Without fear

The texts from the Roman Catholic Lectionary today invite us to contemplate the Presence of God in our world and particularly with us in times of fear and uncertainty.

Present Providence

The reading from the Prophet Jeremiah declares the Lord is with the prophet like a dread warrior.

 the Lord is with me like a dread warrior;1

Psalm 69 is a prayer for deliverance from persecution.

 * [Psalm 69] A lament complaining of suffering in language both metaphorical (Ps 69:2–3, 15–16, the waters of chaos) and literal (Ps 69:4, 5, 9, 11–13, exhaustion, alienation from family and community, false accusation). In the second part the psalmist prays with special emphasis that the enemies be punished for all to see (Ps 69:23–29). Despite the pain, the psalmist does not lose hope that all be set right, and promises public praise (Ps 69:30–36). The Psalm, which depicts the suffering of the innocent just person vividly, is cited often by the New Testament especially in the passion accounts, e.g., Ps 69:5 in Jn 15:25; Ps 69:22 in Mk 15:23, 36 and parallels and in Jn 19:29. The Psalm prays not so much for personal vengeance as for public vindication of God’s justice. There was, at this time, no belief in an afterlife where such vindication could take place. Redress had to take place now, in the sight of all.2

The passage from the Letter to the Romans contrasts the experience of sin through Adam with the grace and Life lived through Christ.

 * [5:12–21] Paul reflects on the sin of Adam (Gn 3:1–13) in the light of the redemptive mystery of Christ. Sin, as used in the singular by Paul, refers to the dreadful power that has gripped humanity, which is now in revolt against the Creator and engaged in the exaltation of its own desires and interests. But no one has a right to say, “Adam made me do it,” for all are culpable (Rom 5:12): Gentiles under the demands of the law written in their hearts (Rom 2:14–15), and Jews under the Mosaic covenant. Through the Old Testament law, the sinfulness of humanity that was operative from the beginning (Rom 5:13) found further stimulation, with the result that sins were generated in even greater abundance. According to Rom 5:15–21, God’s act in Christ is in total contrast to the disastrous effects of the virus of sin that invaded humanity through Adam’s crime.3

The Gospel of Matthew questions whom to fear and encourages courage under persecution.

 * [10:26] The concealed and secret coming of the kingdom is to be proclaimed by them, and no fear must be allowed to deter them from that proclamation.4

Larry Gillick, S.J. notes the Covid pandemic has entered the world’s community from within nature itself. Maybe in time, myths will be created about how exactly it occurred. We live these days with its consequences, even deaths. The Law of Moses indicated how to live free from the virus of Sin, but Sin prevailed.

 There will come a saving vaccine for us some day, but Jesus is not that at all. The virus has modified the behavior of many of us, but not all and so there are sad consequences of the passing-on of the disease. A vaccine will perhaps arrest the sickness and deaths. Jesus is not a cure-all like that. He is the Divine Continuation of God’s Infinite Creative Love.  He is revealed as an Invitation rather than inoculation. He does not prevent our sins, but by His obedient life, death and resurrection, He heals the fractures of our own sense of being receptive to that Love.
We do pass on the virus by reckless living these days. We pass on sin in a similar manner. Jesus, the “New Adam” is constantly overflowing with that saving grace. He heals us so as to enter again and again that creating Love with which the Eucharist heals us and sends us. As His new apostles, we are sent to live, not as little vaccines, but as the real presence of the One Sent to Heal, Jesus Christ, our Savior. 5

Don Schwager quotes “Fear not, you are of more value than many sparrows,” by John Chrysostom, 344-407 A.D.

