It’s not exactly an Easter song (it’s the Canticle of Zachariah from Luke 1), but it has been in my head since Sunday morning.
Maybe because it’s a joyful tune. Or possibly because of the promise of peace and justice. Anyway, it’s super fun and I love it!
God knows, with all the heartache that remains — especially after the terrorism in Sri Lanka — that we ought to cling to our hope for peace and justice. Hope, peace and justice are Easter promises for us to celebrate.
The body of Christ has risen from the grave! This mystery, beyond what our minds can comprehend, is amazing and exciting. Joyful music is fitting for the Easter season. Alleluia!
The body of Christ has risen from the grave! We are that body. We are risen and sent out to go be Christ’s hands of healing and compassion, to offer God’s peaceful presence. This is the Easter mission for all of us. I believe this with all my heart, and this is the conviction that motivates me to serve and share — to live the Gospel no matter the cost or struggle.
The body of Christ has risen from the grave! This is a core belief of our Christian faith. Jesus Christ’s resurrected body walked and talked, ate and drank among his friends and followers even after he was killed. Nothing can destroy the goodness of God, the power of Jesus Christ. Now the doors of death are open to all of us, and we are liberated and free to join him for all eternity. This is what we believe. This is what we proclaim. This is the faith of our Church. And it is true, Good News!
The body of Christ has risen from the grave! Yes, it’s what I believe and proclaim. But, when I am honest, I can admit I don’t know what it means to believe. I am not sure what it means to be a woman directed by my faith, really.
Does the belief put a certitude in my mind? Certainly not.
Does the belief put a confidence in my steps? Some days, but not usually.
Is the belief a warm, comfortable feeling that clears out doubts and struggle? Rarely. Practically never, actually.
So, what’s a woman like me to do? A woman who is a mixture of hope and heartache, belief and doubt, joy and confusion? How am I supposed to embrace the mysteries, the wonders and love of God’s goodness, even if I am not always feeling sure and all together?
Here’s what I am learning: belief is a matter of the heart, not the mind.
God’s word offers me insight, something I am leaning on:
For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. – Romans 10:10
Only recently did I learn this Bible verse. And when I did, I felt invited, compelled: I need to get out of my head. I need to listen to my heart, not my mind. My brain has been taught to be critical, cynical. I have a tendency to overthink, to overanalyze. This is not faith — it’s thinking.
Discipleship of Jesus, being Christ’s body, invites me to tune into my heart, not my brain. In my heart, I know that Jesus lives, that Jesus Christ has risen! In my heart I feel God close and present, compassionate and directing me onward. It is in my heart that I learn to love like Jesus, to be present to others who are suffering and act as an agent of peace. Alleluia!
This is the Easter mission, this is who we all are called to be: people with their hearts burning, as we walk along, not understanding, on the way. Like the first disciples, those who were on the road to Emmaus, I might catch a clue later, after I walk faithfully a little more.
Their eyes were opened and they recognized him, but he vanished from their sight. Then they said to each other, “Were not our hearts burning within us while he spoke to us on the way and opened the scriptures to us?” – Luke 24: 31-32
This is what belief is to me: faithfully walking forward tuned into God’s mystery, tuned into my heart, burning with love. Alleluia!
Oh God, who desire not the death of sinners,
but their conversion,
mercifully hear our prayers
and in your kindness be pleased to bless these ashes,
which we intend to receive upon our heads,
that we, who acknowledge we are but ashes shall return to dust,
may, through a steadfast observance of Lent,
gain pardon for sins and newness of life
after the likeness of your Risen Son.
Who lives and reigns for ever and ever. Amen.
(Prayer for Blessing and Distribution of Ashes)
Remember that you are dust, and to dust you shall return.
dust, I am
we all are
a fragment of a larger whole
floating through the open air
only visible to the naked eye
when illumined by light
some days I am
certain I was once
a piece of His flesh
and now I am floating
trying to reunite
with my maker
my true home
most days I am
like a fragment
of an ignored
or crumb of
yet the grace
the dust of me,
of us all
is an offering
able to unite
to give life
may this true love
I once stood near the United States-Mexico border. In the journey to this edge, I witnessed the evidence of militarization: guns, checkpoints, armored vehicles, cameras. The steel fence rose from the sandy earth like a misplaced mountain. I felt my body tense from the feeling of surveillance. I felt the unease and sorrow that seemed to hover in the dry desert air.
