I showed this study to a friend of mine and his response was, “only 27%? That’s not bad.”
Yes, it says 27%; but that’s 27% of people that are so stressed that they “CANT FUNCTION!” The numbers for debilitating to distracting daily stress range 60 to 80%. Politics, the economy, the environment, personal relations, job security, educational opportunities, and so many more reasons were given as the sources of fear and stress. In a world that is breeding chaos and uncertainty, how do we find peace? (see full report here: https://www.apa.org/news/press/releases/stress/2022/concerned-future-inflation ) Anxiety or Peace: It’s Your Choice To find the answer to this question we start with St. Paul. While Paul was in prison in Rome, facing probable execution, he wrote a letter to the Church in Phillipi. Paul, more that most, had legitimate reasons to be anxious, but he wrote to comfort the Philippians in their need. In Philippians 4:6, Paul wrote, “Do not be anxious about anything,” implying that anxiety was a choice. Paul reminds the Philippians, and us, that living in this world will present challenges and unavoidable confrontations. The reality of living is to be in conflict; the question is how we will deal with this truth. So, how do we get “the peace that surpasses all understanding” that Paul speaks about? Paul directs us to call on God through prayer. We can turn to a lot of different people or places or philosophers to try to get help with our anxiety. The best place is to turn to God. Like all things, calling on God is a choice, we decide what call we make. We can make a call to Google, or artificial intelligence, or some book that we have read, or some person. Or we can turn to God in prayer and call out for help and comfort. We know that anxiety is created in us as we respond to events around us. Our response is the root of fear and anxiety: by choosing God in prayer, peace becomes the possible outcome of our choice. Communion and fellowship with God leave no room for anxiety! Picture a raging storm around a mountainous rock-face, anywhere up in the highest peaks. In the middle of that rock-face, is a crevice, which extends far enough into the rock to enable a bird to sit on her clutch of eggs in a firmly secured and comfortable nest without so much as a puff of air ruffing her feathers. The storm is raging all around her, but here she sits, in absolute peace and quiet, patiently waiting for the storm to pass. I would suggest that this illustration describes the peace that surpasses all understanding that God promised. Peace is not the absence of war, turmoil, and trouble, as the prophet Isaiah promised. It is in the midst of a raging storm that Isaiah references, the days of God’s people during the terrifying Assyrian aggression in Isaiah 9. Isaiah promises a Son, given by God and being born into the human world; specifically, the Jewish world (Isaiah 9:6). The phrase “unto us a Son is given”, in the Old Testament emphasizes a unique gift of God. In Isaiah 9:6 this Son is given four names: Wonderful Counselor (Pele-Yoeitz), Mighty God (El-Gibbor), Eternal Father (Avi-Ad), Prince of Peace (Sar-Shalom). These four names are all used elsewhere in the book of Isaiah and in each case, they are used of God, never of man. For example: the name “Prince of Peace”: Isaiah 26:3 says “The steadfast of mind you will keep in perfect peace…” The object and subject of the sentence is God’s self. Again, in Isaiah 26:12 the work of peace is attributed to God: “Lord, you will establish peace for us…”. Indeed, in the Book of Isaiah, the title “Prince of Peace,” always refers to God and the works of God. Isaiah 9:6 presents us with a Being who is both God and man. Isaiah 9:7 shows us that this person is the Messiah of Israel: He is to sit upon the throne of David. Isaiah 9:7 is a reaffirmation of the Davidic covenant. In the Davidic covenant, God promised David four things:
So, how do we get “the peace that surpasses all understanding” that Paul speaks about? Like the bird, sitting comfortably in her nest in the midst of the storm, believers in Christ know that, because of sin, the storms will always rage around us. We know that we are unable to manufacture peace in a world where there is no real peace. We seek a peace beyond and above the world; we seek peace from God, through the sacrifice of Christ. Prayer is the key to peace, but in truth, the peace we seek and can receive, is simply a byproduct of the real action of prayer. Prayer is the path to intimacy, the conversation of love—with Jesus. The closer we get to Jesus the greater our peace and eventually, a peace which is not affected by the world we live in. Our peace is from God, which is freely given and absolute, though we may not understand it. Our familiar New Revised Standard translation of Philippians 4:6-7 says, Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. I love the Passion Translation; live through these words and be at peace. Philippians 4:6-7 The Passion Translation (TPT) Don’t be pulled in different directions by the world or worried about anything. Be saturated in prayer throughout each day, offering your faith-filled requests before God with overflowing gratitude. Tell him every detail of your life, then God’s wonderful peace that transcends human understanding, will guard your heart and mind through Jesus Christ. In the peace of Christ, Fr. Bill†
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I am feeling blue, Sarum Blue that is.
