Lord, let your love enlighten the eye of my understanding with the light of trusting in You. Help me see Your truth as You reveal it to me. Make my memory big enough to hold your kindnesses. Set my will on fire in Your
love. Let that fire melt my most intimate being and make me bleed with compassion for others. - Catherine of Siena, Dialogue
— Amen!
Readings of the Day
Nm 24:2-7, 15-17a; Psalm 25:4-5ab, 6 and 7bc, 8-9
Mt 21:23-27
"Jesus had gone into the Temple and was teaching, when the chief priests and the elders of the people came to him and said, ‘What authority have you for acting like this? And who gave you this
authority?’ ‘And I’ replied Jesus ‘will ask you a question, only one; if you tell me the answer to it, I will then tell you my authority for acting like this. John’s baptism: where did it come from: heaven or man?’ And they argued it out this way among themselves, ‘If we say from heaven, he will retort, “Then why did you refuse to believe him?”; but if we say from man, we have the people to fear, for they all hold that John was a prophet.’ So their reply to Jesus was, ‘We do not know.’ And he
retorted, ‘Nor will I tell you my authority for acting like this.’"
The coming of God's kingdom or reign on the earth inevitably leads to conflict - a conflict of allegiance to God's will or my will, God's justice or the world's way of playing fair, God's standard of absolute moral truth or truth relative to what I want to believe is good and
useful for the time being. How do you respond to Jesus' claim to be not only the Messiah, but the source of everlasting life and truth as well? Do you submit to his word and stake your life on the coming of his kingdom? Jesus promises that those who seek to live according to God's truth will find true joy, freedom, and happiness both now and forever.
Lord Jesus Christ, you are the Way, the Truth, and the Life. Let your light shine in my
heart and in my mind that I may grow in understanding the truth of your word and find joy and freedom in living according to it.
163. So far I
have attempted to take stock of our present situation, pointing to the cracks in the planet that we inhabit as well as to the profoundly human causes of environmental degradation. Although the contemplation of this reality in itself has already shown the need for a change of direction and other courses of action, now we shall try to outline the major paths of dialogue which can help us escape the spiral of self-destruction which currently engulfs us.
IV. POLITICS AND ECONOMY IN DIALOGUE FOR HUMAN FULFILLMENT
189. Politics must not be subject to the economy, nor should the economy be subject to the dictates of an efficiency-driven paradigm of technocracy. Today, in view of the common good, there is urgent need for politics and economics to enter into a frank dialogue in the service of life, especially human life. Saving banks at any cost, making
the public pay the price, foregoing a firm commitment to reviewing and reforming the entire system, only reaffirms the absolute power of a financial system, a power which has no future and will only give rise to new crises after a slow, costly and only apparent recovery. The financial crisis of 2007-08 provided an opportunity to develop a new economy, more attentive to ethical principles, and new ways of regulating speculative financial practices and virtual wealth. But the response to the
crisis did not include rethinking the outdated criteria which continue to rule the world. Production is not always rational, and is usually tied to economic variables which assign to products a value that does not necessarily correspond to their real worth. This frequently leads to an overproduction of some commodities, with unnecessary impact on the environment and with negative results on regional economies.[133] The financial bubble also tends to be a productive bubble. The problem of the
real economy is not confronted with vigour, yet it is the real economy which makes diversification and improvement in production possible, helps companies to function well, and enables small and medium businesses to develop and create employment.
Listed below are several traditional methods of prayer and reflection. As St. Frances de Sales noted, we learn to pray by praying, but it is also good to try different methods to see which seem to help facilitate connection with God. Indeed, the more we learn different methods, the better we can sense how the Spirit is moving us to pray for any given prayer time.
First, you choose a passage of Scripture that you will pray with. It might be the Gospel reading used in the liturgy of the day, or anything else you want. The process then follows these steps:
Reading (lectio) After settling in and quieting yourself,read the passage slowly, prayerfully. Just let it sink in for a minute or two, then read it a second time, paying closer attention to the words or phrases that speak to you.
Reflecting (meditatio) What do you hear God saying to you in this passage? What words or phrases caught your attention?
Responding (oratio) What do you want to say to God in response to what you've heard? Here you can also voice your prayers of petition, remorse, thanksgiving, praise, and so forth. If you sense God speaking to you in your thoughts, feelings or imagination, you respond as you would in any conversation.
