As Catholics, we’ve really got to enjoy the next year. We’ve got to appreciate the fact that we can effortlessly recite the congregational responses in Mass, and sing the Holy, Holy and Lamb of God without following the words or musical notes.
Because starting on the first Sunday of Advent next year, we won’t be able to do that. When the new Church year begins on November 27, 2011, the 3rd edition of the Roman Missal—the guide that tells the priest and the congregation what to say during Mass—will be implemented.
Announced by Pope John Paul II in 2000, this change will be felt worldwide. With the publication of a new edition of the Latin missal, missals in every language are being retranslated to better adhere to the Latin version.
When reading through the new Order of Mass, the changes at once seem insignificant and massive. Most of the wording is very similar to the current version. But the small changes in syntax, rhythm, tone, and imagery feel considerable for those of us who have recited these words for years and attached great spiritual importance to them. Being able to recite the responses in Mass without effort is a kind of comfort, and a disruption of that habit will be difficult to deal with at first.
The changes in the music will probably be saddest for me. I had wanted to have certain versions (the Mass of Creation) of the Gloria and Sanctusplayed at my wedding, and now I’m not sure that can happen.
Thankfully, the words of the Our Father have been left unchanged, which in my mind is most important.
While I’m not completely happy with the decision to change the missal, I have to remember back to my middle school and high school years, when I complained about the fact that the wording in Mass was always the same. I realized then that because the responses were unchanging, I didn’t think critically about the words I was actually saying. Recitation became a habit that didn’t require critical thinking. While today I don’t have as many issues with the unchanging wording, my middle school perspective can be helpful during this time of transition.
As difficult as the implementation of the new missal may be, we must recognize the positive effects it may have. We will have an opportunity to critically examine the words we are saying, and be forced to work hard to stay engaged during Mass, rather than passively participate like we can now. And the whole purpose of these changes in the first place was to increase our awareness of God in Mass and in prayer.
Whether or not we are frustrated, optimistic, or unsure about the new missal, recalling the Serenity Prayer seems like a good way to move forward:
The Serenity Prayer
God grant me the serenity to accept the things I cannot change;
the courage to change the things I can;
and wisdom to know the difference.
Today, Muslims are celebrating Eid al-Adha, the holiest holiday in the Islamic calendar. It is similar to Christians’ Easter celebrations, in that it is the most important holiday of the year, yet the worldwide festivities and preparations are less extensive than those during the month of Ramadan (which is similar to Christmastime in terms of the scope of celebration.) However, in Mecca, where over two million Muslims have traveled on pilgrimage, or hajj, the celebrations and rituals could not be grander, as I expect is also true in Jerusalem during Easter.
Eid al-Adha celebrates the sacrifice Abraham (Ibrahim) was willing to make when God asked him to slaughter his son (Ismaeel/Ishmael). The story is quite similar to the Christian one, but with notable changes that speak to the differences between the two faiths. In the Bible, the story focuses solely on Abraham, and his willingness to give up his son in order to serve God. We never hear from Isaac, who, at least in my mind, is likely scared and confused. In the Islamic story, the focus too is on Ibrahim, but we also hear from Ismaeel, who is about to be killed. Understanding what his father is about to do, Ishmael welcomes the action, telling his father to kill him if that is God’s will. Luckily, in the end, both boys survive thanks to a ram caught in the bushes sent by God, who is pleased by his followers’ faithfulness.
When I first heard the Islamic version of the story, I was struck by the emphasis on Ismaeel and his willingness to submit to the will of God. His faithful trust in God’s plan is emblematic of the attitude that I’ve witnessed in so many of my Muslim friends and teachers. So often I hear the phrase, “In ‘sha Allah” muttered by my friends in the place where Christians might say, “hopefully.” The Arabic phrase translates to “God willing,” and is used when discussing anything that may happen in the future. My friends work hard to detach themselves from their own wishes and instead try to accept whatever God places in their way. This core quality is even expressed in the name “Islam,” which means “submission to God,” and “Muslim,” literally means “the one who submits.”