Prior to A.D. 313 when Constantine was recognized as Emperor, Christianity was an illegal religion. Misunderstood and persecuted, Christians worshipped in secret and suffered in public. When Constantine ascended to the throne, he proclaimed Christianity the preferred religion (as he had become a Christian) and made the persecution of Christians illegal. Additionally, he helped spread the religion by bankrolling church-building projects, commissioning new copies of the Bible, and gathering theologians from all over the world to record the faith’s doctrinal proclamations. Until 313, there was no universal date or even the formal celebration of Christmas. Notable Church Fathers such as Origen (d.255), St. Irenaeus (d. 202), and Tertullian (d. 220) do not include Christmas or its date on their lists of feasts and celebrations. After Constantine’s proclamation the church began to recognize existing practices and establish dates and celebrations for important events of the faith. During this time, the church fixed the date of Jesus birth as December 25th based on the supposed event of the Annunciation nine months earlier on March 25th. In A.D. 354 a record was found of church Bishops in which was written: "25 Dec.: natus Christus in Betleem Judeae"—December 25th, Christ born in Bethlehem, Judea. Subsequently, this is recorded as the first celebration of Christmas, December 25, 336. Once December 25 became Christmas, the period prior to the celebration evolved in significance as a time of preparation. Advent means “coming or arrival,” and the reason for the season is anticipation and preparation for the birth of the Christ child and His second coming. In these years of the early church, Advent was also a season for candidates to prepare for church membership through Baptism. As the seasons of the church were further solidified, purple was the logical color for Lent based on two points: first, during His passion, Jesus was dressed in a purple robe. This robe (presumably) belonged to Herod, as the purple color represented royalty and royal authority. Second, Jesus was proclaimed (mockingly) as the King of the Jews, an ironic proclamation as Jesus is the King of kings and Lord of lords. The Lenten purple is a blood purple or maroon purple. Advent also used purple laced with blue to represent the Birth of the New King. By the eighth century, the Mozarabic church in the east was using “sarum blue” as the color of Advent as were members of the western church by the eleventh century. The Sarum Rite (liturgical rite of the established church prior to the Reformation) was the original basis for the liturgy of the Anglican Book of Common Prayer and where Sarum Blue was used for the color of Advent. Early art shows church leaders in ornately decorated blue robes. Shades of blue symbolize royalty, the coming of the King, hope, the night sky before dawn, the sea before creation, and Mary. Remember early dyes were made from nature. Some historians suggest that northern European dyes were made from berries that produced blue while southern Europe was able to make purple dyes. Tradition puts the rose-colored candle in the Advent wreath—not to symbolize Mary, but to reflect the lessening emphasis on penitence, the nearing of the end of the fast, the pending birth, and the second coming. Rose or pink represents joy. The 3rd Sunday in Advent, Gaudete Sunday, from the Latin for “rejoice,” takes its name from one of the traditional readings from Philippians which begins, “Rejoice in the Lord always.” At Creator we are blessed to have Sarum Blue as our Advent color. All our Advent paraments were given to the Glory of God in thanksgiving for the earthly life and in loving memory of Shirley Hardy. In anticipation, Fr. Bill+ Advent, from “adventus” in Latin meaning “coming,” is the season of the four Sundays and weekdays leading up to Christmas. It is a season of preparation for the celebration of the birth of Jesus Christ at Christmas and a preparation for the Second Coming of Christ.
