John Janaro's Blog, page 27

The Day The Summer Green Vanished

August 9, 1945.

The mountain, “which had been covered with a luxuriant carpet of green, was now changed into a mountain of bare, red rock. And all that summer green—the green leaves on the trees and the green grass—had vanished, so that not one leaf, not one blade of grass remained. The universe had become naked!” (Takashi Nagai, from The Bells of Nagasaki).

“Free to Serve, in Love and Joy”

“ ‘Where the Spirit of the Lord is, there is freedom’ (2 Corinthians 3:17)… A free person, a free Christian, is one who has the Spirit of the Lord. This is a very special freedom, quite different from what is commonly understood. It is not freedom to do what one wants, but the freedom to freely do what God wants! Not freedom to do good or evil, but freedom to do good and do it freely, that is, by attraction, not compulsion. In other words, the freedom of children, not of slaves…

“Brothers and sisters, where do we obtain this freedom of the Spirit, so contrary to the freedom of selfishness? The answer is in the words Jesus addressed one day to his listeners: ‘If the Son makes you free, you will be free indeed’ (John 8:36). The freedom that Jesus gives us. Let us ask Jesus to make us, through his Holy Spirit, truly free men and women. Free to serve, in love and joy”

~Pope Francis

Archbishop Romero on Transfiguration and Transcendence

I’m taking this opportunity to post some excerpts from Saint Oscar Romero’s homilies regarding the relationship between the eternal and the temporal, and the significance of the Transfiguration of Jesus (which was the feast day of the Archdiocese of San Salvador) for his understanding of evangelization addressed to the integral human person.

“Transcendence means looking toward the eternal, toward God, toward the divine. Only when the material things of the world and the wealth of the earth are viewed in relation to God who created them do they have any meaning. When we view the riches and the goods of the earth without taking God into account, all things are vanity. That is what the Council says in a succinct phrase from the Constitution on the Church in the Modern World: ‘Without the Creator, the creature would disappear’.… Things have no meaning in themselves; they have only that autonomy of which the Council speaks. That is, things have their being, their beauty, their own value because God has given it to them. In this sense, things recover their full beauty when they are viewed with that transcendence, with that orientation, with that basic perspective toward God. Then they are no longer vanity but have their proper beauty even while mindful that that they are receiving it all from God….

“The mission of the church, as clearly stated by the Council, is not social or political or economic; it is a religious mission (GS 42). The mission of the church is to give a religious, transcendent dimension to politics and to all earthly affairs. That is why the church feels intimately connected to the things of this world: she knows how to unite them with the will of the Creator. When people subordinate these created realities to sin, then the church must denounce this. That is not how God wants things to be used. Greed is not the law of earthly things. Nor is it selfishness. Things are not possessed only to make a few people happy. The will of God, who has created all things for the happiness and welfare of all persons, demands that we in the church give these things a transcendent meaning, their true meaning according to God’s will.

“This is, then, the mission of the church in today’s world: urging people to view with transcendence their own attitudes and all the political, economic, and social realities of earth. Temporal duties, human rights, everything belonging to the earth—all of these are of great interest to the church, not because they are the goals of her mission but because her mission is precisely to give them a transcendent meaning and to orient people’s hearts toward God. Once converted to God, these hearts will create a better world, a world more in conformity with the will of God, a world in which we feel we are brothers and sisters, all with a sense of transcendence toward the Creator….

“Life and the things life gives us have no meaning in themselves. They are emptiness, they dissipate, they become diluted as long as we do not see their origin, which is God who gives them their being, their beauty, and their consistency. If God gives beauty and consistency to the earthly things we possess, then we cannot use them without having our eyes set on God in order to ask him how he wants us to use them. Let us not forget God, and let us not forget that one day we will have to give an accounting. Our attitude with regard to the things of earth will receive a response from God, either a reward or a punishment. Let earthly things be used the way God wants them to be used and not in any other way.

