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Posted by on Dec 8, 2017

Liturgy – A Flunk Proof Quiz – well almost ;-)

Liturgy – A Flunk Proof Quiz – well almost ;-)

Most of us think of liturgy as something that happens inside the Church building.  Here’s a short quiz. Don’t worry because we will tell you the answers. It’s easier than making rock sculptures at the beach and there are no smashed thumbs. (Really.)

Question 1: Liturgy is the “work of the people.”

  • True
  • False
  • Maybe both
  • Don’t know

Generally, we look at the Greek word “leitourgia” which referred to a public event or ceremony put on by the local population. People would worship various gods, offer sacrifices, or worship the emperor with parades, games, and feasting. ACTUALLY, our worship happens to us as Christians when we allow ourselves to get caught up in the life of the Trinity.

Question 2: The liturgy is the Mass.

  • True
  • False
  • I wonder
  • I think that there is something else

Well… Liturgy usually refers to the official worship of the Church. This includes the Mass and the Sacraments, as well as the Liturgy of the Hours, also known as the breviary or the office.

Question 3: Everything else is private prayer and is not “officially” Liturgy.

  • True
  • False
  • Used to be true
  • The times they are a’changing

This diagram shows how we generally think of the liturgy and other prayers or ways that we connect with God.

Taking a closer look at Vatican II’s teaching on the liturgy in Sacrosanctum Concilium, we find a broader understanding of Liturgy as something more than the Mass and the Sacraments. Liturgy is more than focusing on all of the little red marking in the margins of the book that tell you how to perform the ceremony.  Liturgy is the encounter with God who is the source and summit of our life. This obviously happens in the Mass and the Sacraments. But we also encounter God in our lives and the prayers and devotions we say in church, at home, or in public – like saying the rosary, lighting a candle, or saying grace before meals. We also encounter God in nature and exploring the stars. Since our life in the Trinity is one continuous whole we experience a liturgy of life.

Question 4: Liturgy pervades my life since I am part of the Body of Christ and caught up in the Spirit.

 

  • All of the time.
  • Some of the time.
  • Not if I am clueless.
  • Only if I let it.

In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit himself intercedes for us through wordless groans. And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for God’s people in accordance with the will of God. (Romans 8:26-27)

 

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Posted by on Dec 8, 2017

Why Aren’t People Coming to Mass? – The Socio-Cultural Context of the Liturgy

Why Aren’t People Coming to Mass? – The Socio-Cultural Context of the Liturgy

Why aren’t people coming to Church? People have always found God in nature, their everyday lives, and their prayer and celebrations at home. Many people now have different maps. They have different ways in which they arrange their lives. Where is worship in today’s society? How is it happening?

We have all kinds of maps. Our homes (blueprints), our communities, the world, and even the known universe. These physical mental maps shape the way we see things and feel about them. So where does worship fit into our map? There is the physical location of the church. But there are other maps. Where do we meet and see God in our lives? What does it mean to be a Catholic Christian in the business world, the entertainment world, the world of social media?

If you’re having a barbeque in your backyard, we can say that it located in your patio by your pool. In another sense, we can say that it is located among your network of family and friends. It is located in your social network. We can say that is is bounded or that its boundaries are your house and your back fence. However, we can also say that the boundaries of your backyard barbeque are the relationships you have with family and friends.

In general, formal liturgy is not in our backyards by the pool. However, liturgy is not only just inside the Church building, because liturgy is how we celebrate what God is doing in our lives. Worship is our response to God’s overflowing, unceasing love and grace. So it happens outside of Church in our wonder at nature and in our personal devotions in our homes, which are also called the “domestic Church.”

Boundaries, Maps, and Boundedness

In his book The Liturgy of Life: The interrelationship of Sunday Eucharist and Everyday Worship Practices, Fr. Ricky Manalo talks about the various physical regions within the church building which are defined by their purposes. They are also related to cognitive and emotional states that are bounded by social and cultural concepts, images, and archetypes. As ministers / administrators of the sacred liturgical space, we are faced with mundane questions at the beginning and sometimes throughout the Sunday liturgy. “Where is everyone?” and “What can we expect from this week’s collection?”  These questions might seem unworthy of us, but they can lead us to ask deeper questions about the lack of religious observance and the spiritual needs of those whose hands are not moistened by the holy water font. I believe that looking at boundedness can give new horizons to discover the work of the Holy Spirit in our midst.