The Advent season reminds us that the church is in its “last days.” As God’s people wait for the return of Christ, the “Second Coming,” the church looks back upon Christ’s First Coming in celebration. This tension of living in anticipation of the return of Christ while at the same time celebrating his incarnation is at the heart of Advent. To balance both the remembrance and anticipation experience during the season, the first two Sundays in Advent (Dec. 3 to Dec. 10) look forward to Christ’s second coming while the last two Sundays (Dec. 17 to Dec. 24) look backward to remember Christ’s first coming. From Dec. 3 through Dec. 10, the scripture readings focus on prophecies of Christ’s coming and return in judgment, while readings for Dec. 17 through Dec. 24 focus on preparations for the Nativity of the Lord at Christmas, according to Christianity. The season of Advent affords us many opportunities to reflect and celebrate. Fasting is encouraged throughout Advent as an act of humility and service to God. Abstaining from food or some foods for some period (you choose) is a physical sacrifice; an unavoidable reminder of who we are and to whom we belong. The third Sunday of Advent (known as Gaudete Sunday) is commonly marked by the use of rose-colored candles and vestments, according to the United States Conference of Catholic Bishops. During the holiday season, priests wear purple or blue and churches may include a more modestly decorated altar. In Church (and you can make or buy one for your home) we add the Advent Wreath to our worship. The Advent wreath first appeared in Germany in 1839 when a Lutheran minister working at a mission for children created a wreath using a wheel of a cart. He placed twenty small red candles around the wheel and four large white candles inside the center. The red candles were lit on weekdays and the white candles were lit on Sundays. Not having any spare cart wheels lying around, we have simplified this to four candles: three blue and one rose (pink) representing Advent Sundays, and one white candle at the center for the Birth of Jesus. With a circle frame to hold them, the Advent Wreath frame is covered by evergreens, symbolizing everlasting life in the midst of winter and death. The wreath reminds us of God’s unending love and the gift of eternal life he makes possible. Sometimes additional decorations like holly and berries are added, their red color pointing ahead to Jesus’ sacrifice and death; or pinecones, symbolizing the new life Jesus brings through his resurrection. The blue candles symbolize the prayer, penance, preparatory sacrifices, and good works undertaken during this time. The rose candle is lit on the Gaudete Sunday, the Sunday of rejoicing, to celebrate the faithful reaching the midpoint of Advent and the proximity of Christmas. Liturgically, the four candles represent hope, faith, joy, and peace and are lit in an order that symbolizes the expectation and hope surrounding the lord’s first coming into the world and anticipation of his second coming. The fifth white candle in the middle of the wreath, lit on Christmas Day, celebrates Jesus’ birth. As a tradition, a display representing the Nativity is placed near the Altar. A Nativity is a wonderful reminder of the harsh reality of the world Jesus was born. It also reminds us of the hope God has for us and the innocence and purity of the love God gives. A Chrismon Tree is also placed near the Altar, the witness of which is described by Mrs. Harry W. Spencer, the creator of this tradition: “I realized Christmas was the birthday of the Christ Child. Let us honor the Child, the Person He is…it occurred to me that by using these early symbols of our faith to decorate the tree, we would bring out distinctly the real reason we celebrate this day of the year. I hoped such a tree would not only be worthy of being placed in the Lord’s house, but would also contribute to the spirit of worship in this holy seasons.” “Chrismon” (Kriz’mon) is a combination of parts of two words: CHRISt and MONogram. A Chrismon is just that, a monogram of Christ. Originally all Chrismon were made in a combination of white and gold. White, the liturgical color for Christmas, refers to our Lord’s purity and perfection; the gold, to His majesty and glory. While this full expression is in the Church, you too could dedicate a portion of your Christmas tree to reflect this tradition. The Advent season invites us to step away from what can be a frenzied time of parties, shopping, and holiday noise to consider how we commemorate the Birth of Jesus and to reflect on the triumphant return of Jesus at the Second Coming. Anticipating the beautiful Blue of Advent, Fr. Bill+ Albertus Magnus
Dominican friar, philosopher, scientist, bishop, saint and Doctor of the Church “The one who cleaves to God is indeed translated into the light, while the one who clings to the world is in the dark. So our supreme perfection in this life is to be so united to God that all our soul with all its faculties and powers are so gathered into the Lord God that we become one spirit with him, and remember nothing except God, aware of and recognizing nothing but God.”—Saint Albert the Great Albert was born in Germany in 1206. His family home was a castle and he could afford the best education—even the new universities that were being opened throughout Europe. Albertus was interested in everything. He was fascinated by the relationship between faith and science. He studied astronomy and biology and loved logic and math. He pored over maps and hiked in the mountains to learn more about geography. He was the kind of student who challenged teachers to prepare lessons that satisfied his need to learn. When Albert graduated, he joined the Dominican order over his family’s objections. This great student became an even greater teacher. He taught at the universities of Paris and Cologne. One of his most famous students was Thomas Aquinas, who was later canonized as a saint. We believe that Thomas’ study of philosophy with Albert helped prepare Thomas to write his famous theology books which are still studied today. Albert also helped Thomas in another important way. Thomas was a large man and very shy. People called him a “dumb ox,” but Albert said that if Thomas was an ox, he was one whose bellow would be heard throughout the world. Albert helped Thomas to understand that God had given him the gift of intelligence he could use to help others know and love the Catholic faith. Albert built up Thomas’ self-confidence so that he could believe in his own talents. The people of his time (priests, Church officials, professors, students, and even kings) gave Albert