Listening for God's Voice

 Request from a group for women, “The Well,” in the parish: We would like to read out your testimony on how you learnt to hear and discern God’s voice for yourself and your advice for women starting to seek God’s voice.

Hi everyone

I do not think a personal testimony or narrative would be helpful as everything is 20/20 in hindsight. Much of what happens is chaotic and random but only makes sense when, like the prodigal son I, “come to myself.” (15: 17) The risk of testimonies is that they often understate the timeline in which individuals wrestle, fail, fail and struggle while highlighting the Transfiguration moment. If you want to hear a personal testimony, I am happy to appear in person and answer questions. For the moment, I will simply give a few pointers that I feel may be useful to learning how to hear the voice of God in your life:

The first step, as I see it, is as St Augustine would term it “holy desire.” I need to desire God and want to be holy. This means reorienting my desire away from lesser goods and shallow desires. The ultimate good is God. The source of desire is the heart. So, my heart needs a posture that searches for God: “Ask and it will be given you; search, and you will find; knock and the door will be opened.” (Mt 7: 7-8)

Having done this the mind and heart need to be cleared of distractions and interference so as to prepare the heart for God. Acknowledging sin, hurts and areas of unforgiveness is important. By bringing these to light we are not controlled by them. When I realise that my actions can be triggered by emotional wounds or subconscious flight or fight reactions, I can expose them to the light of God’s truth since: “… but sin is not reckoned when there is no law.” (Rm 5: 13) My sinful condition means that: “For I do not do the good I want, but the evil I do not want is what I do. Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.” (Rm 7: 19-20) Having arrived at the point where I realise my helplessness in the presence of my own sin I am open to receiving God’s mercy for what it really is: “Who will rescue me from this body of death? Thanks be to God through Jesus Chrost our Lord!” (Rm 7: 24-25)

Coming to God’s mercy through the sacrament of penance is only the start. If the house is clean but left empty the demons will return worse than ever: “Then it (the unclean spirit) goes and brings seven other spirits more evil than itself, and they enter and live there; and the last state of the person is worse than the first.” (Lk 11: 25-26) The house needs to be filled with prayer. The structures of prayer, especially as the start of the day and the end help us to be mindful of what we intend to do and what has actually happened. This process is could the “conscience examen” in the Ignatian tradition.

As I pray and monitor the movements of my heart throughout the day and week, I can learn more about myself. As I clear the static in my mind from useless distractions and petty addictions, I begin to see things differently. In the movements of my heart, I want to please the Lord and to follow him. In this way desire leads to action. As I listen to my heart I am attentive to the promptings of the Holy Spirit. The questions is – how do I know that the prompting is from God and not my sinful and self-indulgent desires?: “You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasures.” (James 4: 4-5) I would give the following advice on this score:

1.      Begin by pledging yourself to serve God and his mission.

2.      Ask the Holy Spirit or Our Lady to guide you as you go about your daily life. Be alert to the movement of you heart as you work, play and rest.

3.      Accept that the answer on occasion will be “No”: “Three times I appealed to the Lord about this, that it would leave me, but he said to me, ‘My grace is sufficient for you, for power is made perfect in weakness’.” (2 Cor 12: 8-9)

4.      Understand that when God prompts you, the prompt will not come from you and you will most often be surprized or have objections: “How can this be, since I am a virgin?” (Lk 1: 34)

5.      You will not know what the end result will be of the action you are asked to undertake. God gives you a guide and not a map: “… for we walk by faith, not by sight.” (2 Cor 5: 7)

6.      Do not be discouraged by periods of frustration or rebuff: “When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; so, passing Myasia, they went down to Troas.” (Acts 16: 7-8)

7.      The prompt will be gentle but insistent, if it is of the Holy Spirit, while prompts from Our Lady will tend to be directive and even demanding: “Do whatever he tells you.” (Jn 2: 5)

8.      If it is of God. When you act, the object of your activity will say to you: “How did you know?” or other doors will immediately be opened leading to further opportunities: “When they arrived, they called the church together and related all that God had done with them, and how he had opened the door of faith for the Gentiles.” (Acts 14: 27)

