Do it all for You

The texts from the Roman Catholic Lectionary today invite us to struggle in the tension between being liked as easy going and being truthful about the need for change in relationships.

Truth telling

Difficulty in the leave taking of Paul, seen in the reading from Acts, in his Farewell Speech at Miletus is connected to his need to continue his mission to Jerusalem and be assured that he has done all he could do to prepare them to accept Life in Christ.

* [20:16–35] Apparently aware of difficulties at Ephesus and neighboring areas, Paul calls the presbyters together at Miletus, about thirty miles from Ephesus. He reminds them of his dedication to the gospel (Acts 20:18–21), speaks of what he is about to suffer for the gospel (Acts 20:22–27), and admonishes them to guard the community against false prophets, sure to arise upon his departure (Acts 20:28–31). He concludes by citing a saying of Jesus (Acts 20:35) not recorded in the gospel tradition. Luke presents this farewell to the Ephesian presbyters as Paul’s last will and testament.1 

Psalm 68 offers praise for God’s past help and for future interventions.

Psalm 68 the settlement in Canaan (Ps 68:10–11) and praise for God’s past help and for the future interventions that will be modeled on the ancient exodus-conquest (Ps 68:20–24);2 

The Prayer of Jesus in the Gospel from John is praising the Father for the unity into which those He is calling are invited, as Jesus petitions the Father for the protection of those who follow Him.

* [17:1–26] Climax of the last discourse(s). Since the sixteenth century, this chapter has been called the “high priestly prayer” of Jesus. He speaks as intercessor, with words addressed directly to the Father and not to the disciples, who supposedly only overhear. Yet the prayer is one of petition, for immediate (Jn 17:6–19) and future (Jn 17:20–21) disciples. Many phrases reminiscent of the Lord’s Prayer occur. Although still in the world (Jn 17:13), Jesus looks on his earthly ministry as a thing of the past (Jn 17:4, 12). Whereas Jesus has up to this time stated that the disciples could follow him (Jn 13:33, 36), now he wishes them to be with him in union with the Father (Jn 17:12–14).3 

George Butterfield shares that sometimes it can be hard to be a messenger - an intermediary, especially when you have bad news or a message that will make you unpopular.

We should not be nasty or pushy in proclaiming the Good News. Our words should be "seasoned with salt," to use Paul's words. But we cannot shrink from telling the truth. We cannot do anything to domesticate the radical message of the Gospel. Following Jesus is filled with joy and love but also hardship and trials. To present to people anything but the unadulterated plan of God, the Gospel of his grace, is to stand before God with blood on our hands. In light of this, I am beginning to think that being loved by everybody is highly overrated.4 

Don Schwager comments that in Jesus Christ we see the perfect love of God - a God who cares intensely and who yearns over men and women, loving them to the point of laying down his life for them upon the Cross. Jesus is the revelation of God - a God who loves us completely, unconditionally and perfectly. Schwager quotes a prayer of Francis de Sales, (1567-1622).

"If only I possessed the grace, good Jesus, to be utterly at one with you! Amidst all the variety of worldly things around me, Lord, the only thing I crave is unity with you. You are all my soul needs. Unite, dear friend of my heart, this unique little soul of mine to your perfect goodness.You are all mine; when shall I be yours? Lord Jesus, my beloved, be the magnet of my heart; clasp, press, unite me forever to your sacred heart. You have made me for yourself; make me one with you. Absorb this tiny drop of life into the ocean of goodness whence it came."5 

The Word Among Us Meditation on John 17:1-11 connects Jesus’ prayer for protection to knowing God’s love today.

 It’s about being kept safe from anxiety and insecurity, for they can be fierce enemies as well. Jesus wants you to be able to rest secure in his Father’s love for you. He wants you to know that no sin is so big that it overpowers his mercy. There isn’t any distance too far for his outstretched arms to reach.6

Friar Jude Winkler offers an explanation for Paul meeting the elders at Miletus outside of Ephesus. Paul reveals a bit of his ambiguity about life and death as presented to the Philippians (Philippians 1:20–21). Friar Jude reminds us that the glory manifest by Jesus in John’s Gospel is the Cross and this sets the expectation for us that we get to give to the point of suffering for others in a society that does not easily accept the message of Love.

Fr. Richard Rohr, OFM, cites Julian of Norwich, Pierre Teilhard de Chardin, and Christena Cleveland, as he identifies being “in love,” as moving out of our small, individual selves to unite with another, whether in companionship, friendship, marriage, or any other trustful relationship.

