p {text-indent: 12px;}
"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, con
cerning the word of life -- the life was made manifest, and we saw it, and testify to it ...." I John 1:1-2 (RSV)

"After his resurrection the disciples saw the living Christ, whom they knew to have died, with the eyes of faith (oculata fide)." Thomas Aquinas, Summa Theologica, III, 55, 2 ad 1, as quoted in D. M. Stanley, Jesus in Gethsemane (New York, Paulist Press 1980).

Friday, December 12, 2014

Missionary Disciple

Abram K-J has  this  wonderful Advent post  on Jonah and included this painting.  Jonah no doubt had the heart of a missionary, but he gets depressed at Nineveh where he finds missionary success. Jonah is a great story of the love of God.  
Jonah into Sea
Jonah  Thrown into the Sea, by Peter Paul Rubens (1577–1640)

This all brings to mind Pope Francis' teaching on the missionary disciple.    All believers are called by God to reach out. It's difficult and there will be times when the missionary wants to give up, like Jonah did, but the presence of God is in the mission.

Sunday, December 7, 2014

Making Events Present

If you use the "search" on this blog there are several posts on anamnesis (remembering).  As God's people  gather in worship God comes with memories of his mighty acts, events which become present in liturgy.  Because God is in eternity, this is more than a re-representation of past events.

Sarna says this about remembering in his comment on Exodus 2:24: 

The Hebrew stem z-k-r connotes much more than the recall of things past. It means, rather, to be mindful, to pay heed, signifying a sharp focusing of attention upon someone or something. It embraces concern and involvement and is active not passive, so that it eventuates in action. As Menaḥot 43b has it: “Looking upon leads to remembering, and remembering leads to action.”

Remembering leads to action.  How does this happen?   The worshiper relives the events, as described in Sarna's notes to Exodus chapter 13:

This section continues the process of historicizing existing institutions by reinterpreting them in terms of the Exodus experiences. The revitalized ancient rituals, now charged with new historical meaning, serve to perpetuate the memory of those events by making them living realities for succeeding generations.

Nahum Sarna,   The JPS Torah Commentary: Exodus שמות (Jewish Publication Society, 1991).