There are cosmic, social, and individual states of boundedness that are physical, cognitive, and emotional. In our homes, we have physical, social, and emotional spaces such as the kitchen, the living room, bedrooms, and the bathroom. These physical boundaries evoke a much deeper sense of boundedness. In our homes and in our lives more broadly, we have public, liminal (transitional), and private spaces. In many respects, “source and summit” can be defined as a state that is bounded. Rahner and Phan expanded Vatican II’s concepts and statements about the “source and summit” of our faith.This expansion gave us a much larger map of “source and summit” beyond the formal celebration of the Eucharist. Rahner gives us the cosmic boundedness of creation held in being and continuously created and healed that echoes the Divine Milieu of Chardin. Phan bridges the divide between formally prescribed liturgical ritual and the messy creativeness of popular religiosity in the awareness of the divine and its celebration primarily, but not exclusively, outside the physical walls of the church building.

 

Beyond a sense of physical space, boundedness refers to the influence of external conditions. This diagram from the environmental website Inhabitat.com  shows various physical and biological states that determine the viability of life on the planet. These are boundary states. For example, genetic diversity has decreased below a safe level. The remaining species might be wiped out by a sudden disease or event because the diversity of these species is lacking. The potato famine in Ireland is a case in point. There was little diversity and when the dominant variety of potatoes was destroyed by a blight in the mid-1800s, thousands of people starved to death. A review of this chart shows which environmental factors are within safe limits and those that are not for life on space ship Earth.

Shifting our focus from the planet to our Life in the Spirit, we can look at three boundary conditions of “source and summit.” We experience God as “source and summit” in our personal mystical experience in nature and everyday life. We also have experiences of God in our prayers and celebrations at home. Of course, we are used to thinking of encountering God in formal services, “cultic behavior” in church buildings. If we look at this diagram as a continuum, we can see that the varying approaches of Fr. Manalo’s study participants focused on various parts of the spectrum relative to their experience of the origin points of their primary experience of meaning (source) and their customary points of their peak experiences of peace-filled transcendence (summit).

Although, each of the participants in the study had an affiliation with St. Agnes Parish, their attendance at Sunday Mass varied extensively despite being deeply spiritual / religious people with rich inner lives and exemplary public lives. Clearly, our place on this transcendental spectrum can change throughout the day, from day to day, and month to month.

If we look at declining rates of Sunday observance by Catholics and devotional practice, we might see them as a shift from public expression to a more interior disposition. American cultural disillusionment with its own civil and religious institutions is shown by the lack of moral leadership these institutions are accorded. The sex abuse crisis has also converted institutional Catholicism into a place of danger and moral indifference in the view of many Catholics.

The other cultural factor facing American Catholicism is the broadening of these states of boundedness or membership since Vatican II, as demonstrated in the thought of Karl Rahner and Peter Phan. Rahner talks about the “anonymous” Christian. This is a person who may never have heard of Christ but is nevertheless touched and guided by the Holy Spirit, since God’s love is never limited by what we do or do not do. Peter Phan has refocused the idea of the source and summit of our lives to be God. He makes the point that God is active in our private devotions and in all of creation. The Second Vatican Council re-asserted the ancient teaching from the Gospels that the Holy Spirit is leading people in a variety of ways. We do not save ourselves. Clearly, the Church emphasizes the dignity of the human person in the sacrosanct inner core of conscience. This effectively encourages an emphasis on the heart as opposed to the false security of merely observing institutional mandates.

Perhaps, the bigger question for us as ministers is why people are finding more meaning in the informal worship (popular religion) of traditional devotions, evangelical churches, or the New Age folks who refer to the Supreme Being as “the Universe.” The boundary conditions for religion and spirituality in our current culture have shifted. To a degree this is the result of bigger social and cultural boundary conditions regarding what it is to be an American. In the past, Americans were defined by their church membership, ethnicity, service clubs, neighborhoods, obedience to authority, and trust in the democratic process. Religious people used to be defined more narrowly by their church attendance and adherence to rules, such as not eating meat on Friday, going to Confession (Reconciliation) on Saturdays, and attending Catholic schools and universities. To be an American is something much broader these days and so is being a Catholic Christian. We are unlikely to change this constellation of economic and social forces in an era of social media.

Perhaps the way for people to find their way to the cultic end of the spectrum and into our churches is to engage people through work for peace and justice. The other is, of course, to be with people and listen to them without an agenda. In today’s boundaries, we find that experiencing and sharing in God, the source and summit, is something we do with others. Heart speaks to heart – Cor ad cor loquitor – as St Augustine said of his own conversion.

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Posted by on Dec 7, 2017

Liturgy: The Language of the Body

Liturgy: The Language of the Body

Nathan Mitchell, in  Meeting Mystery: Liturgy, Worship, Sacraments,  explains that the  body is the locus of the liturgy, the place where it happens, the means by which it is possible. There can be no ritual. There can be no physical non-verbal language without the body. There can be no metaphor. The soul and the body are oscillations of one dynamic in space-time. They are one in relation to the world and one in relation to each other. Each oscillation of the human entity makes us truly divine and truly human.

In Michelangelo Merisi da Caravaggio’s “Doubting Thomas,” the Risen Christ is corporeal and expressed in the early modern language of the color, composition, and sensibility of Naples around 1600.