Love, the attraction of all things toward all things, is a universal language and underlying energy that keeps showing itself despite our best efforts to resist it. It is so simple that it is hard to teach, yet we all know love when we see it. After all, there is not a Native, Hindu, Buddhist, Jewish, Islamic, or Christian way of loving. There is not a Methodist, Lutheran, or Orthodox way of running a soup kitchen. There is not a gay or straight way of being faithful, nor a Black or Caucasian way of hoping. We all know positive flow when we see it, and we all recognize resistance and coldness when we feel it. All the rest are mere labels.7 

Loving others, as Jesus models, is not conditional. The truths that we may feel need to be accepted for ongoing conversion are present in the relationship we offer and the Spirit is trusted to be the initiator of change of heart.

References

1	(n.d.). Acts, chapter 20 - United States Conference of Catholic Bishops. Retrieved June 4, 2019, from http://www.usccb.org/bible/acts/20
2	(n.d.). Psalms, chapter 68 - United States Conference of Catholic Bishops. Retrieved June 4, 2019, from http://www.usccb.org/bible/psalms/68
3	(n.d.). John, chapter 17 - United States Conference of Catholic Bishops. Retrieved June 4, 2019, from http://www.usccb.org/bible/john/17
4	(n.d.). Creighton U Daily Reflections .... Retrieved June 4, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 4, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). 7th Week of Easter - Mass Readings and Catholic Daily Meditations .... Retrieved June 4, 2019, from https://wau.org/meditations/2019/06/04/
7	(2019, June 4). Love Draws Us Together — Center for Action and Contemplation. Retrieved June 4, 2019, from https://cac.org/love-draws-us-together-2019-06-04/

Boldness and courage

The texts from the Roman Catholic Lectionary today invite our contemplation of our approach to those who live with different understanding of faith and relationships to others.

Diverse and gifted

The reading from Acts describes the response of Paul to believers and others in Ephesus.

* [19:1–6] Upon his arrival in Ephesus, Paul discovers other people at the same religious stage as Apollos, though they seem to have considered themselves followers of Christ, not of the Baptist. On the relation between baptism and the reception of the Spirit, see note on Acts 8:16.1 

Psalm 68 declares confidence that God will destroy Israel’s enemies (Ps 68:2–4) and calls to praise God as savior (Ps 68:5–7).

* [Psalm 68] The Psalm ... translation assumes the Psalm accompanied the early autumn Feast of Tabernacles (Sukkoth), which included a procession of the tribes (Ps 68:25–28). Israel was being oppressed by a foreign power, perhaps Egypt (Ps 68:31–32)—unless Egypt stands for any oppressor. The Psalm may have been composed from segments of ancient poems, which would explain why the transitions are implied rather than explicitly stated. At any rate, Ps 68:2 is based on Nm 10:35–36, and Ps 68:8–9 are derived from Jgs 5:4–5. The argument develops in nine stanzas (each of three to five poetic lines): 1. confidence that God will destroy Israel’s enemies (Ps 68:2–4); 2. call to praise God as savior (Ps 68:5–7);2 

In the discourse in the Gospel of John that announces the coming of the Advocate, some of Jesus message appears to have more clarity in the minds of the apostles.

* [16:30] The reference is seemingly to the fact that Jesus could anticipate their question in Jn 16:19. The disciples naively think they have the full understanding that is the climax of “the hour” of Jesus’ death, resurrection, and ascension (Jn 16:25), but the only part of the hour that is at hand for them is their share in the passion (Jn 16:32).3 

Eileen Burke-Sullivan comments that she might be tempted to say, “Ok, Jesus, the Apostles thought your message was clear and they blew it on Holy Thursday, “I thought your message was clear to me, and I’ve received your Holy Spirit, but since this world around me seems pretty scattered and divided, it is hard to have hope that we can live in real unity – even in the Church, among the Baptized?”

Then I remember with pleasure the consolation of the Spirit that was manifested at the wedding in St. Louis just a few days ago.  Christ’s Spirit conquers the world’s fear. Christ’s love, made real and concrete in self-giving human love, drives out despair. As I remembered the peace and radiant  joy on the faces of that young couple it occurred to me that I can believe that Christ continues to conquer fear and despair – so He really will end all divisions – He has won, he continues to win, and in the end He will reign in VICTORY, so now is the time to hang on – and celebrate!4 

Don Schwager comments that the Holy Spirit fills us with expectant faith, persevering hope, and unfailing love.