 "What do you see in creation of less value than a tiny sparrow? But even the sparrow will not fall without God's knowledge. Jesus does not mean that the sparrow falls by God’s direct will because it is unworthy but that nothing that occurs is hidden from God. If then God is not ignorant of anything that happens in creation, and if God loves us more truly than the best human father, and if God loves us so as to have numbered our very hairs, then we need not be afraid. Jesus said this not to indicate that God literally has a number placed on the very hairs of our head but rather to show that God has perfect knowledge of everything about us and providentially cares for everything about us. Therefore, if God both knows all things that happen to us and is able to save us and willing to do so, then whatever we may be suffering, we need not think that God has forsaken us in our suffering. For it is not God's will to keep us wholly separated from that which elicits dread but rather to persuade us not to make an idol out of whatever we dread. It is this, more than anything else, that constitutes deliverance from dread. 'Therefore, don’t be afraid. You are of more value than many sparrows.' Don’t you see that God views your fear with more concern than the lives of many sparrows? He already knows the secrets of your heart. Hence Jesus adds, 'Do not fear.' For even if that which you dread prevails, it prevails only over your body; this is the limited part of yourself, which nature will surely take in due time and bring to an end." (excerpt from The Gospel of Matthew, Homily 34, 2-3) 6

The Word Among Us Meditation on Jeremiah 20:10-13 comments that it is comforting to know that even a great prophet like Jeremiah had bad days. It gives us some perspective on our own lives. Who among us hasn’t wished vengeance on someone who has hurt us? We know we shouldn’t, we know it’s wrong, but sometimes we find it very hard to resist the pull toward resentment and revenge.

 But remember this: you are not alone! You are part of a Church filled with saints, both famous and obscure, who show that change is possible. You also have friends you can turn to for support when you need it. And most important—and most reassuring—you have the Holy Spirit, who is always ready to remind you of Jesus’ love and to give you his grace and encouragement.
Jeremiah had far more good days than bad days because he never gave up. Neither should we.
“Lord, teach me how to love everyone, even the people who are making my life difficult.”7

Friar Jude Winkler provides some background to the fear of Jeremiah that he was in grave danger. In Romans, Paul speaks of Jesus bringing us back from spiritual and physical death. Friar Jude reminds us that transparency in our lives and trust in Providence brings boldness to our efforts.

StAnthonyCompanions · June 21, 2020

Fr. Richard Rohr, OFM, comments if cosmology is the study of the origin, processes, and shape of the universe, then it also involves the study of God, the universe’s Creator. He finds it utterly enticing, but he also knows how threatening it has been to Christian thought as a whole.

 If we cannot put these two seeming opposites of the divine and human together in Jesus Christ, we usually cannot put these two together in ourselves, or in the rest of the physical universe. A merely personal God becomes clannish and sentimental, and a merely universal God never leaves the realm of abstract theory and philosophical principles. But when we learn to put them together, Jesus and Christ give us a God who is both personal and universal. Jesus is a map for the time-bound and personal level of life, and Christ is the blueprint for all time and space and life itself.
When cosmology became largely a secular science, a large number of Christians felt free to reject evolution and history. Today, however, we are living in a wonderful time of convergence. We have a chance to bring them together again. As author Beatrice Bruteau (1930–2014) wrote: “We need a new theology of the cosmos, one that is grounded in the best science of our day . . . so that all the world turns sacred again . . .” [1] I hope this week’s meditations offer you a vision of a cosmology that is scientifically accurate and still entirely suffused with the presence of God.8

We meditate fearlessly about the Presence of God in the universe and our relationship to God within our true self.

References

1	(n.d.). Jeremiah, chapter 20 - United States Conference of Catholic .... Retrieved June 21, 2020, from http://www.usccb.org/bible/jeremiah/20
2	(n.d.). Psalms, chapter 69. Retrieved June 21, 2020, from http://www.usccb.org/bible/psalms/69
3	(n.d.). Romans, chapter 5. Retrieved June 21, 2020, from http://www.usccb.org/bible/romans/5
4	(n.d.). Matthew, chapter 10. Retrieved June 21, 2020, from http://www.usccb.org/bible/matthew/10
5	(n.d.). Daily Reflections - OnlineMinistries .... Retrieved June 21, 2020, from https://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 21, 2020, from https://dailyscripture.servantsoftheword.org/
7	(2020, June 21). Mass Readings and Catholic Daily Meditations for June 21 .... Retrieved June 21, 2020, from https://wau.org/meditations/2020/06/21/173269/
8	(2020, June 21). A Christian Cosmology — Center for Action and Contemplation. Retrieved June 21, 2020, from https://cac.org/a-christian-cosmology-2020-06-21/

