Dhikr for the 4th Week of Advent (B)

Gospel Text: ‘And the angel said to Mary in reply, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God”. (Luke 1: 35)

Reflection: Jesus comes to us anew through the power of the Holy Spirit… and like Mary, our mother, in events we least expect…

DHIKR SIMPLE METHOD...

Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

1. Write in one’s heart a certain passage of the Holy Writ…
2. Make the same passage ever present in one’s lips.
3. Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

Dhikr for 3rd Sunday of Advent (B)

Readings: Is. 61: 1-2. 10-11; 1Thes. 5: 16-24; Jn. 1: 6-8. 19-28

Text: He said: "I am 'the voice of one crying out in the desert, "Make straight the way of the Lord,"' * as Isaiah the prophet said." (John 1: 23)

Meditation:  The call is to ‘make straight the way of the Lord’.  Often, we miss the coming of the Lord into our lives, because of the ‘hardness’ of our hearts… TAKE HEED…!
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Third Sunday of Advent (B)

Is 61:1-2a, 10-11; 1 Thes 5:16-24; Jn 1:6-8, 19-28

Curiously, like the Synoptic gospel of Mark, the identity of John the Baptizer is established with an attribution to Isaiah. "'I am the voice of one crying out in the wilderness, 'Make straight the way of the Lord,' as the prophet Isaiah said" (v.23). Like Mark this appropriation shifts attention from place to person. The passage in Second Isaiah deals not with the identity of the voice but with the significance of the wilderness: "A voice cries out: 'In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God'" (40:3). However in the fourth gospel John the Baptist claims for himself, in the first person, this role of herald in a manner that suggests fulfillment consistent with a more ancient provenance.

Dhikr Prayer Method…

Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

1. Write in one’s heart a certain passage of the Holy Writ…
2. Make the same passage ever present in one’s lips.
3. Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

The 2nd Sunday of Advent (B)

Dhikr for the 2nd Sunday of Advent (B)

(The readings - Isaiah 40:1-5, 9-11; 2 Peter 3:8-14; Mark 1:1-8)

Text: A voice of one crying out in the desert: 'Prepare the way of the Lord, make straight his paths.'" John (the) Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins. (Mark 1: 3-4)

Meditation: Like John the Baptizer we prepare for the coming of the Lord. He comes in events and moments we least expect… And how do we prepare for his coming into our lives…?


DHIKR SIMPLE METHOD...

Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

• Write in one’s heart a certain passage of the Holy Writ…
• Make the same passage ever present in one’s lips.
• Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

Come, Lord Jesus, Come!

“Come, Lord Jesus” is a leap into the kind of freedom and surrender that is rightly called the virtue of hope. The theological virtue of hope is the patient and trustful willingness to live without closure, without resolution, and still be content and even happy because our Satisfaction is now at another level, and our Source is beyond ourselves.

We are able to trust that the Lord will come again, just as Jesus has come into our past, into our private dilemmas, and into our suffering world. Our Christian past then becomes our Christian prologue, and “Come, Lord Jesus” is not a cry of desperation but an assured shout of cosmic hope!

Adapted from Preparing for Christmas with Richard Rohr, p. 5

Advent Longing...

ADVENT LONGING

Pierre Teilhard de Chardin once suggested that peace and justice will come to us when we reach a high enough psychic temperature so as to burn away the things that still hold us apart. In saying this, he was drawing upon a principle in chemistry: Sometimes two elements will simply lie side by side inside a test-tube and not unite until sufficient heat is applied so as to bring them to a high enough temperature where unity can take place. That's wonderful metaphor for advent.

What is advent? 
Advent is about getting in touch with our longing. It's about letting our yearnings raise our psychic temperatures so that we are pushed to eventually let down our guard, hope in new ways, and risk intimacy. 

John of the Cross has a similar image: Intimacy with God and with each other will only take place, he says, when we reach a certain kindling temperature. For too much of our lives, he suggests, we lie around as damp, green logs inside the fire of love, waiting to come to flame but never bursting into flame because of our dampness.

Before we can burst into flame, we must first dry out and come to kindling temperature. We do that, as does a damp log inside a fire, by first sizzling for a long time in the flames so as to dry out. 



How do we sizzle psychologically and spiritually? For John of the Cross, we do that through the pain of loneliness, restlessness, disquiet, anxiety, frustration, and unrequited desire. In the torment of incompleteness our psychic temperature rises so that eventually we come to kindling temperature and, there, we finally open ourselves to union in new ways. That too is an image for advent.



Advent is all about loneliness, but loneliness is a complex thing.

Nobel Prize winning author, Toni Morrison describes it this way:

"There is a loneliness that can be rocked. Arms crossed, knees drawn up, holding, holding on, this motion, unlike a ship's, smoothes and contains the rocker. It's an inside kind - wrapped tight like skin. Then there is a loneliness that roams. No rocking can hold it down. It is alive, on its own. A dry and spreading thing that makes the sound of one's own feet going seems to come from a far-off place."



All of us know exactly what she is describing, especially the latter type, the roaming kind of loneliness that haunts the soul and makes us, all too often, too restless to sleep at night and too uncomfortable to be inside our own skins during the day.

And what's the lesson in this? What we learn from loneliness is that we are more than any moment in our lives, more than any situation we are in, more than any humiliation we have experienced, more than any rejection we have endured, and more than all the limits within which we find ourselves. Loneliness and longing take us beyond ourselves.

How?

Thomas Aquinas once taught that we can attain something in one of two ways: through possession or through desire. We like to possess what we love, but that isn't often possible and it has an underside.

Possession is limited, desire is infinite. Possession sets up fences, desire takes down fences. To quote Karl Rahner, only in the torment of the insufficiency of everything attainable do we know that we are more than the limits of our bodies, our present relationships, our jobs, our achievements, and the concrete situations within which we live, work, and die. 



Loneliness and longing let us touch, through desire, God's ultimate design for us. In our longing, the mystics tell us, we intuit the kingdom of God. What that means is that in our desires we sense the deeper blueprint for things. And what is that?



Scripture tells us that the kingdom of God is not a matter of eating and drinking, of simple bodily pleasure, but a coming together in justice, peace, and joy in the Holy Spirit. Ultimately, that is what we ache for in our loneliness and longing: consummation, oneness, intimacy, completeness, harmony, peace, and justice.

Sometimes, of course, in our fantasies and daydreams that isn't so evident. God's kingdom seems something much loftier and more holy than what we often long for - sex, revenge, fame, power, glory, pleasure. However even in these fantasies, be they ever so crass, there is present always a deeper desire, for justice, for peace, for joy, for oneness in Christ. 



Our loneliness and longing are a hunger and an energy that drive us, always, beyond the present moment. In them we do intuit the kingdom of God.

Advent is about longing, about getting in touch with it, about heightening it, about letting it raise our psychic temperatures, about sizzling as damp, green logs inside the fires of intimacy, about intuiting the kingdom of God by seeing, through desire, what the world might look like if a Messiah were to come and, with us, establish justice, peace, and unity on this earth.



(Fr. Ron Rolheiser, OMI)

The Feast of Christ the King (A)

Dhikr for the Feast of Christ the King Sunday (A)

Text: 37Then the righteous will answer him, “Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? 38And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? 39And when was it that we saw you sick or in prison and visited you?” 40And the king will answer them, “Truly I tell you, just as you did it to one of the least of these who are members of my family,* you did it to me.” (Matthew 25: 37-40)

Meditation: The final judgment in Matthew is based on what we have done or what we have failed to do for one another, especially to one of the least of these who are members of my family. CUIDATE!


DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

Finding our loved ones after their deaths...

FINDING OUR LOVED ONES AFTER THEIR DEATHS

2004-11-21

As Christians, we believe in the "communion of saints". We believe that those who have died are not only still alive but that they are, as well, still in a real relationship with us.

But how? How do we find our loved ones after they have died?