9.      As you grow in trust and obedience you will be attacked by doubts and misgivings which originate from the evil spirit: “And we do this so that we may not be outwitted by Satan, for we are not ignorant of his designs.” (2 Cor 2: 11)

10. Returning to prayer and spiritual direction will help you to deal with the efforts of the evil spirit to thwart God’s work in you: “Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God and he will draw near to you…” (James 4: 7-8)

The Ignatian discernment of spirits can be a helpful and practical guide to listening to God’s voice. The fundamental principle is: when I am doing good, I cannot be doing bad. The consolations of the good spirit are enduring whiles the desolations of the good spirit make me sad for my sins and lead me back to God. The consolations of the evil spirit are short lived, while the desolations of the evil spirit lead to despair, brokenness and self-condemnation. If I feel desolation while I am doing something holy, such as saying the rosary or attending Mass, I know that the desolation is of the evil spirit. In such cases, I will be making progress in holiness, so I need to double the prayer or devotion to advance further in faith and confound the evil one.

In listening to God, I have to put my trust in Him. The doctrine of St Catherine of Siena regarding the “mystical marriage” is helpful in this regard. I look to meet the needs of the heavenly bridegroom while forgetting my own, since I trust implicitly that he will meet my needs. St John the Baptist puts it this way: “he must increase, but I must decrease.” (Jn 3: 30) St Paul writes: “Beloved, I do not consider that I have made it my own (the resurrection), but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.” (Phil 3: 13-14)

The result will be that by listening to God others will come to know and love Him on their own account and our testimony recedes in importance as we all rejoice in the presence of the one who has saved us: “They said to the woman, ‘It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the saviour of the world.’ (Jn 4: 42)” For ourselves we come to know that Christ who loved us and gave himself for us is the motivation to live and understand the meaning of existence through the lense of God’s saving love: “For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died. And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them.” (2 Cor 5: 14-15)

 

Further reflections on priest as icon of Christ

 When considering the posture of the priest in the Eucharist it occurs to me that he must be seen in the context of the other symbols of Christ within the space. The following reflection is not rigorously academic as I have not bothered with footnotes. Readers will however recognize many of the references from Vatican II and elsewhere.

The starting point is the presences of Christ in the liturgy. Jesus is present in the Word, the priest, the Blessed Sacrament and the people as well as in the sacrament. It is Christ who baptizes, confirms, forgives sins, office the sacrifice, etc. It is a given, therefore, that the priest does not act in his own name or for his own purposes, He is obedient to the law by enacting the liturgy according to the texts and actions given him by the Church. His personal sanctity is not relevant for the validity of the sacramental action, although his sinfulness can impede the effectiveness of the sacrament due to scandal. Hence the formulation ex opere operato which prevents us from lapsing into the heresy of Donatism, as condemned by St Augustine. 

Acting in persona Christi capitis, in the person of Christ the head, the priest represents the person of Christ in the liturgy which is different not just in degree but in essence. The reality of the People of God is given expression in the images of the Mystical Body of Christ and the Bride of Christ. Therefore, he is not seen in isolation just as the head is part of the body and the bride is inextricably joined to the groom. The priest should therefore celebrate the Mass at least one member of the faithful present. This would have been the case in the pre-conciliar liturgy as the server would always be present to respond to the prayers on behalf of the people. 

When we consider the Holy Eucharist we also need to note that it has three aspects, according to Pope St John Paul II, those of: sacrifice-sacrament, presence-sacrament and communion-sacrament. I think these aspects coincide with crucifix, tabernacle and altar. In the traditional arrangement of churches, even after Vatican II, these symbols relate to each other with the altar in front with the crucifix on the wall behind it and the tabernacle located beneath or near to it. This is not a juxtaposition of symbols - it happens to be one symbol. The priest is then located, during the Eucharistic Prayer in the midst of these.

In addition to the crucifix on the wall there is for some an altar crucifix which faces towards the priest as he presides at Mass. Some see this as purely "devotional." I disagree, as I see the altar crucifix sending a message to both the priest and the congregation that the people and the priest are both facing liturgical east which is towards the Cross. We also need to be mindful that the Eucharistic Prayer is prayed to the Father and not to the congregation. The Mass goers are joined with the priest -they are not prayed to and they are not praying to him!

