Wednesday, March 23, 2011

Snippet from my Thesis

I want to get back here with some original thoughts. For now, the last bits of work on my thesis take up this kind of time. So I thought I'd share a paragraph from my thesis that I think is
-solidly written
-understandable
-and most importantly to the mission of my thesis, spiritually relevant.

Enjoy.

Some scholars find a thread of continuity in these passages. They identify a linkage through John that brings the Law and Prophets to Christ and make Him fulfiller of the Law. For example, overemphasizing the newness and radicalism of Christ can overlook God’s history of action and self-revelation with His people and rejects what Jesus is all about: “Luke reaffirms in surprisingly unequivocal terms the continuing validity of the law.”[1] On the fundamental level, the Kingdom of God is a new fullness and renewal that comes in Christ, but its coming “does not convey any implication that man can now take things easier in his moral life and moral effort.”[2] Christ brings God to humanity as humanity, but this radical gesture of love does not replace an intentional life of prayer and love. Christ initiates the Kingdom through the Incarnation and His life and ministry. This is the model of God’s love that Christians find in the Gospel, the Tradition, and the Church. However, the process of receiving God through Christ and the power of the Holy Spirit remains a journey that requires prayer.


[1] Lieu, J. (1997). The Gospel of Luke. Peterborough, UK: Epworth Press. 128.

[2] Dillersberger, J. (1958). The Gospel of Saint Luke. Westminster, MD: The Newman Press. 400.

Sunday, March 6, 2011

Freedom of Faith

"'Sunday mass obligation' is a contradiction in terms."

Oh, the fruits of pouring through texts on liturgy to construct a take-home midterm essay...

Trying to discuss the (dis)continuity between the Jewish Sabbath on Christian Sunday, I came across this little gem. Our challenge was to discuss how Christian celebrations on Sundays are not simply a renewal or fulfillment of the Jewish Sabbath. A major way to distinguish this, through the reality that Christ is the new sabbath, is by discussing the freedom that Christ wrought.

God's becoming man, suffering, dying, and rising from the dead is the most powerful action that has ever occurred. Christ defeated death; by dying sinless in the sinner's stead, death lost all power to slay. Christ died to set us free, so our lives of faith and hope in Him basically become an exercise of freedom--a freedom that is truer and deeper inasmuch as we become more and more able to realize the perfect freedom of Christ that comes with aligning one's will exactly with the Father's will.

The celebration of the mass, through the Church the Christ established, the Word that He was and is, and the Sacrament that He instituted, is a celebration founded centrally on the dying and rising of Christ. Since this was an action of perfect freedom, Christ has liberated us from the restrictions of narrowness and shadows of doubt. We no longer need to wonder if we are interpreting the Law and the Prophets correctly because Christ has brought the fulfillment in fullness. So as we celebrate Him, we cannot help but take part in His freedom.

When we practice our faith, the fullness of our practice is connected to the freeness of our love, the extent to which we opt to share in the freeness that Christ has and offers to us. So when it comes to mass, it is a beautiful thing when one can make that small decision to go and celebrate freely and manifest the wonderful freedom of Christian faith.

It is a boon to my faith when I am surrounded by young pious adults who eagerly seek out opportunities for daily mass, desiring to freely integrate the offering of the mass into the flow of their lives. I also love that daily masses are a totally free endeavor. Sunday is more of an entrenched element in many Christians' lives, but I find the daily mass to be a great ornamentation to that life flow.

I am not much for scheduled and routinized prayer--Spiritual Direction, regularly scheduled grotto trips, and I've even shied away from slotted Eucharistic Adoration--so the whim or impulse or inspiration to catch a daily mass and have that encounter with Christ in such a way is how I like to complement my days. Maybe this a approach is an analogical indicator of how I haven't made Christ ubiquitous enough in my life, but it suits me well for now to let my spontaneous spiritual urges direct me to these things. It's not sustainable, but it works right now.

It's a current element of the freedom I am feeling in Christ. I feel a deep sense of piety about His presence, the Eucharist, and the Word we hear. And I have a steadily flowing undercurrent of desire to engage Christ in my life. But I don't feel the urge to specify the times and places for it very much right now. My home base in the Sunday mass, the weekly grounding point that brings us back home to Christ in the Word, the Sacrament, and the Church. From there, it is a case of the Spirit's guiding me and my trust and self-check to know the difference between my wishes and God's. I'm trying to deepen that freedom because an obligation to faith in Christ is a contradiction.

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