“In fulfilling this obligation the church suffers persecution and incomprehension, but the church cannot speak in any other way. She is bound to disturb those who want to rest on the laurels of their goods, their triumphs, and their power. The church must remind them, ‘Senseless ones, do you not know that you must give an account to God for these things? Have you forgotten that things have their reason for being, their existence, their consistency, their value, their beauty only because God is giving these qualities? So use them as God intended them to be used, with a sense of transcendence.’” (July 31, 1977)

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“The church is a lamp that must shed light, and therefore it must involve itself in concrete realities in order to enlighten those who are pilgrims on this earth. This is the church’s job; without leaving her proper sphere, she undertakes the difficult task of shedding light on our realities. The church defends the right of association, and she promotes the dynamic activity of raising consciousness and organizing the common people to bring about peace and justice. From her vision of the Gospel, the church supports the same just objectives that the people’s organizations seek, but she also denounces the injustices and the acts of violence committed by the organizations. That’s why the church cannot be identified with any organization, not even with those that call themselves and feel themselves to be Christian…

“We encourage the organized forces to struggle with honor and to use legitimate means of pressure. Never place your trust in violence. Never allow your just demands to be poisoned with ideologies of violence. The church, sisters and brothers, is a lamp in the night; not only does she shed light on these present social problems, but she also illumines the moral intimacy of matrimony, the moral intimacy of the source of life. The church is also against abortion and against all immorality. She is against vice and everything that is darkness, everything that leads people along paths of perdition. The lamp of the transfigured Christ desires to transfigure our people!

“And so Christ turns to us, and I make bold to interpret his words this morning. In thefirst place he turns to the people, to those who suffer, to those who bear the cross of tribulation, and he tells them, «Become worthy of God’s love». The church is with the poor not just because they’re poor. The poor also must be called to account when they claim only their rights and aren’t mindful of their duties; the poor must try to develop themselves, get an education, and work to succeed. Poverty is not just a matter of lacking things; it means having a spirit open to receiving everything from God.

“I also want to tell those who have abundant goods to learn to share. On this morning that anticipates the morning of the final judgment, our Divine Redeemer still holds out to us the opportunity: ‘Whatever you’ve done for them, you’ve done for me’ (Matt 25:40). This is not a request for alms; it’s a demand for social justice.…

“As for the political parties, the professional organizations, the cooperatives, the people’s movements—this morning the Lord wants to inspire in you the mystique of his divine transfiguration in order to transfigure you as well, not by organized force and not by futile methods or mystiques of violence, but with a truly authentic liberation. Keep in mind the spectacle we behold this morning: people who believe, people who hope in God. Let us not despise this religious sense of our people. Let us not import forces from outside, where they know nothing of the marvels of El Salvador. Let us know how to find in the soul of our own people the power that Christ is giving them for their own redemption.

“To those who bear on their hands or in their consciences the burden of bloodshed, of assaults, of victims (whether innocent or guilty, they are victims with human dignity), I say this: be converted! You cannot find God on those paths of torture and brutality. God is found on the paths of justice, conversion, and truth.

“To those who have received the tremendous charge of governing, I remind you in the name of Jesus Christ how urgent it is to find solutions and pass just laws for the sake of that vast majority of people who have pressing problems of livelihood, of land, of wages. For Christians the good of everyone, the common good, has to be an impulse like charity. Keep in mind that all the people desire the right to participate because everyone can contribute something to the common good of the nation. Now more than ever a strong authority is needed; it should not be authority that unifies mechanically or despotically but a moral force based on the freedom and responsibility of all. Strength is needed to bring all the diverse forces together for the welfare of the country despite their differences of opinion and even hostility toward one another. Give people the opportunity to organize. Repeal the unjust laws. Grant amnesty to those who have broken laws that do not serve the common good. Stop intimidating the people, especially those in the countryside. Either set free or prosecute in the courts those who have been disappeared or unjustly jailed. Allow the return to the country of those who have been expelled or kept from returning for political reasons.