Having mentioned all of this, we can then look at the priest as he celebrates the Eucharistic Prayer with arms extended. To me there are two relevant postures. the first is the classic orans position with arms directed slightly forward, elbows bent, with hands separated and palms almost facing upwards. This is the classic Jewish stance of prayer. It can also be used to gesture towards the people inviting their participation in the prayer. The second position is with arms lifted to the side of the priest, elbows bent with wrists and palms facing the people. This is the image of a man crucified with his wrists attached to the cross beam, yet there is no cross.

The image of the crucifix is the image of Christ crucified but the image of the priest standing with arms in the crucifixion position is that of the Risen Christ, victor over sin and death: "Then I saw between the throne and the four living creatures and among the elders a Lamb standing as if it had been slaughtered..." (Rev 5: 6). We can also think of Moses holding out his arms in battle against the Amalekites: "Aaron and Hur held up his (Moses') hands, one on one side, and the other on the other side; so his hands were steady until the sun had set," (Ex 17: 12) We can see in this image, with the crucifix as the backdrop, an image of the risen Christ leading his people using the person of the priest. In some ways it can be seen as an Ascension moment because the people will, after the conclusion of the eucharistic action, dismissed to continue the work of the Master: "While he (Jesus) was going and they were gazing up toward heaven, suddenly two men in white robes stood by them, 'Men of Galilee, why do you stand looking up toward heaven? The Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven'." (Acts 1: 10-11) The sacrament of the Eucharist is indeed sacrifice, presence and communion but also within the action of the Mass, ascension.

As a result, the priest ensures that the presence of Christ is the Eucharist is, in fact, a dynamic one. We are not stranded on Good Friday, rather we look forward also to the Second Coming of our Lord that fills us with expectation and hope, while we endure this "valley of tears." We can hear this in the embolism prayer after the Our Father: "Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Saviour, Jesus Christ." As a pilgrim people the congregation has before their eyes the image of victory over sin and death to draw them closer to the heavenly Father.

 

23rd Sunday in Ordinary Time

 Jesus tells his disciples: "For where two or three are gathered in my name, I am there among them." (Mt 18: 20) It is clear from his ministry that Jesus liked small numbers. He sent out the Twelve (Mk 6: 7) and later other disciples (Lk 10: 1) in pairs to proclaim the Kingdom. Jesus takes three apostles, Peter James and John with him on two occasions, the Transfiguration (Mt 17: 1) and in the Garden of Gethsemane (Mt 26: 37). The promise of the resurrected Lord is: "And remember, I am with you always, to the end of the age" (Mt 28: 20). The Lord is not absent. He is with them in their mission: "And they went out and proclaimed the good news everywhere, while the Lord worked with them and confirmed the message by the signs that accompanied it." (Mk 16: 20) In the Book of Acts Peter heals not in his own name but in the name of Jesus: "I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk." (Acts 3: 6) As it was for the first disciples, so it is for us. When we gather in the Lord's name and obedient to his will, we can be assured that he will guide us through the Holy Spirit to continue the mission of the Kingdom and ultimately receive its reward.

Our Lady,Queen and Mother cf. Queenship of the Blessed Virgin Mary

 I noticed recently that there was a diversity of description of the Memorial which occurs on the eighth day after the Solemnity of the Assumption of the BVM. In the Divine Office it is described as "Our Lady, Queen and Mother" while in the Roman Missal the title given is "The Queenship of Mary." The significance of this is perhaps incidental since, in the Collect, we pray: "O God, who made the Mother of your Son to be our Mother and our Queen, graciously grant that, sustained by her intercession, we may attain in the heavenly Kingdom the glory promised to your children." Nevertheless, this difference has prompted me to reflect on the significance of our Lady under those respective titles.

