Friday after Epiphany
January 10, 2020
Today, in Mercy, our readings both challenge and affirm our faith:
John tells us:
Who indeed is the victor over the world
but the one who believes that Jesus is the Son of God?
What does John mean by saying our faith makes us “victor over the world”?
Certain scripture passages, and many theologians throughout history, use the term “the world” to refer to a secularized human system which denies or devalues God and spirituality. They set this concept of “the world” in opposition to a life lived from deep faith.
“Pope Francis, in a recent homily, spoke of the spirit of the world, which is contrary to the Holy Spirit. “Jesus, at the Last Supper,” he recalled, “does not ask the Father to remove the disciples from the world,” because Christian life is in the world, “but to protect them from the spirit of the world, which is the opposite. He emphasized, that it is, “even worse than committing a sin. It is an atmosphere that renders you unconscious, leads you to a point that you do not know how to recognize good from evil”.
(Alessandro Di Bussolo, Vatican News)
For some, though, a simplistic definition of “world” and “spirit” has led to a dichotomy in which these realities are isolated from, and do not inform each other. Such thinking may lead us to identify “world” with the “evil” generated by sin or spiritual emptiness.
Evolving theology has confronted this dichotomous perception to help us understand that we come to know God through the sacred reality of the created world we live in.
Thomas Berry says this:
“… we will recover our sense of wonder and our sense of the sacred only if we appreciate the universe beyond ourselves as a revelatory experience of that numinous presence whence all things came into being. Indeed, the universe is the primary sacred reality. We become sacred by our participation in this more sublime dimension of the world about us.”
(Thomas Berry, “The Wild and the Sacred,” in The Great Work)
Such Creation-based spirituality allows us to acknowledge and respond to God’s invitation to transform “the world” by our oneness with Christ, who is the Fullness of Creation.
“Once one understands that the evolving community of life on Earth is God’s beloved creation and its ruination an unspeakable sin, then deep affection shown in action on behalf of ecojustice becomes an indivisible part of one’s life.”
(Elizabeth A. Johnson – Ask the Beasts: Darwin and the God of Love)
Pope Francis, in paragraph 11 of Laudato Si’ writes:
If we approach nature and the environment without this openness to awe and wonder, if we no longer speak the language of fraternity and beauty in our relationship with the world, our attitude will be that of masters, consumers, ruthless exploiters, unable to set limits on their immediate needs. By contrast, if we feel intimately united with all that exists, then sobriety and care will well up spontaneously. The poverty and austerity of Saint Francis were no mere veneer of asceticism, but something much more radical: a refusal to turn reality into an object simply to be used and controlled.
As we consider all these aspects today in our prayer, let us ask for an understanding of God based in deep love and hope for our cosmic truth.
Music: Adoro Te Devote