A few weeks ago, I participated in the Muslim Students Association annual Fast-a-thon, an event in which Georgetown students fasted in solidarity with their Muslim friends and classmates in order to raise money and awareness for a cause. We fasted from sunrise to sunset, without food or water, as if it were the month of Ramadan (which took place earlier in the year.) At the iftaar meal at the end of the day, I was fortunate enough to give a reflection on fasting and sacrifice in Islam. The following is what shared:
“Hi, my name is Jordan Denari. I’m a member of the Muslim Students Association; I live in the Muslim Interest Living Community on campus; and I’m a Catholic. A lot of people have asked me if I’m converting to Islam, which is not surprising given my involvement. But no, I’m not converting.
However, learning about Islam here on campus has been crucial to my religious growth and has in many ways brought me back to my Catholicism. Through my attendance at and participation in MSA events, I’ve seen the beauty in Islam, which helped me to find the beauty in my own faith, which I had been unable to see for a long time.
Last year’s Fast-a-thon is really where all of that learning began. Two of the biggest things I noticed about fasting in Islam—as I hope you’ve also noticed—are the emphases on sacrifice and community. Fasting from food, drink, and negative thoughts all day for a month is clearly a sacrifice, especially when compared to the less intense forms of fasting I’m familiar with in Catholicism. To my surprise, I quickly realized that Muslims were excited to fast, not only because their sacrifice was giving glory to God, but also because of the sense of community at the iftaar dinners, where Muslims gather together every night to celebrate their daily sacrifices.
I was struck by the power of these themes, and wondered why I wasn’t seeing them in my own faith. That encouraged me to take a closer look at Catholicism and find those themes—sacrifice and community—that are so prevalent in Islam. Through a lot of exploration last year, I found those things, but it was only while reflecting for this talk that I was able to see how similarly these themes intersect in Catholicism as they do in Islam.
That intersection is found in the Eucharist, the communion meal that occurs during Mass, in which we commemorate Jesus’ sacrifice. As Catholics, we too are called to sacrifice as Jesus did by serving the marginalized in our communities in order to bring God’s goodness into the world. Every week, when we gather as a community for the Eucharist, we are celebrating the sacrifices we live out every day in our own way. We may not be sacrificing food or water, but we are sacrificing our own time, our own goals, to follow the will of God. In that way, the Eucharist is very much like the iftaar meal we are sharing in tonight. At both meals we join in community to celebrate the sacrifices we make for God.
Finding this intersection point in the Eucharist makes the communion ritual that much more meaningful for me.
Last year’s Fast-a-thon was for me the unconscious beginning of a process of religious learning here at Georgetown. I hope all of you make this meal a conscious start to your own growth. I encourage you, whether you adhere to a specific faith or not, whether you believe in God or not, to take advantage of the opportunities you have here to learn from people of other faiths. It not only fosters inter-religious and cultural understanding, but it also has the potential to increase your understanding of yourself and God.
I want to thank the Muslim community on campus for its support and for bringing us here tonight. And especially, for helping me become a better Catholic.”
While Muslims today are slaughtering animals in remembrance of Abraham and Ishmael’s sacrifice, I am reminded of the Church’s own ritual slaughtering—the Eucharist—in which Jesus is offered up as a sacrificial animal, so that we, like Isaac and Ishmael, can be spared. Unlike my Muslim brothers and sisters, I don’t have to wait another year to engage in my faith’s sacrificial ritual. Fortunately, I just have to wait until Sunday.
The theme of this year’s Ignatian Family Teach-In is “Prophetic lives: Caminando juntos (Walking together).”
This idea is taken from the words of Oscar Romero, the former archbishop of San Salvador who was murdered while saying Mass in 1980. During the brutal civil war, he advocated for the protection of the poor in his country, but was left unaided by the Church and foreign governments.
“Cada uno de ustedes tiene que ser un profeta./ Each one of you has to be a prophet.” –Oscar Romero
Again, the delegation of Georgetown students was asked to contemplate this quote and the conference theme in anticipation for the IFTJ. Is God calling us to be prophets? And what does that role entail?
I look to Isaiah, Jesus, and Muhammad for guidance in answering these questions.*
All three men were misunderstood in their own era, their words ignored or marked as radical or blasphemous. Isaiah urged the Israelites to turn back to God, but they continued in their sinful ways.
