WHAT DOES GOD LOOK LIKE?

WHAT DOES GOD LOOK LIKE?


It is a perennial question. It's the one that Philip asked Jesus. The answer, therefore, that I will give you is the same one that Jesus gave him: ‘You can look at all you have seen and heard and still ask that question?’ To see certain things is to have seen the Father!' To ask a question like this is tantamount to looking at the most beautiful day in June, seeing all the trees and flowers in full blossom and asking a friend, ‘Where is summer?' To see certain things is to see summer. To see certain things is to see God.’

With those thoughts in mind, I would like here to offer a set of questions that Karl Rahner used to ask people when they asked him about the veil of faith:

-Have you ever kept silent, despite the urge to defend yourself, when you were unfairly treated?

-Have you ever forgiven another although you gained nothing by it and your forgiveness was accepted as quite natural?

-Have you ever made a sacrifice without receiving any thanks or acknowledgement, without even feeling any inward satisfaction?

-Have you ever decided to do a thing simply for the sake of conscience, knowing that you must bear sole responsibility for your decision without being able to explain it to anyone?

-Have you ever tried to act purely for love of God when no warmth sustained you, when your act seemed a leap in the dark, simply nonsensical?

-Have you ever been good to someone without expecting a trace of gratitude and without the comfortable feeling of having been "unselfish"?

If you have had such experiences, Rahner asserts, then you have had experienced God, perhaps without realizing it.

(Fr. Ron Rolheiser, OMI)

Jesus takes away the sins of the world!

HOW JESUS TAKES AWAY THE SINS OF THE WORLD


Jesus, as the lamb of God, does not take away the sin of the world by somehow carrying it off so that it is no longer present inside of the community. He takes it away by transforming it, by changing it, by taking it inside of himself and transmuting it. We see examples of this throughout his entire life, although it is most manifest in the love and forgiveness he shows at the time of his death. In simple language, Jesus took away the sin of the community by taking in hatred and giving back love; by taking in anger and giving out graciousness; by taking in envy and giving back blessing; by taking in bitterness and giving out warmth; by taking in pettiness and giving back compassion; he taking in chaos and giving back peace; and by taking in sin and giving back forgiveness.

This is not an easy thing to do. What comes naturally is to give back in kind: hatred for hatred, anger for anger, coldness for coldness, revenge for hurt. Someone hits us so we hit back. Jesus did otherwise. He did not simply pass on what was done to him. Rather he took it in, held it, carried it, transformed it, and eventually gave it back as something else. This is what constitutes the sacrificial part of his love, namely, the excruciatingly pain (ex cruce, from the cross) that he had to undergo in order to take in hatred and give back love.

This dynamic is not just something we are asked to admire in Jesus. The incarnation is meant to be ongoing. We are asked to continue to give flesh to God, to continue to do what Jesus did. Thus our task too is to help take away the sin of the world. We do this whenever we take in hatred, anger, envy, pettiness, and bitterness, hold them, transmute them, and eventually give them back as love, graciousness, blessing, compassion, warmth, and forgiveness.

(Fr. Ron Rolheiser, OMI)

Short Reflection on the 4th Sunday of Lent (B)

Dhikr for the 4^th Sunday of Lent (B)

Selected Passage: “And this is the verdict, that the light came into the world, but people preferred darkness to light, because their works were evil.  For everyone who does wicked things hates the light and does not come toward the light, so that his works might not be exposed.” (Jn. 3: 19-20)

Short Reflection: Lent is a special season to LOOK at the VERDICT on our own life – our deed and our witness do they give life or death…? Life is from God while death is from the evil one!

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…

Letting go...

LETTING GO

Soul knowledge sends you in the opposite direction from consumerism.
It’s not addition that makes one holy, but subtraction: stripping the
illusions, letting go of the pretense, exposing the false self,
breaking open the heart and the understanding, not taking one’s
private self too seriously. Conversion is more about unlearning than
learning.