the nickname “the Great” (Magnus), a rare honor among the living. Albert was also referred to as a "doctor universalis," which refers to the extensive knowledge - today we would say encyclopedic, of this Dominican Friar; and “Doctor expertus” for the depth of his knowledge on single topics. An authority on the natural sciences, Albert carried out botanical, mineralogical, and metallurgical studies, becoming known for his systematic descriptions and alchemical experiments, such as the pure representation of arsenic. These achievements established him as one of the most important medieval natural scientists. No other scholar of the 13th century surpassed Albert in the universality of interests, knowledge, and intellectual output. As a scientist, he strengthened the philosophical foundation of theology and advocated a philosophy independent of theology. As a theologian, he laid the foundations for reconciling Aristotelian philosophy with the Christian faith and illuminated pathways to God through self-awareness. Albert was made a bishop in Germany, but he resigned after only a few years. He was an adviser to the pope but asked to return to science, to learning, and teaching. Albert died at the age of 74, leaving behind a treasury of 38 books and 70 treatises; about 22,000 printed pages, to help us better understand the world God created for us to care for and to use wisely. Search “Albert the Great” on YouTube and enjoy one of his many books now in audio form. The Saints of the church can teach and inspire us to seek a deeper relationship with God. Be inspired. Learning and growing, Fr. Bill+ "Surely blessing I will bless you, and multiplying I will multiply you." - Hebrews 6:14
Dear Creator Family, I certainly don’t want to start with “fear” in a letter about Thanksgiving and stewardship, but that is, perhaps, a realistic place to begin. In a recent conversation with a colleague, the topic turned (as it does these days) to church attendance. Expressing trepidation and fatigue, my colleague coined a new word: “smallifying.” We shared a bit of a chuckle and also a deeper sorrow at the trends in parish life and participation. Each year, the harvest is smaller. The trends in our Church are mirrored by churches across the Dioceses and the nation. That being said, though, it does little to change the way we feel. Confusion, trepidation, reticence, fear—all of these emotions have been shared with me in conversations like the one I spoke of. In the face of what we are now calling the “new normal,” how do we rise above and overcome these negative and bewildering thoughts? As people of faith we are called, not to culture and the fears it fosters, but to the Heavenly realm where the peace of God sustains all. God is not curtailed or discouraged by the fleeting “chances and changes” of this world. God’s presence is eternal and changeless, and God invites us into God’s own changelessness through the intervention of the Holy Spirit. Though it’s not always easy, we need not be wearied, but rather filled with joy as we praise God in Christ Jesus for all that we are and all that we have received! Remember that the earliest stories of the Bible speak of God doing one of two things: multiplying or saving. God multiples our days; doubles our companions; prospers our labors; and numbers our loved ones as the stars. And then, whenever we’ve squandered or hoarded, neglected or idolized, forgotten the promise, or relinquished the birthright, God moves in salvific ways to preserve and protect. Why would it be any different for us? We ask, what does the world hold in store for Creator? Instead, we can choose to proclaim, “Through whatever comes I will hold fast to my faith and proclaim the Year of the Lord’s Favor!” There’s a reason we are the Church of the Creator. We are God’s own creation, and we are loved and cared for regardless of worldly circumstances. The shadow of failure, fear, and destruction is obliterated by the blazing Light of Christ, and it is in that light we stand. We do not know what will happen in the world next year but do know that we will overcome through the love of Christ. Our faith is not dictated by trends or manipulated by opinion; our faith is a gift from the God who is the same today, tomorrow, and forever more. In the face of that which confronts us we proclaim Christ Crucified! Christ Raised! Christ Ascended! Christ with US! We will not trade our faith for fear or compromise our Savior for appeasement. As we enter the new year our plans have not changed. We are the hands and feet of Christ, and God’s witness of love and life to all who are in need or distress. We give of ourselves, not in response to the world—in hopeless resignation, but as proclamation to God: affirming and in thanksgiving for all that God has blessed us with. We will be passing out Stewardship Cards this Sunday and will celebrate our new year’s commitment on the First Sunday in Advent, December 3rd at the 10:30 service. A financial commitment to our parish is the way we lay down fear and take an active role in prospering our parish to do what Christ has commanded and commissioned us for: to love and serve in His name. It’s also, literally and frankly speaking, how we operate at all. With the stated promises of its parishioners, a parish finance committee meets and lays out the possibilities for the coming year. It goes without saying that we have a fish- and loaf-multiplying God. It goes without saying that faith as small as a mustard seed moves mountains. But I say in that case, let us give freely and wholeheartedly and with the full expectation that God will multiply even the smallest pledge. If you prefer to make your pledge online, please CLICK HERE. God’s presence is eternal and changeless, and God invites us into God’s own changelessness. It is from this place of love and promise that we reach out in God’s name. Let there be nothing small about our gratitude. Let there be nothing small in our giving. As you prayerfully consider your Stewardship commitment this year, remember what Jesus told us, “It is I, be not afraid.” Steadfast in Christ, Fr. Bill+ What is peace? Where do we find it, and how can we achieve it? These are good questions, but in the asking, we find the answer: nowhere. The peace we are referring to, the peace we think we want, is not peace at all, but simply the absence of conflict. For people of faith, peace is not the absence of conflict, not in the Christian sense. Peace is the actual presence of the Holy, the presence of God in our midst. You see, Jesus doesn’t promise us the peace we understand—that is the lie. He promises us peace beyond our understanding—that is the gift.
