Deacon Dan Wright

On Authenticity

In the absence of the parish pastor, I offered a communion service at 7:00 this morning. Late yesterday evening, after the conclusion of my attending a two-day conference for special educators, I had a chance to look at the lectionary readings for today. It was easy to see that I shouldn't need notes for my brief homily because the readings spoke strongly to me of something that I have reflected on plenty, namely, authenticity in the practice of our faith.

We simply never know when we are sowing a seed of some kind that will reach someone somewhere. Nearly 25 years ago—as a slightly older than average college student—I experienced something that I had never really known before. An acquaintance, with whom I had really just begun to become friends, was tragically killed in an auto accident. I've reflected on it a lot, and I believe that this event, among others of course, played an important role in my becoming Catholic and in my turning to the faith in my human need.

Paula was in her early 20s and was the kind of person who had everything going for her. Anyone you asked would have said she was destined for greatness. I didn't know her well at the time except through close friends and mutual acquaintances. My experience was that she always treated me in a kind, warm, and accepting manner, and she accepted me as a friend. Her loss touched me in a deep way that I didn't share with others at the time but kept it to myself.

The news of the Paula's death came as a great shock for everyone who knew her—her funeral was heavily attended by young people. What I learned at the time of her death was that she was a Catholic. I had visited Catholic parishes for Mass on a number of occasions, but for the most part I wasn't aware of too much about Catholicism. I had several friends who were nominally Catholic, and at the time I didn't consider that I had real need to be religious in any way.

There were two things that made a lasting impression on me at Paula's funeral. One was the Rosary, which was said at both the Vigil and at the Committal, and the other was something said at the homily. The priest spoke of Paula having visited with him on a number of occasions. His saying this made it evident that Paula had a relationship with the Church that was such that she was able to go a priest and talk about her life.

As I look back on this particular funeral, I now see it as pivotal in my coming to the faith. Somehow in it I experienced an authentic expression of faith. It reached me and touched me in a deep place in my life, and something was planted that I discovered wouldn't take too long to begin to show.

The fact is that we never know when we are sowing a seed of faith somewhere. The important thing is that our actions be genuine and authentic. There's a certain tension in it all that I experience with blogging about the faith and even more with my public role as a deacon. I know that I am called upon to live my faith in such a way that it is never just for show. Over the years I have come to identify strongly with my role as a deacon and as I glance back over the past 25 or 30 years I never cease to be amazed at the changes.

I continue to understand the authenticity of my expression of faith as growing, but it's not something that I have ever experienced alone. I learned at that funeral long ago to go to the Church, to its appointed ministers, with all the concerns of my life—with my deepest spiritual longings, with my doubts about myself, with my fears, with my failures, and with my faith.

I have become who I am because I allowed a small seed of faith to grow. I don't—and certainly I cannot—claim greatness in this world and in the successes that this world counts. I have become a man of religion, of the Church, and a humble schoolteacher who struggles daily to fulfill that role.  I know that my life is different than it would it would have been otherwise. Probably God has granted me a lot more joy than I would have had under different circumstances.

Of all the things I have placed a value on in this life, love has ranked highest. Interestingly, love is most true when it is authentic. Interesting also is the fact that our faith teaches us that God is love. We can do best to keep our actions authentic by keeping in mind the simple truth that God is indeed love—not much more is really needed.

Bishop Aymond Named Archbishop of New Orleans

This came earlier today.  With Bishop Aymond having been in Austin only since 2000, his move comes as something of a surprise.  The bishop has been a strong supporter of the diaconate in this diocese and he has brought many positive changes overall to the Diocese of Austin.  We have been blessed greatly by his service.  May God bless him in his new appointment.  Here's the story:

Bishop Gregory Aymond, who has led the Austin Diocese since 2000, has been selected by Pope Benedict XVI as the next archbishop of New Orleans, making him the first New Orleans native to hold that position, the diocese announced Friday.

"It's not often that I'm at a loss for words, but today has been one of those days," Aymond, 59, said at a news conference Friday at the Diocese of Austin's Pastoral Center — held about five hours after he wrapped up a news conference in New Orleans.

He said he had mixed emotions when he received the call a week ago about his appointment as archbishop-designate in the city where he was born and raised.

"I felt that my life had been turned upside down, but I do appreciate the pope's trust that I can give the shepherd's care to the Diocese of New Orleans," Aymond said.

