Who else remembers the candy commercial that seeks to answer the age-old question, “How many licks does it take to get to the Toostie Roll center of a Tootsie Pop?”
The old owl manages just three licks before crunching the candy with his beak and swallowing it hole. “Three,” he answers with authority—even though, in his impatience, he has come to the wrong conclusion.
I seem to have a faulty filter.
It is well established that I am an emotional and vocal person with a strong desire for affirmation and an apparent inability to suffer in silence. Those characteristics alone ought to be enough to sanctify my wife and children. But I have the additional quirk that my verbal filter was installed on the wrong end of my tongue. Instead of capturing the rubbish my brain produces before it exits my mouth, my filter is several seconds downstream, between my ears and heart. I hear what I’m spewing and my heart hurts, but it’s too late. My only hope is a pause in the outburst long enough for my heart to signal my brain to activate the emergency shut-off. Then I apologize, restart the system and begin again. Continue reading
Blogger’s Note: This was my final paper for the fourth semester of the Catechetical Institute, “Prayer: The Blessing Given and Received.” In this reflection, we were not only to discuss the final pillar of the Catechism, but the book and Institute as a whole. After two years of study, the Class of St. Padre Pio graduated this evening, following Mass with Bishop Kettler presiding.
The fourth pillar of the Catechism of the Catholic Church (CCC) calls us to deeper relationship with our heavenly Father who loves us and redeems us by the sacrifice of His Son, Jesus, and the actions of the Holy Spirit in the world today. This relationship is cultivated through the gift of prayer, “a vital and personal relationship with the living and true God” (CCC 2558), approached “‘out of the depths’ of a humble and contrite heart” (CCC 2559). We are creatures, completely dependent on God’s love and mercy, not only for salvation, but for our basic needs, our next breath, our very existence. Even our desire to pray is prompted by the One who desires us, seeks us, spies us from afar and runs to greet us with great joy and love.
As with the previous pillars, I was struck by how much of the “work” of prayer is in God’s hands, not ours. We bear it like a burden at times, but it is He who beckons and inspires, who teaches us what to pray for and in what order (CCC 2763), who knows our needs before we express them and even when we can’t express them. It is He who changes us in prayer, not the other way around. I was also drawn again to His proximity: We sometimes cry out to Him as though He dwells a long way off in Heaven, but that Catechism reassures us that the heaven in which God dwells—“Our Father who art in Heaven”—is less elsewhere and more elseway:
This biblical expression does not mean a place (“space”), but a way of being; it does not mean that God is distant, but majestic. Our Father is not “elsewhere”: he transcends everything we can conceive of his holiness. It is precisely because he is thrice holy that he is so close to the humble and contrite heart.
“Our Father who art in heaven” is rightly understood to mean that God is in the hearts of the just, as in his holy temple. At the same time, it means that those who pray should desire the one they invoke to dwell in them (CCC 2794).
So we are not only immersed in God, but He in us—the Holy Spirit is not only as close as oil on skin, but so thoroughly fills us that, in truth, our only escape from Him is an act of the will in which we reject His love and refuse to turn back to Him. He who has the power to save us desires my salvation more than I do myself! Continue reading
One of the obstacles to sharing this roundabout path to the Sacred Heart with you is that in many cases it is only visible in retrospect. The sequence is hazy at this point, even to me. So I’m going to start with a timeline, which will hopefully serve as an outline for the sequence of posts to come. Though I may not write them chronologically, we ought to be able to plug them into the timeline in the end.
Part of the reason for doing this exercise at all is that every so often someone hears me say something like, “God has me here for a reason,” “God told me such-and such,” or “God is leading me toward X,” and asks me what that means. God doesn’t speak to me audibly, but He opens some doors—in my heart, in others, and in the world—and closes others. This timeline and sequence will hopefully show what I mean.
We begin nearly two years ago… Continue reading
Yesterday’s gospel reading was Matthew 18:21-35, in which Peter asks Jesus how often he must forgive his brother. “As many as seven times?” he says naively, thinking that would be plenty.
Jesus answered, “I say to you, not seven times but seventy-seven times. That is why the Kingdom of heaven may be likened to a king who decided to settle accounts with his servants…”
Thus begins the parable of the wicked servant, in which the Lord lays out in stark terms our duty to forgive.
You probably remember the story: The king calls to account a servant who owes him a huge amount of money. Since the servant has no way of repaying it, the king plans to sell him, his family, and all his belongings. But the servant begs for mercy, promising to repay the debt in time. And the king relents—not only does he decide not to sell the servant and all he has, but he forgives the loan altogether in response to the servant’s humble plea.
The first servant then seeks out another servant who owes him money and seizes and chokes him, demanding immediate repayment. The wrath of his master is immediate and severe: The first servant is handed over to the torturers until he repays his entire debt to the king.
Consider for a moment the fact that we’ve already been told the servant had no way of paying back the money. How, then, will he ever escape the torturers?
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