Sadly, over time, as we grow to accept the “the lack of conflict is peace” lie, the whole of our lives must compensate. This compensation is an acceptance of something that is not, and the damage it causes spirals out far from the lie that bore it. Like mold or fungus growing in the dark slowly covering and corrupting as it consumes, the lie spreads and demands surrender of any opposing view. As a result, a slow dumbing down of all the words of Christ begins: first as skepticism and in the end, unbelief. Bred by disappointment, the inward disquietude produced by the lie, the words become meaningless. This infection of distrust and disbelief dominates our spiritual life and soon, without realizing it, we are saying to ourselves (and others) that the Gospel is all metaphor or that it simply does not apply to us. The truth is that Jesus promised us miraculous gifts and they are ours for the taking, but we must be able to recognize them in order to receive them; to be able to read the directions in order to comprehend them; to be willing to follow in trust, not to forge ahead on our own. The “dumbing down” of Jesus—His life and His words—must be fought with everything we have, every fiber of our being. To accept His peace, we must stop trying to dictate the manner in which we will receive it. The truth is, we want it on our terms and in a manner that pleases us with as little effort as possible, but that is not how God has chosen to give His gifts. If we put as much effort into our lives in Christ as we do into our avoidance techniques; if we expend as much energy in our search for greater depth in God as we do suppressing our emotions during those periods of “lack of conflict,” then we would have all that we so desire—and more, more than we can understand. What to do? Whether you are faithfully waiting, teetering on the edge, or have fallen to that place of unbelief, “The first step in solving the problem is recognizing it exists” (Zig Zigler). Truly seeking the “Peace which passes all understanding” requires we allow God’s peace to be more than what you know, have read, or experienced. You must accept and embrace your fear and disappointment and acknowledge the lie for what it is. Once you have admitted the slow and subtle misdirection, the usurpation of your hope, and the misdirection of your effort, then you will be free and able to accept what God so freely gives. C.S. Lewis was fond of saying that if we live a certain way, we will soon be the way we live. The lack of conflict is not peace, and peace is not an effort of will. Seeking to deepen our lives in Christ, living the peace of Christ in the midst of our lives, the days of settling will be a part of the disquieted past, and the rest of His words, no longer regarded as metaphor, will ring with divine truth—and peace. In the Peace of Christ, Fr. Bill+ Each year at this time I write a “Where did Halloween come from?” piece in which I explain some of the ways and wherefores of the “dreaded night.” This year I offer you a wonderful and delightfully in-depth explanation of the holiday by Micaela Bahn. So well written and informative; enjoy!