Steadfast faith and truth

The texts from the Roman Catholic Lectionary today remind us that we cannot confine our relationship with Christ to statutes and philosophy that holds us in our comfort zone.

A Sabbath scene

The reading from the Letter to the Colossians focuses on the aspect of Paul’s person and work that urges our adherence to Christ in faith.

* [1:21–23] Paul, in applying this hymn to the Colossians, reminds them that they have experienced the reconciling effect of Christ’s death. He sees the effects of the cross in the redemption of human beings, not of cosmic powers such as those referred to in Col 1:16, 20 (all things). Paul also urges adherence to Christ in faith and begins to point to his own role as minister (Col 1:23), sufferer (Col 1:24), and proclaimer (Col 1:27–28) of this gospel.1 

The psalmist hopes in God, who is active in history.

* [Psalm 54] A lament in which the person under attack calls directly upon God for help (Ps 54:3–5). Refusing to despair, the psalmist hopes in God, who is active in history and just (Ps 54:6–7). The Psalm ends with a serene promise to return thanks (Ps 54:8–9).2

 In the Gospel from Luke, Jesus participates in a debate about the meaning of observing the Sabbath.

* [6:1–11] The two episodes recounted here deal with gathering grain and healing, both of which were forbidden on the sabbath. In his defense of his disciples’ conduct and his own charitable deed, Jesus argues that satisfying human needs such as hunger and performing works of mercy take precedence even over the sacred sabbath rest. See also notes on Mt 12:1–14 and Mk 2:25–26.3 

Barbara Dilly suggests that we Christians have difficulty with “the Gospel truth.” All too often, when we wish to convince others that we are bearers of “the truth” of our faith, we revert to the letter of the law in our zeal to preach to every creature.

In our witness to the Gospel message, our lives should be examples of respect for the law, but a recognition that it is not the law that saves us, it is Christ.  To me, persevering in the faith as a witness to others is a challenge to remain firmly grounded, stable, and not shifting from the hope of my reconciliation with God.  Living the Gospel message to me means that I need to keep that reconciliation in my focus of what I want also for others.4 

Don Schwager quotes “Withered hands - withered minds,” by Athanasius of Alexandria (295-373 AD).

"In the synagogue of the Jews was a man who had a withered hand. If he was withered in his hand, the ones who stood by were withered in their minds. And they were not looking at the crippled man nor were they expecting the miraculous deed of the one who was about to work. But before doing the work, the Savior ploughed up their minds with words. For knowing the evil of the mind and its bitter depth, he first softened them up in advance with words so as to tame the wildness of their understanding, asking: 'Is it permitted to do good on the sabbath or to do evil; to save a life or to destroy one?' For if he had said to them, 'Is it permitted to work?' immediately they would have said, 'You are speaking contrary to the law.'    "Then he told them what was intended by the law, for he spoke as the One who established the laws concerning the sabbath, adding, 'except this: that which will be done for the sake of a life.' Again if a person falls into a hole on a sabbath, Jews are permitted to pull the person out (Matthew 12:11). This not only applies to a person, but also an ox or a donkey. In this way the law agrees that things relating to preservation may be done, hence Jews prepare meals on the sabbath. Then he asked them about a point on which they could hardly disagree: 'Is it permitted to do good? (Matthew 3:4, Luke 6:9) But they did not even so much as say, 'Yes,' because by then they were not in a good temper." (excerpt from HOMILIES 28)5 

The Word Among Us Meditation on Colossians 1:21-23 reminds us that the picture of St. John Paul speaking intently with his attacker in a stark prison cell has become one of the most moving of his whole pontificate.