“Finally, dear sisters and brothers, the voice of Christ becomes more intimate for those of us who form his church. I’ve made it clear that the people of God, those who will one day be the holy people of the Most High, are not the same as the non-religious groups that the church sometimes helps. They are a people close to Christ; we could almost say they are Christ’s clothing. We are his bishops, his priests, his religious, his catechists, and his communities; we are nourished by the word of God and try to follow the Lord closely. For us more than anyone else the word of Christ becomes a command so that we truly become a church that shines like a lamp in the night, a church that is not confused with other lights but always gives forth the pure light of Christ. The church, sisters and brothers, reveals the transfigured Christ. In a word, dear sisters and brothers, Salvadorans and foreigners, we are all God’s people. Let us create in the midst of the Salvadoran nation a people of God that is truly the church of the Divine Savior.” (August 6, 1978).

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“The feast of the Divine Savior of the World bestows a transcendent meaning on all of our efforts to apply the spirit of Puebla to the archdiocese. Through his transfiguration Christ is telling us that this is our goal: to become new, transfigured men and women, clothed in God, people of whom God can say, ‘My beloved child with whom I am well pleased’ (Mark 9:7). In the first reading Daniel saw the figure of a man surrounded by the glory of God (Dan 7:13). Scripture scholars say that this figure is the glorified Christ, surrounded by all those who are saved. This is the transfiguration we long for: a church that will be glorified but that never loses sight of her exalted destiny while still on pilgrimage.

“And the second thing we want to say today is that each one of us, according to his or her own vocation, should accept this challenge that the Divine Savior of the world presents to our people. All of us who are church should be more identified as church within our particular charisms, within our own congregations, within our personal vocations as married or single, rich or poor, professional or laborer. Let us incarnate Christ’s challenge to us so that each one of us collaborates fully in the transfiguration of our homeland.” (August 6, 1979).

Life is “Walking on Water”

The pericope that follows immediately after today’s reading from the 14th chapter of Matthew’s Gospel recounts the miracle of Jesus walking on water toward the storm-tossed boat that the disciples were trying to use to cross the sea of Galilee. It was a miracle especially directed to the disciples, to help them grow in their adherence to him. This is a story that strikes us especially in our present time, where our human aspirations seem meaningless in light of the fact that the last remnants of what was left of our flawed but also once-Christian-inspired civilization appear to be collapsing all around us.
We do indeed live in a time of great “storms.”

Yet Jesus is calling us to a new life in the Spirit even as we live in this world. It’s a participation in his life, a joy beyond anything that we have ever imagined, which frees us from being overcome by any of the anxieties that threaten our plans and concerns of today. Nevertheless it doesn’t erase the significance and value of our lives as we understand them on earth. Our vocations are concrete, and within the history of our lives the “pieces” of what will become the definitive form of our new humanity are brought together mysteriously by the grace of Christ—with our cooperation, wherein our reason and freedom (enlightened by the “luminous obscurity” of faith and the often-secret ardor of caritas) follow Jesus with a passion for all that is good in creation and authentically human in ourselves. We are called to appreciate and gratefully affirm the goodness of this life and seek to share it with our neighbors, but we strive in hope to move beyond the limits of things—their incapacity to satisfy us or to be “enlarged” to the full scope of the desire of our hearts. Following Jesus means following the Source of all good, the One who constitutes things and gives them meaning in relation to himself (without which they would be nothing, but with which they are realities with their own proper existential character and destiny). 
We are empowered in the Spirit to live “beyond” and “above” the limited attractions and/or dangers that we confront in the circumstances of life—not by pretending they don’t have value, but on the contrary according to their true value which is to signify what is beyond themselves. When we see reality as a “pilgrim’s way” that we follow in faith, we don’t worry about grasping at life or things or aspirations with the desperate intent to control them or “infinitize” them by our own power. We “lose them” in Christ; but in another sense we “find” even them. Insofar as we live “beyond” their finitude, we are not captive to the fear of losing them (“Do not be afraid,” Jesus always says). Jesus is the super-eminent superabundance of all that we love in this life. And he is the Source of a New Creation; our humanity and the good things we seek are not destined to be lost, but to be transfigured in his glory.
So let me return to the Scripture passage I alluded to earlier. We are so easily inclined to be afraid, because life takes us so much beyond ourselves. But this is life lived in the context of a relationship with God who creates us in his image and gives a vocation to our freedom to say “yes” to his grace and be transformed into his likeness. Our lives in this sense are even greater than walking on water, but this miracle conveys the image of the radical and miraculous character of humanity redeemed by Jesus Christ. The journey through this life to the fullness of redemption is arduous, but when our freedom desires to undertake it, we are sustained by his presence and companionship. He lifts us up.
Life is “walking on water.” Perhaps this point will become a bit clearer if we ponder this Gospel text and reflect together on its details and implications.

"Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, but by this time the boat, battered by the waves, was far from the land, for the wind was against them. And early in the morning he came walking towards them on the lake. But when the disciples saw him walking on the lake, they were terrified, saying, ‘It is a ghost!’ And they cried out in fear. But immediately Jesus spoke to them and said, ‘Take heart, it is I; do not be afraid.’ Peter answered him, ‘Lord, if it is you, command me to come to you on the water.’ He said, ‘Come.’ So Peter got out of the boat, started walking on the water, and came towards Jesus. But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, ‘Lord, save me!’ Jesus immediately reached out his hand and caught him, saying to him, ‘You of little faith, why did you doubt?’" (Matthew 14:22-31)

Like the disciples in this Gospel passage, we find ourselves on a journey. We're in the human "boat," and the wind and the waves of our lives are preventing us from getting anywhere.

It's dark. We're frustrated. There's bizarre stuff going on all over the place. We're barely afloat.

But then suddenly, we are surprised by a man. Not only is he moving freely. He's doing the impossible. He's "walking on the water"—all the human problems that frustrate our plans and our designs are raging and he is right there in the midst of them. Yet they do not trouble or hinder him at all. He has complete freedom and mastery over everything that's threatening to sink us, but when we see him we are scared.

This is to be expected.

Jesus's disciples were scared when they first saw him walking on the water. They were first century Palestinians, children of Israel, not terribly well educated, and maybe a bit superstitious. In any case, they were "spiritual" men, so they were understandably scared that a ghost was approaching them.

"What the heck is this?"...they wondered. "It's not human; that's for sure!"

We are twenty-first century cosmopolitans—global villagers—and most of us know that there must be something more than just this physical world that we see, hear, and touch. Something is "out there" that we might "see" in strange moments, like after we die. Or this "something" has to do with certain deep experiences we have from time to time. We know this, because—after all—we identify ourselves as "spiritual" people.

But right now, we're in this capsizing boat—the "boat" that is the place where we are actively engaged and concerned with life, where we place our hopes and expectations for here and now, where we look for concrete solutions. This is not the place for "being spiritual," we think. This is the place where we need to get down to business.

And business is not going well.

We are also superstitious, in old fashioned ways perhaps, but surely in subtler ways that we wouldn't readily acknowledge. We are afraid of something new happening in our lives, something good and beautiful that really challenges us and changes us but that is also beyond our calculations and our control.

So what are we going to do with this "someone" we now see, who is accompanying us in our lives, who seems to know us better than we know ourselves? What are we to make of this? How can we bear it?
And then he speaks: "Take heart. It is I. Do not be afraid."

He is a man walking with us, a real "someone," a friend. We see that there are some among us who recognize him.

And we recognize him too. In his face we see the promise of life, the hope that moves us, the fulfillment that we have been trying to reach as we flounder in the waves of frustration and failure.

We recognize all of this in his human face.

This man is walking with us, and he is walking on the water that we fear is going to drown us. This man is with us and he is our friend. He is also offering us a possibility beyond our calculations and beyond our own power.
He says to us, "Come."

He says, "Trust me. Walk with me. Stay with me and you will walk on this water, you will do the impossible, you will walk and you will go onward and persevere even amidst the highest waves and the wildest winds. Come with me!"