It is interesting to note that Christianity, unlike some other religions, has never had a significant cult around dead bodies or cemeteries. We respect them, reverence them, but we do not try to mummify our dead (as the ancient Egyptians did) nor do we have much in the way of special ceremonies or religious rituals around cemeteries. There's a reason for that.

On Easter Sunday morning, Mary Magdala and some other women, armed with spices in view of embalming his dead body, went Jesus' grave. But they didn't find him there, instead they found an angel who (in effect) asked them: "Why are you looking in a cemetery for someone who is alive?" "He's not here," the angel added, "go instead to Galilee and he will meet you there."

That instruction is still valid today: When we are looking to meet our loved ones who have died we will find them in "Galilee" more so than in any cemetery. Where and what is "Galilee"?

Galilee, for Mary Magdala and the contemporaries of Jesus, was more than a place on a map, the Northern-part of Israel. It was also, and especially, the place where Jesus' spirit had flourished, the place they had first met him, the place of his key miracles, and the place where their own spirits had been stretched, enlarged, and warmed by contact with him. Galilee represented the place of their innocence, their first fervour, their initial learning, their first falling in love. Now, after Jesus' death, they were being asked to go back to that place as the privileged spot where Jesus would meet them again.

And our faith says the same thing to us: Like Mary Magdala and the early Christian believers, we can meet our deceased loved ones by going back to "Galilee", namely, by going to those places where their spirits flourished and where our own spirits were instructed, stretched, and warmed by contact with them. What, practically, does that mean? Allow me an example:

My own parents died thirty years ago and are now buried, side by side, in a little cemetery in the rural countryside where I grew up. Sometimes when I'm home, I visit their graves, say a few prayers there, and remind myself of what each of them gave me. It's nice, but it's not where I really meet my mother and father. I meet them, more deeply, in "Galilee", that is, in those places where their souls most flourished and where they took God's boundless, beautiful, colourful, life-giving energy and enfleshed it.

For example: My mother was a woman of great generosity, kind- hearted and selfless to a fault. When I go to that place, when I'm generous and kind-hearted, I feel my mother's laugh, sense her consolation, and find myself again warmed by her warmth. Conversely, at those times when I'm petty and selfish it does me little good to adorn her grave with flowers or prayers. She's there too, of course, like God's presence, faithful when we're unfaithful, but, when I'm not in her "Galilee", it's harder for her to meet me and give me what she once gave me as my mother.

It's the same with my father: His great quality was his integrity, his moral stubbornness, his refusal to compromise, his unrelenting insistence that one should always take the high road, the one less- travelled. When I prove myself his son in this, I feel his presence, his humour, his intelligence, his solid hand on my shoulder, his trustworthiness. Conversely, when I make moral compromises, he's still present, but his humour, intelligence, and trustworthy hand, can no longer nurture me in the same way.

There's both a deep truth and deep challenge in the words the angel spoke to Mary Magdala on Easter morning: "Why are you looking for a living person in a cemetery. He's not here. Go instead to Galilee and he will meet you there."

Where do we find our loved ones after they have died? Where will others find us after we have died? In "Galilee", in those places where we most give our own unique expression to God's boundless energy.

We should honour our dead and honour the cemeteries where their bodies now rest, but we meet our deceased in "Galilee", in those places where their spirits flourished and where our own souls were stretched and instructed and warmed in our contact with them. More than honouring their graves, we need to honour their lives, we need to honour the wonderful energy that they uniquely incarnated and which, in turn, nurtured, instructed, stretched, cajoled, consoled, warmed, teased, humoured, steadied, and blessed us.

When we do that our relationship with them does not just continue, it deepens.

(Fr. Ron Rolheiser, OMI)

Communion of Saints

PRIVILEGED COMMUNICATION WITHIN THE COMMUNION OF SAINTS

One of our wonderful Christian doctrines is our belief in the communion of the saints. To believe in the communion of saints is to believe that we can still tend to unfinished business in our relationships, even after death. We can still talk to those who have died and say the words of love, forgiveness, gratitude, and regret that ideally we should have spoken earlier.

All of us have experienced situations where, inside of a family, a friendship circle, community, or group of colleagues, a bitter difference grows up and festers so that eventually there is an unresolvable tension. Things have happened that can no longer be undone. Then someone in the family or community dies and that death changes everything.

In a strange way the death brings with it a peace, a clarity, and a charity which, prior to it, were not possible. Why is this? It's not simply because the death has changed the chemistry of the group or because, the source of the tension or bitterness has died. It happens because, as Luke teaches in his Passion narrative, death can wash things clean. Death releases forgiveness, in the same way as Jesus forgave the good thief upon the cross as he died. 



This can be an immense consolation to us. What we can't bring to wholeness in this life can, if we are attentive to the communion of saints, be completed afterwards. We still have communication, privileged communication, with our loved ones after death. Among the marvels of that lies the fact that we still have a chance to fix the things, after death, that we were powerless to mend before death took a loved one away.

(Source: Fr. Ron Rolheiser, OMI)

30th Sunday in Ordinary Time (A)

Dhikr for the 30th Sunday of the Ordinary Time (A)

Text: "Teacher, which commandment in the law is the greatest?"He said to him, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it: You shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments." (Matthew 22:36-40)

Meditation: The Love of God and Love of Neighbor remain the basic ethical measure of our words, thoughts and actions. We should not behave and think like the Pharisees and Scribes who multiply laws yet are lacking in the real measure that counts…

DHIKR SIMPLE METHOD

Dhikr is an Arabic word which means REMEMBRANCE.
1st step: Write the text in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

29th Sunday in Ordinary Time (A)

Dhikr for the 29th Sunday of the Ordinary Time (A)

Text: He said to them, "Whose image is this and whose inscription?" They replied, "Caesar's." At that he said to them, "Then repay to Caesar what belongs to Caesar and to God what belongs to God." (Matthew 22: 20-21)

Meditation: The usual distinction of what is God’s and Caesar’s usually comes to mind with the above passages. But the real challenge posed by the Gospel is to discern God’s will in our life and act truthfully according to His will…

DHIKR SIMPLE METHOD

Dhikr is an Arabic word which means REMEMBRANCE.
1st step: Write the text in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

28th Sunday in Ordinary Time (A)

Dhikr for the 28th Sunday of the Ordinary Time (A)

Text: 'The feast is ready, but those who were invited were not worthy to come. Go out, therefore, into the main roads and invite to the feast whomever you find.' (Matthew 22: 8-9)

Meditation: The Parable tells us of God’s invitation to ALL! One caveat though… we are so busy with so many things thus finding ourselves NOT WORTHY TO COME… BEWARE!

DHIKR SIMPLE METHOD

Dhikr is an Arabic word which means REMEMBRANCE.
1st step: Write the text in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

A Prodigal God

A PRODIGAL GOD
by Fr. Ron Rolheiser, OMI
2006-04-30

A couple of years ago, Barbara Kingsolver wrote a book entitled Prodigal Summer. It tells the story of young woman who got pregnant during a summer within which everything seemed to be dangerously fertile. From the plants, through the insects, through the animals, to the people, everything seemed to be teeming with fecundity, overactive, overabundant in seed. Life seemed to be bursting forth everywhere. The title of the book is good metaphor for what she describes, a summer overabundant in fertility.

Nature is like that, teeming with everything, prodigal, fertile, overabundant, wasteful. Why else do we have 90% more brain cells than we need and why else is nature scattering billions of seeds, of virtually everything, all over the planet every second?

And if life is so prodigal, what does this say about God, its author?

God, as we see in both nature and in scripture (and know from experience), is over-generous, over-lavish, over-extravagant, over- prodigious, over-rich, and over-patient. If nature, scripture, and experience are to be believed, God is the absolute antithesis of everything that is stingy, miserly, frugal, narrowly calculating, or sparing in what it doles out. God is prodigal.

Dictionaries define "prodigal" as "wastefully extravagant and lavishly abundant." That certainly describes the God that Jesus incarnates and reveals.

