Justice is the indispensable basis for peace: Oscar Romero, Martyr.

http://www.cruxnow.com/church/2015/03/11/archbishop-oscar-romero-to-be-beatified-may-23/

Today, with the beatification of Oscar Romero, his life, ministry and martyrdom will be recognized. I think it’s appropriate to reblog this post which I published on March 24 to mark the 35th anniversary of his assassination. The post includes links to all four of Romero’s pastoral letters. When read in order, from the first to the last, the letters give witness Romero’s heroic mission to call out the unjust, inequitable, and inhumane practices of the powerful minority—a mission which ultimately cost him his life. Thank you, Blessed Oscar Romero, for your example of discipleship.

The Good Disciple

Oscar-Romero Archbishop Oscar Romero of El Salvador (Born: August 15, 1917— Assassinated: March 24, 1980)

Today, March 24, 2015, marks the 35th anniversary of the assassination of Oscar Romero, Archbishop of El Salvador, whose martyrdom was a direct result of his outcry for human rights and social justice for the poor, and who is expected to be beatified on May 23, 2015. Regardless of one’s information or misinformation related to Liberation Theology, I believe Romero’s four pastoral letters, written between April, 1977 and August, 1979 should be required reading for anyone who claims to be on the side of social justice. Each letter addresses, defends, and directs the Church’s response to the increasingly grave situation faced by the suffering majority of poor and oppressed—themes which remain profoundly, globally relevant—and shines a light on Romero’s own transformation and conversion.

Last year as part of my graduate studies at CTU (Catholic Theological…

View original post 617 more words

And the infant church was born.

Pentecost Sunday (B)

“Breathe gently on her face.” This was the advice my sister gave me many years ago when I could not comfort my inconsolable newborn daughter. I did what my sister suggested and was as startled by my baby’s response as she apparently was by my breath. Her crying stopped, and she inhaled, deeply. I might have imagined it, but I recall being rewarded with a squishy little newborn smile. Amazing. The feeling of my breath calmed her. Infants will cry for any and every reason, and even after having every need fulfilled, they. just. cry. Experts say crying is related to the developing central nervous system, but as far as I was concerned my baby girl’s distress was more about her new life outside my womb. From the very start, I carried her in a sling wrapped tightly against my chest, but now it seemed that my breath calmed her as much as the warmth my body and the sound of my heart. I later learned that blowing on an infant’s face is used in many settings. For example, it is one of the techniques used in “water babies” swimming classes to teach infants how to hold their breath underwater. I’m sure there is a physiological reason for this response, but I believe my ability to calm my newborn daughter in this way had less to do with science and more to do with her recognition of me through my breath.

Biblically speaking, the breath and its cosmic cousin, wind, are highly significant symbols. And no day expresses the power of both more than the feast of Pentecost, the day on which Christians celebrate the outpouring of God’s Holy Spirit on Jesus’ disciples. The Christian Liturgy for Pentecost includes two distinct accounts: one is dramatic and fiery, and the other is quiet and instructive. The first, from the Acts of the Apostles, occurs on the festival of Shavuot (also known as the Feast of Weeks). Shavuot commemorates Yahweh’s giving of the Torah to Moses on Mount Sinai. The second account comes from the Gospel of John and describes the appearance of the risen Jesus to the disciples “on the evening of the first day of the week” following his resurrection.

Both texts tell us the disciples were all together in one place. In the first account, the disciples stayed behind in Jerusalem just as they had been instructed to do after witnessing Jesus’ ascension [Acts 1:6-12]. In John’s Gospel, the disciples were hiding in fear for their lives after having witnessed Jesus’ crucifixion just a few days before [John 20:19-23]. We can presume in both instances the disciples were praying. However, in Acts, the appearance of the Holy Spirit is described metaphorically. For example, the disciples experience a noise like a driving wind that filled the house and, what appeared to the disciples to be tongues of fire parting and resting on every person. In John’s Gospel, there is no metaphor. Jesus simply appears. He stands in their midst and says, “Peace be with you,” and after showing them his wounds, Jesus breathes on them, saying “Receive the Holy Spirit.”

The symbols of noise, wind, fire and breath would not have escaped the attention of the disciples. Fire is a Judaic symbol for the Torah, the written law given to Moses on Mount Sinai. Also, Rabbinical interpretation of the Moses event describes Yahweh’s voice as looking like a “fiery substance” which then split into seventy languages.[1] Further, a noise like a driving wind recalls the great theophany which announced Yahweh’s appearance to Moses [Exodus 19:16-19]. These shared symbols indicate similarities between the disciples’ Pentecost experience and the Moses event and point to the manifestation of God’s Holy Spirit in a new time and place.

Jesus’ appearance to the disciples in John’s gospel, although quieter, has the same powerful effect. Jesus breathes on them. And with his breath and accompanying words, “Receive the Holy Spirit,” Jesus renews, reassures, and empowers his disciples to go out in the world, to do what he had done, and to be what he had been. Even more significantly, he gives them new life in the Spirit. Now recall the second creation story in Genesis where God blows the breath of life (Ruah) into the nostrils of the man [Gen 2:7]. For the disciples, the community for whom Luke wrote, and all Christians, Jesus’ act of breathing mirrors the creation: He gives new life.

In both accounts, the disciples respond with joy and readiness. Acts describes the disciples’ realization they have both the ability and the wisdom to preach the Good News in a manner that transcends language barriers. They go out and “speak in different tongues, as the Spirit enabled them to proclaim” [Acts 2:4]. In John’s gospel, Jesus’ gift of the Spirit sends the disciples, now empowered, out in the world to fulfill the mission for which he chose them. With this, the infant Church was born.

While I was reflecting on these readings, I began to think about spiritual maturity. The early days of faith formation are a kind of infancy during which seekers need to be fed, consoled, taught and reassured. The memory of breathing on my baby’s face led me to wonder what it would be like to have Jesus breathe on mine. I can say with confidence there would be no more tears!

Like those before us, the way in which we respond to the outpouring of the Holy Spirit and our ongoing discipleship has everything to do with spiritual maturity. Are we willing to be sent out? Do we recognize the breath of the one who sends us?

Today’s readings can be found here. 

________________

[1] Rabbi Moshe Weissman, author of “The Midrash Says”