Interestingly, the apostles are old men, Christ is in his 20’s. This is the language and metaphor of glorification. The bodies — glorified and non-glorified — move in the ritual of question, confusion, epiphany, and awe of Christ and for Christ.

In contrast, John Granville Gregory’s 20th Century English conception of “Still Doubting” employs a more post-modern body in its language.

The lighting is from above and is more photographic. The bodies themselves emanate no light but reflect it, shade it, shape it, ripple it. Although the gesture, the “ritual,” is the same as Caravaggio’s, the language is distinct. The young disciples bring more the boldness of youthful investigative analysis and curiosity. Caravaggio’s disciples bring the befuddlement of age and astonished wonder. Gregory’s Christ is more exuberant, almost playful. Caravaggio’s ritual metaphor is more amazed contemplation and rapture. Gregory’s is energetic discovery and youthful surprise. It almost looks like it could be an album cover from the late 20th century. The metaphor is one of scientific discovery conveyed by the casual irreverence of seekers.

The take away is “no body, no liturgy”. This should really be at the forefront of our consciousness as ministers. How does my entity oscillate in its physical and non-physical manifestations? When we convene as the Body of Christ, how do we convey in our body-language the mystery of the hypostatic union of being truly human and truly divine? Do we dance with the music? Do we sway? Do we move to the beat of what stirs our heart? More importantly, do we physically feel our ministry to the oscillating bodies of those which we convene and by whom we are convened? Are we sexy?

 

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Posted by on Dec 6, 2017

The Liturgy of Life – the Summit and Source of the Church’s Liturgy

The Liturgy of Life – the Summit and Source of the Church’s Liturgy

“The liturgy of life is the summit and source of the church’s liturgy and not the other way around.”  – Peter Phan

Phan’s insight as cited In the introduction to the Liturgy of Life by Fr. Manalo builds on insights into Vatican II’s documents on the liturgy Sacrosanctum Concilium and Gaudium et Spes, the Constitution on the Church in the Modern World. Although, Phan’s insight seems logical, it is startling because it presents a paradigm shift in our notion of divine worship. We are inclined to think of it as something that we do in the realm of the sacred. It is something divorced from the everyday or the profane.

This sacred and profane paradigm derives from pre-Christian religions around the world. In our Judaeo-Christian tradition we tend to focus on the ritual of sacrifice which finds its clearest expression in the Letter to the Hebrews. We hold this in common with most peoples around the globe. we are acknowledging the power of the trans-natural – gods or the One God – in providing for us by responding in some effort of reciprocity or compensation to restore equilibrium in a relationship which we may have damaged.

Of course, there is another, perhaps even more important strain in our Judaeo-Christian heritage that focuses on the true acknowledgment and celebration of our relationship with God by righting the wrongs of our personal and social relationships in terms of justice for the dis-empowered and the dispossessed. In the Hebrew scriptures and the Gospels, ceremonial sacrifices are an affront to God unless we are reconciled to our neighbor.

Perhaps our Tridentine ritual focus on the Mass as the re-enactment of the “unbloody” sacrifice of Calvary tended to reinforce our pre-Christian Mediterranean heritage of the sacred and the profane. However, beginning with the modern liturgical movement in the late 19th century and culminating in the Post Vatican II period of the late 20th and early 21st centuries, we have returned to a more Pauline experience and understanding of Christ as the Lord of the Cosmos. (Col 1:9-20) This refrain is echoed in the patristic writings of the East in god’s self-disclosure in the the book of scripture and the book of nature. Pope Francis’ encyclical on the environment Laudato Si is also based on this insight.

Chardin’s celebration of this spiritual, mystical experience in his Mass on the World in the early 20th century was seen as confusing and equating God with creation, a heresy called pantheism. As a Jesuit priest and a paleontologist (a scholar of primate and human origins), Chardin, in the fusion of his personal devotion and liturgical life saw all of creation and humanity spiraling upward in the Risen Christ. This was actually an extension of the Aristotelian and Thomistic notion of God as pure being that holds everything that is in existence.

This renewed paradigm situates our personal and and assembled (ecclesial) response to God in Christ as Lord of the cosmos in a creation that is healed and restored as she groans in childbirth. (Rom 8:19)

We are no longer in the realm of the sacred and the profane we are in the Mysterium Tremendum of the Risen Christ as all and in all. (Col 3:11) God’s grace suffuses all and irrupts in all that is truly human everywhere in the Liturgy of Life.