1983 file photo provided by Vatican newspaper L'Osservatore Romano, 

It shows the pope living out today’s passage: “You once were alienated and hostile in mind because of evil deeds; God has now reconciled you” (Colossians 1:21-22).

Isn’t it incredible that God calls us his friends, even when we have turned away from him? Isn’t it incredible as well that this friendship is eternal? Of course it’s incredible! But this is who our God is. This is the One we call “Father.” He is completely faithful to his promises, and he offers us his forgiveness, no matter how far we have fallen.6

Friar Jude Winkler comments on the dualism of the passage from Colossians. The Law prohibited harvest work on the Sabbath, not snacking on grain. Friar Jude reminds us that the Pharisees were aware of the Divine prerogative asserted by Jesus as Lord of the Sabbath.

Fr. Richard Rohr, OFM, invites us to consider how science reveals that everything is both matter and energy or spirit, co-inhering as one. This is a Christocentric universe. That realization changes everything. Matter is holy; the material world is our temple where we can worship God simply by loving and respecting matter. The Christ is God’s active power inside the physical world. [4]

Find a place where you can sit or lie down with a view of a clear night sky. Just look up and let your eyes open to the vastness before you. Notice the light you can see and travel in your imagination to the source of that light and even further. Lose yourself completely in the deep, mysterious, and unimaginably vast universe. [5]7

The exhortation to steadfast faith requires that we not limit the place of God in our lives to situations we have bounded by our laws and customs because it makes us comfortable.

References

1	(n.d.). Colossians, chapter 1 - United States Conference of Catholic .... Retrieved September 7, 2019, from http://www.usccb.org/bible/colossians/1
2	(n.d.). Psalms, chapter 54 - United States Conference of Catholic .... Retrieved September 7, 2019, from http://www.usccb.org/bible/psalms/54
3	(n.d.). Luke, chapter 6 - United States Conference of Catholic Bishops. Retrieved September 7, 2019, from http://www.usccb.org/bible/luke/6
4	(n.d.). Creighton U Daily Reflections - Creighton .... Retrieved September 7, 2019, from http://www.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 7, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Common of the Blessed Virgin Mary - Mass Readings and .... Retrieved September 7, 2019, from https://wau.org/meditations/2019/09/07/
7	(n.d.). Cosmology: Part Two Archives — Center for Action and .... Retrieved September 7, 2019, from https://cac.org/themes/cosmology-part-two/

Patient and fearless

The texts from the Roman Catholic Lectionary today challenge us to contemplate acting with patience and fearlessness as we journey with Christ.

Talent transformation on the journey

The reading from the Letter to the Colossians urges us endure everything with patience and witness the fruit of these efforts.

* [1:9–14] Moved by Epaphras’ account, the apostle has prayed and continues to pray fervently for the Colossians that, in their response to the gospel, they may be filled with the knowledge of God’s will (Col 1:9; cf. Col 3:10). Paul expects a mutual interaction between their life according to the gospel and this knowledge (Col 1:10), yielding results (fruit, Col 1:10; cf. Col 1:6) in every good work: growth, strength, endurance, patience, with joy (Col 1:11), and the further giving of thanks (Col 1:12).1 

Psalm 98 extolls God for Israel’s victory.

* [Psalm 98] A hymn, similar to Ps 96, extolling God for Israel’s victory (Ps 98:1–3). All nations (Ps 98:4–6) and even inanimate nature (Ps 98:7–8) are summoned to welcome God’s coming to rule over the world (Ps 98:9).2 

In the Gospel from Luke, Jesus calls the first disciples including Simon the Fisherman and urges ‘Do not be afraid; from now on you will be catching people.’