'Twas the night before Halloween... Okay fine, we've still got a few nights until Halloween, but we can still enjoy a good old, haunted story during the spookiest month of the year. After all, eerie ghost tales along with pumpkin patches, classic Halloween movies, and trick-or-treating complete with DIY Halloween costumes and candy are what make America's favorite haunted holiday beloved by young and old alike. Though that has us wondering why we have these fun Halloween activities in the first place. Why do we carve pumpkins into jack-o'-lanterns, bob for apples, and dress up before heading door-to-door on October 31? Is there a reason why bats, candy, and the colors black and orange are so significant to the date? Speaking of, are black cats really bad luck? And are there any other superstitions to be wary of during the holiday? After all, there is a Friday the 13th in October 2023! The answer may lie in the real history of Halloween. After all, the holiday is a lot older than you may think! It dates way back to the Celts of ancient Europe. The costumes, fires, ghosts, and spooky stories are also a key part of that ancient history. In fact, it's trick-or-treating and neighborly get-togethers that are later additions! Here, you'll find the fascinating true story of how Halloween started and how it's evolved—including some eerily interesting Halloween facts. So, let's go back to the beginning... The origins of Halloween date all the way back to the Celts of ancient Ireland, who celebrated the new year on November 1. That day marked the transition from the warm, fruitful summer months to the cold and dark winter, a period that was most often associated with death. So, on October 31, the night before the new year, they celebrated what was known as (cue the spooky voice) Samhain. It was a night when the boundary between the living world and the world of the dead became thin, and ghosts could return to walk the earth. Or so they believed. These meddlesome ghosts damaged crops and caused trouble, but the blurred line to the spirit world also made it easier for Celtic priests to make predictions about the coming year. Those same prophecy-speaking priests commemorated the night by building huge bonfires that became the hub for evening activities. People gathered around in costume to disguise themselves from ghosts, tried to tell each other's fortunes, enjoyed a big feast, and made lanterns out of gourds (sound familiar?). Here's another bit of info: those big bonfires attracted insects, which then attracted bats. That's why the flying critters are now associated with the holiday. These pagan traditions continued until Christianity extended its influence into the Celtic lands, and the celebration became generally toned down. The name "Halloween" came from the Christian All Souls' Day celebration, also known as "All-hallows." And since All-hallows was on November 1, folks began to call Samhain "All Hallows Eve." That name was eventually shortened to Halloween. Now, what about some of the other Halloween traditions we know and love? When it comes to bobbing for apples, we can possibly attribute their introduction to early Roman conquests and the Romans' own fall holiday which was symbolized by an apple. As for black cats, the idea of being spooked by the felines actually has roots in the Middle Ages. Back then, many believed that witches avoided detection by turning themselves into black cats. Then there's the traditional Halloween colors of black and orange. This theme once again dates back to the Celtic festival of Samhain. For the Celts, black symbolized the “death” of summer while orange represented the harvest season. The Halloween that we know today is a result of the great American immigrant melting pot. At first, celebrations were pretty limited in colonial New England as the Puritans weren't on board with the holiday's pagan roots. Because of this, Halloween was more common in Maryland and the southern colonies. But as different European ethnic groups began to mix, a distinctly American version began with public events to celebrate the harvest. Neighbors would gather at these "play parties" to share stories of the dead—also known as ghost stories—and enjoy some mischief-making. Still, it was not until a large wave of Irish and Scottish immigrants came over during the 19th century that the holiday became widely celebrated across the country. Historians estimate that by the early 20th century, Halloween was celebrated across North America by most everyone. Wondering how trick-or-treating came about? Well, there's actually several theories about that. One idea is that the custom came from Ireland where young people once took part in a tradition called guising where they would dress in costume then sing, tell a joke, or perform another sort of “trick” before collecting a treat of fruit, nuts or coins. There's also the act of souling, which traces back to 15th-century Christians who would go door-to-door asking for treats or "soul cakes." They would take these pastries in exchange for a promise to pray for the souls of those homeowners’ dead relatives. Later, American children took a note out of the European book and began going door-to-door asking for treats. As the more serious, life-or-death parts of the Celtic traditions began to fade, new lighthearted variations emerged: Fortune-telling, for example, turned into bobbing for apples in which women could find out which suitor (the apple) she would eventually "bite into" (as in, marry 😂). Young Irish and Scottish kids helped bring about the tradition of costumes: The pranksters went from dressing up as priests to putting together scary creatures intended to spook the neighborhood. As for carving pumpkins, the Irish had a custom of carving scary faces into turnips or potatoes and placing them near doorways and windows to frighten away wandering spirits. One of those spirits is known as “Stingy Jack,” a