Since that time much has happened in my life, including earning a MA in pastoral studies from Catholic Theological Union in Chicago. At my graduation last May, I loved hearing this speech from one of the recipients of an honorary degree: Msgr. Arturo Bañuelas from El Paso, Texas, a pastor, educator, theologian, advocate for migrants and refugees and founder of the Tepeyac Institute.
In his speech, Msgr. Bañuelas centered his comments around the meaning of the Spanish phrase he learned from his grandmother: “tú eras mi otra yo” or “you are my other me.” According to Bañuelas, when we see our humanity wrapped up in the being of others, we see how “walls between us threaten our sacred bounds” because “oneness with each other is oneness with God.”
As I understand it, a community of any type cannot know oneness if those who are poor and marginalized are not included, honored, respected. We come to know God and ourselves through the poor. In Bañuelas,’ words, “there is no conversion to God if there is no conversion to the poor. Through their eyes we see what Jesus sees, a life rich in beauty, value, and meaning.”
Since my graduation in May, Bañuelas,’ words have remained a steady challenge to me. I often ponder if my life is being converted more to the poor; if they are my center and path to knowing God more deeply. I think about during my visits to the county jail. I think about it during my drives around rural America. As a retreat minister, I often wonder how I’m going to help others know the sacredness of the other. I also consider the Christian call when I observe the divides in society, the collapse of connections over political aisles and the evidence that even the ecosystems are feeling the torment of conflict. How can we build more inclusive societies? How can we tend to the most vulnerable among us?
Then, a couple of weeks ago, I stood in front of a group of teens preparing for confirmation in the Catholic Church. I read this aloud:
“In salvation history, the Lord saved one people. We are never completely ourselves unless we belong to a people. That is why no one is saved alone, as an isolated individual. Rather, God draws us to himself, taking into account the complex fabric of interpersonal relationships present in a human community. God wanted to enter into the life and history of a people.” – Pope Francis (Gaudete et Exultante, paragraph #6)
In other words, not only is our humanity bound up in one other but our salvation is too. If we are divided and not caring for one another across borders and divides, none of us will be able to experience the fullness of God’s reign. We are a Church, a people, a community only as strong as the most marginal and weak among us. This is what it means to be part of the Body of Christ. This is the stuff of South African spirituality called Ubuntu, which means “I am who I am because of who we all are” and “I am a person because I belong.” It’s “tú eras mi otra yo” put another way.
Visiting each side of the border two years ago with my peers, I encountered the sacredness of a community and the goodness of God’s creation. The heat of the sun and the desert life growing in abundance testified to the truth that God did not create borders. God created the beauty of humanity, the glories of nature. And humanity and nature is all communal, like God, the Trinity.
God’s has designed us for unity, communion, community; we cannot be made whole if knowing one another demands crossing through splits and divides, if we must conquer walls and fences in order to bond as neighbors.
Building unity demands tearing down the walls and advocating for justice. As Bañuelas says, “tú eras mi otra yo” means “Our hearts and our lives shrivel when remain silent about the silence of others.” And, “tú eras mi otra yo” … “is the lived courageous hope not afraid to take a stand for justice, knowing that each stand removes a brick from injustice until it all comes tumbling down … because love always wins.”
Now is the time to cross the canyons split into our civility. Breaking down the walls will strengthen our society. We need each other because we are human, because we are the people of God.
With the walls down, let us look into the face of the poor and come to see God — doing so means better knowing ourselves, because “tú eras mi otra yo.” And it means, wonderfully, that we will not be the same.
“There is an innate part of God in each of us that needs to be honored and respected always. When we listen with our hearts and share in solidarity with the sufferings, the struggles the hopes and dreams of the poor, our lives are shaped anew. Our theology and ministry formation finds its deepest meaning. Our passion for living explodes into shouts of joy and a new person, a new humanity is born. The poor show us that when we are together as one we are invincible in justice, peace, hope and reconciliation.” – Msgr. Arturo Bañuelas (Catholic Theological Union graduation, 2018.)
Changed hearts and lives, strengthened communities and Church, with the walls broken down there will be no more borders to visit or neighbors to fear. We are closer to God and encounter all people seeing clearly that “tú eras mi otra yo.”
The third mobilization at the border in Nogales, Arizona/Sonora Mexico is Nov. 16-18, 2018!
“Our move to the border responds to the present-day call to solidarity in Latin America. The mobilization at the border in Nogales is one more way to fight for the closure of the School of the Americas/WHINSEC and an end to U.S. intervention in Latin America. The third bi-national Encuentro at the militarized U.S./Mexico border aims to build the grassroots power necessary to challenge the racist statutes quo and push back against U.S. intervention in Latin America.”