* [5:1–11] This incident has been transposed from his source, Mk 1:16–20, which places it immediately after Jesus makes his appearance in Galilee. By this transposition Luke uses this example of Simon’s acceptance of Jesus to counter the earlier rejection of him by his hometown people, and since several incidents dealing with Jesus’ power and authority have already been narrated, Luke creates a plausible context for the acceptance of Jesus by Simon and his partners. Many commentators have noted the similarity between the wondrous catch of fish reported here (Lk 5:4–9) and the post-resurrectional appearance of Jesus in Jn 21:1–11. There are traces in Luke’s story that the post-resurrectional context is the original one: in Lk 5:8 Simon addresses Jesus as Lord (a post-resurrectional title for Jesus—see Lk 24:34; Acts 2:36—that has been read back into the historical ministry of Jesus) and recognizes himself as a sinner (an appropriate recognition for one who has denied knowing Jesus—Lk 22:54–62). As used by Luke, the incident looks forward to Peter’s leadership in Luke-Acts (Lk 6:14; 9:20; 22:31–32; 24:34; Acts 1:15; 2:14–40; 10:11–18; 15:7–12) and symbolizes the future success of Peter as fisherman (Acts 2:41).3 

Mary Lee Brock comments change can be energizing but it can also be unsettling.

Paul reminds the Colossians of God’s abiding love as “He delivered us from the power of darkness and transferred us to the Kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.”  Paul’s words remind me to slow down in times of unsettling change and become grounded in God’s love. During these busy, and sometimes trying days, I continue to pray to “be filled with the knowledge of God's will through all spiritual wisdom and understanding to walk in a manner worthy of the Lord.”4 

Don Schwager quotes “By faith Peter casts the nets of Christ's teaching,” by Maximus of Turin (died between 408-423 AD).

"'That you may understand that the Lord was speaking of spiritual fishing, however, Peter says, 'Master, we toiled all night and took nothing! But at your word I will let down the nets.' It is as if he were saying, 'Through the whole night our fishing has brought us nothing, and we have been laboring in vain. Now I will not fish with fishing gear but with grace, not with diligence acquired by skill but with the perseverance acquired by devotion.' When Peter lets down the nets at the word, therefore, he is in fact letting down the teachings in Christ. When he unfolds the tightly woven and well-ordered nets at the command of the Master, he is really laying out words in the name of the Savior in a fitting and clear fashion. By these words he is able to save not creatures but souls. 'We toiled all night,' he says, 'and took nothing.' Peter, who beforehand was unable to see in order to make a catch, enduring darkness without Christ, had indeed toiled through the whole night. But when the Savior's light shone upon him the darkness scattered, and by faith he began to discern in the deep what he could not see with his eyes." (excerpt from SERMON 110.2.1)5 

The Word Among Us Meditation on Luke 5:1-11 asks “Does it ever feel as if there are obstacles that make it hard for you to accept Jesus’ call to follow him?” If so, the Lord has some words of encouragement for you right now.

Jesus: “Whatever you think is holding you back from following me, whatever is oppressing or bothering you, just bring it along with you. Trust me; I can handle it. The most important thing is that you know how much I love you and how much I enjoy being with you each day. So if you think something is holding you back, just bring it along.”6 

Friar Jude Winkler considers the interior question on wisdom and understanding in the Letter to the Colossians and our exterior actions that result. An encounter with the Divine may produce the reaction of Simon. Friar Jude reminds our talents are to be transformed to have grace work through us.

Dan P Horan, OFM, refers to sociologist Barry Glassner on fear and three contributing factors in manipulation.7 And shares evidence that fear may be a response that contradicts our Christianity.

Fr. Richard Rohr, OFM, comments on pantheism in his podcast series Another Name For Every Thing with his response to questions about Jesus, Incarnation and The Christ Resurrection The discussion on pantheism starts at time (9:29).

Fr. Richard Rohr, OFM, invites us to read more from Beatrice Bruteau on Pierre Teilhard de Chardin’s view of the cosmic, universal Christ.