man who outsmarts the Devil and avoids Hell. Because of this, his soul cannot go to Heaven and he instead wanders the Earth. In trying to avoid Jack and his sinful dealings, the Irish idea of Jack-o'-lanterns came to be. In time, the Irish brought this tradition with them to America and found that pumpkins, a fruit native to America, make for even better Jack-o’-lanterns. Eventually, the games, mischief-making, and hunt for sweets all melded together into trick-or-treating, and the whole thing became more about community than anything else. By the time the 20th century rolled around, it was an essentially secular holiday centered on neighborhood get-togethers and parties. Today Americans still love Halloween and put modern twists on their celebrations. You can find the most haunted states and visit their haunted houses or a corn maze, or even order your state's most popular candy to leave at your door. MICAELA BAHN. Micaela Bahn is a freelance writer and editor. Dear Creator Family,
The weather is turning cold, and the grey days are upon us, but we have the fire of the Holy Spirit to warm us and the light of Christ shines through the haze. It has been a long journey to replace our boiler. With price problems, injuries, build complications, and supply chain shortages, we are finally on the doorstep of actual work. The plan is for the boiler to be replaced in the next two weeks, barring any further problems. I know the Church has been growing steadily colder Sunday by Sunday, but the end (and the warmth) is in sight. Please pray for Bruce, who is doing the work, and pray for smooth sailing from here on out. We have started a new program on Wednesday night: The Screwtape Letters by C. S. Lewis; and a new Bible Study on Thursday night: The Letter of James. Please look for the Zoom link in Creator Calling or on the Church website: creatorchurch.net. It is hard to believe that we are just five weeks from Advent; time is moving so swiftly. Please pray for our parish and the many endeavors we are considering. Pray, also, for all our brothers and sisters as we move into the cold season. Peace in Christ, Fr. Bill+ Christian Mysticism: Session 7
The Way of Knowing God in the Darkness Settle yourself in solitude, and you will come upon God in yourself. ~St. Teresa of Avila So, what is the point of all this? Was it worth your time to read, or was it a waste of time to consider? Was there something here to take away, or were you left with nothing? How do you consider these questions? No; how you consider these questions is point, the value, the pearl of great price and the treasure buried in the field. How you consider all things is the door flung open. HOW is the abyss laid bare; it is the openness, the expanse, it is the pathway to union with Christ and peace beyond bounds. What was/is the point? To let you know that you are not alone. The separation we feel, the disconnect we experience from one another, from spiritual cares, from God; this separation has been felt by everyone through every time. You are not alone; sinking yourself into the business of the day to fill the void and smother the desperation. You are not alone in your loneliness, your unknowable-ness; the one you know you truly want, is there with you. St. Macarius the Egyptian wrote in his Fifty Spiritual Homilies, For it is in the renewing of the mind, and the peace of the thoughts, and the love and heavenly passion for the Lord, that the new creation of Christians distinguishes them from all the men of the world. This was the purpose of the Lord’s coming, to vouchsafe these spiritual blessings to those who truly believe in Him. Homily X.4 We must start somewhere and the somewhere is within us. Once embraced, this avenue of the eternal stretches before us, welcoming and open, beckoning. I pray that you are on this journey, or if not, that you will feel inspired to seek it out. So one who has found and has within him this heavenly treasure of the Spirit, effects thereby every righteousness of commandments and every accomplishment of virtues unblameably and purely, without forcing and with ease. Let us therefore beseech God, and seek and beg of Him, to bestow on us the treasure of His Spirit, and that thus we may be able to walk in all His commandments unblameably and purely, and to fulfil all the righteousness of the Spirit purely and perfectly, by means of the heavenly treasure, which is Christ. Homily XVIII.2 St. Catherine of Siena encourages us with prayer, In your nature, eternal Godhead, I shall come to know my nature. And what is my nature, boundless love? It is fire, because you are nothing but a fire of love. And you have given humankind a share in this nature, for by the fire of love you created us. And so with all other people and every created thing; you made them out of love. O ungrateful people! What nature has your God given you? His very own nature! Are you not ashamed to cut yourself off from such a noble thing through the guilt of deadly sin? O eternal Trinity, my sweet love! You, light, give us light. You, wisdom, give us wisdom. You, supreme strength, strengthen us. Today, eternal God, let our cloud be dissipated so that we may perfectly know and follow your Truth in truth, with a free and simple heart. God, come to our assistance! Lord, make haste to help us! Settle yourself in solitude and you will come upon God in yourself. Settling, Fr. Bill† Christian Mysticism: Session 6
