elizabeth enjoys making pottery and taking day trips outside the city.
A few weeks ago, President Trump announced the winners of the Fake News Awards. His pattern of discrediting journalism and attacking the freedom of the press is a fascinating sign of the times we are in; an opportunity for us to imitate Christ and share mercy and Truth.
But, what if we aren’t really sure what’s True? How do we know what’s Fake News? What if we’re completely dizzy with confusion about who to believe, about who’s right?
My observations of American society in the past of couple years has convinced me that it doesn’t make a difference where one sits on the political spectrum or how educated one is — all of us can fall victim to the lures of propaganda and become unsure what is actually True.
Yet, Scripture tells us, over and over, that we are called to know, love and promote the Truth.
Rather, speaking the truth in love, we are to grow up in every wayinto him who is the head, into Christ. – Ephesians 4:15
Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. –1 Corinthians 13:4-6
Jesus said to him, “I am the way and the truth and the life. No one comes to the Father except through me. – John 14:6
Plus, for those of us who are Catholic, we understand that perusing and promoting the Truth is a core component to how we live the Gospel and live as disciples.
The eighth commandment forbids misrepresenting the truth in our relations with others. This moral prescription flows from the vocation of the holy people to bear witness to their God who is the truth and wills the truth. Offenses against the truth express by word or deed a refusal to commit oneself to moral uprightness: they are fundamental infidelities to God and, in this sense, they undermine the foundations of the covenant.– Catechism of the Catholic Church #2464
It is by loving that the God-who-is-Love is proclaimed to the world: not by the power of convincing, never by imposing the truth, no less by growing fixated on some religious or moral obligation. – Pope Francis
So, how are we to navigate through this murky era, when the truth is so often watered down or warped to fit particular views?
What I offer here are some tips developed from my study of history, propaganda, media and politics. (Being a history major in college really has served me well!) Last summer, I shared many of these tips and resources to a group at my place of ministry and heard that they were very helpful; I have been meaning to share them with you, Messy Jesus Business readers, ever since. The day has finally come!
First, one of the confusing parts of this time is that many phrases and words are being tossed around, and a lot of people don’t really know what the terms mean. Let’s start with a glossary.
Absolute Truth = Facts which exist without being dependent upon anything else, such as one’s perspective or opinions.
Alternative Facts = Un-factual information, false information.
Bias = Prejudice in favor of or against one thing, person or group compared with another, usually in a way considered to be unfair.
Confirmation Bias = The tendency to interpret new evidence as confirmation of one’s existing beliefs or theories.
Fake News = Propaganda or false information published under the guise of being authentic news.
Objective Truth = Not influenced by or based on personal feelings or opinions.
Post Truth = Debate is framed largely by appeals to emotion, which are disconnected from facts.
News = Factual journalism regarding events
News Analysis = Opinion and commentary on the news.
Satire = The use of humor, irony, exaggeration or ridicule to expose or criticize.
Subjective Truth = Based on or influenced by personal feelings, tastes, or opinions.
DO YOUR HOMEWORK, DEVELOP YOUR SKILLS
I am growing increasingly convinced that anyone who consumes information in this modern world has a civil duty to develop their skills and critical reading eye. For example, I like how On The Media suggests we spot Fake News.
Similarly, it is crucial that readers can recognize bias and are aware what type of slant sources are likely to make. I find this chart quite accurate and helpful.
CONVERSE WITH COMPASSIONATE CURIOSITY IN PURSUIT OF THE ABSOLUTE TRUTH
Look back at the definitions of Absolute Truth, Objective Truth and Subjective Truth. In our post-modern world, there is a common temptation to let the opinions and beliefs held by another be “their truth” while one maintains “my own truth.” When I hear that folks say things like “believe what you want, I know what I believe” I get frustrated and wonder why we dismiss one another, why we don’t believe that others can help expand our thinking, perspective. Only through community and in relationship can we gain a more complete picture of the objective truth, what we all are here seeking to understand.
Have mercy on me for my terrible clip art, but here’s an image that shows the different types of truth.
In order to know what is absolutely true, we need to have compassionate curiosity about how others see things; none of us, from our finite human experience, can ever see the whole picture, the entire truth. (The truth that God knows, the Truth that is God. ) Grounded in prayer, we can ask questions without being defensive, without aiming to convince others why our perspective is better.