They were outsiders whose positions on issues of God and faith were ahead of their time. Muhammad called for greater increased women’s rights in a world dominated by men, and in polytheistic Arabia he pushed the notion of a single God.
They challenged the status quo, made a community among the ostracized of society, and criticized unjust social structures and practices—always at their own peril and sacrifice. Jesus broke social norms and dined with sinners, ultimately losing his life.
Though their messages were shunned during their own time, looking back, we realize that God was speaking through them, that their messages—which God wanted us desperately to hear—were taking root. Today, billions of people of many faiths revere these men, seeing them as perfect or near perfect examples of a servant of God. Isaiah, Jesus, and Muhammad may have had a difficult time seeing the fruits of the religious and social progress they initiated, but their work was crucial to beginning the process of change.
So can we too be prophets?
Admittedly, we are not as holy as Christ or the founder of Islam, but despite this we are called to fill a similar role. When we see injustice in our communities, we must be the mouthpiece for God, challenging the social, religious, or political status quo. We may be misunderstood, ignored, or even persecuted by those in our society who are afraid of change, but we know that we have the support of God, who is working through us.
Being a messenger of God requires a lot of humility, and a willingness to learn and question. We cannot assume that we as humans can find the solutions to problems on our own. Rather, we must listen to God and discern his message, using our talents to share that message with the community that needs to hear it. We are only the vessel through which God works; in order to be filled, we must empty ourselves. (I take this idea from the prayer, “A Hallowed Space to Be Filled” by William Breault, S.J.)
I see my work as a writer, journalist, and advocate as prophetic work. I believe God has charged me to promote a message of understanding between religious groups, particularly Muslims and Christians, during a time when demonization of “others” is deemed acceptable and goes unchallenged by many. I realize that my positions regarding religion are considered radical by many in my community, and that many are unwilling to listen. Yet I know that my work is important and necessary. “God has created me to do Him some divine service. I may never know it in this life, but I shall be told it in the next,” as Cardinal Newman says in his famous meditation. I am confident that though I cannot see fully the effects of my labor—and never will—God has called me on this path of prophethood.
During times when I’ve doubted what impact I can make, Oscar Romero’s famous prayer has encouraged me to continue, and reminded me of the divine significance of my small contributions.
The Prayer of Oscar Romero
It helps, now and then, to step back and take a long view. The kingdom is not only beyond our efforts,
it is even beyond our vision.
We accomplish in our lifetime only a tiny fraction of the magnificent enterprise that is God’s work.
Nothing we do is complete, which is a way of saying
that the kingdom always lies beyond us.
No statement says all that could be said.
No prayer fully expresses our faith.
No confession brings perfection.
No pastoral visit brings wholeness.
No program accomplishes the church’s mission.
No set of goals and objectives includes everything.
This is what we are about.
We plant the seeds that one day will grow.
We water seeds already planted,
knowing that they hold future promise.
We lay foundations that will need further development.
We provide yeast that produces far beyond our capabilities.
We cannot do everything, and there is a sense of liberation
in realizing that. This enables us to do something,
and to do it very well. It may be incomplete,
but it is a beginning, a step along the way,
an opportunity for the Lord’s grace to enter and do the rest.
We may never see the end results, but that is the difference
between the master builder and the worker.
We are workers, not master builders; ministers, not messiahs.
We are prophets of a future not our own.
Questions for reflection: Do you see yourself as a prophet? What message has God given you to convey?
Additionally, you may be interested in a recent article by Jesuit James Martin about how we can follow the example of the saints.
*My Biblical history is lacking so if I made any mistake in recounting the lives of the three prophets please let me know.
In preparation for the Ignatian Family Teach-In, the largest gathering of Jesuit institutions in the country, which will be held on Georgetown’s campus this weekend,
other Georgetown students and I have been contemplating the words of Jesuits and Catholics who call for a “faith that does justice.” At the conference, we will discuss social justice issues and how we can use our faith and education to inform our actions and change unjust systems.
Yesterday, we were asked to reflect over the following prayer, which became one of my favorites after I encountered it during the end of my senior year of high school.