Blessed Oscar Romero will be canonized a saint in Rome this coming Sunday, October 14th. You can view the live Canonization Mass on EWTN starting at 3:30 a.m. ET or again at noon. In honor of the upcoming celebration, I offer you a review of the film about the last three years of his life that I wrote as part of my coursework at Catholic Theological Union.
Saint Oscar Romero, pray for us!
When I taught high school, a poster hung in my classroom that read, “Stand up for what’s right even if you’re standing alone.” To my theology students, the poster presented a message about the cost of discipleship; Jesus and his early followers were persecuted for standing up for justice, and through the centuries Christians have been persecuted for living the Gospel.
For three years (1977-1980), Oscar Romero served as archbishop in El Salvador. By his courageous leadership, all people in El Salvador — no matter if they were rich or poor, powerful or oppressed — were challenged to unite together as one body of Christ, as a stronger Church, more focused on the mission of Christ. He confronted systemic injustice, challenged the status quo, and stood along with the poor and oppressed. In the end, his courage caused martyrdom for Archbishop Romero.The true story is a reminder for us all that the cost of being Church can be persecution.
A FILM OF TRUTH AND PAIN
The courage and Christ-like love of the archbishop during his poignant and brief period of leadership is captured in a 1989 film that bears his name, Romero. In addition to telling the tale of Romero’s leadership, Romero says much about ecclesiology through images of the Church as a Persecuted Body of Christ. A major theme of the film Romero is a contextual presentation of a definition of Church; as we see people unite together as the Body of Christ and build the Kingdom of God, the people come to embody the persecuted Christ.
Viewing Romero stirred up deep emotions in me. It felt like an act of prayer to journey with the Salvadorian people, and I became deeply saddened by the truth of their suffering. I remembered my experience protesting at the School of Americas in Georgia; I felt shame to know that my country was on the side of the oppressors in this conflict. Additionally, I became curious about the authenticity of the Romero quotes and the historical accuracy of the film.
I viewed the film in light of my reading and learning in an ecclesiology course at Catholic Theological Union. I was stunned to realize how highly theological the film Romero is and what it says about the global Church in the Post-Vatican II era. I noticed that the film featured several local “non-actors” which served to emphasize the ways in which the poor are the people of God who make up the Church. With this in mind, the faces of the ordinary people became strikingly beautiful as I watched. I realized the meaning was presented through the film’s strategic design of layering the pictures of the people with the sound of Romero’s speeches. The juxtaposition of my deeper theological understanding with the Truth of the story caused me to feel horror each time the film showed an image of Christ or the dignity of a person violated.
THE PERSECUTED BODY
In each period of Church history, there has emerged a new understanding of what it means to be Church. In the 20th century, after the Second Vatican Council, the meaning of Church became multidimensional. Church is a pilgrim people, the people of God on a journey. We are the Body of Christ. In Romero, we see this ecclesiology manifested within the context of the conflict in El Salvador. More significantly, we see how the archbishop responded to the tensions by presenting a way of being a Church that builds the Reign of God through action. As noted by Dulles, “to be fully effective, images must be deeply rooted in the corporate experience of the faithful.” This is, in part, why Romero’s focus on the people being the persecuted Church was effective within the context of El Salvador.
In one particular chapter of the film, we see a simple village church that has been converted into a barracks. The archbishop courageously enters the church and announces to the uniformed soldiers that he has come to retrieve the Eucharist. A machine gun-bearing soldier hears him and turns to point his weapon toward the high altar at the front of the church. First, we see Jesus’ body hanging on the crucifix above the altar as it is sprayed with bullets. Then, we see the doors of the tabernacle blast off as the surrounding altar, wall, and flower vases fill with bullet holes. The soldier turns to the archbishop and tells him to leave the church, and then smiles with satisfaction when Romero does. Romero goes into the street and looks into the faces of the people who stare back at him with concern. Romero then re-enters the church, returns to the high altar and tries to pick up as many pieces of the Eucharist as he can from the floor while more gunfire sprays toward him. As he crouches and gathers his beloved Jesus in the Blessed Sacrament, a soldier approaches and kicks him to the ground. For the third time, the archbishop leaves and returns, now wearing his priestly garments and walking through the streets of the village toward the church with people following him. Romero leads the crowd into the church. Together, they gaze straight ahead and move unflinchingly past the soldiers who are pointing guns at them. Despite the confused and shocked looks upon the soldiers’ faces, Romero and the people fill the church. Archbishop Romero stands near the altar, looks into the faces of the people and speaks. He declares that he and the people have come to
… retake possession of this church building and to strengthen all those whom the enemies of the Church have trampled down. You should know that you have not suffered alone, for you are the Church. You are the people of God. You are Jesus, in the here and now. He is crucified in you, just as surely as he was crucified 2,000 years ago … And, you should know that your pain and your suffering, like his, will contribute to El Salvador’s liberation and redemption.