“There exists in all beings,” says Teilhard, “a common centre” through which “they meet together at a deeper level . . . and we may call this Centre equally well the point upon which they converge, or the ambience in which they float. . . .” This bond of unity constitutes the “axis of all individual and collective life. It is in virtue of that axis that we see that Christ has not only a mystical, but a cosmic body. . . . And this Cosmic Body, to be found in all things . . . is eminently the mystical Milieu; whoever can enter into that milieu is conscious of having made [their] way to the very heart of everything, of having found what is most enduring in it.” [2]8 

The transformation of our talents to become fishers of people includes embracing the change to striving to live as patient and fearless people.

References

1	(n.d.). Colossians, chapter 1 - United States Conference of Catholic Bishops. Retrieved September 5, 2019, from http://www.usccb.org/bible/colossians/1
2	(n.d.). Psalms, chapter 98 - United States Conference of Catholic Bishops. Retrieved September 5, 2019, from http://www.usccb.org/bible/psalms/98
3	(n.d.). Luke, chapter 5 - United States Conference of Catholic Bishops. Retrieved September 5, 2019, from http://www.usccb.org/bible/luke/5
4	(n.d.). Creighton U Daily Reflections - Creighton .... Retrieved September 5, 2019, from http://www.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 5, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved September 5, 2019, from https://wau.org/meditations/2019/09/05/
7	(2019, June 17). Natural and Unnatural Fear; Rational and Irrational Hope | Daniel P .... Retrieved August 28, 2019, from https://www.youtube.com/watch?v=gWEDeTxmwwg
8	(2019, September 1). Cosmology: Part Two Archives — Center for Action and Contemplation. Retrieved September 5, 2019, from https://cac.org/themes/cosmology-part-two/

Reassurance and Rejection

The texts from the Roman Catholic Lectionary today touch on themes of reassurance and rejection.

On the journey

In the first letter to the Thessalonians, Paul reassures the people concerned about Christians who have died.

* [4:15] Coming of the Lord: Paul here assumes that the second coming, or parousia, will occur within his own lifetime but insists that the time or season is unknown (1 Thes 5:1–2). Nevertheless, the most important aspect of the parousia for him was the fulfillment of union with Christ. His pastoral exhortation focuses first on hope for the departed faithful, then (1 Thes 5:1–3) on the need of preparedness for those who have to achieve their goal.1

Psalm 96 is a hymn inviting all humanity to praise the glories of Israel’s God.

* [Psalm 96] A hymn inviting all humanity to praise the glories of Israel’s God (Ps 96:1–3), who is the sole God (Ps 96:4–6). To the just ruler of all belongs worship (Ps 96:7–10); even inanimate creation is to offer praise (Ps 96:11–13). This Psalm has numerous verbal and thematic contacts with Is 40–55, as does Ps 98. Another version of the Psalm is 1 Chr 16:23–33.2 

Luke relates Jesus rejection at Nazareth in the Gospel.

* [4:16–30] Luke has transposed to the beginning of Jesus’ ministry an incident from his Marcan source, which situated it near the end of the Galilean ministry (Mk 6:1–6a). In doing so, Luke turns the initial admiration (Lk 4:22) and subsequent rejection of Jesus (Lk 4:28–29) into a foreshadowing of the whole future ministry of Jesus. Moreover, the rejection of Jesus in his own hometown hints at the greater rejection of him by Israel (Acts 13:46).3 

George Butterfield reflects on Saint Paul who wrote to a community of young Christians about the future of those who had died in Christ.

He told them that he did not want them to grieve as those who have no hope. We grieve. We cannot help but grieve when a loved one, a friend, or a colleague dies. But we do it as people who have hope. We believe that there is a future for those who have died.4 

Don Schwager quotes “By reading Isaiah, Jesus shows he is God and Man,” by Cyril of Alexandria (376-444 AD).