We see this in the parable of the Sower. God, the sower, goes out to sow and he scatters his seed generously, almost wastefully, everywhere - on the road, among the rocks, among the thorns, on bad soil, and on rich soil. No farmer would ever do this. Who would waste seed on soil that can never produce a harvest? God, it seems, doesn't ask that question but simply keeps scattering his seed everywhere, over-generously, without calculating whether it is a good investment or not in terms of return. And, it seems, God has an infinite number of seeds to scatter, perpetually, everywhere. God is prodigious beyond imagination.

Among other things, this speaks of God's infinite riches, love, and patience. For us, there is both a huge challenge and a huge consolation in that. The challenge, of course, is to respond to the infinite number of invitations that God scatters on our path from minute to minute. The consolation is that, no matter how many of God's invitations we ignore, there will always be an infinite number of others. No matter how many we've already ignored or turned down, there are new ones awaiting us each minute. When we've gone through 39 days of lent without praying or changing our lives, there's still a 40th day to respond. When we've ignored a thousand invitations, there's still another one waiting. God is prodigal, so are the chances God gives us.

Sr. Margaret Halaska once captured this wonderfully in a poem she entitled, Covenant:

The Father knocks at my door, seeking a home for his son:
Rent is cheap, I say
I don't want to rent. I want to buy, says God.
I'm not sure I want to sell,
but you might come in to look around.
I think I will, says God.
I might let you have a room or two.
I like it, says God. I'll take the two.
You might decide to give me more some day.
I can wait, says God.
I'd like to give you more,
but it's a bit difficult. I need some space for me.
I know, says God, but I'll wait. I like what I see.
Hm, maybe I can let you have another room.
I really don't need that much.
Thanks, says God, I'll take it. I like what I see.
I'd like to give you the whole house
but I'm not sure -
Think on it, says God. I wouldn't put you out.
Your house would be mine and my son would live in it.
You'd have more space than you'd ever had before.
I don't understand at all.
I know, says God, but I can't tell you about that.
You'll have to discover it for yourself.
That can only happen if you let him have the whole house.
A bit risky, I say.
Yes, says God, but try me.

I'm not sure -
I'll let you know.

I can wait, says God. I like what I see.

If we look back on our lives and are truly honest, we have to admit that of all the invitations that God has sent us, we've probably accepted and acted on only a fraction of them. There have been countless times we've turned away from an invitation. For every invitation to maturity we've accepted, we've probably turned down a hundred. But that's the beauty and wonder of God's richness. God is not a petty creator and creation, itself, is not a cheap machine with barely enough energy and resources to keep it going. God and nature are prodigal. That's plain everywhere. Millions and millions of life-giving seeds blow everywhere in the world and we need only to pick up a few to become pregnant, fecund, capable of newness, maturity, and of producing life.

The God who embraced me...

The God Who Embraced Me
by John W. Fountain

“It wasn't until many years later, standing over my father's grave for a long overdue conversation, that my tears flowed. I told him about the man I had become.”

I believe in God. Not that cosmic, intangible spirit-in-the-sky that Mama told me as a little boy "always was and always will be." But the God who embraced me when Daddy disappeared from our lives -- from my life at age four -- the night police led him away from our front door, down the stairs in handcuffs.

The God who warmed me when we could see our breath inside our freezing apartment, where the gas was disconnected in the dead of another wind-whipped Chicago winter, and there was no food, little hope and no hot water.

The God who held my hand when I witnessed boys in my 'hood swallowed by the elements, by death and by hopelessness; who claimed me when I felt like "no-man's son," amid the absence of any man to wrap his arms around me and tell me, "everything's going to be okay," to speak proudly of me, to call me son.

I believe in God, God the Father, embodied in his Son Jesus Christ. The God who allowed me to feel His presence -- whether by the warmth that filled my belly like hot chocolate on a cold afternoon, or that voice, whenever I found myself in the tempest of life's storms, telling me (even when I was told I was "nothing") that I was something, that I was His, and that even amid the desertion of the man who gave me his name and DNA and little else, I might find in Him sustenance.

I believe in God, the God who I have come to know as father, as Abba -- Daddy.
I always envied boys I saw walking hand-in-hand with their fathers. I thirsted for the conversations fathers and sons have about the birds and the bees, or about nothing at all -- simply feeling his breath, heartbeat, presence. As a boy, I used to sit on the front porch watching the cars roll by, imagining that one day one would park and the man getting out would be my daddy. But it never happened.

When I was 18, I could find no tears that Alabama winter's evening in January 1979 as I stood finally -- face to face -- with my father lying cold in a casket, his eyes sealed, his heart no longer beating, his breath forever stilled. Killed in a car accident, he died drunk, leaving me hobbled by the sorrow of years of fatherlessness.

By then, it had been years since Mama had summoned the police to our apartment that night, fearing that Daddy might hurt her -- hit her -- again. Finally, his alcoholism consumed what good there was of him until it swallowed him whole.

It wasn't until many years later, standing over my father's grave for a long overdue conversation, that my tears flowed. I told him about the man I had become. I told him about how much I wished he had been in my life. And I realized fully that in his absence, I had found another. Or that He -- God, the Father, God, my Father -- had found me.

(From: All Things Considered, November 28, 2005)

A Consistent Ethic of Life

A CONSISTENT ETHIC OF LIFE

The late Cardinal Bernardin of Chicago was the first to publicly call for a “consistent ethic of life” in the late 1970s. He made it clear that until the church starts being honest and defending all life from beginning to end, it cannot call itself “pro-life.” Otherwise, the very moral principle falls apart. All policies that needlessly destroy life—abortion, war, capital punishment, euthanasia, and the selfish destruction of the earth and its creatures—are all anti-life and against the fifth commandment, “Thou shalt not kill.”

As you can see, we have a lot of time to make up for, and a lot of moral maturing to do before we can match the clear nonviolent teaching and example of Jesus himself (see Matthew 5:38-48).

So we not only need to be consistent between individual morality and social morality, but we need to be consistent between all of the various life issues. It is a “seamless garment,” as Cardinal Bernardin brilliantly called it. Such a theology has teeth and real authority behind it and does not just pander to the cultural values of either the Left or the Right. Like the Gospel itself, it challenges both sides and pleases nobody.

(Adapted from Richard Rohr's Spiral of Violence: The World, the Flesh, and the Devil)

18th Sunday in Ordinary Time (A)

Dhikr for the 18th Sunday in Ordinary Time (A)

Text: “There is no need for them to disperse. Give them something to eat yourselves.” (Mt. 14: 16)

Meditation: CHARITY AND SHARING ARE NOT CARRIED OUT BY PROXY. WE LIVE & DO THEM OURSELVES…

DHIKR SIMPLE METHOD...
1st step: Write the Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the Dhikr remain always in on your lips and mind - RECITING the Dhikr silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the Dhikr in your life.

14th Sunday in Ordinary Time (A)

Dhikr for the 14th Sunday in Ordinary Time (A)

Text: “… hiding these things from the learned and the clever and revealing them to mere children." (Mt. 11 25)

Meditation: The knowledge and the experience of God are gifts… We continue to pray for this gift…

DHIKR SIMPLE METHOD...
1st step: Write the Dhikr in your heart.
2nd step: Let the Dhikr remain always in on your lips and mind - RECITING the dihkr silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the Dhikr in your life.

The Feast of Corpus Christi

What signs would convince other people that we are the Body of Christ? St. Paul speaks of we becoming “one bread, we who are many are one body, for we all partake of the one bread" (1 Corinthians 10:17).

When the rich are not sharing with the poor, nor are the vulnerable being assisted. The deepest meaning of the Eucharist is denied!

St. Paul challenges us to become the food we partake: the Body of Christ.

The Risen Lord Breathes on the Disciples...

The Risen Lord breathes on them...

The Gospel of John (19:20-23) describes another way the Holy Spirit is given to the apostles: the risen Jesus breathing on the apostles to impart the Holy Spirit.

The power of the Spirit not only authorizes, but also empowers the apostles to forgive and to retain sins.