He says even more to us through this Gospel story. He says, "Even if you get scared and start to sink—you who are so small in your heart, with so little faith and so little trust—I will catch you! I will not leave you alone. Trust me!"

This is the decision we must make every day. We hear him say, "Come!" And we must decide, we must choose to trust him, and to take that first step onto the water... and then the next, and the next. Step by step, moving, halting, struggling, sinking, letting him catch us and pull us up again, and then taking the next step....

Life is walking on water with him.

Benedict XVI: "A Pedagogy of Desire…”

We have completed the 17th liturgical week of “Ordinary Time” (and the 11th week after Pentecost), living the rhythms of the Church year during this Summer of 2024 [or Winter, if you’re down in the Southern Hemisphere]. Because several important saints were memorialized this past week, we didn’t have many opportunities to pray the week’s ordinary Collect (introduced last Sunday). It is one of several particularly noteworthy Collects of this time of year, connecting as it does “the good things that pass” with “hold[ing] fast even now to those that ever endure.”
Much emphasis has been placed in recent centuries on the spirituality of asceticism and detachment from earthly things. This emphasis underscores an important part (but only a part) of the Christian position in front of the realities of this life. Sin distorts our perception of reality and leads to delusions about the value for our personality of things in this world. Ascetical work is an effort to correct this distortion, and it therefore presupposes a more fundamental and positive significance of the goodness of things created by God. These goods awaken our human desire, and the human vocation involves a generous affirmation of this created goodness as it truly is—namely, as reflecting the infinite goodness of the Mystery of God who alone can satisfy the human heart. Good things are signs and gifts that educate us on our journey toward God. When experienced with true recognition, these goods—and our desire in relation to them—do not lead us astray off the path toward God. Rather they are constructive particulars that should help to open up and shape the realization of our freedom as we move toward the fulfillment that God has prepared for each of us individually in His eternal Kingdom, through Jesus Christ.
It is necessary to correct disordered desire just as (analogously) it is necessary to correct impaired eyesight: the problem is the impairment, whereas eyesight in itself is good and allows us to see and distinguish things. So also with human desire. Following Christ doesn’t suffocate desire. It frees desire and leads its longings to their true fulfillment.
Pope Benedict frequently took up this theme in his teaching, especially in his profound first encyclical Deus Caritas Est (2006). Here, however, I present a few selections from his catechetical homilies in the final year of his papacy:

“It is possible also in this age, seemingly so blocked to the transcendent dimension, to begin a journey toward the true religious meaning of life, that shows how the gift of faith is not senseless, is not irrational. It would be very useful, to that end, to foster a kind of pedagogy of desire, both for the journey of one who does not yet believe and for the one who has already received the gift of faith. 
"It should be a pedagogy that covers at least two aspects. In the first place, to discover or rediscover the taste of the authentic joy of life. Not all satisfactions have the same effect on us: some leave a positive after-taste, able to calm the soul and make us more active and generous. Others, however, after the initial delight, seem to disappoint the expectations that they had awakened and sometimes leave behind them a sense of bitterness, dissatisfaction or emptiness. 
"Instilling in someone from a young age the taste for true joy, in every area of life – family, friendship, solidarity with those who suffer, self-renunciation for the sake of the other, love of knowledge, art, the beauty of nature — all this means exercising the inner taste and producing 'antibodies' that can fight the trivialization and the dulling widespread today. Adults too need to rediscover this joy, to desire authenticity, to purify themselves of the mediocrity that might infest them. It will then become easier to drop or reject everything that although attractive proves to be, in fact, insipid, a source of indifference and not of freedom. 
"And this will bring out that desire for God of which we are speaking.

“A second aspect that goes hand in hand with the preceding one is never to be content with what you have achieved. It is precisely the truest joy that unleashes in us the healthy restlessness that leads us to be more demanding — to want a higher good, a deeper good — and at the same time to perceive ever more clearly that no finite thing can fill our heart. In this way we will learn to strive, unarmed, for the good that we cannot build or attain by our own power; and we will learn to not be discouraged by the difficulty or the obstacles that come from our sin.