There are several guides and resources available that can help us develop our dialogue and communication skills. I am especially a big fan of what the folks at On Being are offering with their Civil Conversations Project. The Circle Way is another approach that I have found quite helpful.
LISTEN AND LOVE
Certainly, in order to be an effective communicator, it is important to honor the dignity of every person, to lovingly listen to them in a way that honors that they are made in God’s image. Conversation and listening — when it comes to pursuing the Truth — ought to be an act of prayer. We open up our heads and hearts and remain detached. We allow ourselves to be converted, realizing that the Spirit is always calling us into greater growth and intimacy.
One way to think about it is to consider what is important for good listening. The Chinese character that means “to listen” is made up of smaller characters that reveal what is needed to be a good, active listener. Aren’t these the same elements needed to be attentive in prayer, to be in a loving relationship?
Overall, Christians, we are called to be discerners, to have the humility to remain open to being wrong and learning from God and others. Only with the guidance of the Spirit and the grace of God can we come to know what is True and worthy of our promotion and experience how the Truth can truly set us free!
You will know the Truth and the Truth shall set you free. – John 8:32
I am not a germaphobe by nature, but this year’s flu season has me in a tizzy of microbial paranoia.
Daily news reports about the severity of this specific flu strain and the extent of the epidemic have fueled my anxiety, as did a recent email from my daughters’ school informing us of confirmed flu cases within the student population. Yesterday, a doctor on NPR waxed dystopic about the particular vulnerability of people who have underlying health conditions.
As the mother of a 6-year-old with asthma, I feel frightened and exposed.
Although our entire household got the flu vaccine back in early fall (as we do every year), I know there is no guarantee of immunity. With the flu season now in full force, I want to wrap my kids up in Purell-lined bubbles and safeguard them against all the insidious germs that assault their immune systems on a daily basis. I want to protect them from the physical misery and dangers of influenza.
As a matter of fact, I want to protect them from all suffering. Forever.
But of course, the world doesn’t work that way. Try as we might, we parents cannot prevent our children from suffering.
We can get them the flu vaccine, but that doesn’t mean they won’t get the flu. We can provide them with love and stability, but that doesn’t mean they won’t struggle with depression and addiction. We can raise them in a household of faith, but that doesn’t mean they won’t turn away from God.
In this world – as in the flu season – there are no guarantees. And so we vaccinate as early and as extensively as we can … and then we trust.
As Christians, our trust is based not on the presumption that we will avoid suffering, but rather on our faith that God is with us when we suffer and that Divine Providence (aka “God’s Plan”) will ultimately triumph. We trust that the Good News of Jesus prevails, even when our lives are filled with bad news. We trust that our suffering is not in vain.
Easier said than done (at least for me).
Sure, some suffering makes sense – either right there in the midst of it or decades later, with the hindsight of lessons learned and otherwise-missed life journeys. But some suffering will never make sense this side of eternity; some suffering is so dehumanizing and apparently pointless that it falls into the category of the “Big M” Mysteries of Christianity.
This is the kind of suffering I fear most for my children and – by extension – myself. It is the suffering I find most baffling and scandalous … and the suffering for which I most need the baffling and scandalous grace of God.
Especially as a mother.
Elizabeth Stone famously wrote, “Making the decision to have a child is momentous. It is to decide forever to have your heart go walking around outside your body.”
It’s true. And it’s why, as I drop my children off at school – where H3N2 germs, Mean Girls and any number of other potential threats await them – I am thankful that they (and my heart right along with them) are ultimately in the hands of Someone I trust.
Nicole Steele Wooldridge is a friend of Sister Julia’s and mom to 6- and 4-year-old daughters in the Seattle, Washington area. Her contributions to Messy Jesus Business tend to focus on the intersection of faith and parenting. For the record, she’s really not interested in a debate about vaccinations right now.
I was first introduced to Pierre Teilhard de Chardin’s cosmology at a bar in Wisconsin. I was a recently graduated senior out to eat with my parents, drinking a beer in public for the first time. I was still 18, but in western Wisconsin the legal drinking age is as obfuscated as Teilhard’s arduous writing.
The conversation turned to religion, as it often did in my family. I was raised in a household enmeshed in what Alice McDermott would call a “thick” Catholicism, with parents rooted in a liberal, post-Vatican II religious milieu. I was just beginning to seriously question my faith for the first time and its applicability to the postmodern, spiritual-but-not-religious world in which I was becoming an adult. While this questioning would ebb and flow for years, this conversation over pizza and beer was one of several very subtle and delicate moments that would, in the end, tether my heart to the chaos that is American Catholicism.