Aymond will succeed Archbishop Alfred C. Hughes, who is retiring after seven years in the position. Hughes turned 75 in 2007; according to canon law, bishops submit their resignation to the pope when they turn 75, the U.S. Conference of Catholic Bishops said in an announcement.

At his news conference in New Orleans, Aymond said his only goal when he returns to the city is "to be among the people, to listen. ... I don't want to assume anything.

"I want to reconnect with people and with the very unique and wonderful culture" of New Orleans, Aymond said.

He said he expects to be installed in his new position Aug. 20.

In a letter to the clerics who serve an estimated 400,000 Catholics in Central Texas, Aymond wrote, "I have been privileged to serve as the Bishop of Austin for the last nine years. Central Texas has become home — I have enjoyed our ministry together and being a part of this vibrant, fast-growing diocese. I am very grateful to God and to each of you."

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Summer Reflections: St. Barnabas et al

It finally came around: the end of the school year arrived and I am now enjoying the seventh day of summer break.  What this means is that I now have more time to blog and pursue other things of interest, which I'll be sharing here at DDW. 

For today's reflection I'm using the Memorial of St. Barnabas as a jumping off point, especially the mid-afternoon reading since I'm posting rather late today.

The fruit of the spirit is love, joy, peace, patient endurance, kindness, generosity, faith, mildness and chastity.  Since we live by the spirit let us follow the spirit's lead. (Galatians 5:22-25)

The other reading that got my attention was the Acts reading from the daily lectionary, which has to do with the sending forth of Barnabas and Saul.  How the lectionary reading speaks to me concerns the calling that Barnabas had from the Lord--along with St. Paul--he was sent.  This speaks to me in that we are all called and we are all sent forth.

It is a great truth that we are not all called to the same thing.  We are aware that we possess various gifts.  I'll be the first to admit that I can't judge myself by looking to someone else as the standard of how I should be.  I am who I am and I must ask the Lord to bless me in that and to use me to the fullest extent possible for the kingdom of God.

However, we are all called to live by the Holy Spirit and to follow the Spirit's lead, as the reading above from Galatians directs us.  In case we're not sure what following the Spirit's lead looks like, we're given a nice checklist as a part of the same reading.

What I've found helpful is when I find a spiritual/scriptural jewel, a sacramental if you prefer, I'll copy it and put it some place where I can see it and be reminded--just a verse in 11 point font taped to file cabinet next to my desk or placed behind my driver's license will do.  This past school year a holy-card-sized picture of San Martin de Porres printed on my desk jet and taped near my monitor, where just I could see it, served the same purpose (a kind co-worker recommended San Martin as a help in my line of work--perhaps in my life overall).

Undoubtedly the Holy Spirit works through the Church, so being open to the lead of the Spirit of God serves to allow the Church be a Sacrament to us.  Interestingly, it is the Church that sends Paul and Barnabas off on their mission when the Holy Spirit speaks and sets them apart for it.  Also interesting is the fact that each time we have Mass we are sent forth.

We live by the Spirit and we are led by the Spirit.  Ours is to trust God in our going forth and in the direction that God chooses to lead us. 

For me, so far, this summer has been taken up with relishing the fact that a challenging school year came to an end, but I'm also looking to the next one that will begin in just a few short weeks--really a couple months is what I get (I know, that's more than what most people get for vacation so I won't complain). 

Monday and Tuesday of next week I will be attending a conference designed for educators who work with individuals who have significant cognitive and intellectual disabilities.  Perhaps I'll be inspired or inclined to share in this area too.  From there I plan to spend time doing a bit of photography.  If any of it is worthwhile I'll post it here.  Also, I'll be writing--early morning works tend to be shorter and less tiresome to the reader, so let's see where the spirit leads.

One last thing to share today, and that's the words printed on a small piece of paper and kept in my wallet this year--I'm sharing it because in my humanity, strong on some days and weak on others, I needed it greatly, and I received it as a word--of direction or as a leading--from the Holy Spirit.  Indeed it was a word by which I chose to be led, empowered, and encouraged:

Behold, God is my salvation: I will be confident, I will not fear; for the Lord is my strength and my joy, he has become my savior. (Isaiah 12:2)

Whenever we encounter authentic humanity--in a way in which the mask of falsehood or pretension is removed--we are sure to encounter difficulty as well.  Especially this is true in situations of life that tend to amplify our common frailties and shortcomings.  Nevertheless, often the encounter of difficult situations, along with difficult people, is exactly where God intends for us to be.  Being sent, and being led, in the sense of Christian purpose, is truly all about bringing the healing and transforming power of God to places that we might not choose ourselves.