In a certain sense we are on the utterly wrong track. We are climbing
while Jesus is descending, and in that we reflect the pride and the
arrogance of Western civilization, always trying to accomplish,
perform, and achieve. We transferred much of that to our version of
Christianity and made the Gospel into spiritual consumerism. The ego
is still in charge. There is not much room left for God when the false
self takes itself and its private self-development that seriously.

All we can really do is get ourselves out of the way, and honestly
wecan’t even do that. It is done to us through this terrible thing
called suffering.

Adapted from Richard Rohr, OMI Radical Grace: Daily Meditations , p.
46, day 49

3rd Sunday in Lent (B)

Dhikr for the 3^rd Sunday of Lent (B)

Selected Passage: “Jesus said, "Take these out of here, and stop making my Father's house a marketplace." (Jn.2: 16)

Meditation: Lent is a special season to cleanse our life of the many “merchandise” that has made God’s abode in us a MARKETPLACE...

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…

Short Reflection on the 2nd Sunday of Lent (B)

Dhikr for the 2nd Sunday of Lent (B)

 Selected Passage: “And Jesus was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them." (Mk. 9: 2-3)

Reflection: Lent is a special season to have an “experience” our own TRANSFIGURATION”…  The experience of being transformed by the LOVE and FORGIVENESS of the Lord!

 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…

Short Reflection on the 1st Sunday of Lent (B)

Dhikr for the 1^st Sunday of Lent (B)

Selected Gospel Passage: “This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel." (Mk.2 15)

Short Reflection: Lent is a special season to be more attentive to the “disclosure” of the kingdom of God as we journey through life… BELIEVE in the GOSPEL!

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…

FRIENDSHIP IS LIBERATING, TOO

The conscience of Christianity has changed. Perhaps the most critical development within all of Christianity these past years has been the re-emergence of the idea that there can be no spiritual health without social justice. To be a healthy Christian means to pray, to live a good moral life, and to be involved with the poor

Why is it that a Christian may not, in good conscience, ignore the teachings of Scripture and the church regarding prayer and private morality, and yet s/he may, in good conscience, ignore the social teachings of Scripture and the church?

The church's teachings which have to do with sexual ethics (e.g. Humanae Vitae) tend to be seen as the deciding criteria determining who is good or bad as a Christian, while the church's teaching on social issues (e.g. Mater et Magistra), which have equal moral and dogmatic authority, can be largely ignored in good conscience. That's an imbalance in need of correction.

But there is still a further imbalance: Through much pain, we have come to realize that prayer alone is not enough, social justice is also needed. Now, through more pain, we are coming to realize that prayer and social justice, together but alone, are also not enough. To pray and to do social justice is to be prophetic. But that's a lonely and hard business. Prophets are persecuted, are powerless and are rejected. It is all too easy to get angry, to feel self-righteous, to fill with bitterness, to become selective in our prophecy and to hate the very people we are trying to save. Loving, challenging friends who can melt our bitterness and free us from the need to be angry are as critical within the spiritual life as are prayer and social justice.

What is lacking? In a word: friendship. A healthy spiritual life is anchored on three pillars, prayer, social justice, and friendship.

There are three key questions to ask ourselves when we are evaluating spiritual health:
- Do I pray every day?
- Am I involved with the struggle of the poor?
- Do I have the kinds of friendships in my life that move me beyond bitterness and anger?

(Fr. Ron Rolheiser, OMI)

Dhikr for the 7th Sunday of the Ordinary year (B)

Dhikr for the 7th Sunday of the Ordinary year (B)

Selected Gospel Passage: ‘Jesus immediately knew in his mind what they were thinking to themselves, so he said, "Why are you thinking such things in your hearts? Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Rise, pick up your mat and walk'? (Mk. 2: 8-9)

Reflection: Beware of what we, too, store in our heart… Often our judgment of our neighbors flows from what is in our heart. Cuidate!