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Posted by on Oct 20, 2017

God’s Relentless Pursuit of Humanity

God’s Relentless Pursuit of Humanity

Jesus began to address them, once more using parables. “The reign of God may be likened to a king who gave a wedding banquet for his son. He dispatched his servants to summon the invited guests to the wedding, but they refused to come. … Then he said to his servants: ‘The banquet is ready, but those who were invited were unfit to come. That is why you must to out into the byroads and invite to the wedding anyone you come upon.’ The servants then went out into the byroads and rounded up everyone they met, bad as well as good. This filled the wedding hall with banqueters …” (Mt 22:1-14)

Today’s parable is a potent reminder of God’s relentless pursuit of humanity. A King prepared a banquet for the wedding of his son. Take note: It was the King who invited. When he invites, you are mandated to go. People were invited but they refused. Almost begging, the King sent another invitation and each had their own petty excuses.

Religion, they say, is man’s search for God. But the biblical God is different. He searches for man. He longs for him. He initiates. One of the very first words God said to man in the Scriptures are: “Where are you?” (Gen. 3:9). Those are not words looking for location and direction, but the words of a lover luring his unfaithful beloved back into the right relationship.

When the English poet Francis Thompson described God as the “Hound of Heaven” (a hound is a dog breed with a strong sense of smell, relentless in pursuing subjects), many were scandalized. But he was right. God is a Divine “hound” whose search for His beloved humanity is relentless and constant.

If the image of God as a hound in pursuit is scandalous, what more is God’s courtesy in His pursuit? He is God. He doesn’t need to ask. Instead, He invites, asks, and proposes. God risks the embarrassment of rejection. If you were in God’s place, I’m sure you would not take that risk.

I once saw a Korean guy who went to the flight attendants, asked for the microphone, and publicly proposed marriage to his girlfriend on the plane. The guy said, “I have something to ask you and you’re free to choose from the four possible answers. You can either say “Yes,” “Of Course,” “Why Not,” and “Absolutely.” So much for freedom, huh? The choices left no room for the possibility of rejection. God took the risk of rejection because that is the way of genuine love. If we were created in a way that we could not say “No” to God, then our “Yes” to Him would be of no value. God longs for our free and genuine “Yes.” For that, He is willing to suffer the embarrassment of an ignorant “No” from a worthless yet arrogant humanity.

God continues to invite us today, through the Holy Eucharist. This is God’s banquet, his wedding reception. That is why all the elements of a party are present in the Eucharist…

For all the beauty of the Eucharist, how many people truly understand the Eucharist so as to be excited to partake of it every week? How many of us who attend are always motivated with real rejoicing in being here?

October 15, 2017

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Posted by on Mar 23, 2017

The Catechumen’s Song

The Catechumen’s Song

The Catechumen’s Song

A still gentle voice
rills upon the waves
Laughs in the gulls and
sparkles in the sand

A longing deep and still
beyond believing
Within hope
a throb of love


Late have I loved thee
beauty ever ancient ever new
Let me die in your arms
and rise up anew

Where are those to take
me to you?
How a path upon the stars
your love does trace

Where is this beauty
in the path?
What turn forsakes
all else?

Sweeping low the
the salt breeze calls
My name, my name
across the dunes

Balanced against all else
the stones of life
For a season in a day
guard the path of ocean sway

Across the waves
our hulls delight
Spinnaker buckle and roil
a tack and yaw

Roll and deep
a crash and rise
At harbor’s sunset
across the bar

Day’s lagoon at tide resets
sways the dock
A fire in the mountain
challenges purple

The path a million lighted wings
sweet sage upon the mountain breath
Dawn’s sparkle bubbles
the font of agate

Upon the forest fence
descends the Dove
Beneath the flood
a rush of three

Strong arms my breath
does save anew a light
From the tomb a laugh
as butterfly does dash

Hold the colors of that flame
anointing soothes
A priest a prophet does proclaim
the Spirit of Love comes upon me

A table a gentle fare
so dearly won
The bread the wine
in faith eyes so much more

Risen, one Body
one host divine
Comes at table
in our hearts to recline

Where tells the mystery sweet
upon my ears to dance
Where finds my mind
my heart

Away from lover’s trance
to delight
In my Love’s laughter
steal away, steal away

No more I dwell alone
my loneliness meets its end
Among the lilies
I lay down my head

At one in peace
one Heart
In the one Lord
one Heart

A chance upon the breeze
swings on gossamer wings
A sweet entrance with
nectar a rainbow’s trance

Who calls in sunset’s
green flood
Whose footsteps
bid your path

Come hear the music
and the dance
Come play, steal away
and dance

Leave all else
lose yourself
Upon the even tide
on the shore He sets His Fire

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Posted by on Oct 7, 2016

Pope Francis’ Pro-Life Agenda – Beyond Clinton and Trump

Pope Francis’ Pro-Life Agenda – Beyond Clinton and Trump

pope-francis-celebrity-backgrounds-28521Like many of you, I received a chain email from a friend about the moral imperative to support pro-life candidates. The email was basically an endorsement of Donald Trump including the statement that no Catholic could in good conscience support Hillary Clinton.