More later.

Meditation on the Memorial of St. Ephrem: The Sacraments

Living within a Christian milieu that consists of ideas tempered strongly with evangelicalism, we sometimes miss or overlook our rich heritage of the sacramental understanding of the faith. Having grown up in an evangelical household I can tell you that the word "sacrament" was not mentioned ever. It wasn't until I began exploring Catholicism that I began to consider the Sacraments as the means to grace.

It's not uncommon to find that Protestants, especially Evangelicals—with the exception of the old "mainline" denominations to a degree—reject the idea of sacraments and sacramentality.

Years ago, when I was working toward a theology Masters at Austin Presbyterian Theological Seminary, I had a conversation with a woman who was in the process of being ordained to the United Methodist Church. She asked me about my theological interests. I mentioned Rahner, though at the time I had only just begun to read his works. My interest in Rahner sprang from what I perceived as his similarity to the European phenomenological philosophers whom I had studied as an undergraduate.

"You know," she told me, "that's good, but he's sacramental." I replied that a sacramental approach was exactly what I wanted. In her "…but he's sacramental" I perceived an implicit rejection of the notion that God works through sacraments as a means to provide the grace needed unto salvation. I suppose this type of rejection is what runs behind ideas such as the evangelical doctrine that baptism is not necessary for salvation, but rather that it is merely a church ordinance. In an evangelical view the same might be said in regard to the Lord's Supper, marriage, etc.

My classmate's objection to Rahner's theology as "sacramental" was ironic given that Rahner's theology might have helped her to see a connection between an individualist or personal view of grace and the certainty of grace available made possible in each of the Sacraments.  Sacraments and sacramentality in general are not such that they should appear as somehow foreign to or not belonging to biblical Christianity, even from a merely biblicist point of reference.

So this morning, as I happened to look at the Office of Readings for the Memorial of St. Ephrem (born 306 A.D.), I was delighted to find rich sacramental language dating from the early days of the Church.

In your sacrament we daily embrace you and receive you into our bodies; make us worthy to experience the resurrection for which we hope. We have had your treasure hidden within us ever since we received baptismal grace; it grows ever richer at your sacramental table.

Indeed it is refreshing to find such early affirmations of the faith we have come to know and depend upon. However, over the years I have noticed that frequently the idea—the truth—of sacramental grace often does not get the attention it deserves.

I have frequently wondered whether the Sacraments are still understood as the primary means of grace, or if we, like our Evangelical neighbors, understand salvation as a purely individual concern, defined only in terms of one's personal relationship with God. A question that concerns me is whether as Catholic Christians we are beginning to embrace a way of believing which is lacking in the communal dimension of the Sacraments as the primary means to receive the grace that leads to eternal life.

I ask this only because I frequently fail to see much attention given to teaching and sharing the understanding of the idea of the Sacraments as the normal means to grace. Perhaps it's a local phenomenon that comes from being literally surrounded by non-denominational churches, bible churches, storefront churches--some less than a mile apart, some back-to-back.  Surely there is influence.  I see it several parishes.  There is undoubtedly a tendency to be less sacramentally-centered and more emphasis put on the personal or individual dimensions of faith. 

It seems as if, in terms of importance, we risk transposing the knowledge of the importance sacramental participation with individual prayer and bible study, which of course in themselves are good.  However, personal prayer for forgiveness of sins is not a substitute for Penance.  Nor is bible study or preaching a substitute for Eucharist.  While we receive grace and forgiveness in personal prayer we do not receive it as a sacrament.  The same might be said for receiving the presence of God in bible study.  Sacraments offer us the certainty of grace beyond the limits of personal doubt.

I suppose it all goes along with shorter lines at confession, which in turn makes me wonder how much understanding accompanies those who are in the long lines for communion. From time to time at Baptism meetings I have caught doubtful glances or confused looks when mentioning that Baptism is something that we do in order to receive grace unto salvation and begin the sacramental life.  Occasionally I have gotten the unintentional negative nodding gesture.  I have heard from couples in mixed faith marriages that their baby will be christened now and then baptized as an adult if he or she chooses to do so.

I would never want to deny that grace is freely available in our world through belief and trust in Jesus Christ. I would never tell a Pentecostal that he or she has not received the Holy Spirit because of not having received Confirmation. However, if we approach the Sacraments without faith, without the belief that they offer us the fullness and certainty of grace, we are no better off—even less so—than those who deny the need for the Sacraments altogether.