 While we cannot avoid all pain and suffering which may come our way in this life, the Lord Jesus assures us that he has overcome the world and all that would seek to keep us from his saving help and healing presence. He promises to guide us safely through any trial or hardship we may have to undergo for his sake. The Lord Jesus gives us the gift of his Holy Spirit who strengthens us with faith, courage, and perseverance to stay the course which he has set for us. The Holy Spirit fills us with a living hope in the power of Christ's resurrection (1 Peter 1:3) and reassures our heart with a confident trust in God's abiding presence.
Nothing can separate us from the love of Christ and the victory he has won for us (Romans 8:35-39). The Holy Spirit gives us the strength and courage we need to overcome every adversity and to persevere with faith and hope in God.5

The Word Among Meditation on Acts 19:1-8 comments that we are reminded by Paul’s example that there are many different philosophies and religious ideas out in the world. There are so many distractions in the media and so many demands on people’s lives. Imagine how effective an encounter with sincere, loving followers of Jesus can be in cutting through all that interference.

You can be that connection. Believe it or not, you have much to offer people, starting with the witness of your own story. It’s only a matter of taking time to draw near as Paul did. And you don’t always have to say anything! Offering to mow a neighbor’s lawn, meeting fellow parishioners after Sunday Mass, listening to a troubled friend—these are only a few ways to reach out.
The world is a busy, noisy, windy place, but you have a message that is powerful and moving. Never doubt that the witness of your life and the story of your journey can touch people’s hearts and bring them closer to the Lord.6 

The Franciscan Media site reflects on Saint Charles Lwanga and Companions, the Saints of the Day for June 3. For his own unwillingness to submit to the immoral acts and his efforts to safeguard the faith of his friends, Charles Lwanga was burned to death at Namugongo on June 3, 1886, by Mwanga’s order. When Pope Paul VI canonized these 22 martyrs on October 18, 1964, he also made reference to the Anglican pages martyred for the same reason.

 Like Charles Lwanga, we are all teachers and witnesses to Christian living by the examples of our own lives. We are all called upon to spread the word of God, whether by word or deed. By remaining courageous and unshakable in our faith during times of great moral and physical temptation, we live as Christ lived.7

Friar Jude Winkler shows how the Baptism of John is completed by Baptism in the Spirit and Life in the Trinity. Saint Augustine of Hippo understood evil to be the absence of Love. Friar Jude reminds us that in the Gospel of John, the world categorized as evil is applied to those who have chosen to reject Jesus.

Fr. Richard Rohr, OFM, shares on the importance of diversity that, like the Godself, we must be both “three and one,” different and united: diversity affirmed, protected, and overcome by One Shared Love.

Our basic human problem of unity and diversity has been resolved in the very nature of God, but unless we allow ourselves inside of that Infinite flow, we ourselves will always remain the three but never the one. If we remain exclusive monotheists, like Judaism, Islam, and much of Christianity up to now, we normally try to impose a false uniformity on others but rarely know how to love, honor, and respect diversity. We remain in competing tribes and colonies.8 

After a recent viewing of the 1992 movie “Malcolm X” with Denzel Washington and Spike Lee, the American Radio Works “Say it Plain; Say it Loud” podcast reports that the day after his Detroit speech, "The Ballot or the Bullet", Malcolm X embarked on an overseas tour that included a life-changing pilgrimage to the Muslim holy city of Mecca. (Known as the Hajj, the pilgrimage must be carried out at least once in a lifetime by every able-bodied Muslim who can afford to do so.) The racial diversity he experienced in the Middle East, especially among Muslims, led him to discard his strict notions of black separatism for a wider, more inclusive movement against white supremacy and colonialism. In the summer of 1964, Malcolm X announced a new effort, the Organization of Afro-American Unity (OAAU).

In assessing Malcolm X's impact, theologian James Cone wrote: "More than anyone else he revolutionized the black mind, transforming docile Negroes and self-effacing colored people into proud blacks and self-confident African-Americans."10 By the end of the 20th century, Malcolm X was recognized in mainstream culture as a hero of the civil rights era. The militant radical whose image once provoked fear and hatred among many white Americans was celebrated in mainstream movie theaters, on Black History Month posters in elementary school classrooms, and on a 1999 postage stamp issued by the United States government.9 

The experience of Love is the essential start to our reevaluation of our relationship with God and others.