Jesus formally sends out to the world his apostles, as he had been sent to the world by the Father.

Jesus' breathing on the apostles huddled in the Upper Room recalls Genesis 2:7, where God breathed on the first man and gave him life; just as Adam's life came from God, so now the disciples' new spiritual life comes from Jesus.

(Source: Fr. Rosica, CSB)

The God who embraced me...

Folks,
Peace!
Simply sharing this short story below as we prepare for the Feast of Pentecost,...
Jun Mercado, OMI
----
The God Who Embraced Me
by John W. Fountain

“It wasn't until many years later, standing over my father's grave for a long overdue conversation that my tears flowed. I told him about the man I had become.”

I believe in God. Not that cosmic, intangible spirit-in-the-sky that Mama told me as a little boy "always was and always will be." But the God who embraced me when Daddy disappeared from our lives -- from my life at age four -- the night police led him away from our front door, down the stairs in handcuffs.

The God who warmed me when we could see our breath inside our freezing apartment, where the gas was disconnected in the dead of another wind-whipped Chicago winter, and there was no food, little hope and no hot water.

The God who held my hand when I witnessed boys in my 'hood swallowed by the elements, by death and by hopelessness; who claimed me when I felt like "no-man's son," amid the absence of any man to wrap his arms around me and tell me, "everything's going to be okay," to speak proudly of me, to call me son.

I believe in God, God the Father, embodied in his Son Jesus Christ. The God who allowed me to feel His presence -- whether by the warmth that filled my belly like hot chocolate on a cold afternoon, or that voice, whenever I found myself in the tempest of life's storms, telling me (even when I was told I was "nothing") that I was something, that I was His, and that even amid the desertion of the man who gave me his name and DNA and little else, I might find in Him sustenance.

I believe in God, the God who I have come to know as father, as Abba -- Daddy.
I always envied boys I saw walking hand-in-hand with their fathers. I thirsted for the conversations fathers and sons have about the birds and the bees, or about nothing at all -- simply feeling his breath, heartbeat, presence. As a boy, I used to sit on the front porch watching the cars roll by, imagining that one day one would park and the man getting out would be my daddy. But it never happened.

When I was 18, I could find no tears that Alabama winter's evening in January 1979 as I stood finally -- face to face -- with my father lying cold in a casket, his eyes sealed, his heart no longer beating, his breath forever stilled. Killed in a car accident, he died drunk, leaving me hobbled by the sorrow of years of fatherlessness.

By then, it had been years since Mama had summoned the police to our apartment that night, fearing that Daddy might hurt her -- hit her -- again. Finally, his alcoholism consumed what good there was of him until it swallowed him whole.

It wasn't until many years later, standing over my father's grave for a long overdue conversation that my tears flowed. I told him about the man I had become. I told him about how much I wished he had been in my life. And I realized fully that in his absence, I had found another. Or that He -- God, the Father, God, my Father -- had found me.

Source: All Things Considered, November 28, 2005

The Feast of the Pentecost

Dhikr for Pentecost Sunday (B)

Text: “Jesus breathed on them and said to them, "Receive the Holy Spirit. Whose sins you forgive are forgiven them, and whose sins you retain are retained." (John 20: 22-23)

Meditation: We have not received the spirit of slavery and live in fear, but the spirit that makes us sons and daughters of God and empowers us to call God – Abba!

DHIKR SIMPLE METHOD...
Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

1. Write in one’s heart a certain passage of the Holy Writ…
2. Make the same passage ever present in one’s lips.
3. Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

The Cosmic Christ

Folks,
Peace!
The Feasts of Easter, Ascension and Pentecost invite us to a much bigger God...
The short reflection below on the Cosmic Christ is an example of responding to that invitation...
Cheers!
Jun Mercado, OMI
------

THE COSMIC CHRIST

Christ is not Jesus’ last name. Christ is a much more inclusive title, which we so consistently tack onto the name Jesus that we think Jesus Christ is his full name! There is a wonderful and correct phraseology in Peter's first sermon after the Pentecost event; he says "God has made this Jesus whom you crucified into the Christ" (Acts 2:36). That would probably be the correct way of starting to understand what we mean by the Cosmic Christ. Most of us have believed in Jesus, but we have not necessarily believed in Christ.

When we believe in Jesus CHRIST, we believe in something much bigger than just the historical Jesus. The entire sweep of meaning of “The Christ” includes ourselves as the Body of Christ, and all of creation too (Ephesians 1:10, Colossians 1:16). Many people have a personal relationship with Jesus, but have almost no relationship with what we had relationship with—which is the full Christ Mystery! Maybe this is the major reason that so much Christianity is so individualistic and sometimes even petty. We know and love Jesus but not Christ.

Adapted from Richard Rohr, OFM' s The Cosmic Christ (CD/MP3)

6th Sunday in Easter (B)

Dhikr for the 6th Sunday of Easter (B)

[The readings for the 6th Sunday of Easter are Acts 8:5-8, 14-17; 1 Peter 3:15-18; John 14:15-21]

Text: "If you love me you will keep my commandments. And I will ask the Father and he will give you another Advocate to be with you forever" (John 14:15).

Meditation: Jesus identifies the new Advocate (paraclete) as the Spirit of truth, unknown to the world but an abiding presence within the disciples (John 14:17). This then is the foundation of our trust in the guidance of the Spirit.Visit www.badaliyya.blogspot.com

DHIKR SIMPLE METHOD...
Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

1. Write in one’s heart a certain passage of the Holy Writ…
2. Make the same passage ever present in one’s lips.
3. Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

The Good Shepherd

Dhikr for the 4th Sunday of Easter (B)

Text: “I am the good shepherd, and I know mine and mine know me, just as the Father knows me and I know the Father; and I will lay down my life for the sheep." (John 10: 14 - 15)

Meditation: We are, indeed, called to become THAT GOOD SHEPHERD… with people entrusted to our care and service.

Visit www.badaliyya.blogspot.com

DHIKR SIMPLE METHOD...
Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

1. Write in one’s heart a certain passage of the Holy Writ…
2. Make the same passage ever present in one’s lips.
3. Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

3rd Sunday of Easter (B)

Dhikr for the 3rd Sunday of Easter (B)

Text: “And he said to them, thus it is written that the Messiah would suffer and rise from the dead on the third day and that repentance, for the forgiveness of sins, would be preached in his name to all the nations, beginning from Jerusalem. You are witnesses of these things." (Luke 24: 45-48)

Meditation: We are, indeed, witnesses of repentance and forgiveness of sins in the name of the Risen Lord. Two words to characterize our life: MERCY and COMPASSION!

Visit www.badaliyya.blogspot.com

DHIKR SIMPLE METHOD...
Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

1. Write in one’s heart a certain passage of the Holy Writ…
2. Make the same passage ever present in one’s lips.
3. Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

Blessed John Paul II

Blessed John Paul II
by Fr. Jun Mercado, OMI

On May 1st, the 2nd Sunday of Easter, Pope Benedict XVI presides at the Beatification of his predecessor, Karol Józef Wojtyła, also known as John Paul II since his October 1978 election to the papacy.

I was a young priest in the year 1978 when over the radio I heard the election of the first non-Italian pope since the Dutch Pope Adrian VI who died in 1523. I thought that it was a miracle to have a Pope from the area in Eastern Europe that was previously known as behind the ‘Iron Curtain’.

I had my studies in Rome and I had quite a number of Polish schoolmates and friends. My close associations with Poles made me look at the ‘miracle’ with a guarded welcome. The Polish students at the Gregorian University were noted for being ultra conservatives and anti anything that was of ‘red’ or even slightly red color. To make me really fearful, the man was a graduate of the next-door university, the Angelicum – the ‘bastion’ of Thomism in Rome.

Yet, Pope John Paul II also attracted me immensely to the chagrin of my many confreres. Personally, I found the man’s powerful attraction irresistible! He was like a magnet that drew people to him notwithstanding your disagreement with the man and his views.