“In this regard, we must not forget that the dynamism of desire is always open to redemption. Even when it strays from the path, when it follows artificial paradises and seems to lose the capacity of yearning for the true good. Even in the abyss of sin, that ember is never fully extinguished in man. It allows him to recognize the true good, to savour it, and thus to start out again on a path of ascent; God, by the gift of his grace, never denies man his help. 
"We all, moreover, need to set out on the path of purification and healing of desire. We are pilgrims, heading for the heavenly homeland, toward that full and eternal good that nothing will be able to take away from us. This is not, then, about suffocating the longing that dwells in the heart of man, but about freeing it, so that it can reach its true height.”
~Benedict XVI, General Audience, November 7, 2012

“Grandparents and Grandchildren…Together!”

“Our future depends a great deal on how grandparents and grandchildren learn to live together” (Pope Francis).

I agree!😉❤️❤️

Saint Ignatius: "Take, Lord, and Receive..."

Today is the feast of Saint Ignatius of Loyola, whose profound personal conversion led to the founding of a new religious order—the Society of Jesus—in 1540.

I wrote about Ignatius's "conversion story" ten years ago; it appeared in my monthly article series in Magnificat all the way back in May 2014. I have written so many articles presenting the conversion stories of men and women of many nations and peoples in every part of the world, from various times, places, and circumstances over the past 2000 years. Although the series is ongoing, I have often thought of gathering together at least some of the articles already published, providing some additional introductory and contextual material, and representing these stories in one or more books. I would welcome any editor who might be able to help in this process (it's the kind of thing I used to do in my younger days as a publisher and editor, working with scholars and writers who were often over 60 years old).

Now I am in the position of being an "elder," and although I have very little of the wisdom that I ought to have at this age, I do have much experience of life and many ideas to convey and stories to tell. I have studied intently and read more books than I can remember (as well as writing a few of my own), and consequently have some small measure of accumulated learning (which I continue to pursue with, if anything, more ardor, more humility [I hope] and openness, and more passion for truth than ever before).

I still struggle with serious physical and mental limitations, but I continue to find ways to "work within them," trying to bear with many frustrations and with what I fear is the beginnings of the diminishment of my mental powers. I want to give from the gifts entrusted to me, and fulfill this dimension of my vocation. I also probably still care more about "worldly success" than I am willing to admit to myself.

The great Offering Prayer of Saint Ignatius is beautiful, although I cannot entirely pray it without hypocrisy. The prayer itself makes clear why it is ridiculous to "hold back" anything from the God who loves, who gives and will give us our true, transformed, definitive "selves" if we entrust to Him our poor struggling broken "selves-of-this-moment" (our journeying selves). I pray that the hidden and mysterious work of the Holy Spirit will prevail in me, clearing away the barriers of my pride, my illusions, and my fears and drawing me closer to the heart of this prayer.

Life is a "school" for learning to trust in God. Our journey is an ongoing conversion toward entering into this trust as a total act of abandonment and self-giving love to the God who is Himself Infinite Love and Infinite Gift.

"Lord, I believe! Help my unbelief"! (Mark 9:24). The man whose son was so terribly afflicted gave this response to Jesus's call for faith. It doesn't sound heroic or grand; it's an ordinary prayer from an ordinary man. But it's a true prayer, and the Lord answers it (the boy is cured). The beginning of prayer is already prayer; it is already the miracle of Christ's saving love, changing us and beginning to transform us.

With our hearts, our time, and our honest still-messed-up-selves, we pray that God will enable us to pray. Turning the infinite hunger of our souls to Him, we trust that He will enable us to trust. I beg Jesus to give me, and to continue to give me, the grace to enter into this great prayer of Saint Ignatius:

"Take, Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that I have and call my own. You have given all to me. To you, Lord, I return it. Dispose of it wholly according to your will. Give me only your love and your grace, that is enough for me" (Saint Ignatius of Loyola).