Dear Friend,

There is a good article in the National Catholic Register (a more conservative Catholic publication) about Trump’s pro-life position.

http://www.ncregister.com/daily-news/catholics-grapple-with-a-trump-candidacy

Pope Francis reaffirmed his opposition to abortion in his address before a joint session of Congress while he also re-affirmed immigration, poverty, and gun violence as pro-life issues. These views were also echoed by American archbishops and bishops.

How Pope Francis shakes up what it means to be 'pro-life'

While the Secretary Clinton’s policy is definitely pro-choice (in favor or legalized abortion), Mr Trump’s policies are opposed to Catholic teaching on immigration, income inequality, torture, refugees, and ending the death penalty.

This brings us to our usual election dilemma in which the Democratic Party is generally aligned with then Church’s teaching on social justice issues and the Republican Party is aligned with Church teaching on birth control, abortion, same sex marriage, and euthanasia.

Pope Francis has come out publicly against building a wall between the US and Mexico which is one of Mr. Trump’s signature initiatives.

http://www.ewtnnews.com/catholic-news/Vatican.php?id=13305

Voting for pro-choice candidate is morally possible according to Pope Benedict.

“When a Catholic does not share a candidate’s stand in favor of abortion and/or euthanasia, but votes for that candidate for other reasons, it is considered remote material cooperation, which can be permitted in the presence of proportionate reasons.”  (emphasis added)

With regard to reducing and eliminating abortion which should be a major priority for Christians we know that re-criminalizing it forces it underground and leads to the deaths of many young poor women. We also know that increasing education and economic subsidies for women makes it easier to choose life for the unborn. Many pro-life politicians also oppose paid maternity leave and longer term welfare for mothers. The Bill Clinton welfare reform in the 90’s gained bi-partisan support since it was aimed at “welfare mothers.” This decrease in aid tends to push women toward abortion.

Most people, according to many national polls are not happy with either candidate. However, if we are going to safeguard the unborn we need to have policies that support women, child welfare, and the family. While abortion is a tremendous evil, making it illegal will not stop it. We need to change the social incentives which push women toward abortion and create a social safety net that supports mothers and families.

By taking the broader approach that Pope Francis is recommending we can build a political consensus to support and grow a pro-life culture in the United States. The Church’s primary social teaching is the respect for human dignity and self-determination. This comes out of the fundamental Gospel challenge of charity for all. As reflective and prayerful Catholics we should focus on the theological virtues of faith,hope, and love in our thoughts, our words, and our deeds in this political season.

Peace and blessings,

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Posted by on Oct 3, 2016

Finding God in All the Wrong People – A Look at the Emerging Church

Finding God in All the Wrong People – A Look at the Emerging Church

Accidental Saints

 

Seeing the Underside and Seeing God: Nadia Bolz-Weber with Krista Tippett at the Wild Goose Festival from On Being on Vimeo.

Nadia Bolz-Weber is a Lutheran Minister who is described as “not your mother’s minister.” This is a marvelous interview with the woman who is the pastor or “pastorix” as she jokes of the House of  Sinners and Saints in Denver. Raised in the Church of Christ with no drinking, dancing, and no instruments in church Nadia has gone through many years of addiction and stand up comedy. In her Denver church,  she has incorporated the four part a capella singing of her childhood and focuses her preaches on the ongoing death and resurrection of Christians.

Before meeting her husband she had not found a Christianity with a care for the poor and a liturgy. Her getting clean and sober she describes as a “completely rude thing for God to do.” In Lutheranism she discovered a long articulation of belief that she “did not have to get rid of half her brain to accept.” She found an emphasis on God She doesn’t feel responsible for what her congregants believe but she feel responsible for what they hear and experience in the preaching and in the liturgy. they are anti excellence but pro participation. She calls her liturgy “high church and tent revival.”

For a fresh take on traditional Christianity in contemporary language enjoy this interview.

 

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Posted by on Sep 8, 2016

Happy, Healthy, Holy – Move, Pray, Enjoy!

Happy, Healthy, Holy – Move, Pray, Enjoy!

Your Day of Renewal at Villa Maria del Mar

Saturday – October 15, 2016  9:00 AM to 3:00 PM

On the beach in Santa Cruz – 21918 E Cliff Dr., Santa Cruz, CA

Ocean Peace

Peace Garden

We fulfill our human potential – God’s dream for us – by being healthy, happy, and holy

Movement, reflection, sharing, music, drawing, journaling, photos, Taize prayer

$85 fee includes morning snack, lunch, and all materials. Save $30 bring a friend for $140. Special bonus – ocean views. Scholarships available.