Through the combination of the words of Romero and cinematic technique, the film presents an image of the Church. We see that the Church stands with the oppressed; the Church itself is persecuted, for it is the Body of Christ. The scene mirrors the ecclesiology defended by Romero in his pastoral letter The Church, The Body of Christ in History in which he writes, “no one should be surprised that the Church is being persecuted precisely when she is being faithful to her mission … It is the Church’s belief that this persecution affects Christ himself; what touches any Christian touches Christ, because he is in personal union with all Christians — especially in anything that involves the poorest of society.” Romero’s particular attention to “the poorest of society” by his words and action is especially significant in the context; the Church was accused of being Marxist and “meddling in politics” because it stood beside the poor. Within the same pastoral letter, Romero defends the Church’s actions against these accusations by especially emphasizing that the Church “has done no more than fulfill her mission.” Part of that mission, he insists, is to promote the inclusivity and unity that is core to the Reign of God, for the Gospel does not exclude any person, rich or poor. As he wrote, “… the Archdiocese has been faithful to the Gospel, and for that very reason she has been persecuted. Yet out of this persecution arises a stronger unity that helps her to offer the people more effectively her message of hope and love.”
AS ONE BODY OF CHRIST
Throughout the film, as they respond to the sociopolitical tensions in their country, we also see how the poorest Salvadorian people arise united by their ambition to build the Reign of God. The film begins with a scene of the military of El Salvador providing surveillance at a political rally in February 1977. As the people in the crowd cheer to a speech that calls for a free election, it becomes clear that the people are united in their desire for freedom and confrontation of the power system. As the film progresses, the people persevere with unwavering determination, even while more and more people are assassinated, arrested, tortured and raped; disappear. Their cause is the Gospel that promotes the dignity and freedom of all people, but their courage is a threat to the power of the right-wing government and death squads.
Immediately after the martyrdom of Romero, the last scene of the film shows a group of ordinary poor people, old and young, moving along a crowded road. Mothers walk with their children holding their hands. One young woman carries a bucket while another carries a basket on her head. An older man guides a mule. As we look into the people’s faces and see their poverty, we hear Romero’s voice one more time: “I’ve often been threatened by death. If they kill me, I shall arise in the Salvadorian people. Let my blood be a seed of freedom and the sign that hope will soon be a reality. A bishop will die, but the Church of God, which is the people, will never perish.” With this conclusion of the film, we are once again given an image of the Church as the persecuted people of God.
LESSONS FOR OTHER CONTEXTS
Although the image of the Church that is present in Romero is particular to the sociopolitical context during and after Romero’s time, the image of the people of God being a persecuted Church is not unique to that historical situation. Images of Church “suggest attitudes and courses of action; they intensify confidence and devotion,” but they really are not effective if they don’t fit the experience of the members of the Church. Nonetheless, I can apply certain lessons from Romero to my particular context because I relate to the experience of persecution as a member of the Church.
As a Franciscan Sister, I regularly find myself in a state of discernment about how to live the Gospel no matter the cost of discipleship. Even though my experiences are not as drastic as the violence dealt with by the Salvadorians, I also must confront my fears about the price of discipleship. Romero fed me the courage needed to be a Christian in contentious times; I now expect persecution since I am part of the Church. As a member of the Body of Christ, I will do what the poster in my classroom said and “stand up for what’s right” when the Spirit calls me to. Because of my faith, the difference is that I will be united with my Christian brothers and sisters in Christ’s love. I will not be, as the poster says, “standing alone.”
James R. Brockman, “Pastoral Teaching of Archbishop Oscar Romero” Spirituality Today40, no. 40 (1988). Online.
Oscar Romero, “The Church, the Body of Christ in History,” in Voice of the Voiceless and Other Pastoral Statements, (Maryknoll: Orbis, 1985), 69 and 79.
Antonio D. Sison, “Reign-Focus: Theology, Film, and the Aesthetics of Liberation” New Theology Review 24, no. 3 (2011): 45.
Second Vatican Council, Lumen Gentium (1964), in Vatican Council II: The Counciliar and Post Counciliar Documents, ed. Austin Flannery (Northpoint, NY: Costello, 1998), nos. 13 and 50.