In response to my doubting a moral center to our universe and the uncertain state of our country amidst the final years of George Bush’s second term, my Dad pointed to Pierre Teilhard de Chardin, Jesuit scientist and evolutionary theologian, as a source for hope. He explained that Teilhard was convinced that evolution was not a random process, and it did not solely point to a biological reality. Instead, it was a way of seeing the entire cosmos that applied to our faith. Since the beginning of time we have been on a collective journey, with the entirety of created matter, toward love, toward total unification with God, toward the Omega Point.
My dad’s optimism, and subsequently Teilhard de Chardin’s, is now grafted into my worldview. Pierre’s positive understanding of creation and his undying hope in the coming Kingdom of God has proved to be especially important during this past year. Amidst the catastrophes of pending nuclear war and climate change, and the ever-growing wedge between the rich and poor, Americans have elected a white nationalist to the presidency.
Teilhard would understand the rise of Trump to be situated within, if not a culmination of, what he calls “an organic crisis in evolution.” In “The Human Phenomenon” Teilhard explains that, “There is a danger that the elements of the world should refuse to serve the world.” Usually ever-optimistic, he concedes that there is a possibility humans will not travel the course set for us through evolution, the path mapped out for us by God.
To avoid this catastrophe Teilhard argues that we must choose to surrender to the collectivization of consciousness, to fall into unification. Our proper participation in evolution and our arrival at the Omega Point is contingent on a new economic and social order; one that unifies, that eliminates economic and social differentiating and the privileging of certain categories of people. These divisions (facilitated by the interplay between capitalism, white supremacy, and patriarchy) are an impasse. They are a nonstarter, clogging our evolutionary journey and impeding our salvation. The establishment of a new order, which Teilhard’s work demands, must take on a new sense of urgency given the rise of Donald Trump and the divisions and violence he signifies. In the age of Trump, Teilhard reminds us that the evolutionary journey of the cosmos, which arches toward the unification of matter with God’s love, now lies in our hands.
Joe Kruse, a friend of Sister Julia through the La Crosse, Wisconsin, community, is one of the founders of the Minneapolis Catholic Worker community in south Minneapolis, Minnesota. He grew up around Catholic Workers at the Place of Grace Catholic Worker community his parents helped start in La Crosse. Now he spends most of his time working at Rye House, one of the Minneapolis Catholic Worker hospitality houses. He also has invested a lot of time and energy into anti-frac sand organizing, leading discussions and workshops about structural racism and white privilege, and activism around racial and economic justice in Minneapolis.
I don’t believe that remembering Martin Luther King Jr. and the movement that he represented is supposed to be comfortable for us white folks.
And I wonder what we might learn if, on this national holiday created in his honor, we were to sit with his speeches that most challenge — not affirm — our worldview today.
I wonder what it would mean for us white folks, in churches, Catholic schools and affluent communities, to collectively step out of our comfort zones today and every day in his honor.
What if us white folks dedicated more time to listening to black activists today? What if humility became the root of our attempts at solidarity with diverse communities of color who are fighting every day for their liberation?
Every autumn for the past four years, I have facilitated three, three-hour sessions on issues of white privilege and white supremacy as related to experiences of foreign volunteer work for Franciscan lay missioners in training with Franciscan Mission Service. These sessions were born out of my lived experiences as a Franciscan lay missioner in South America.
In these sessions, we start with the basics.
I explain how I opened my eyes to the realities of racism only when I stepped out of the white culture I grew up in; in other words, when I stepped out of my comfort zone.
And we connect that experience to concepts of white privilege and white fragility that help explain how a college educated adult, like myself, could be so ignorant about issues of racism.
We also focus on history in that first session; primarily, the history of colonization worldwide and how that history implicated white folks, particularly white Christian folks.
We talk about why it is so important for white folks who are confronted with their own ignorance to respond by choosing to educate ourselves. And we cover basics like how to respond to issues and experiences related to racism that are new to us — namely, by choosing to humbly listen and learn.
We also directly deal with the racist stereotypes surrounding Catholic volunteer work. I share about my experience of being characterized as a “saint” who was “sacrificing” myself by serving in a country economically poorer than the United States.