Occurring eight days after the Assumption of the BVM the Memorial teases out the significance of that mystery. We see a similar dynamic in the Octave Masses after Christmas - Mary Mother of God and Easter Sunday - Divine Mercy Sunday. On each occasion the former teaches us of the event itself, and the latter speaks of the implications of the feast for us. As we heard in the Collect for the Queenship of Mary the glory of the Assumption is also held out to us. We hope and pray to become as Our Lady is. The dual title of Queen and Mother connect this feast day with other liturgical feasts so that we can deepen our insight and appreciation of the present mystery. In terms of Queen, we can look at: Our Lady, Help of Christians, the Immaculate Heart of the BVM, Our Lady of Mount Carmel, the Assumption of the BVM, the Nativity of the BVM, the Most Holy Name of Mary, Our Lady of the Rosary, the Presentation of the Blessed Virgin Mary and the Immaculate Conception; in terms of Mother, we can look at: Mary, the Holy Mother of God, The Presentation of the Lord, the Annunciation of the Lord and Mary, Mother of the Church. Some feasts reflect both aspects such as Our Lady of Guadalupe, Our Lady of Lourdes and Our Lady of Fatima.

When we contemplate of our Lady as Queen, I propose, we understand her in the glory realized in her glorious Assumption and her coronation as Queen of Heaven, as we pray in the last two glorious mysteries of the rosary. Her queenship is prophesied at the Annunciation when the angel Gabriel tells her: "And now, you will conceive in your womb and bear a son, and you will name him Jesus. he will be great, and will be called the Son of Most High, and the Lord God will give him the throne of his ancestor David. he will reign over the house of Jacob forever, and of his kingdom there will be no end." (Lk 1: 31-33) The glory is depicted in the last book of the Bible: "A great portent appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars." (Rev 12: 1) This is similar to the image imprinted on the tilma of Our Lady of Guadalupe. The Queenship of Our Lady is intimately connected with her motherhood since: "She was pregnant and was crying out in birth pangs, in the agony of giving birth." (Rev 12: 2) Nevertheless, this aspect stresses how God raises her up and gives her the highest place in his heavenly kingdom: "... for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; for the Mighty One has done great things for me, and holy is his name" (Lk 1: 48-49) and "blessed is she who believed there would be a fulfillment of what was spoken to her by the Lord" (Lk 1: 45).

When we contemplate Our Lady as Mother, we can understand her suffering, as well as moments of uncertainty or confusion: "... and a sword will pierce your own soul too" (Lk 2: 35), "Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety" (Lk 2: 48), "Then his mother and his brothers came to him, but they could reach him because of the crowd" (Lk 8: 19), "His mother said to the servants, 'Do whatever he tells you' " (Jn 2: 5), and "When Jesus saw his mother and the disciples whom he loved standing beside her, he said to his mother, 'Woman, here is your son.' Then he said to the disciples, 'Here is your mother'." (Jn 19: 25-27) 

The last reference is important in helping us to understand the connection between suffering and glory. The Entrance Antiphon for the Memorial is derived from Psalm 45: "... at your right hand stands the queen in gold of Ophir" (Ps 45: 9) This reminds us that the queen in question is not the spouse of the king but is, in fact, his mother. However, we know from the trial of Jesus in front of Pilate that: "My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews" (Jn 18: 36). Thus, Jesus, enthroned on the Cross and crowned with thorns, has his mother stand at his right side at the foot of the Cross, arrayed in sorrow. The prophecy of Simeon is thereby fulfilled. It is only through the Resurrection of her Son that Our Lady will find her own prophecy fulfilled from the Magnificat: "He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. he has brought down the powerful from their thrones and lifted up the lowly; he has filled the hungry with good things" (Lk 1: 51-55) The story concludes, in eternity, as the mother, united with her Son, joins him in his risen glory and is arrayed in gold, seated at his right hand. We can now more clearly see the contrast between the first Eve and the second. The first Eve started in Paradise and through disobedience ends in exile and disgrace, while the second, begins in lowliness and humility, and through obedience, ends in glory and majesty.