Avery Cardinal Dulles, Models of the Church (New York: Doubleday, 2002), 13.
“Unity,” Romero, directed by John Duigan (1989; USA: Paulist Pictures/Vision Video), DVD.
Romero, “The Church,” 79.
Romero, “The Church,” 78.
Romero, “The Church,” 79.
Romero, “The Church,” 72.
Romero, “The Church,” 76.
Romero, “The Church,” 76.
“End Credits,” Romero, directed by John Duigan (1989; USA: Paulist Pictures/Vision Video), DVD.
Avery Cardinal Dulles, Models of the Church (New York: Doubleday, 2002), 13.
The sisters and I are finished with eating our dinner, but remain seated at the table. I am sharing from a vulnerable place, telling a story about my struggles, growth and the challenge of being a healthy and balanced human. Then, our conversation is interrupted by a strange, loud squawking noise coming from the top of one of the tall pines on the nearby lakeshore. Together, we jump up from the table, a mix of curiosity and concern moving us outward.
The youngest and the quickest, I am the first to make my way to the end of the dock and turn my gaze upward to the treetops. There, I see two giant birds on neighboring branches. One is a mix of brown and white, a hawk; the other black and white with a golden beak, an eagle. The hawk is the one screaming, yelling at the eagle like a human toddler claiming its toy, its territory: “Mine! Mine!”
From my vantage point, the eagle seems to be staring at the other. Perhaps glaring. Possibly stubborn. Definitely quiet and bold. The deafening hawk continues screaming, unfazed by the humans crowding on the shore and staring upward at the spectacle. Eventually, the birds take flight, the eagle first going in one direction and then the hawk in the other. As they go, the only sound heard is… [This is the beginning of my latest column for the online newspaper, Global Sisters Report. Continue reading here.]
In 2002, during the months in which the The Boston Globe released the findings of its investigation into wrong doing on behalf of the Catholic clergy in the Diocese of Boston, I was a high school junior preparing for confirmation. The investigation exposed a widespread pattern of sexual abuse from several Catholic priests, five of them ultimately convicted of criminal charges and another — covered up on behalf of church leaders who knew about or at least suspected the abuse and hid it — for allowing it to continue. The initial investigation garnered national and international attention, and ultimately led to additional investigations in several other dioceses and in other countries like Canada and Ireland.
I remember being heartbroken for the victims and, as someone preparing to be fully initiated into the church, personally humiliated. Many of my classmates, especially those who had been Catholic and who had chosen to leave, sneered at me and asked how I could choose to be part of an institution that supported rapists. I remember sobbing in adoration for the victims, both because of their unfathomable pain and because I felt powerless to help them, powerless to do anything but be a punching bag for the community I loved due to the crimes of men I hated.
My classmates demanded to know how I could continue to support the institution and I realized that to me, the church was not an institution. It was a family. A family I loved. And my family was in trouble. The family homestead was on fire. It turns out that some of my fathers were deadbeat dads … to put it mildly. They weren’t really my fathers at all … they just dressed like they were. They pretended to care for us kids, but instead they violated my brothers and sisters and then set the house on fire. It was burning down around me.
Image courtesy Pixabay
I remember leaving adoration one night at 2 a.m., standing in front of my parish building with all of this on my mind thinking, “The church is on fire. The only response is to run.” But the question was: which way? “Do I run from the flames, or do I run toward them?”
In the time since that night I have become a youth minister, partly because I have seen how deadly serious, how incredibly important the preparation and protection of our young people is. I have become a facilitator of “Virtus: Protecting God’s Children.” It’s a program responsible for training volunteers in the creation, implementation and enforcement of safe standards for children and youth programming. As part of those training sessions, I show a video that includes confessions from child abuse perpetrators and testimonies given by their victims. It is incredibly hard to watch. I have led dozens of such training sessions … enough times that I have the videos nearly memorized. And so I could do other work while those videos play. I could busy myself with emails or calendaring activities. But I don’t. I watch every time. And every time I burn.
I burn with sorrow for their pain. I burn with anger at the injustice. I burn with conviction that I will do everything I can to build a world of safety and security for my kids, both for the son and daughter who live under my roof and for my little brothers and sisters who live with me in the shared house of our faith.
Image courtesy Pixabay
I’m not sure why I watch. Perhaps it’s to remind myself of how important this all is. Perhaps it’s a form of self-inflicted penance – not for any crimes I have committed, but on behalf of the wider church and the ways it’s failed. Perhaps it’s that the sheer power of the testimony that calls out for continual witness. But it’s always hard, and I find myself praying, “Holy Spirit, fill me with your fire, so I can stand in these flames of tragedy, until every last one is put out.”