Martha Comes To Believe that Jesus is the Son of God

Martha, Mary, and Lazarus were beloved friends of Jesus. We see Saint Martha’s exemplary faith expressed in chapter 11 of John's Gospel. In this account of the miracle in which Jesus restores Lazarus from death, He first has a magnificent conversation with Martha, in which He reveals Himself to her as the One who conquers death and brings eternal life. In this encounter, Martha is not “worried about many things” as she had been in Luke’s account (in Luke 10) of an earlier event when Jesus had come dine at their home. Now, rather, she is entirely focused on Jesus and has complete trust that God will do whatever Jesus asks of Him. And by the word of Jesus and the grace working within her, Martha’s “trust” will be transformed into a recognition and profession of faith that Jesus is the Messiah, the Son of God, who has come to save the world. This Gospel reading deserves our attentive meditation.
In the text, we see Jesus invite Martha to believe in Him. Her response shows clearly that she—like her sister Mary (see Luke 10:41)—has come to know in a very deep way the "one thing necessary."
From the Gospel for the feast of Saints Martha, Mary, and Lazarus (July 29):
“And many of the Jews had come to Martha and Mary to comfort them about their brother. 
“When Martha heard that Jesus was coming, she went to meet him; but Mary sat at home. Martha said to Jesus, ‘Lord, if you had been here, my brother would not have died. [But] even now I know that whatever you ask of God, God will give you.’ 
“Jesus said to her, ‘Your brother will rise.’ Martha said to him, ‘I know he will rise, in the resurrection on the last day.’ 
“Jesus told her, ‘I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?’ 
“She said to him, ‘Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world.’” 
~John 11:19-27

Growing in Love Takes Time

There seems nothing more obvious than the fundamental importance of love for our lives. We all want to love and to be loved. But why is love so hard? We are drawn to love within the ordinary circumstances of every day; drawn, prompted, but then sometimes afraid, paralyzed, or apparently just too lazy to respond. In fact, the call to love challenges our hearts to open up to the incomprehensible Mystery that sustains all of reality and is signified by everything that attracts us. 

We think we want love to be simple and “safe,” commodified, subject to our control, and if we ever think of "growing in love" it is usually only in superficial and manageable terms. We find it overwhelming when we consider that we are made to love to the Infinite, that all the turmoil inside of us is the anguished cry of our being, the cry for this love. Even underneath our laziness is a kind of desperation to hold onto what we have, because we don't know what there is out there "beyond ourselves" and we don't want to take the risk.

But really, are you satisfied with what you have now. Really?

Another aspect of our hesitancy to love might be discouragement. "I have tried to love before, but all I've done is mess things up. I don't know how to love and I don't want to try. It's too dangerous!"

This is a moment where my freedom is challenged in a crucial way. I have a choice. I can give in to discouragement. Or I can acknowledge my poverty, and beg from the heart of my great need for love. If the Infinite calls forth my true desire, and if nothing less than the Infinite corresponds to my heart, what else can I do? 

We cannot master, conjure, or control the Infinite Mystery that fascinates us as the Source of the meaning and goodness of all things. Yet we have this inexhaustible desire, and even a kind of “expectation” that this desire—the underlying energy that moves forward all our aspirations and purposes and relationships—is not in vain. How do we know that we are not alone with an impossible desire for a love that we cannot achieve by our own power?

All we can do is cry out for help. 

And maybe it feels like a waste of time, because help doesn't seem to be coming. But that is not true. Look! We have already begun to grow. In that begging is already the recognition that the Infinite Someone can be addressed by our plea, and that we can hope for an answer. If we were really alone, it would never even occur to us to ask. Someone is already here, helping us now. Someone is already loving us. The One who loves us is calling us to a relationship of love, awakening our freedom by inspiring us to ask for the ways of love we cannot build by ourselves—the ways that take us beyond ourselves.

So we begin to love. And when we fail, we must not get discouraged. We must ask again, get up and try again. Because growing in love takes time.

“Summer in Motion”

“Summer in Motion” (July 2024), by JJ.