Resting (contemplatio) If, at any time, you feel drawn to simply rest in the awareness of God's loving presence, you let yourself do so. Remain in loving silence as long as you feel comfortable, perhaps using a simple word or phrase from the Scripture passage to
help deepen your openness to rest in God (see Centering Prayer method, below)
(Works best after a period of Lectio Divina, as described above; two 20 minute periods a day are recommended.)
This term, centering prayer, is of recent origin, but the method is described in many places, most notably The Cloud of Unknowing.
1. Choose a sacred word as the symbol of your intention to consent to God's presence and action within. (This can be any word.)
2. Sitting comfortably and with eyes closed, settle briefly, and silently introduce the sacred word as the symbol of your consent to God's presence and action within.
3. When you become aware of thoughts, return ever-so-gently to the sacred word.
4. At the end of the prayer period, remain in silence with eyes closed for a couple of minutes.
Hesychast Prayer ("quiet" prayer)
(This form of contemplative practice was widely used by the fathers and mothers of the desert in the early days of Christianity and is still very popular in Eastern Christian churches. At least two 20 minute prayer periods are recommended.)
1. Sit quietly, with back straight and hands resting in the lap, palms up.
2. Lovingly introduce into your mind the prayer, "Lord Jesus Christ, Son of God, have mercy on me." (Note: this may be shortened as the prayer proceeds).
3. Let this prayer move in synchrony with your breath, praying the first part with your inhalation, the second with exhalation.
4. When distracting thoughts attempt to break in, persist with the Jesus Prayer. Allow yourself to feel your emotions, however.
Practice of this prayer may lead to feelings of warmth in the heart and perception of inner light. Enjoy. . .
Christian Meditation (The World Community for Christian Meditation)
John Main was a Benedictine monk who recovered the Christian tradition of using one word in meditation, as practised by the Desert monks especially John Cassian, and taught it as a spiritual discipline for people from all walks of life.
The way to stillness of spirit and transcendence of the self, is to learn to recite interiorly one word over and over again for the duration of the meditation session. WCCM recommend the word "maranatha" (come Lord). Say it in equally stressed syllables, silently and not moving the lips, and listen to it with all your attention. Let go of thoughts, ideas and the use of the imagination, and each time
distractions occur return to saying the word.
In remaining faithful to the one word or mantra, and by reciting it in twice daily sessions of between 10 and 30 minutes with poverty of spirit and humility, it will open the heart to the Spirit of Love. Purity of heart is the main concern. The rest is God's gift.
Praying With Scripture (Benedictine Approach)
1. Relax. Settle in. Be aware that God is here, now, loving you.
2. Read a short passage of Scripture as though God were speaking directly to you in it.
3. Choose a phrase from the passage that strikes you and repeat it slowly, prayerfully, non-analytically.
4. When your heart is full, express to God the needs and sentiments awakened by your meditation. When you're done, read another passage and repeat steps 3 and 4.
5. If, at any time, you feel moved to simply be present to God in loving silence, put the Scripture aside and rest in God.
Here is a practice used by many at the end of the day to see what lessons can be learned and how God was present and active through the day. Set aside fifteen to twenty minutes at the end of the day for prayer and review of your day. A suggested format is described below:.
1. Take a few moments of quiet. Breathe deeply. Ask God to help you see yourself as you truly were during the day.
2. Look back over your day - not to see what you did wrong but to honestly acknowledge what was going on with you and others.
What happened? What did I do today?
How did I feel? Why did I feel that way?
Were my expectations and beliefs reasonable?
3. Affirm the healthy things you recognize.
4. Admit to yourself and God the unhealthy things. Ask God's forgiveness, believe it is yours, then decide if you need to apologize or make amends.
5. Use creative visualization to grow stronger. Honestly acknowledge the troubling situations of the day. See and feel yourself acting honestly and lovingly in these situations. Ask God for the grace to help you act in this new way.
6. Close with simple awareness of the sights and sounds around you, grateful for the good things in your life.
This process can be undertaken as a daily journal exercise or by prayerfully reviewing your day in your own mind. I like to take a walk before bedtime for examen. The important thing is to do it. It is a discipline, to be sure, but a very important one.