“Nothing is more practical than finding God,
that is, than falling in love in a quite absolute, final way.
What you are in love with,
what seizes your imagination
will affect everything.
It will decide what will get you out of bed in the mornings,
what you will do with your evenings,
how you spend your weekends,
what you read, who you know, what breaks your heart,
and what amazes you with joy and gratitude.
Fall in love, stay in love, and it will decide everything.”
-Pedro Arrupe, S.J.
This prayer makes clear that God is a part of our deepest desires, and that by pursuing what we love, we are also pursuing God. That pursuit can manifest itself in the smallest daily tasks or in a life-long personal mission; either way, when we are passionate about something, we are further engaging in our relationship with God. God provides us with particular gifts and interests, and through them, draws us to closer relationship with Him and His people on earth.
The prayer also speaks of the power of our passions and the practicality of following and embracing them. When our passions find us, we shape our life around them, making our lives more constructive and worthwhile. We are going to be more excited about our day-to-day lives, and get more accomplished, if we act in accordance with our passions. Ignoring our passions—despite how lofty our goals may be—is counterproductive. We can get more done, even when the job is difficult, when we enjoy it.
Above I said that “our passions find us,” not that “we find our passions.” There is a clear distinction between these two statements, and my mom helped me realize that. We can’t seek out passion about something; it simply appears (quickly or gradually) in our life, and there comes a time when we can no longer go on in our daily lives without relating everything back to that one thing that strikes our attention and excites us. The ways in which we become passionate about these things are not really in our control; we may not even be proud of the ways that our passion was fostered within us. But God reaches us in whatever way He can, working even through our sins and shortcomings. While these ways our passion was conveyed to us are clearly important—they have shaped us into who we are—they do not have to dictate how we move forward. What is important is that our passion has found us at all; the methods are secondary. It is now our job to embrace this passion, no matter how we received it, and use it to promote good in the world.
I’ll end by speaking a bit about another piece of writing Fr. Pedro Arrupe, who
penned this prayer. He also delivered the famous “Men and Women for Others” address, which reinforced what Jesuit education is all about—learning in order to act. Learning is not something we do for ourselves, but something for God and for our fellow human beings, and we have a responsibility use our education to challenge and remedy the unjust systems that plague our society. Whether at the Teach-In this weekend, in college-life, or in other arenas of education, we must remember that our learning is not the end; it is rather an important means.
This is the message of Arrupe: It must be our goal in life to find the place where our responsibility to serve and our passion converge. Then we can begin to play our part in fostering the Kingdom.
Questions for reflection:What is your passion? How did it find you? How to you plan to put your education into action?
Since today is election day, I thought it was appropriate to publish this short post. As I seem to always be saying, I hoped to accompany this up with a longer reflection, but this short bit will suffice for now.
The following podcast (“Restoring Civility: An Evangelical View”) is again from my favorite radio program, On Being, and discusses the need for a return to civility (or sanity, as some this weekend have put it) in our political and social interactions. A scholar of Christian ethics and president of Fuller Theological Seminary, Richard Mouw discusses the importance of trying to understand others’ perspectives, even when we may disagree. He also stresses that we must not let fear dictate our responses to legitimate concerns and problems.
Thoughts from Mouw:
Richard Mouw on Jesus as a model: “I think that Jesus is a model of convicted civility. I mean… the murmuring against him that we read about in the Gospel accounts is that this is a person who associates with harlots and with corrupt tax collectors and…other “sinners” in the culture. And yet it’s very clear that Jesus did not approve of prostitution or of compliance with the economic practices of the Roman Empire. So it is a clear case where Jesus reached out to people, but in none of that was he sacrificing convictions about what is right, what is good, what is true. And some of his harshest judgments were for people who were very condemnatory toward other people and not aware of their own sin, not aware of their own shortcomings.”
Mouw on our tendency to create false enemies: “It’s so easy when you’re afraid to…create an enemy that may not be the enemy that you think the person is.” In the program, he specifically talks about Muslims and homosexuals as these “false enemies” we’ve created.
Mouw on responding to our concerns and promoting our convictions: “We have to be very careful that we not sin in the process of expressing and acting upon those concerns.”