References

1	(n.d.). Acts, chapter 19 - United States Conference of Catholic Bishops. Retrieved June 3, 2019, from http://www.usccb.org/bible/acts/19
2	(n.d.). Psalms, chapter 68 - United States Conference of Catholic Bishops. Retrieved June 3, 2019, from http://www.usccb.org/bible/psalms/68
3	(n.d.). John, chapter 16 - United States Conference of Catholic Bishops. Retrieved June 3, 2019, from http://www.usccb.org/bible/john/16
4	(n.d.). Creighton U Daily Reflections .... Retrieved June 3, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 3, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Meditations - The Word Among Us. Retrieved June 3, 2019, from https://wau.org/meditations/2019/06/03/
7	(n.d.). Saint Charles Lwanga and Companions - Franciscan Media. Retrieved June 3, 2019, from https://www.franciscanmedia.org/saints-charles-lwanga-and-companions/
8	(n.d.). Diversity Protected — Center for Action and Contemplation. Retrieved June 3, 2019, from https://cac.org/diversity-protected-2019-06-03/
9	(n.d.). Malcolm X | The Ballot or the Bullet. Retrieved June 3, 2019, from http://americanradioworks.publicradio.org/features/blackspeech/mx.html

Ascending connection

The texts from the Roman Catholic Lectionary today help fit the Ascension of Jesus into our role as the Body of Christ.

Connected in the Body

In the passage from the Book of Acts Jesus underlines the Promise of the Spirit as He Ascends to the Father.

* [1:4] The promise of the Father: the holy Spirit, as is clear from the next verse. This gift of the Spirit was first promised in Jesus’ final instructions to his chosen witnesses in Luke’s gospel (Lk 24:49) and formed part of the continuing instructions of the risen Jesus on the kingdom of God, of which Luke speaks in Acts 1:3.1 

 Psalm 47 is a hymn calling on the nations to acknowledge the universal rule of Israel’s God.

* [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Ps 47:2–5) who is enthroned as king over Israel and the nations (Ps 47:6–9).2 

In the reading from Ephesians the Church is claimed as Christ’s Body.

 * [1:15–23] See note on Rom 1:8 for the thanksgiving form in a letter. Much of the content parallels thoughts in Col 1:3–20. The prayer moves from God and Christ (Eph 1:17, 20–21) to the Ephesians (Eph 1:17–19) and the church (Eph 1:22–23). Paul asks that the blessing imparted by God the Father (Eph 1:3) to the Ephesians will be strengthened in them through the message of the gospel (Eph 1:13, 17–19). Those blessings are seen in the context of God’s might in establishing the sovereignty of Christ over all other creatures (Eph 1:19–21) and in appointing him head of the church (Eph 1:22–23). For the allusion to angelic spirits in Eph 1:21, see Rom 8:38 and Col 1:16. Here, as in 1 Cor 15:24–25 and Col 2:15, every such principality and power is made subject to Christ.3

The Gospel from Luke describes the joy of the apostles at the Ascension.

* [24:50–53] Luke brings his story about the time of Jesus to a close with the report of the ascension. He will also begin the story of the time of the church with a recounting of the ascension. In the gospel, Luke recounts the ascension of Jesus on Easter Sunday night, thereby closely associating it with the resurrection. In Acts 1:3, 9–11; 13:31 he historicizes the ascension by speaking of a forty-day period between the resurrection and the ascension. The Western text omits some phrases in Lk 24:51, 52 perhaps to avoid any chronological conflict with Acts 1 about the time of the ascension.4 

Steve Scholer asks “What are we doing with the parting gift our Lord gave to us on Ascension Thursday?”

Wisdom is discernment, the ability to process knowledge and to find the truth that will form the bedrock of our lives. Wisdom helps us define what is worthy and true, and to find the precepts needed to live a faith-filled life. Wisdom means understanding the consequences of our actions and words before we act or speak. Wisdom means having the knowledge and understanding to recognize the right course of action and having the will and courage to follow it; a prescription for living in peace with the people we interact with daily. Living a wise life gives us great harmony and enriches our sense of self-worth.5 

Don Schwager quotes “Jesus ascends to heaven in his body - divine and human nature,” by Saint Augustine of Hippo, 354-430 A.D.