Information, questions: RandyPozos@gmail.com, call / text 831-588-3423  Online registration: https://happyholyhealthy.eventbrite.com

Your Day of Renewal

Part One

  • Opening Exercise: Chair yoga: Breathing, Coming into the Presence, Music, Reading, Movement
  • Visioning Exercise – What is God’s Dream for Me?
  • Reflection and Sharing
  • Journal Exercise – How do I respond to God’s dream for me?
  • Writing, drawing, sculpting

Part Two

  • Nutrition and Exercise: What part of my life gives energy, wholeness, and peace? Are foods merely physical? How does spiritual nourishment feed my physical body and change it.
  • Mind, Body, Spirit Exercise: Breathing, Music, Movement, Prayer, Reconciliation
  • Reflection Period
  • Angelus – guided meditation and movement

Part Three

  • Relaxation Exercise: Paying attention to your body after lunch; rest and awakening
  • Affirmation Exercise: (Guided Meditation) Happiness, Health, Holiness: Self Affirmation and Encouragement
  • Taize prayer and Movement

Closing

  • Sharing insights, observations, blessings
  • Sending Forth: Music, movement, and singing.

Your Hosts: Randy and Kathy Pozos

Drs. Randolfo and Kathleen Pozos are graduates of Gonzaga University and are members of the Jesuit honor society Alpha Sigma Nu. They received their doctoral degrees in anthropology with concentrations in religion, health care, and social inequality from UC Berkeley

In addition to their professional work in healthcare services including wellness programs, Randy and Kathy have integrated wellness, positive psychology, and spirituality into this program. As educators and catechists, they have presented programs in English and Spanish for many years.

Randy and Kathy have been members of Resurrection Catholic Community in Aptos, CA for 28 years. They have three children and two grandchildren. Randy is a deacon candidate for the Diocese of Monterey and has been assigned to Holy Cross Parish in Santa Cruz for his pastoral internship

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Posted by on Sep 1, 2016

Pablo Escobar, Jr and The Parable of the Merciful Son

Pablo Escobar, Jr and The Parable of the Merciful Son

NASA South America 2007

South America – NASA Image – Public Domain

 

CNN published an unusual story of hope, forgiveness, and mercy “Escobar’s Son Lives with Two Truths”.

“I could easily have turned into Pablo 2.0, but I found out about the violence and the pain,”

What happens when you are the son of one of the world’s most notorious criminals? You say good bye to your father on the phone and get a call a few minutes later from the police from your father’s phone. What do you say when they tell you that they have just killed the man who loved you unconditionally with great tenderness?

How do you reconcile the man who is a great father with the man who set up the Medellin drug cartel in Colombia, killed hundreds including police, lawyers, and judges while smuggling 15 tons of cocaine into the United States everyday?

The usual television script would call for the son to follow in the footsteps of the father in a remake of “The Godfather”. Yet a young man decided not become Pablo Escobar 2.0 and gave up that name to become Sebastian Marroquin (say Marro-keen).

Marroquin chose a path of peace and reconciliation. In the recently released English translation of Pecados de Mi Padre (The Sins of my Father) as Pablo Escobar, My Father. Marroquin presents the loving father and the monstrous criminal. He talks about his own efforts to make amends with the children of the key Colombian leaders killed by his father. His reason, “because absolute silence kills us all.” The meetings have been very difficult for everyone involved but also healing. Some have told Marroquin that he is one of the victims himself and that no apology was needed since he hadn’t committed or ordered the murders.

This is an extraordinary account of repentance offered and mercy given. How many of us would even speak to the son of the man who murdered our father? How many of us could look past our own pain and rage to absolve the murderer’s son and bring him into the ranks of the victims? Generally, human history is replete with examples of revenge after wave of revenge lasting for generations.

Marroquin’s main reason for promoting his book is that he feels that the coming release of season two of “Narcos” by Netflix glamorizes his father and gangsters.

“I am not worried that the image of my father is bad. What worries me is the image of him that says, ‘It’s cool to be a narco trafficker.'”

A new parable for our time?

 

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Posted by on Aug 30, 2016

Holy Year Pilgrimage – Ave Maria – Carly Paoli

Holy Year Pilgrimage – Ave Maria – Carly Paoli

The Holy Year of Mercy can seem a little abstract. Here is a wonderful video with a beautiful adaptation of the Ave Maria. What struck me was the emphasis on recovering lost dreams and hopes not so much for ourselves but those on the street, those seeking justice, the suffering. This is contrasted with the faith of the pilgrims and the churches and sites of Rome.

This is a moving presentation of the core belief of Christianity that we cannot say that we love God whom we do not see when we ignore our neighbors whom we can see. It is consolation and a challenge that persists in the proclamation of the Gospel from generation to generation. Today it comes in a beautiful  voice, a beautiful song, and the faith of beautiful people.