The men who have betrayed the church by victimizing those who trusted them, either in outright abuse or by protecting abusers, are not the church. As Father John Lankeit said in working through his own thoughts on the subject, they are to priests what Judas was to the apostles or the devil himself to the angels … at the moment of their crime they amputated and scarred the body of Christ. They scarred my family. But I love my family, and I’m not going to abandon them – especially in times of trial. They mean everything to me. They introduced me to the Lord, to the Gospel; they have given me a peace that surpasses all understanding, a joy beyond all telling. I will not allow criminals to take from my children the chance to find that same joy and grace, the chance for them to know the church that I have known – the community of quiet saints who don’t make headlines but who serve the poor and live lives of mercy and work every day for justice. I have seen religious sisters save the lives of abandoned orphans, I have watched a priest give food and medicine to a homeless man dying of neglect, and I have seen a thousand small acts of heroism by normal people who are sincerely trying to live and love like Christ. I have seen what the church can and should be. I will not concede my family to monsters, or my house to the flames they set.
I don’t write these words to defend myself or to assure you that I am part of the solution. I write these words only to say what I am absolutely convinced of: the Church of Christ is worth too much to let its betrayers define it. I cannot step away and let that happen. I would rather burn.
Steven Cottam serves as youth minister at Our Lady of Lourdes Catholic Church. He lives in Mechanicsville, Virginia, with his lovely wife, precocious daughter and adorable infant son. 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 language learning, gardening, coffee, and becoming a Jedi Master.
Imagine you were violently attacked and dropped off a balcony into a dark alley, and somehow you survived. Your body is broken, bloody, mangled; you are twisted and contorted into a mess upon cracked asphalt. Your arms and legs are shattered. The most private parts of you have been violated. All of your muscles ache as if they are being stabbed with a thousand spears.
You are gasping for life, for help. You feel all alone. You are helpless. You see no way out.
This broken body is yours. It is everyone’s who is a member of the Roman Catholic Church. The horribly broken, disfigured, wounded, twisted and mangled Church. The Church is the Body of Christ and we are the Church; we are the broken Body of Christ.
This body, the broken and disfigured and hurting body, is the Church that I have dedicated my life to as a Franciscan Sister. This is the body I love. I would not be me without my participation in this body: at this point, I can’t imagine my life in any other form.
And, when all the wounds are festering, infected — when it is apparent that this body is disfigured and ugly — it is only appropriate for each of us to struggle. To lament. To feel violently angry. To weep. To demand change.
The wounds of the body of Christ — the Church that I love dearly — have been exposed over and over in my lifetime. They first appeared when I was a college student and falling in love with the body, when I was being fed and experiencing a sense of belonging in its arms. And now, again, within the past week, when the results of the Pennsylvania Grand Jury investigation into sexual abuse and cover-ups became public, it has become visible to the masses how truly sick and broken this body is. It can be an ungodly sight, too awful to look at that. So ugly that a temptation nudges me to turn away, to decide that I can’t be part of it, that I want nothing to do with it, that it simply hurts way too much to be near the brokenness, the festering wounds.
But I can’t divorce myself from the body to which I belong. And, I know that the body cannot heal or become strong again without tiny little me being a part of it, either.
I am disgusted. The corrupt state of my body is due to the failure of those who are meant to be representatives of its head. Made sleazy by power and sickened by an evil that twists the sacred and holy — sexuality, service, sacramentality — into demons of torture and doubt, these men have damaged the body that helps me know meaning and belonging.
And for other members of the body, their pain is greater than anything I could know. They have been made powerless by those in power, they have been tortured by those who were supposed to be instruments of healing and peace. No attempt to make things right by any other member of the body will ever be an adequate response to their pain. Their voice of courage is a gift of hope to the rest of us. My chest aches with the sorrow of loss as separation is inevitable.
The body is likely to remain permanently disfigured. I don’t know how I could ever defend its goodness and beauty to the little ones again — to the members who have been hurt the worst; to those who have lost their faith and trust that the body is made for healing, not harm. They have every reason to argue with me if I try to teach them that the body is good and holy. I wonder if the body will ever be strong again, but I can’t stop thinking about how the body is made whole only through its weakness. The agony of paradox is disorienting and frustrating right now.