 "You heard what came to our ears just now from the Gospel: 'Lifting up his hands, he blessed them. And it happened, while he was blessing them he withdrew from them, and was carried up to heaven.' Who was carried up to heaven? The Lord Christ was. Who is the Lord Christ? He is the Lord Jesus. What is this? Are you going to separate the human from the divine and make one person of God, another of the man, so that there is no longer a trinity of three but a quaternary of four? Just as you, a human being, are soul and body, so the Lord Christ is Word, soul and body. The Word did not depart from the Father. He both came to us and did not forsake the Father. He both took flesh in the womb and continued to govern the universe. What was lifted up into heaven, if not what had been taken from earth? That is to say, the very flesh, the very body, about which he was speaking when he said to the disciples, 'Feel, and see that a spirit does not have bones and flesh, as you can see that I have' (Luke 24:39).  Let us believe this, brothers and sisters, and if we have difficulty in meeting the arguments of the philosophers, let us hold on to what was demonstrated in the Lord's case without any difficulty of faith. Let them chatter, but let us believe." (excerpt from Sermon 242,6)6

The Word Among Us Meditation on Luke 24:46-53 recalls that saying goodbye can be bittersweet. The sweetness lies in our love for them; the bitterness, in leaving them.

 Surprisingly, Jesus’ apostles do not weep at his ascension. Quite the opposite, Luke tells us that they returned to Jerusalem—the very place where Jesus was executed—“with great joy” (24:52). Such a display of exuberance can make the apostles appear unrelatable, almost superhuman. What about their deep human connection with Jesus? Didn’t they feel sad that after overcoming death, the greatest separation there is, Jesus decided to leave them anyway?
Of course they were sad. But more than anything else, they were filled with joy. They were confident that they would one day follow where Jesus had gone, and then they would be reunited forever. So their hope of seeing him again made their sorrow sweet.7

Fr. Richard Rohr, OFM, cites Christena Cleveland, author of Disunity in Christ: as he calls for an end of dualistic thinking that is dividing the Body of Christ.

It seems we must have our other! We struggle to know who we are except by opposition and exclusion. Eucharist was supposed to tell Christians who we are in a positive and inclusionary way. But many Catholics, particularly clergy, have made the Holy Meal into a “prize for the perfect” and a “reward for good behavior” instead of medicine for sickness—which we all equally need. Now I see what our real sickness is. Our sickness or “sin” is the illusion of separateness, a completely mistaken identity which is far too small and too boundaried. The Eucharist is made to order to remind us that we are all one body of Christ. Even those in “other flocks” (see John 10:16)—other religions or no religion at all—are still part of the one body of God, which is, first of all, creation itself.8 

The Ascension of Jesus brings the Body of Christ and our role to reflect Jesus to others to our primary focus.

References

1	(n.d.). Acts, chapter 1 - United States Conference of Catholic Bishops. Retrieved June 2, 2019, from http://www.usccb.org/bible/acts/1
2	(n.d.). Psalms, chapter 47 - United States Conference of Catholic Bishops. Retrieved June 2, 2019, from http://www.usccb.org/bible/psalms/47
3	(n.d.). Ephesians, chapter 1 - United States Conference of Catholic Bishops. Retrieved June 2, 2019, from http://www.usccb.org/bible/ephesians/1
4	(n.d.). Luke, chapter 24 - United States Conference of Catholic Bishops. Retrieved June 2, 2019, from http://www.usccb.org/bible/luke/24
5	(n.d.). Creighton U Daily Reflections .... Retrieved June 2, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
6	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 2, 2019, from https://dailyscripture.servantsoftheword.org/
7	(n.d.). Meditations - The Word Among Us. Retrieved June 2, 2019, from https://wau.org/meditations/2019/06/02/
8	(2019, June 2). One in Love — Center for Action and Contemplation. Retrieved June 2, 2019, from https://cac.org/one-in-love-2019-06-02/

The anointed name

The texts from the Roman Catholic Lectionary today invite us to find the resonance between our “name” and our call to live as disciples of “Yeshua”.

Named for action

The reading from Acts introduces a learned teacher named Apollos.

* [18:24, 25] Apollos appears as a preacher who knows the teaching of Jesus in the context of John’s baptism of repentance. Aquila and Priscilla instruct him more fully. He is referred to in 1 Cor 1:12; 3:5–6, 22.1 

Psalm 47 is a hymn calling on the nations to acknowledge universal rule in the name of Israel’s God.

* [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Ps 47:2–5) who is enthroned as king over Israel and the nations (Ps 47:6–9).2 

Before Jesus’ Departure in the Gospel of John we hear of the coming of the Advocate and our communion with the Trinity from which we may act in the name of Jesus.

[16:25] See note on Jn 10:6. (* [10:6] Figure of speech: John uses a different word for illustrative speech than the “parable” of the synoptics, but the idea is similar.) Here, possibly a reference to Jn 15:1–16 or Jn 16:21.3 

Mary Lee Brock asks “What’s in a name?” She comments that our names are core to our identity.