I explain to the lay missioners in training how different the ways in which I was being categorized were from the personal expectations that I had for living in another culture.
I knew for myself that I was choosing to live in Bolivia because I was interested in their vibrant indigenous cultures and inspired by the grassroots social movements thriving there. I was choosing to move to another country to humbly learn and collaborate, not pity and patronize.
But the reality was that most of the white Catholic folks supporting my life as a Franciscan lay missioner assumed the opposite and so I had to learn how to respond to those folks and look for opportunities to not only educate myself but to share what I was learning with other white folks too.
It was a terribly uncomfortable process.
While I was confronting similar, local stereotypes where I was living and working — a testament to the destructive effects of colonization still so very alive today — I was also simultaneously trying to navigate how to communicate what I was experiencing and learning with folks in my own country who were as steeped in white culture as I am.
The whole process has been full of discomfort and yet I would not have it any other way.
Well, just this past autumn a lay missioner in training asked me in the final session of our time together, “How do you find the courage to confront these issues of racism?” She, like me, was working through dealing with how overwhelming the discomfort can feel at times.
And in my own process I had found two possible responses to this question.
One came from a wise friend of mine who aptly taught me that no matter how hard I think confronting racism is for me as a white person it is always, always, more challenging, traumatizing and even life threatening for people of color.
As a white person I have the privilege to choose to confront racism, but for people of color it’s not a choice but a daily lived reality. Choosing to engage in conversations about racism with a white person is often an exhausting and fraught experience for people of color.
What I shared with the lay missioner in training that day is that this reality ought to, at the very least, inspire humility in us white folks while also leading us to another response.
I told her that I find the courage to confront issues of racism as a white person, not because I am an expert on issues of racism and certainly not because I am some savior who benevolently decided to care about these issues.
I find the courage to keep learning and confronting these issues because I have formed intimate relationships with people of color whose life experiences are very different from my own, and I care about being accountable to them.
The answer is both that simple and the living into it that complex.
But what I have found is that at the very least it does require a willingness from white people to get uncomfortable.
Today of all days is a good time to practice that voluntary discomfort — to stretch beyond what we know and have experienced as white people to listen and learn from the experiences and wisdom of people of color.
Here are some resources to engage that discomfort today:
Annemarie grew up in the Midwest and now lives in Bolivia, South America. Her spiritual journey has been greatly influenced by the Catholic Worker Movement and the Franciscan charism of humble availability and deep solidarity. She has also been influenced and transformed by the unique experience of spending most of her life in Western, capitalist culture and now living for years in Andean culture that is much more communal and rooted in the wisdom of indigenous communities. Today, she lives and farms with her partner and also creates and sells her original art under the name AEB Art.
I am wide-awake in a dark hospital room. I survived a gruesome hiking accident that left me bloody and alone in the bottom of a ravine, but I’ve been told that I’ll have reconstructive jaw surgery the next day. My family and Franciscan sisters have gone home to sleep for the rest of the night. I am alone, except for the woman snoring behind the nearby curtain and the nurses who seem to materialize at my bedside to check my vitals.
Pain is pressing on my body. When I landed at the bottom of the cliff, my face shattered from eyebrows to chin. My hand and arm were crushed under my forehead, because I’d reflexively raised them to protect my skull as I slipped. Now my limbs are screaming reminders of what happened. I am bruised and bloody. I feel as if all the pieces of my bones would float away and disintegrate if it weren’t for the swollen flesh holding me together.
I want to scream, to groan about how my life has suddenly flipped on its side. I can’t sleep. I can’t relax. I don’t know how I’m going to make it through this dark, lonely night.
But somehow, my mind and heart turn from agony to appreciation; it’s the only choice I seem to have. I begin to pray: Thank you, God, for saving my life. Thank you for the excellent medical care. Thank for each person who has helped me. Thank you, thank you, thank you.
This is the beginning of my latest column for “National Catholic Reporter’s” “Global Sisters Report.” Read more of “Groaning and gratitude” here.
There is nothing everyone is so afraid of as of being told how vastly much he is capable of. You are capable of – do you want to know? – you are capable of living in poverty; you are capable of standing almost any kind of maltreatment, abuse, etc. But you do not wish to know about it, isn’t that so? You would be furious with him who told you, and only call that person your friend who bolsters you in saying: “No, this I cannot bear, this is beyond my strength, etc.” – From “The Diary of Soren Kierkegaard”
I turn to Mary when I just can’t take it anymore.