The Way of Knowing God in the Darkness “Next week, we will review the steps thus far, answer a few questions I have received, and peer into a different kind of darkness.” Steps? What steps? We live a linear life, placing one foot in front of the other. Our sense of the world is based on time, and time is relentlessly predictable. It is no wonder we are so often at odds with ourselves; our time is disrupted. Our time -- what a strange thing to say and a sadder thing to live. Still, we must call it something, as we are linear, but we do not have to be oppressed by it. When we claim ownership of time, even as a turn of phrase, we corrupt our understanding of God’s presence and our enlightenment. God honors us by acting in the time that God owns. God calls us in God’s time out of time, to live in God’s presence. There are methods and ways of relinquishing ourselves to God in time (OK, let’s call them steps), but the end of our pursuit must be reflected in the journey. God honors us by freeing us from time. Our awareness of God—God’s gift of God’s self, becomes a timeless reality in time. Questions Q: “Is Christian Mysticism all about personal experience?” A: As with everything we do, experience is involved. The experience of the mystic is a spiritual closeness to God that transcends what we would call typical. From the study of Scripture through the prayer process, an ever-increasing awareness of God becomes normal. God is no longer “out there” or “sometimes;” God is present in everything always. This is not because God is actually in everything (that would be panentheism), but because the mystic is now aware of God and recognizes God everywhere. Q: “Is there a simple method I can follow to become a Christian Mystic?” A: There are many methods through which you can grow in spiritual depth and awareness. The starting point of every method is simple prayer. From there you can follow any one of many spiritual masters who outline prayer practices you can use. That is as simple as it gets, but that is only speaking about what you DO, not how you live within the doing. Outside of the self (spiritual self), you can follow a method that will aid you by focusing your attention through structure and repetition. The method is intended to become a habit of devotion and an intimate space of peace and harmony with God. Achieving peace and harmony is no small task, however, and requires an act of will beyond simple practice. The real work must/needs to take place within you. If you persevere through the struggle with your own thoughts and feelings, God will make God’s-self known to you. It is not your will that makes this happen, but thy will be done. While this sounds simple, in truth it is not (except the method part). There are many stages within the methods, within you, that must be dealt with. Q: “How will I know I am doing it right?” A: It boils down to the “doing it right” part has nothing to do with method or practice or habit. “Doing it right” rests in your willingness to relinquish yourself to God. When you can enter into prayer with an open heart, mind, and spirit, humbly placing yourself before God, you will no longer ask this question. Q: “How long will it take?” A: I suppose at this point I must make sure you understand what “it” is. If you are thinking “it” is a mystical union with God, I would have to ask you what you think that means. If by “it” you mean simply knowing that you are changing and moving toward God in a qualitative way, then I can answer: It will take a moment, a lifetime, a whisper, a grain of sand, a kiss, a book; it will take the amount of time it takes the light to reach your eye and the waves of the sea to pound the beach. It will take the time it takes for all things to come together and come to an end. It will take God’s time and your time and when time no longer matters it will be that time. A Different Kind of Darkness “Not all that glitters is gold” or is it? There are as many ways of expressing suffering as there are people. Each of us suffers in our own way by attributing special value to different aspects of our lives. Emotional, physical, spiritual--there is no end to the possibilities, to the mixtures of life that we suffer from. Our suffering is often referred to as darkness, as in, “It was a really dark time for me…” On the mystical path, there is a trial, referred to by St. John of the Cross as the “Dark Night of the Soul.” I will not spend time on that here, as it is much beyond our current measure, but St. John opened the door for us to understand an aspect of our lives that is already a mystical experience. Darkness, this/that “dark time,” is a place of suffering, long-standing or excruciatingly short, from which we cry to God for release and repose. Unanswered suffering can have the cumulative effect of wearing down our faith. I have often heard, “Why did God let me suffer?” a question most often asked precisely at the time when the answer can’t be heard. Darkness, in all its forms, is allowed by God because this is the world we live in, the world we make. Even people of faith go through the darkness, the suffering times of life feeling alone and distant from God. In fact, that feeling is a second darkness, and too tragically often, the most devastating one. We enter the darkness and God allows it, so God can find us. Suffering is a crucible that burns away the shallow and transitory of our lives, but it is also a gift through which we find and are found. Saint Faustina of the Divine Mercy Devotion, wrote in her diary of suffering: “Oh, if only the suffering soul knew how it is loved by God, it would die of joy and excess of happiness! Someday, we will know the value of suffering, but then we will no longer be able to suffer. The present moment is ours” (963). The experience of God we seek, and find too hard to receive, is already present to us in our suffering. This “Dark Night” of distance from God is, in reality, where we can be filled and healed. If you hold onto the suffering, past or present, as your burden to carry, you always will. You must embrace the suffering, and peer through darkness to the light that shines within; Jesus is there. In response, to Saint Faustina, the Lord spoke and said, “My daughter, suffering will be a sign to you that I am with you” (669). Embracing the darkness, Fr. Bill+ |
AuthorFather Bill Burk† Archives
April 2024
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