The power of a name is a theme in today’s readings.  In Acts we learn about the teachings of Apollos who established from the Scriptures that Christ is Jesus.  And in today’s gospel from John, Jesus is preparing the disciples for the future when he returns to his father.  He teaches that they can pray directly to God in the name of Jesus. He says to the disciples: "Amen, amen, I say to you, whatever you ask the Father in my name he will give you. Until now you have not asked anything in my name; ask and you will receive, so that your joy may be complete.”  What a simple yet profound lesson.
The name Jesus binds us together in our identity and in our humanity.  Naming ourselves as Christians declares our faith. We have a touchstone for our values. 4 

Jewish voice ministries expands on “Yeshua”, the Hebrew word for “Jesus.” The name means “to rescue, to save, or to deliver.”

Don Schwager writes that the Lord Jesus unites us with the Father through the love and power of the Holy Spirit.

Paul the Apostle states that "All who are led by the Spirit of God are sons of God" (Romans 8:14). Through the gift of the Holy Spirit, Jesus makes it possible for his disciples to have a new relationship as sons and daughters of God the Father (Romans 8:14-17). No one would have dared to call God his or her Father before this! Because of what Jesus has done for us in offering his life for our redemption we now can boldly and confidently pray to God as our Father in heaven. The presence and action of the Holy Spirit within us is living proof of this new relationship with the Father. Paul the Apostles says that "when we cry, ‘Abba! Father!' it is the Spirit himself bearing witness with our spirit that we are children of God" (Romans 8:15-16).5 

The Word Among Us Meditation on Acts 18:23-28 asks “How often have we had to offer feedback or advice—or even correction—to someone?” Perhaps it was an employee at work or a fellow parishioner. Maybe it was one of our children. Whatever our situation, Priscilla and Aquila offer a good model to follow.

For one thing, they treated Apollos with respect and dignity. They didn’t interrupt one of his sermons or rebuke him in public. And neither did they demean him in any way for his lack of clarity. They just quietly “took him aside” and helped him see where his message was missing the mark (Acts 18:26). Maybe they began by focusing on all the good he was doing before steering him in a better direction.6 

Friar Jude Winkler explains the need for Apollos to know how Jesus expands the Baptism of John. Apollos knowledge of Scripture, Alexandrian grammar, and refute of Jewish practices have scholars to propose him as author of the Letter to the Hebrews. Friar Jude corrects our possible misunderstanding of God as a miracle dispenser for those who have the right request format.

Fr. Richard Rohr, OFM, explains how centering prayer roots us in divine love. It is a modernized prayer method based on the intuitive prayer rooted in lectio divina and The Cloud of Unknowing. It is a method of silent prayer that prepares us to receive the gift of contemplative prayer—prayer in which we experience the divine’s immanent presence within us.

As Father Thomas Keating emphasizes, the source of centering prayer, as in all methods leading to contemplative prayer, is the indwelling Trinity: Father, Son, and Holy Spirit. The focus of centering prayer is the deepening of our relationship with the living Christ. The effects of centering prayer are ecclesial, as the prayer tends to build communities of faith and bond the members together in mutual friendship and love.7 

Our name, as that connector to our call from God, is a point of entry into prayer that reveals in our life journey the nudges we have received from the Spirit to act in His Name.

References

1	(n.d.). Acts, chapter 18 - United States Conference of Catholic Bishops. Retrieved June 1, 2019, from http://www.usccb.org/bible/acts/18
2	(n.d.). Psalms, chapter 47 - United States Conference of Catholic Bishops. Retrieved June 1, 2019, from http://www.usccb.org/bible/psalms/47
3	(n.d.). John, chapter 16 - United States Conference of Catholic Bishops. Retrieved June 1, 2019, from http://www.usccb.org/bible/john/16
4	(n.d.). Creighton U Daily Reflections .... Retrieved June 1, 2019, from http://onlineministries.creighton.edu/CollaborativeMinistry/daily.html
5	(n.d.). Daily Scripture Readings and Meditations. Retrieved June 1, 2019, from https://dailyscripture.servantsoftheword.org/
6	(n.d.). Saint Justin, Martyr (Memorial) - Mass Readings and Catholic Daily .... Retrieved June 1, 2019, from https://wau.org/meditations/2019/06/01/
7	(2019, May 26). Meeting Christ Within Us Archives — Center for Action and .... Retrieved June 1, 2019, from https://cac.org/themes/meeting-christ-within-us/