 

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Posted by on Aug 17, 2016

Mission: Peacemaking and Muslim Christian Relations

Mission: Peacemaking and Muslim Christian Relations

Peace Flows Like a River

Water in the Desert

What I’ve discovered … is that when we show up for people in need — when we seek their well-being, flourishing, and justice, whether they ever convert to our religion or not — we might just see the transformation we long for in ourselves and in hard-to-access places around the world. – Jeremy Courtney

Baptist missionary Jeremy Courtney, his wife, and two children found themselves in the middle of the Iraq War.  In today’s attempt by some Moslems and Christians to demonize the other in a continuation of centuries of bloody warfare, Courtney has founded the Preemptive Love Coalition.

Courtney and his movement represent a broadening of the Protestant Evangelical notion of mission to one that is more in keeping with the Vatican II Catholic notion of the Christian missionary. Courtney’s approach is to pursue peace one heart at a time. “Love first and ask questions later.” became the theme of Courtney’s approach as he started helping Iraqi children to obtain life-saving and life-changing heart surgery within Iraq by increasing the capacity and capabilities of the country to care for its own children.

Courtney opens his web page, JeremyCourtney.com, with a compelling quotation from C.S. Lewis in Mere Christianity about how our failure to accept and embrace people we see as opponents corrupts us and our relationship with God because it leads us to a universe of pure hatred.

Suppose one reads a story of filthy atrocities in the paper. Then suppose that something turns up suggesting that the story might not be quite true, or not quite so bad as it was made out. Is one’s first feeling, ‘Thank God, even they aren’t quite so bad as that,’ or is it a feeling of disappointment, and even a determination to cling to the first story for the sheer pleasure of thinking your enemies are as bad as possible? If it is the second then it is, I am afraid, the first step in a process which, if followed to the end, will make us into devils. You see, one is beginning to wish that black was a little blacker. If we give that wish its head, later on we shall wish to see grey as black, and then to see white itself as black. Finally we shall insist on seeing everything — God and our friends and ourselves included — as bad, and not be able to stop doing it: we shall be fixed for ever in a universe of pure hatred.

– C.S. Lewis, Mere Christianity

Although C.S. Lewis wrote in the context of World War II and the Nazi regime, his words are especially relevant in our moral challenge of relating to Islam and to Islamic extremists.

Courtney focuses on the need for authenticity, since many Protestant missionaries pose as aid workers or teachers in countries that are hostile to Christianity. In an OpEd for CNN’s Declassifed – Untold Stories of American Spies – “Three Arguments Against Christian Covert ‘Spycraft'” Courtney decries this practice as dishonest, harmful to religious freedom, and because it “puts a target on the backs of local Christians”.

I charge you in the presence of God and of Christ Jesus, who will judge the living and the dead, and by his appearing and his kingly power: proclaim the word; be persistent whether it is convenient or inconvenient; convince, reprimand, encourage through all patience and teaching.For the time will come when people will not tolerate sound doctrine but, following their own desires and insatiable curiosity will accumulate teachers and will stop listening to the truth and will be diverted to myths.But you, be self-possessed in all circumstances; put up with hardship; perform the work of an evangelist; fulfill your ministry.

2 Timothy 4:1-5

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Posted by on May 6, 2016

An Eye for an Eye … A Whole World Blind?

An Eye for an Eye … A Whole World Blind?

Milkau_Oberer_Teil_der_Stele_mit_dem_Text_von_Hammurapis_Gesetzescode_369-2“An eye for an eye and a tooth for a tooth” was an important advance in human relations at the time of Babylonian ruler Hammurabi around 1754 BCE. In earlier ages, particularly in small tribal societies with large extended families, the norm was that family honor demanded extreme reaction/retaliation for wrongs committed against any member of the family. Of course, some members were more highly valued, so retaliation for wrongs against them was more extreme, but even for those with lower status, some sort of response was necessary. Otherwise the next offense might be more extreme. No family could affort to appear weak. This approach is still all too common among tribal peoples today. Honor killings have not disappeared from the face of the earth.

However, as larger groups of people/families began to live in towns and cities, feuds between families, with ever escalating degrees of violence, wrecked havoc on social order and stability. Something had to be done. The Code of Hammurabi, like the codes of other ancient rulers, served as a guide for dealing with conflict and setting levels of responsibility or punishment for offenses.

Legal Codes Limit Revenge

Under the terms of the Code of Hamurabi, wrongs could not be avenged with actions more extreme than the original offense, though what was considered extreme varied by social class, with offenses against the poor or slaves meriting smaller degrees of punishment. Nevertheless, limiting the scope of acceptable response/retaliation was absolutely necessary for human social progress.

Mount Sinai by El GrecoThe Mosaic Law, which undergirds much of Western Civilization, incorporated many of the features of the Code of Hammurabi. In contrast with the codes of monarchies, such as that of Hammurabi, Hebrew law was seen to come from God and included care of widows, orphans, and outsiders (“strangers”) in its scope. The concept of mercy and inclusion of forgiveness of debt were also part of the Mosaic Law.