I was in Rome for three periods of my life and the two periods belonged to the Pontificate of John Paul II. I was drawn to the services he publicly celebrated, particularly Christmas and Holy Week celebrations including the Station of the Cross at the Coliseum. The celebrations were like ‘magic’ and people remained glued to the magnet to the end of the ceremonies. This alone was a miracle, at least, for me that looked at long rituals in Rome with Federico Fellini’s eyes for the ‘hilarious’ the ‘irony’ and the ‘comedy’.

I was on my way home from classes riding in an overcrowded autobus no. 64 towards the Vatican when the news that Pope John Paul II was shot at St. Peter’s Square on the 13th May 1981 (the feast of Our lady of Fatima). The crowd was all over the streets and the sirens were howling no end as the pope was rushed to the hospital.

The people were stunned and speechless and the traffic stopped! I got out and walked towards St. Peter's Square where a good crowd was praying for the safety of the Pope. Then the crowd moved to the Gemelli Hospital where they stood in prayers and vigil while the doctors operated on the Pope. This was his second miracle. I had witnessed it and I believed!

There were many things that I had disagreed passionately with Pope John Paul II. But there were also many things that endeared him to me in a very special way.

The first was his contagious passion for inter-religious dialogue putting emphasis on prayers. In 1986, he invited all religious leaders to come to Assisi and pray for peace and harmony among the followers and leaders of world’s religions. I thought then that this initiative was either ‘Quixotic’ or ‘earthshaking’ since the call to dialogue and prayer was given in the context of growing fissures between and among religions and their followers.

Pope John Paul with no embarrassment and fear visited and prayed at the Western Wall in Jerusalem. His many visits to synagogues and mosques as well as Cathedrals and churches of Orthodox Christianity and other Christian communities not aligned with Rome showed the passion of the man for dialogue, peace and harmony.

Towards the end of his life, he visited Syria in 2001 where he went to the great Ummayyad Mosque and said: "For all the times that Muslims and Christians have offended one another, we need to seek forgiveness from the Almighty and to offer each other forgiveness." His dream was to see leaders of religions lead all believers, especially the youth, towards partnership in building a new humanity and a new world for all. For believers, he said: “peace is NOT an option but a duty”.

Pope John Paul II was also known for his moving social encyclicals (the ‘Catholic Church’s best kept secrets’).

His experiential knowledge of Marxism made him capture the contemporary understanding of human work. The encyclical, ‘Laborem Exercens’ (on Human Work) was issued as early as 1981 on the 90th anniversary of Pope Leo XIII’s Rerum Novarum (the 1st social encyclical that dealt on the relations of labor and capital and the rights of workers).

Then in 1987, he issued yet another social encyclical, Solicitudo Rei Socialis (on Social Concerns celebrating the 20th anniversary of Pope Paul VI’s Populorum Progressio expounding on the social concerns of the Church through SOLIDARITY among peoples and nations in forging new social order).

Then on Labor Day (May 1st) 1991, on the occasion of the 100th anniversary of Rerum Novarum, Pope John Paul II issued his 3rd social encyclical entitled Centesimus Annus (the hundredth year of celebrating labor, the rights of workers and their dignity as sons and daughters of God).

Many times, I was asked in Rome, why I was attracted to Pope John Paul II. I usually gave three answers: first was JP II’s passion for dialogue and peace among leaders of religions and all believers; 2nd, JP II’s appreciation and love for the poor and labor; and 3rd, for JP’s passion for the youth – the FUTURE of humankind.

Pope John Paul II began the World Youth Day in 1984. Though world youth day is celebrated annually, the ‘big bang’ happens every four years. This passion brought him to the Philippines for the second time.

In 1995, the Manila World Youth Day gathered a crowd of over five million people – by far the largest gathering of Christians in the World. The Pope danced, prayed and sang with millions in a festival of faith and love.

To many Filipinos, this singular event is, forever, etched in their minds and memory. In a very special way, for the millions of Filipino devotees, Pope JP II was ‘beatified’ on that day at the Luneta.

The 3rd period of my stay in Rome was when Pope John Paul II was aged and sick (2003-2006). The man was frail, sickly and slow in his speech. It was difficult to follow the man as he continued to keep his schedule. Yet, Pope JP II remained a magnet to the very end. His drawing power and the force of his will were undiminished notwithstanding the many ‘fumblings’ of the body and the tongue. He was, to the end, a towering witness of belief and trust in God.

The long vigils at St. Peter’s Square as the lamp burned in his private apartment while he waited for the final call was a moving testimony (not seen before) of people who believed in the man for who he was and for what he did. And when he breathed his last, the people also breathed with relief as the man of God returned to his maker.

May 1st, 2011, barely six years after his death, the Catholic Church, in a special ceremony at St. Peter’s, publicly acclaims Pope John Paul II BLESSED! MABUHAY!

Easter Sunday (B)

Dhikr for Easter Sunday (B)

"Do not be alarmed; you are looking for Jesus of Nazareth. who was crucified. He has been raised; he is not here. Look, there is the place they laid him." (Mark 16: 6)

Jesus is, truly, Risen! Alleluia! With Jesus' resurrection we have the guarantee that, in the end, good shall prevail over evil; life over death; and grace over sin!

Easter Blessings to one and all!

DHIKR SIMPLE METHOD...
Dhikr is an Arabic word for remembrance. In the “tariqa” (the way) movement, dhikr developed into a form of prayer… It is a prayer of the heart… following three simple steps:

1. Write in one’s heart a certain passage of the Holy Writ…
2. Make the same passage ever present in one’s lips.
3. Then wait for God’s disclosure on the meaning of the passage…that interprets one’s life NOW…!

It takes a week of remembering (dhikr)…or even more days to relish the beauty of this method…

Jesus is, truly, RISEN! Alleluia!

In Jesus’ Passion and Resurrection, our God is revealed…

Our God is NOT the all powerful one, but the God who loves and who is willing to pay the price that we may have life.

Our God is NOT the all victorious one, but the God who is courageous to rise up in every fall and always ready to pick up the pieces and begin anew.

Our God is the bread broken and shared and the blood shed to free us from the tyranny of sin and the evil in our heart.

Our God brings to fulfillment the covenant established with us… God’s fidelity endues for thousands of generations.

Go and tell the whole world, the Good News that Jesus who died for us is truly RISEN! Alleluia!

Happy Easter to one and all!!!

The Crucified Lord

God in Jesus became the crucified so we would stop crucifying. He became the crucified, who refused to crucify back, and thus stopped the universal pattern of death.

As Sebastian Moore said many years ago, “the crucified Jesus is no stranger,” he is no stranger to anyone who has lived and loved, no stranger to the universal experience of suffering, despair, and loneliness. In that, he saves us.

(Adated fromHope Against Darkness, p. 37)

The Passion of Christ

The suffering of Jesus shows us that God is not distanced from humanity’s trials. Our Creator does not heal our suffering from afar but participates with us in it. In fact, the great revelation signified in Jesus is not only that God participates in our suffering, but also that our suffering has life-giving elements for the good of humanity (Ephesians 4:23-24).

The primary story line of history has been one of “redemptive violence”; the killing of others would supposedly save and protect us. Jesus introduced and lived a new story line of “redemptive suffering”; our suffering for others and for the world makes a difference in the greater scheme. No love is lost in the universe, but it is building up and helping to re-create the world.

(Adapted from Richard Rohr's On the Threshold of Transformation: Daily Meditations for Men,
p. 351, day 340)

Passion Sunday (A)

Dhikr for Palm Sunday (A): The Passion according to Matthew

Text: Then one of the Twelve, who was called Judas Iscariot, went to the chief priests and said, "What are you willing to give me if I hand him over to you?" They paid him thirty pieces of silver, and from that time on he looked for an opportunity to hand him over. (Matthew 26: 14-16)


Meditation: The drama of the Passion raises several questions for our reflection… One is the betrayal of Jesus by his friend, Judas Iscariot. We, too, have betrayed the Lord… and often for less than 30 pieces of silver…!

DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

Spirituality of Subtraction

The notion of a spirituality of subtraction comes from Meister Eckhart (c.1260 -1327), the medieval Dominican mystic. He said the spiritual life has much more to do with subtraction than it does with addition. Yet I think most believers today are involved in great part in a spirituality of addition.

We add more things to our life as we grow older... A good rule to follow is to divest yourself of anything (like clothing, boxes and even jewelry and other decorations) that is NOT in use for at least two years.

Give them away and share them with people who can still use them!

Next time you open your closet, stock rooms and office tables, remember that the simple mathematics in Spirituality is SUBTRACTION!

Wisdom as we grow in years....

As we grow in years, we should become more nuanced and subtle. We learn how to recognize our own demons. We don’t let them fool us anymore about what’s going on. We also learn to trust our own angels, and allow them to lead, and heal, and guide.

Inner experience and inner authority begin to balance out an exclusive reliance upon what the Spirit tells us. God does not want robots, but free and conscious lovers.

(Adapted from On the Threshold of Transformation: Daily Meditations for Men, p. 299, day 290)

5th Sunday of Lent (A)

Dhikr for the 5th Sunday of Lent (A): The Raising of Lazarus

Text: And when Jesus had said this, he cried out in a loud voice, "Lazarus, come out!" (John 11: 43)

Meditation: The drama of raising Lazarus from the dead confronts us anew of the same question asked of Marta and Mary… "I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?"

DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

Falling Upward

FALLING UPWARD

The soul has many secrets. They are only revealed to those who want them, and are never completely forced upon us. One of the best-kept secrets, and yet one hidden in plain sight, is that the way up is the way down. Or, if you prefer, the way down is the way up….

In Scripture, we see that the wrestling and wounding of Jacob are necessary for Jacob to become Israel (Genesis 32:26-32), and the death and resurrection of Jesus are necessary to create Christianity. The loss and renewal pattern is so constant and ubiquitous that it should hardly be called a secret at all.

Yet it is still a secret, probably because we do not want to see it. We do not want to embark on a further journey [the second half of life] if it feels like going down, especially after having put so much sound and fury into going up [the first half of life]. This is surely the first and primary reason why many people never get to the fullness of their own lives.

(From Richard Rohr, OFM's Falling Upward: A Spirituality for the Two Halves of Life pp. xviii-xix)

God's Presence

When we go into the Presence, we find someone not against us, but someone who is definitely for us! The saints report, “Someone else is holding me.” “Someone is believing in me.” That’s what people who pray always say. “Someone is for me more than I am for myself.” “Someone is with me more than I am with myself.” Meister Eckhart, the medieval Dominican mystic (c. 1260-1327) says, “God is closer to me than I am to myself.” The great ones are in agreement: the mystical Jews, Christians, Muslims, and Hindus—at that level the language is the same. God is a lover.

Prayer is being loved at a deep, sweet level. I hope you have felt such intimacy alone with God. I promise it is available to you. Maybe a lot of us just need to be told that it is what we should expect and seek. We’re afraid to ask for it; we’re afraid to seek. It feels presumptuous. We can’t trust that such a love exists. But it does!

(From Everything Belongs, pp. 134-135)

4th Sunday in Lent (A)

Dhikr for the 4th Sunday of Lent (A): The Blind Man of Siloam

Text: Then Jesus said, "I came into this world for judgment, so that those who do not see might see, and those who do see might become blind." (John 9: 39)

Meditation: Jesus Christ becomes the lens for seeing and not seeing… Through him we do see/not see the poor, the needy, and the injustice and the wrong against neighbors. Lent is a season for seeing…


DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

A Quest for God and Identity...

We can begin to understand the bigger story we are a part of when we engage with the unique Christian sense of time, process, and journey. This perception is presented beautifully in the Grail quest; it’s the story of a young man searching for God and himself. Through ongoing trials and temptations, the young man pushes toward God, almost without knowing it. God leads him forward through family, failure, violence, visitors, betrayal, sexuality, nature, shadow, and vision. God comes to him “disguised as his life” [as Paula D’Arcy likes to say].

Everything on this journey is necessary and grace-filled. For the man on the quest, the universe becomes enchanting—an effect that good religion accomplishes. There are no dead ends, no wasted time, no useless characters or meaningless happenings. All has meaning, and God is in all things waiting to speak and to bless. Everything belongs once we are on our real quest and asking the right questions.

(Adapted from Richard Rohr's On the Threshold of Transformation, p. 9, day 7)

3rd Sunday in Ordinary Time (A)

Dhikr for the 3rd Sunday of Lent (A): The Samaritan Woman

Text: "Everyone who drinks this water will be thirsty again; but whoever drinks the water I shall give will never thirst; the water I shall give will become in him a spring of water welling up to eternal life." (John 4: 13-14)

Meditation: We have drunk of the well of Jesus… We shall never be thirsty again and that water in us will become a spring welling up to eternal life!

DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

Grace is Everywhere

According to a certain theology, when we sin we are punished, and when we are good we are rewarded. This makes sense. But it isn’t what the sages, saints, or Scriptures tell us about God. This “theology” is designed to urge us to save ourselves, and unfortunately this is the theology that many people live by: we get back as good as we give to God. This means that our salvation depends totally on us and on our ability to become perfect, or at least good. Thank God, it’s not true.

This is not what Jesus teaches us. It’s much truer to say that our weakness and brokenness bring us to God—exactly the opposite of what most of us believe. It can take a lifetime, even with grace, to accept such a paradox. Grace creates the very emptiness that grace alone can fill.

St. Paul stated this with elegant concision: “’For power is made perfect in weakness.’. . . For whenever I am weak, then I am strong” (2 Corinthians 12:9-10).

Adapted from Richard Rohr, OFM's On the Threshold of Transformation, p. 235, day 226

2nd Sunday of Lent (A)

Dhikr for the 2nd Sunday of Lent (A): Jesus is transfigured!

Text: “And he was transfigured before them; his face shone like the sun and his clothes became white as light. And behold, Moses and Elijah appeared to them, conversing with him.’ (Matthew 17: 2-3)

Meditation: In the following of Jesus, we, too, are called to be transfigured… NOT as dramatic as Jesus… but equally true – lives transformed unto the image and likeness of God!


DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

9th Sunday inOrdinary Time (A)

Dhikr for the 9th Sunday in the Ordinary Time (A)

Text: Jesus said to his disciples: ‘not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but only the one who does the will of my father in heaven’. (Mt. 7: 21)

Meditation: Our deeds proclaim our values! We build life on rock meaning to base life and hope on things that are solid, and enduring. We build our house on values and things that will not be carried away with the winds of the times.

DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

An Invitation to a further journey...

No one goes into their spiritual maturity completely of their own accord, or by a totally free choice. We are led by Mystery, which religious people rightly call grace. Most of us have to be cajoled, seduced, or fall into it by some kind of “transgression,” believe it or not, like Jacob finding his birthright through cunning, and Esau losing his by failure (Genesis 27).

If one walks the full and entire journey, such people are considered “called” or “chosen” in the Bible, perhaps “fated” or “destined” in world mythology and literature. But always they are the ones who have heard some deep invitation to “something more,” and who have set out to find it by both grace and daring. Most get little reassurance from others, or even have full confidence that they are totally right. Setting out is always a leap of faith, a risk in the deepest sense of the term, and yet an adventure, too.

(From Richard Rohr, OFM. Falling Upward: A Spirituality for the Two Halves of Life, pp. xvii, xviii, xix)

8th Sunday in Ordinary Time (A)

Dhikr for the 8th Sunday in the Ordinary Time (A)

Text: "Consider the sparrow, they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds. Consider the lilies how they grow, they neither toil nor spin, yet I tell you, even Solomon in all his glory was not clothed like one of these" (Mt. 6: 27-28).

Meditation: If God takes such care of the birds in the air, and ensures their feeding, and sees to it that the lilies of the field are magnificently adorned, how much more then will our heavenly Father take pains to see that the disciples shall not go wanting, since they are more precious in the divine sight than the birds of air and the flowers of the field?


DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

6th Sunday in Ordinary Time (A)

Dhikr for the 6th Sunday in the Ordinary Time (A)

Text: "You have heard that it was said to your ancestors, 'You shall not kill; and whoever kills will be liable to judgment.' But I say to you, whoever is angry with his brother will be liable to judgment" (Matthew 5:21-22).


Meditation: The Christian disciple consists in the victory over anger, resentment and ill will. The challenge is to go beyond the prescription of the letters of the law, among which is that of not killing.


DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

Exodus of Southern Sudanese affects the Catholic Church in the north

By Elario Zambakari

1st February 2011, on the eve of the just concluded Southern Sudan Referendum, thousands and thousands of the internal displaced southern Sudanese who were here in Khartoum and the other big cities in the north started going back to the south.
North Sudan has only two Catholic Dioceses: Khartoum archdiocese and El Obeid. Most of the Christians in these dioceses are southerners and now with the exodus to the south one can tell from the attendance during Sunday masses how Khartoum archdiocese will be without these Christians.

Some of the parishes have been closed due to the fact that the Christians are no longer there. According to Fr. George Gangara, the education secretary of the archdiocese of Khartoum some of the Catholic schools are already closed due to the fact that the students have gone back to the south.

The archdiocese had opened many primary and secondary schools for the internally displaced persons who came from the south with the war had intensified in that region in the early 1990s.

Nearly all the diocesan priests of Khartoum are southerners. Khartoum being the place where Daniel Comboni died, there are more less 30 different Missionary congregations of Priests, Sisters and brothers.

The results from the referendum held from 9-15 January were published on 30 January. The announcement was made from Juba, capital of the future State and based on examination of 100% of votes, 98.83% of the nearly 4,000,000 voters wanted independence.

4th Sunday in Ordinary Time (A)

Dhikr for the 4th Sunday in the ordinary time (A)

Text: "Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3)

Meditation: The Beatitudes, strangely enough, remind us of the real keys to happiness… Yes, BLESSED are the poor; those who mourn; the meek; they who thirst for righteousness; the merciful; the clean of heart; the peacemakers; and they who are persecuted for the sake of righteousness… they have the kingdom of God!

DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.
2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...
3rd step: Be attentive to the disclosure of the meaning/s of the text in your life.

Results of the South Sudan Independence Referendum

Sudan 1/22/11
South Sudan people vote for independence

Sudan, - With most votes counted in Southern Sudan's referendum, 99% of people have opted for independence from the north, officials say.

Official results are due next month but correspondents say the outcome of the week-long poll is not in doubt.

However, the former rebels now running oil-rich Southern Sudan have urged people not to celebrate yet.
President Omar al-Bashir has said he will accept the result of the vote, which was held after years of war.
A journalist in Juba says this is the news many in the south have been waiting to hear - that the number of votes cast in favour of independence has passed the required 50%.

The results were published on a website published by the Southern Sudan Referendum Commission, and officials have confirmed they are genuine.

It says that 83% of votes in the south have been counted, along with 100% of those in the north and the eight foreign countries where polling was held.

Just 1.4% of people have voted for continued unity with the north.

More than 3m ballots have been counted so far, with several hundred thousands still to come.
Southern Sudan Referendum Bureau spokesman Aleu Garang Aleu said counting should be finished on 31 January and final results announced on 14 February, after any appeals had been dealt with.

Our correspondent says southern leaders are waiting for these results to be declared and accepted by the north before the giant party being planned begins.

If the result is confirmed, the new country is set to formally declare its independence on 9 July.
The mainly Arabic-speaking, Muslim north has fought the south, where most are Christian or follow traditional religions, for most of Sudan's post-independence history.

In order for the referendum to be valid, more than 50% of voters must back secession and at least 60% of registered voters must take part.

Election officials have previously said that the 60% threshold had been passed.

The great divide across Sudan is visible even from space, as this Nasa satellite image shows. The northern states are a blanket of desert, broken only by the fertile Nile corridor. Southern Sudan is covered by green swathes of grassland, swamps and tropical forest.

Sudan's arid northern regions are home mainly to Arabic-speaking Muslims. But in Southern Sudan there is no dominant culture. The Dinkas and the Nuers are the largest of more than 200 ethnic groups, each with its own traditional beliefs and languages.

The health inequalities in Sudan are illustrated by infant mortality rates. In Southern Sudan, one in 10 children die before their first birthday. Whereas in the more developed northern states, such as Gezira and White Nile, half of those children would be expected to survive.

The gulf in water resources between north and south is stark. In Khartoum, River Nile, and Gezira states, two-thirds of people have access to piped drinking water and pit latrines. In the south, boreholes and unprotected wells are the main drinking sources. More than 80% of southerners have no toilet facilities whatsoever.

Throughout Sudan, access to primary school education is strongly linked to household earnings. In the poorest parts of the south, less than 1% of children finish primary school.

Whereas in the wealthier north, up to 50% of children complete primary level education.

Conflict and poverty are the main causes of food insecurity in Sudan. The residents of war-affected Darfur and Southern Sudan are still greatly dependent on food aid. Far more than in northern states, which tend to be wealthier, more urbanised and less reliant on agriculture.

Sudan exports billions of dollars of oil per year. Southern states produce more than 80% of it, but receive only 50% of the revenue, exacerbating tensions with the north. The oil-rich border region of Abyei is to hold a separate vote on whether to join the north or the south.

(Source: ANGOP INTERNATIONAL Angola International News Service)

South Sudan Independence Vote: Facts and Figures

South Sudan independence vote: Facts and Figures
BY ASSOCIATED PRESS | LAST UPDATED: JAN 10, 2011 - 9:53:51 PM

THE VOTE: Southern Sudan is voting whether to become independent from the north as part of a 2005 peace deal that ended a war stretching more than two decades. The south is widely expected to vote for secession.

THE LAND: Sudan is Africa's largest country geographically, about one-quarter the size of the United States. Southern Sudan alone is roughly the size of Texas. Many of Sudan's neighbors are volatile countries: Libya, Eritrea, Chad, Central African Republic, Congo, Egypt, Ethiopia, Kenya and Uganda. Sudan's long, porous borders are easily crossed by rebel groups.

THE PEOPLE: Sudan has a population of about 44 million. The north is mostly Muslim, while the south is populated by those who are mostly Christian and animist. Dozens of languages and dialects are spoken, but northerners mostly speak Arabic while the southerners tend to speak English.

THE ECONOMY: Sudan is one of Africa's largest oil exporters and the sale of crude is its chief foreign exchange earner. The oil fields are located mostly in the south but the pipelines to take them to the Red Sea run through northern territory. Agriculture employs 80 percent of the work force; Sudan exports products like cotton, grains, livestock and fruit.

HISTORY: A rebellion first began in the south in 1955, the year before Sudan gained independence after joint British-Egyptian control. Fighting lasted until a 1972 peace agreement, which failed to resolve the fundamental issues.
Fighting resumed in the early 1980s and about 2-million died over the next two decades. The 2005 peace agreement granted the south autonomy for six years, at the end of which a referendum on independence was to be held.

Rebels in the western region of Darfur and in the northeast also have rebelled against the Khartoum-based government, accusing it of concentrating wealth in the hands of a politically privileged Islamist elite and ignoring development in outlying regions. U.N. officials say up to 300,000 people have died in Darfur since 2003 and 2.7 million have been forced from their homes because of the conflict.

What to Expect after the South Sudan Referendum...?

SULIMAN BALDO JANUARY 5, 2011

It is a foregone conclusion that southerners will opt for independence from the North in the January 9 referendum on self-determination. How the ruling National Congress Party (NCP) will react to the secession of the resource-rich south and whether the internal cohesion of the southern Sudanese People’s Liberation Movement(SPLM) will survive beyond the referendum, on the other hand, are fuelling deep anxieties locally, among Sudan’s Arab and African neighbors, and within the international community. It was difficult enough getting to this juncture; intense regional and international pressure on and cajoling of the parties into signing the 2005 Comprehensive Peace Agreement(CPA) were required to ensure a peaceful process.