Except, somehow, below all the pain and misery is a feeling that is deeper and stronger than any other: I still love this body. I do believe in its goodness, its holiness. I know that many —most — of its members are willing to love to the point of self-sacrifice, they are willing to lay down their lives for their friends and enemies. Joy and love radiate from the face. A mercy flows from the wounds. Compassion runs through its still beating heart. Its lips are uttering constant prayers for forgiveness, for help, for reconciliation and peace.
Eventually, grace can uplift the body and help it from the concrete. But it will take a lot of work and repentance, a lot of restructuring and consideration of what caused the body to get to such bad shape. It will take a rescue from the Holy Spirit and all the angels and saints, before it goes off for a stint in reconstructive surgery and rehab. No matter how the recovery process goes the scars will be ugly; the body will forever wear the history.
Those days are a long way off, I am afraid. For now, we pause to admit the truth. We are broken and disfigured. We need help and healing. Much must change. But for now, the body is broken. The body is weak. The body is a mess of struggle. And it’s awful.
If you see child sexual abuse, have a reasonable suspicion of sexual abuse or your child has been sexually abused, call 911 or your local police immediately.
If you suspect abuse, call the National Child Abuse Hotline at 1-800-4-A-Child or visit the Child Help Hotline. Trained crisis operators staff the lines 24/7 to answer your questions. If necessary, they will show you how to report in your local area.
The smell of bread baking wafts, stills her light
as she enters bouncing, screen door clanging. Show me, Grandma. I want to know.
For the next batch, she is held firm between
warm embrace and floured dough upon tan
table. She’s stunned by the flowing union
of grandma’s arms and shaking dough.
Punch into the metal bowl, there you go.
The holy is here in the expanding yeast,
in the building of love’s awed vitality.
Rising bread and growing girl, all glory
and praise is poured forth in the communion
of kneading dough.
Have a blessed Feast of Corpus Christi, Messy Jesus Business readers! I hope you will join me in striving to honor the sacredness of every beloved body–human and otherwise–and the holiness of Christ’s presence in the Blessed Sacrament of bread and wine. Love, Sister Julia
Wendell Berry speaks of the Kingdom of God like an economy in a way that totally burns in my soul and speaks to our world situation today. He describes four major principles of the Kingdom of God:
Everything is included. Whether we want to be in it or not, all of creation is a part of the Kingdom of God.
Everything is connected to everything else. The Kingdom of God is orderly. It makes sense. If you change one thing it will always affect everything.
People, with our human limitations, cannot fully comprehend the Kingdom of God. We cannot know all of the creatures in it and we will never know the whole order and pattern it contains.
And then there is the last principle which really complicates things:
Though we can never fully describe the order of the Kingdom of God, there are major penalties for us if we violate that order. Even though we don’t know how things are connected there are limits, and when we go over those limits we always know it.
This makes sense to me in about a million ways. God’s life and love are continually present amidst the messiness of the world today. God’s creation has an order. It makes sense. And we are inextricably connected with God and all that is. But God is also unfathomable mystery. We cannot fit God into a box! We cannot understand the amazing interconnectedness of the cosmos, our relationships and our own inner lives.
But this is where it gets tricky. When we mess up we know it, but we don’t always know how our untidiness came to be. There is an invisible line we cross, sometimes every day, which lets us know that we are not in harmony with God and the rest of the world. For me, this happens when I fall into desolation and I struggle to get out of bed. Or, when I thought we were best friends and then we are not. The hourly news feed is a constant witness to the violation of the order of peace and justice in the world. And then there is our destabilized climate and its increasing chaos—a global wake up call to the violation of the order of the cosmos.
So how is the Kingdom of God like topsoil? In the same article, Wendell Berry describes how the Kingdom of God, which he also calls the Great Economy, is like topsoil. The dirt in which things grow is amazing. It turns death into life. In topsoil, everything is connected to everything else and this tremendous, life-producing balance is maintained … but we are really not quite sure how this happens. We cannot make topsoil. And we cannot make a substitute for it or replicate the complicated, intertwined processes that make it work.
But then, somehow through misuse, we begin to “lose” topsoil. We cross over some invisible line and the miracle of interconnected life stops working. Topsoil is defined as good quality, life-giving dirt and is only preserved by the careful care of farmers. When we violate the order—when we cross that line—we lose the quality of topsoil and it’s difficult to get it back.
The concrete example of topsoil helps me see my own life and interconnectedness to God more clearly. I am a miracle of life. All around me, life is both infinitely precious and a part of me. I am the child in Manchester, England who lost her life in mindless terrorism. I am the Syrian family bombed by coalition forces. I am the forests lost to mindless industrialism and I am the last Giant Ibis. I am the stars, the wind and the precious dirt that grows life. We are all connected. That is what it means to be the Body of Christ. You are the eye, and I am the foot and love binding us forever together. We are the forces of hope. We are the destruction that seems impossible to stop.