All of this comes to mind as headlines scream that government forces have bombed a civilian hospital in rebel-held territory one week and the next week another civilian hospital in government-held territory is bombed by rebel forces. Terrorists kill theater-goers. Bombs explode near airports and in subways. Politicians speak of excluding all members of a world religion or all people from certain countries from entry to their more privileged country. Refugees are turned away from country after country. And women and girls who have been victimized by warring men are shunned by their families or killed for bringing dishonor on their families.

Where will it all end? When will it all end? How can it all end?

Jesus was not joking when He told those who came out to hear Him teach that they were to love their enemies, pray for those who persecuted them, and treat others the way they themselves wanted to be treated. (Mt  5:1-7:29 and Lk 6:27-38) They were to be compassionate as the Father is compassionate. These words were meant for us too. They challenge us today. Are they just for individuals or are they for communities and nations?

Forgive and Forget?

We sometimes hear the phrase, forgive and forget. It is so commonly heard that it’s become a platitude, a phrase that is somehow expected but without anticipation that it can actually happen. I suggest that it would be better to say “forgive but don’t forget.” Don’t forget the pain, the shame, the humiliation, the embarassment. But do forgive it and resolve not to pass it on. Take necessary steps to protect the vulnerable from harm. Be reasonably careful yourself, but forgive. Don’t carry the weight of hatred or of seeking vengence through the days following an injury or injustice. That only hurts the one who carries it. Passing on the pain doesn’t take away pain either. Passing it on just gives pain new energy, draining the energy of the one who harbors and holds on to it.

I don’t know how to solve the world’s problems. I don’t know whether we’ll ever see a time when wars will stop. I know that religious conflicts are among the hardest to end, in part because of their confusion with a desire for power and control that masquerades as a search for orthodoxy or conformity in religious belief and practice.

Nevertheless, I do believe that each of us is called to do what we can to stop the bloodshed, both literally and figuratively. We must forgive. We must find ways to hold ourselves and others accountable for our actions. We must learn how to teach our children to love rather than fear or hate those who differ from us and our ways. We must welcome people from other lands. We must resolve to share the goods of the earth, even if that means we must live more simply ourselves. We must go beyond “an eye for an eye,” because as Gandhi said, “An eye for an eye will only make the whole world blind.” None of us is perfect. No country is entirely innocent on the world stage. But it’s time for all of us to grow up and stop passing on the pain. Time to forgive and remember and resolve, “Never again.”

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Posted by on Apr 4, 2016

Visited by an Angel – The Annunciation

Visited by an Angel – The Annunciation

The Annunciation - Henry Ossaw TannerGabriel’s visit to a very young woman in the small town of Nazareth was a momentous event, though mostly unnoticed at the time. Gabriel is the archangel tasked to serve as special messenger of God. On this visit, the message was actually a request: will you consent to become my mother? It wasn’t exactly phrased this way, according to the narrative we have from St. Luke, but in essence that was the question. Gabriel told Mary that she would bear a son who would be the Son of the Most High and would sit on the throne of his father David (as in King David), rule over the house of Jacob forever and have an unending kingdom. (Lk 1:26-38)

Now this would be challenging even to a married woman, but this young woman was not married. In her culture, having a child out of wedlock could result in death by stoning. At best, she would be shunned and excluded from polite society. Yet Mary had the courage to ask for more details about how such a thing could happen and to listen with deep faith to the response. Then she answered “yes,” Jesus was conceived, and God’s plan for salvation could go forward.

Christians have celebrated the Annunciation for centuries. Typically, the feast is scheduled for March 25, exactly nine months before the celebration of Christmas. However, in the West, when March 25 falls within Holy Week or the first week of Easter, the feast is moved to Monday following the Second Sunday of Easter (now known as Divine Mercy Sunday).

As adults we celebrate many events such as the Annunciation with prayer – Liturgy of the Hours, Mass, the Angelus, etc. However, for children, these ways of celebrating are not always experienced as much fun. So, with that in mind, I’d like to suggest an alternative way to celebrate: Make Angel cookies!

To make Angel cookies, take any recipe for a cookie that allows rolling out the dough and cutting out a cookie. (Even brownies could be used for making Angel Cookies if time is short.) Use an angel shaped cookie cutter to shape the cookies before baking. Be sure to decorate them with frosting/icing or with some  kind of “sprinkles” of colored sugar to make them festive. Then share them as part of a festive meal. Light a candle, have a special drink, use nicer dishes than normal, have a food that is a treat for your family — any or all of these things will make the day special for the children and family who share them.

As you share this day, keep your ears open for the voice of angels in your life. God’s messenger still comes, though perhaps not as momentously as in the visit to Mary. What is God saying to you and me today?

Peace.

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