Preparations for the referendum started late and negotiations on critical issues proceeded slowly. Mediated by the African Union (AU), the talks on the status of the disputed Abyei region and the inter-related issues of north-south border demarcation, citizenship, and the sharing of oil revenue inched forward haltingly, with both parties showing little disposition to compromise. Initially, Khartoum hardliners appeared to be spoiling for a fight over the predictable outcome. Particularly distressing were statements made by several NCP government and party officials calling for the expulsion of the estimated two million southerners living in the north in retaliation for a vote for secession. While the NCP later reined in statements from officials overtly hostile to southerners, it did continue to use citizenship as a political tool in the final status negotiations; the north will deny southerners living there the freedoms of residency, work, movement, and property extended, for example, to Egyptian residents in Sudan.

The hardening of positions on citizenship would hurt populations on both sides of the border, as many southerners are economically integrated in the rural economies of adjacent northern communities, mainly as agricultural and manual laborers. A likely response from the SPLM to the threatened massive denaturalization and expulsion of southerners living in the north would be to attempt to block the seasonal migration of northern pastoralist groups whose livelihoods depend on spending part of the year in the south with their animals, a sure recipe for disaster. In order to ensure the wellbeing of their populations, the NCP and the SPLM will need to agree on a soft border, allowing free movement and economic exchanges, as recommended by AU mediators.

Divisive public statements and hostile official propaganda notwithstanding, pragmatic considerations pushed the SPLM and NCP to agree, however reluctantly, on outstanding issues. Southern Sudan remains entirely dependent on oil revenues, which must be split equally with Khartoum under CPA provisions, while Khartoum too had come to rely on revenues from the southern oil fields, which represent three quarters of national oil production. Khartoum’s interest in an agreement was obvious, but the SPLM needed the agreement because the south is landlocked and must depend on refineries and pipelines in the north to get the oil to market.

By year’s end, the NCP appeared resigned to the prospect of an independent south Sudan. Fearing a predictable weakening of its grip on power in the rest of Sudan following the separation of the south, however, it pulled out of the Darfur peace talks jointly mediated by the AU and the UN and facilitated by Qatar. The security situation has deteriorated in Darfur as government forces seek to crush and punish the supporters of the Justice and Equality Movement and the two factions of the Darfur Sudan Liberation Movement. Such groups are biding their time, hoping that an independent southern Sudan will back their demands for genuine power- and wealth-sharing arrangements for Darfur as well as meaningful reparations for victims of the war, which the government has been reluctant to concede so far.

Moreover, other large minority groups in the Nuba Mountains and the South Blue Nile, states where the SPLM was a governing partner with the NCP during the six-year transition but where it has not demobilized tens of thousands of its fighters, have strong ethnic and political ties to the south. Top SPLM leaders recently made a thinly disguised threat to return to war if hard-won gains for minority interests in the north were abandoned after the referendum. Converging insurgencies in the Darfur, Nuba Mountains, and South Blue Nile regions would spell doom for northern Sudan, the other new state emerging from the January referendum.

In the south, two major concerns are whether the current unity of purpose created by the referendum will survive beyond it and how the independent south will achieve economic prosperity. Ethnic and political tensions that continue to stoke localized intercommunal violence in the region are likely to be further exacerbated in the emerging new state. SPLM leaders will need to cease high-handed dealings with opponents and independent voices and become more inclusive and accommodating of the multiple constituencies of the south to ensure peace and stability within the new state. Furthermore, the southern Sudanese have waited in vain for economic peace dividends during the interim period, as SPLM leaders wasted valuable resources on vanity projects and perks for the ruling elite. The new state will need to adopt transparent and democratic governance standards, as well as zero tolerance for official corruption, if it hopes to avoid the prospect of state failure.

Suliman Baldo is director for Africa at the International Center for Transitional Justice. Arab Reform Bulletin

D Day for South Sudan on the 9th of January 2011!

An official of Sudan’s referendum commission has reassured southern Sudanese that the 9th January referendum will proceed as originally scheduled despite attempts by opponents seeking dissolution of his organization ahead of the self determination vote.

George Benjamin, spokesman for the referendum commission, told VOA the program of preparations to organize a credible vote is in on course.

“As things stand now, we believe that the basis and the grounds were so flimsy for the claims made by those individuals and, therefore, it represents a weak case,” said Benjamin.
This comes as Sudan’s Constitutional Court decides next week whether to dissolve the referendum commission.

Several southern Sudanese groups recently petitioned the court seeking the dissolution of the commission after citing fraud and intimidation during the voter registration process.

But, Benjamin said the petition against the referendum commission is, in his view, ridiculous.

He also expressed confidence in the ability of the referendum commission to organize a credible vote next month.

“The commission is more than confident that it is proceeding with the process that is credible and that would be accepted to all parties. After all the registration process has recorded very high success. We had few complaints, and we also had few appeals before the court,” said Benjamin.

“The (voter) registry is being prepared and the ballot papers are on the way to all the stations and to all centers in all the states of the country and also abroad. And the stage is completely and confidently set for the polling to start on the 9th of January,” said Benjamin.

“I just would want to assure everybody that the process will continue and will proceed uninterrupted. So far, we have very few days to hit the 9th of January and almost all the critical stages have been covered; the registration has been covered and the appeals and courts have been covered,” said Benjamin.

“The ballot boxes have arrived on time and the final registry is being compiled, the polling officers are already under training and therefore. I think there is no need for southern Sudanese to feel worried that the process may feel interrupted. It won’t be interrupted.” (Source: VOA/ Dec. 30, 2010)

South Sudan January 9th Referendum

January 2, 2011 (JUBA) – The final registration result for referendum on independence published by the Southern Sudan Referendum Commission has put the region’s oil rich Unity state in the lead with over half a million voters registered.

Officials from the South Sudan Referendum Commission (SSRC) wait to register voters in Juba, south Sudan, December 8, 2010. (Reuters)

A total of 3.9 million southerners have been registered in southern Sudan, northern states and the Diaspora. 3.7 million people have been registered in the South alone while over 116,000 and 60,000 people were registered in northern Sudan and the Diaspora, respectively.

According to the final figures released Unity state has the highest registered voters of 500, 975, followed by Warrap and Central Equatoria states with 469,605 and 469,202, respectively. The two states with lowest registered voters are Western Bahr Ghazal and Western Equatoria with only 164,497 and 214,605 people, respectively.

In the public document released on Sunday by the Deputy Head of the Southern Sudan 2011 Referendum Taskforce Secretariat and Director of Policy and Monitoring in the Office of the President of the Government of Southern Sudan, Joseph Madak Both, the registration result has also revealed that out of the total voters registered 52% are female while 48% are male.

Madak called on the registered voters to turn out in the next six days and vote during the seven days exercise from 9th to 15th January.

Clarifying concerns about the folding of the voting paper that the ink for thumbing on secession choice may also print on unity choice after folding the paper, he said there was assurance from the referendum commission that the ink would quickly dry soon after the thumbing and would not print on the corresponding unity choice when folded.

Madak also said the Taskforce was assured by the Deputy Chairman of the Khartoum-based Southern Sudan Referendum Commission, Chan Reec Madut, who also heads the Juba-based Southern Sudan Referendum Bureau that there is no provision in the referendum act that guides or restricts how the paper will be folded. He said the referendum official explained that a voter can fold the paper the way he or she wants without using the folding that can correspond to the either symbol of the two options.

The Director of Policy Monitoring in the President’s office also called on the voters to be vigilant and keep their registration cards in order to determine their future on January 9. Madak further warned that there are some in the northern authorities that want to buy up to a million voter registration cards from southerners and destroy them in order to fail the required 60% turnout contrary to their public statements reiterating to let South vote freely and fairly in the referendum.
(Source: Sudan Tribune/ 02/January/2011)