Part of what gives me hope is that things are getting better. Contrary to popular opinion today there are fewer wars, less violence and a bigger reduction in crime rates than just a few years ago.
Every death is a tragedy that should be mourned but when we step back from the emotions and look quantitatively at our world today, the good is winning. Hope is having the last word. Our interconnectedness is a gift and I truly believe that today more people are honoring it than ever before. This means that the Kingdom of God—God’s passionate desire for peace, justice and a world ordered by love—is becoming more visible and more possible every day.
Sister Sarah Hennessy is a Franciscan Sister of Perpetual Adoration based in La Crosse, Wisconsin. She grew up in North Carolina as an active Quaker and became a Catholic in 2000. For her, Jesus’ messy business includes falling in love with Christ AND with the People of God! Her heart is on fire for the Hispanic community, poetry, playing guitar and accompanying people through birth, death and the living that comes in between. She currently ministers as the perpetual adoration coordinator at St. Rose Convent, as a Mary of the Angels Chapeltour guide, and a volunteer at Franciscan Hospitality House.
Last Friday morning—the day of Donald Trump’s inauguration—two screens were in front of me; words and images flooding in.
A glowing laptop sat upon my knees, my web browser opened to an online Bible, Psalm 34. It was there because I awoke with this song in my head, particularly the “The LORD hears the cry of the poor, blessed be The LORD” part.
I stared at these words:
Keep your tongue from evil,
your lips from speaking lies.
Turn from evil and do good;
seek peace and pursue it.
~ Psalm 34: 14-15
I heard these words:
Protection will lead to great prosperity and strength.
I will fight for you with every breath in my body. And I will never, ever let you down.
America will start winning again, winning like never before.
We will bring back our jobs. We will bring back our borders.
I can’t make sense of the division, the gap between the two ways. I know, though, that I want to live under the influence of Scripture, the sacred Word of God.
I wonder what is happening to the Body of Christ; whether the wounds are becoming infected. Perhaps flesh is being gouged, torn apart. Maybe blood is flooding our world and we are too blind to see. (I have been meditating on the wounds of Christ ever since Inauguration Day.)
Certainly, much stirs in my mind and heart. What will happen to the children of God who are in the most vulnerable corners of society? What will happen to those who have been declared as enemies?
I see faces of friends waiting for decades for their citizenship papers to come through. I visualize children passing their lives away in detention centers. I see the face of a teen I taught years ago—a beautiful Iraqi Muslim who had migrated out of a war zone.
I think of the millions of people who are also fleeing war zones, oppression, starvation—good people who of course would prefer to stay securely in their homeland but can’t. They are powerless in their circumstances. (I know the feeling of powerlessness.)
I remember the women—young mothers coming right off the streets, desperate to get their lives together—choosing life with every chance, only to have the structures of society spit out a mess of impossibility at them. It’s impossible (all at once) to afford food, to find a job, to have good transportation, to find secure housing and to have proper health care but somehow—perhaps by the might of love alive within them—they persevered and gained stability for their family.
I think of the polluted waters and soils; of the climate refugees moving from place to place across this planet.
I think of the words of Jesus Christ uttered from the cross, his body aching with misery: “I thirst.” (John 19:28)
I feel my own heart thirst for justice and peace for all; for a world centered on the love of Truth and guided by Gospel values—values of sacrifice for the sake of the other; values of protection of the planet and the poor and vulnerable.
Inauguration Friday was as another Good Friday, another day when the Body of Christ was wounded upon the cross.
Meditating on the cross of Christ in the world today, I remember my deep conviction that the United States, with only 5 percent of the population but with 25 percent of the world’s wealth, needs not selfishly protect itself—we need not to give into the temptations for greed, power and pride. We must reject all of the seven deadly sins.
With all the news of heartache, fear and pain rapidly increasing in our world today, it seems we are stuck upon the cross, we are stuck in Good Friday.
We need not stay stuck. We believe in Easter Sunday and we know it is always coming in three days. We know that Christ’s wounds upon his body have been transformed, glorified.
The LORD’s face is against evildoers
to wipe out their memory from the earth.
The righteous cry out, the LORD hears
and he rescues them from all their afflictions.
The LORD is close to the brokenhearted,
saves those whose spirit is crushed.
~ Psalm 34: 17-19
We are that body, formed and guided by mercy, generosity and hope. We shall arise as one body united, radiating Love and Truth.