I am a person who can find myself suddenly overwhelmed. Perhaps I am looking out on the sorrow of the world. I read or hear reports of some tragedy – some dreadful violence – and my heart breaks. It’s senseless and staggering, and the grief is as deep as it is sudden. I can’t take it. So I turn away; I think about something else. I turn the page or change the channel. I look away.
Or sometimes I come across a great joy. I watch my daughter do something for the first time; discover something she’s never experienced before. I get a call from a friend finally home from the hospital – the treatment went better than expected. A long-distance friend is stopping by for a visit. I am overjoyed and overcome with gratitude, and get lost in the celebration. My heart is bursting. So I make a joke to break through the sublime, or I trivialize the moment. I look away.
Sometimes I am battered by banality. It’s not the light or the dark that assaults me, but mundane gray. Another hour of chores. Another cold and frustrating traffic-filled commute. Another busy tone while I wait on hold. Another bill, another task. Tedium seeps into my bones and I want to scream. I daydream or imagine I’m elsewhere. I look away.
And in these moments, when I can catch myself, I turn to my mother. Because Mary never looked away. Mary opened her heart to all that God had to give her. One of the most frequently repeated observations about Mary in Scripture is that she watches and listens, then reflects and ponders.
But she was greatly troubled at what was said and pondered what sort of greeting this might be. (Luke 1:29)
And Mary kept all these things, reflecting on them in her heart. (Luke 2:19)
Standing by the cross of Jesus were his mother and his mother’s sisters, Mary the wife of Clopas, and Mary of Magdala. (John 19:25)
When Mary was confronted with the glad tidings of the angel, she did not look away. She did not diminish or shirk the joy. She did not, in a moment of self-effacing low self-esteem, deny the blessing and demand God find someone worthier. She embraced it, and cried out in joy thanking God for his blessings and his faithfulness.
She did not flee from the suffering of her son. She kept in her heart the prophecy foreseeing that same heart pierced, and she stayed at the foot of the cross through the piercing. She bore witness to it until the end.
Mary accompanied her son and his mission in all the moments in between. She watched and observed her young son faithfully, day in and day out, as he advanced in wisdom and age and favor. She stayed with his disciples after the sorrow, in those strange and fearful and breathless days in the upper room while they all waited for what would come next.
Mary rejoiced and mourned fully, tasting the sweet and the bitter and every flavor in between. She gave each part of her life her full attention and countless hours of reflection, so as to fully receive the gift God was giving her in that moment. I have heard it said that Mary, in her perfect faithfulness, can come off as inhuman – a holy statue, too placid, too “good.” This is not the scriptural Mary. Mary felt more than I have – she felt higher highs and lower lows. In this way, she is more human than I might ever be.
In this new year, I ask for Mary’s strength to be fully present. To sit in my sorrow and that of others and not run or hide from it, and to celebrate with people in their joy and not be embarrassed by it. To take even the dull moments and accept them with open hands, as moments to pause and reflect and to stay faithful.
And when everyone else around me says it’s too much, that it’s beyond my strength, that I have to find a way to shake of these unbearable burdens, I hope I will hear my mother’s voice, clearly and brightly cutting through the din: “You can bear it. You can.
Steven Cottam serves as youth minister at Our Lady of Lourdes Catholic Church. He lives in the Church Hill neighborhood of Richmond, Virginia, with his lovely wife, adorable daughter and very strange dog. He is an active member of Common Change, a group which seeks to gather and distribute tithe money in a relational and collaborative way. He has been friends with Sister Julia ever since they were students, coworkers, and cooking club members together at Catholic Theological Union in Chicago. His interests and passions include Aikido, gardening, coffee, and becoming a Jedi Master.
There is an ancient story that is our common heartbeat. It speaks to us, deeply, quietly and simply; its whispers are heard in the rhythms of our ordinary lives, in between the rushing activity of our regular days. As we move together and alone, the power of this ancient story is known and felt in the cracks and creases of our common heart.
We’ve been waiting for this feast for four weeks. We’ve been waiting for this for thousands of years. We’ve been waiting in the dark, lighting candles, and turning calendar pages to count down the days. We are Advent people; we were made to be people of joyful anticipation. We are communities who persist in…