DARE TO BE ONE IN A THOUSAND

DARE TO BE ONE IN A THOUSAND

Recently, I was giving a talk to a group of young adults preparing for marriage and was trying to challenge them with the Christian teaching on love and sexuality. They were objecting constantly. When I'd finished speaking, a young man stood up and said: “Father, I agree with your principles, in the ideal. But you are totally unrealistic. Do you know what is going on out here? Nobody is living that stuff anymore. You'd have to be one person in a thousand to live what you're suggesting. Everyone is living differently now.” I looked at him, sitting beside a young woman whom he obviously loved deeply and hoped to marry, and decided to appeal to his idealism. I asked him: “When you marry that lady beside you, what kind of marriage do you want, one like everyone else's, or one in a thousand?” “One in a thousand,” he answered without hesitation. “Then,” I suggested, “you'd best do what only one in a thousand does. If you do what everyone else does, you will have a marriage like everyone else. If you do what only one in a thousand does, you can have a one-in-a-thousand marriage.”

Our culture's demand that everyone be like everyone else is not so much malicious as it is despairing. The death of idealism is a child of despair, always. People are content to settle for an attainable second best only when, for whatever reasons (hurt, bad self-image, lack of hope) they have given up on ever attaining what is ultimately best. Today we need prophets. We need people who, when speaking of love, economics, values, sexuality and aesthetics, are compassionate enough to be empathetic to our real struggles. (Fr. Ron Rolheiser, OMI)

Dhikr for the 5th Sunday of the Ordinary year (B)

Selected Passage: “Rising very early before dawn, he left and went off to a deserted place, where he prayed.”  (Mk.1: 35)

Reflection: We, too, need to find an appropriate time and place where, we can pray… It is so easy to get lost in the maze of everyday life…
Prayer is a privileged moment to listen with much attention to God or simply to sit before his presence with much devotion.

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…

Folks,
Some time back, I was officiating at the funeral of a young man who had been killed, while drunk, in a motor accident. During the last few years of his life he had been away from the church and had been living, unmarried, with his girl friend. This young man had come from a good and faith-filled family who, despite the fact that his last years had been filled with turbulence and immaturity, loved him very deeply.

Ron Rolheiser, OMI

FALLING INTO GOD'S ARMS

Looking at faces at that funeral, it was evident that there was more than sorrow in them. Fear was present, real fear that this young man whom we all knew, loved, understood, and knew to have a good heart was somehow going to be excluded from heaven and condemned to hell because he had, for a few brief years of adolescence, been mixed up and somewhat irresponsible. Strange and sad that we should be worried that God did not understand. We, with our limited minds and limited hearts, understood. We, with all the fogginess that clouds our understanding, knew that, beneath it all, despite the circumstance of his life and death, he had a good heart, a warm heart, a loving heart that needed just a bit more time and love to burst into charity, chastity and faith.

God is a God of infinite compassion. Even more than this young man's parents, God understood the goodness of this young man's heart. If we, with our limits, can see beyond wound and struggle to a goodness that lies still deeper within a human heart, how much more does God see our goodness, understand our struggles and forgive our weaknesses? If we could believe this, then we would let God walk with us through all the patches of our lives, however dark and perverse. Not believing it leads us to the worst religious mistake of all: We run away from God whenever we need him the most.  It is precisely at those times when we have fallen, when we are morally impotent, bankrupt, struggling, and stand, unclean, with our sin on our hands, that we most, like a wounded child need the embrace of a mother or father.

3rd Sunday in Ordinary Time (B)

Third Sunday in Ordinary Time
 (B)

Readings: Jonah 3:1-5, 10; 1 Corinthians 7:29-31; Mark 1:14-20

Passage: Jesus said to them, "Come after me, and I will make you fishers of people." (Mk.1:17)

Reflection:  Jesus is inviting us to become his companions and co-workers in building God’s kingdom… Are we willing to  pay the prize of discipleship, that is, abandon everything… and heed his call?

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 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)