What about us? What about the Church? We can be mindful of the Psalm 45: "The princess is decked in her chamber with gold-woven robes; in many coloured robes she is led to the king; behind her the virgins, her companions, follow." (Ps 45: 12-15) This psalm which is described as an "Ode for a Royal Wedding" can be applied to the Church, which is presented to Christ, the Bridegroom and heavenly King. The relationship between the Church and Christ is described by St Paul as an analogue to marriage: "This is a great mystery, and I am applying it to Christ, and the church." (Eph 5: 32) St Paul is anxious to present the bride Church to her heavenly husband: "... Christ loved the church and gave himself up for her, in order to make her holy by cleansing her with the washing of water by the word, so as to present the church to himself in splendor without a spot or wrinkle or anything of the kind - yes, so that she may be holy and without blemish." (Eph 5: 25-27) This state of affairs will only come in the heavenly realms: "For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed will be death" (1 Cor 15: 25-26). That is, when the bride, which is the Church, will be presented to the heavenly bridegroom in the fulfillment of God's plan of salvation: "Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride for her husband" (Rev 21: 1-2) and: "Then one of the seven angels who had the seven bowls full of the seven last plagues came and said to me, 'Come I will show you the bride, the wife of the Lamb'....'." (Rev 21: 9)

My conclusion is that we can only understand the mystery of our Blessed Mother if we contemplate her as Queen and Mother and do so in the context of the Church. The preface from the Solemnity of the Assumption sums this up admirably: "For today the Virgin Mother of God was assumed into heaven as the beginning and image of the Church's coming to perfection and a sign of sure hope and comfort to your pilgrim people; rightly you would not allow her to see the corruption of the tomb since from her own body she marvelously brought forth your incarnate Son, the Author of all life."

 

    

22nd Sunday in Ordinary Time

 Jesus responds to Peter's remonstrations: "Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things." (Mt 16: 23) What does it mean to be a "stumbling block"? In Ezekiel we read: "Certain elders of Israel came to me (Ezekiel) and sat down before me. And the word of the Lord came to me: Mortal, these men have taken their idols into their hearts, and placed their iniquity as a stumbling block before them; shall I let myself be consulted by them?" (Ez 14: 1-3) Perhaps we can use this text to understand how Peter's objection to the Passion, reasonable on the face of it, is actually to have taken an idol into his heart. The idol is worldly glory and success. The error is to think that the glory of the resurrection can be achieved without suffering. Other responses to the Passion are equally wrong and also involve Peter - denial of Jesus: "Truly I tell you, this very night, before the cock crows, you will deny me three times" (Mt 26: 34) and, falling asleep to the challenge of staying with the Lord in his hour of need: "So, could you not stay awake with me one hour? Stay awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak." (Mt 26: 40-41)

Sin, Death and the Assumption of the BVM

 In the Book of Genesis God tells Adam: "You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you will die" (Gen 2: 16-17) This instruction is reported, by Eve, to the serpent: "God said, 'You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die'." (Gen 4: 3) There does seem to be some uncertainty here as to whether eating of the fruit will cause instantaneous death or merely in the future. It is possible that there is a translation issue due to the verbal constructions of Hebrew which, I am told, does not have a dedicated future tense. This leads to the prophetic present where a meaning can be both in the present and referring to the future, e.g. "Look, the young woman (Gk virgin) is with child and shall bear a son, and you will name him Immanuel." (Is 7: 14). In any event the serpent replies, calling God a liar: "You will not die." (Gen 3: 4) Yet Adam does die, even though it is at the age of nine hundred years (Gen 5: 5). There is no biblical record of when Eve died.

It is clear, from the biblical account, that the Fall has implications both physically and spiritually for the couple who have eaten of the forbidden fruit. To Eve: "I will greatly increase your pangs in childbearing; in pain you shall bring forth children, yet your desire shall be for your husband, and he shall rule over you." (Gen 3: 16) To Adam God says: "... cursed is the ground because of you; in toil you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you and you shall eat the plants of the field. By the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; you are dust and to dust you shall return." (Gen 3: 17-18) The phenomenon of death is brought about through sin: "Therefore, just as sin came into the world though one man, and death came through sin, and so death spread to all because all have sinned..." (Rm 5: 12) Paul also tells us that the end of sin is death: "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." (Rm 6: 22)