"Now it was necessary that he should manifest himself to the Israelites and that the mystery of his incarnation should now shine forth to those who did not know him. Now that God the Father had anointed him to save the world, he very wisely orders this also [that his fame should now spread widely]. This favor he grants first to the people of Nazareth, because, humanly speaking, he had grown up among them. Having entered the synagogue, therefore, he takes the book to read. Having opened it, he selects a passage in the Prophets which declares the mystery concerning him. By these words he himself tells us very clearly by the voice of the prophet that he would both be made man and come to save the world. For we affirm that the Son was anointed in no other way than by having become like us according to the flesh and taking our nature. Being at once God and man, he both gives the Spirit to the creation in his divine nature and receives it from God the Father in his human nature. It is he who sanctifies the whole creation, both by shining forth from the Holy Father and by bestowing the Spirit. He himself pours forth his own Spirit on the powers above and on those who recognized his appearing. (excerpt from COMMENTARY ON LUKE, HOMILY 12)5

The Word Among Us Meditation on 1 Thessalonians 4:13-18 comments that even with Jesus teaching spelled out, it can still be hard to think about heaven. This is especially true if we are grieving the recent loss of a loved one. Maybe the best approach is to focus on Paul’s consoling words to the Thessalonians.

“We shall always be with the Lord” (1 Thessalonians 4:17). God is with you now. He was with you in all your past, and he will be with you throughout your future. Every day that you spend with him prepares you a little more for his gift of eternal life. It convinces you of his love a little more, and it gives him many opportunities to show you his mercy.6

Friar Jude Winkler connects the concern of the Thessalonians to Christ’s resurrection. Paul uses an apolytictic term “caught up in the clouds” concerning transformation. Friar Jude uses Jesus experience to remind us that people outside our tradition may be people of faith.

Fr. Richard Rohr, OFM, presents Ilia Delio, who continues reflecting on what the new cosmology means for us and maturing Christianity. Evolution invites us to expand our consciousness of the divine mystery beyond the realm of human history and to see humankind [and all of creation] within the process of an evolving cosmic history. We come from the whole and belong to the whole. As church, as theologians, as citizens of the universe, therefore, we need an “option for whole,” and by this I mean we need a new consciousness that includes our Big Bang expanding universe and biological evolution as part of our intellectual search for truth.

Theology must begin with evolution if it is to talk of a living God, and hence it must include physical, spiritual, and psychological change as fundamental to reality. Einstein’s discovery of relativity means that space-time is a dimension of the unfinished, expanding universe; thus, whatever we say about God is bound up with the universe. By extending the knowing process into the furthest realms of cosmic relatedness, being acquires new depth. Knowledge cannot be satisfied with human history alone; it must reach into cosmic history, if it is in search of truth. To see evolution as revelatory of the divine Word means that we come to see the various forms and rhythms of nature as reflective of divine qualities. This means moving beyond the static images of God that are so familiar to us and that remain irretrievably tied to an archaic understanding of the cosmos.7

Our growth in faith is supported by reassurance in our Tradition and discovery of the wonders of Creation that are in contrast to rejection of God.

References

1	(n.d.). 1 Thessalonians, chapter 4 - United States Conference of Catholic .... Retrieved September 2, 2019, from http://www.usccb.org/bible/1thessalonians/4
2	(n.d.). Psalms, chapter 96 - United States Conference of Catholic Bishops. Retrieved September 2, 2019, from http://www.usccb.org/bible/psalms/96
3	(n.d.). Luke, chapter 4 - United States Conference of Catholic Bishops. Retrieved September 2, 2019, from http://www.usccb.org/bible/luke/4
4	(n.d.). Creighton U Daily Reflections - Creighton University. Retrieved September 2, 2019, from http://www.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved September 2, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 22nd Week in Ordinary Time (Labor Day, USA) - Mass Readings and .... Retrieved September 2, 2019, from https://wau.org/meditations/2019/09/02/
7	(2019, September 1). Cosmology: Part Two Archives — Center for Action and Contemplation. Retrieved September 2, 2019, from https://cac.org/themes/cosmology-part-two/