Our Lady, the Church tells us as dogma and she testifies to herself in her apparitions to St Bernadette at Lourdes, is the Immaculate Conception. She was not affected by Original Sin and consequently not subject to the curses brought about through that act of disobedience. As a result, her ability to respond obediently to God's will for her was not impeded by the weakening of the will and the distortion of the intellect, brought about by Original Sin and continuing in concupiscence for those who are baptized. It means that she is not affected by death in the same way that the rest of the human race is. Hence, the Eastern Churches talk about the Dormition of Our Lady since she fell asleep. She did not die in the sense that we know it with the dissolution of the body and separation of body from soul.

Born from the womb of the Immaculate Conception and conceived by the Holy Spirit, Jesus was also not affected by Original Sin, which is hereditary. Nevertheless, he is fully human: "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin." (4: 15) It is through him that the curse of unending death is overturned: "For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so will all be made alive in Christ." (1 Cor 15: 21-22) It is on account of his resurrection that we long to be freed from the sentence of death and corruption brought about through sin: "... for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the glory of the children on God." (1 Cor 8: 20-22).

Our Lady was not only free of Original Sin but in her obedience to God she was free from personal sin. She is Immaculate in her conception and in her personal conduct. This is all brought about through the plan and grace of God. however, her freedom remained. Her "fiat" - "Here am I, the servant of the Lord; let it be with me according to your word" (Lk 1: 38) - is a constitutive element of the life of the Church. In her person she serves, as the Preface for the Assumption states: "... as the beginning and image of your Church's coming to perfection." Her glorification, body and spirit, we pray will also be ours as a fulfilment of God's salvific plan: "We know that all things work together for good for those who love God, who are called according to his purpose. For those whom he foreknew he also predestined to be confirmed to the image of his Son, in order that he might be the firstborn within a large family. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified." (Rom 8: 28-30) 

What else can we say of the Assumption of Our Lady? What does this glorification look like? St Paul reassures the Thessalonians that all of the faithful will ultimately be joined with the Lord in a resurrected state whether they are alive or dead when he returns in glory: "For the Lord himself, with a cry of command, with the archangel's call and with the sound of God's trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air, and so we will be with the Lord forever." (1 Thess 4: 16-17) In my opinion, if we look at the Shroud of Turin, we can see how the body, wrapped in the linen cloth, de-materialized leaving behind the three-dimensional image left on the tendrils of the linen. If Our Lady had been wrapped in a linen cloth after she "fell asleep" we would have similar artifact with her image imprinted on it in a three-dimensional photographic negative. She experienced this grace, to share fully in the resurrection, on account of her sinless state which precluded the consequences of physical death. Thus, crowned as Queen of Heaven, the lowly "handmaid of the Lord" is able to intercede for all those of her children in the Church who call upon her, asking for her aid.

21st Sunday in Ordinary Time

 Today we hear one of the most celebrated episodes in the Gospel of Matthew - the confession of faith by Simon son of Jonah, the fisherman, henceforth known as Peter, (Gk. Cephas). My attention, on this occasion, is drawn to Jesus' question: "Who do people say that the 'Son of Man' is?" (Mt 16: 13) The Son of Man is not just a way of saying "human being" it also refers to a reference in Daniel 7: 13-14. This figure is portrayed coming on the clouds of heaven into the presence of God. He is glorious: "To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him..." (Dan 7: 14) It is also an expression used 80 times in the Gospels, largely as a self-refence by Jesus. At this point it is ambiguous as to who is in question. The disciples respond by reporting a range of opinions currently in circulation, we expect, about Jesus. The next question is more direct: "But who do you say that I am" (Mt 16: 15) Simon takes the bait: "You are the Messiah, the Son of the living God." (Mt 16: 17) Taking a sneak peek at the Gospel for next week Jesus is preparing the disciples for the fact that his fate, in the short term, will be anything but glorious. Jesus appears to make a distinction between himself and the Son of Man in Daniel. There will be no glory without the cross. Likewise, for us as missionary disciples, there will be no glory without suffering: "A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household!" (Mt 10: 24-25)