Today, especially in the times and world in which we live, we might pray with St. Ephrem, "Teach us to find joy in your favor! Lord we have within us your memorial, received at your spiritual table; let us possess it in its full reality when all things shall be made new."

Trinity Sunday Homily

A priest went into a second-grade classroom of the parish school and asked, "Who can tell me what the Blessed Trinity means?" A little girl lisped, "The Blethed Twinity meanth there are thwee perthonth in one God." The priest, taken aback by the lisp, said, "Would you say that again? I don't understand what you said." The little girl answered, "Y'not suppothed to underthtand; 't'th a mythtewy."

On more than one occasion I have the opportunity to discuss the Church's teaching on the Holy Trinity with someone who could not or would not accept the idea of a triune God. It seems that on each occasion, if I happened to mention anything about the "mystery" of the Trinity, the mere mention of "mystery" was taken to be a sign of weakness in my explanation, if not in the Church's teaching overall on the sacred doctrine.

However, we should realize that to acknowledge the ultimate mystery of God is anything but a weakness. Rather, it shows that we stand in relation to that which is ultimately beyond the scope of our human understanding, but also we stand in relation to that which by means of the Spirit becomes accessible to us and bears the evidence of fruit in our lives in terms of all that it means for one to live his or her humanity as fully as can be.

Our readings today for Trinity Sunday point us to the gradual revelation of the mystery of God made possible by the power of the Holy Spirit among us. God desires greatly to be known among the people chosen to be recipients of salvation. Moses questions the people, "…ask from one end of the sky to the other…Did a people ever hear the voice of God? …did any god ever venture to go and take a nation for himself?"

In effect, Moses describes God as moving from beyond being a distant, static, and entirely conceptual divinity to being experienced as a dynamic and living God who is able to enter the affairs of human life. In Moses questioning he knows already that the people cannot answer him affirmatively because the gods of human understanding—perhaps more correctly, the old gods of human creation—must remain ever in the cold and remote distance of mental objectivity, never to enter the life-world of humanity. Thus Moses makes the point that there is but one true God, and indeed God is one.

The doctrine of the Holy Trinity stands as a fulfillment and as a positive answer to Moses questioning of the people, for in Jesus Christ's humanity we hear the voice of the unseen God, and even more so we see God venture forth and enter into our world to take humanity and to sanctify it in order for it to be his own; that is, for us to be his sons and daughters—the heirs of God.

The Trinity, as expressed by the action of the Holy Spirit in the Church, fully reveals the God of Moses who is living and dynamic and who is able to transcend from the realm of being a unitary and static ideal, an absolute and singular monad, forever set apart from human experience. Our grasping the mystery of God as Trinity, and understanding God as Trinity, reveals God with us and active among us, in relationship to us, at all times.

The doctrine of the Holy Trinity serves the purpose of informing us that God is not distant or unreal, but is such that he desires to know and relate to us as well as we know and relate to ourselves and one another. Furthermore, the Trinity informs us of the divinity of Jesus Christ, that he is God, and that all we might possibly desire to know about God in the deepest mystery can be known by looking to Jesus. The Trinity also reveals the Holy Spirit as alive and with us today in the Church—even here among us—as our constant teacher and comforter, and as he who is effective and acting in the life of the Church.

A good life lesson is that the Trinity reveals how God has desired to have a relationship with humanity throughout time, throughout salvation history—from the days of Moses and the exodus of the Hebrew people from Egypt, to the time when Jesus walked among us, to the early Church following Pentecost and to the modern-day times of the Church. God continually reaches out to us in an overture of holy relationship. In this reaching out God is continually being revealed to us and among us.

In relating to us God teaches us by example to relate to one another in the same way. God teaches us to forgive one another and to forgive ourselves, for in Jesus he has forgiven each of us. God teaches us to give of ourselves for the essence of the Trinity is God's continual self-giving.

By the power of the Holy Spirit we find Jesus, sent from the Father, in the Sacraments we celebrate and then carried forth into the world of our everyday existence. Each one of us becomes a vessel of the mystery of God. Each one of us becomes the evidence and example of God to the world.

God's mystery, the mystery of the Holy Trinity, is a mystery to be lived rather than comprehended—it is a mystery sung in the songs of the psalmist and by the mystic poets. It is a mystery we see in the depth of life, in new life and in the life of the old, in the turning of the seasons and the slow and gradual changes each of us comes to know in birth and in passing.

The power and the beauty of the Trinity is that it shows us clearly that God is able to do all things and does them in such a way that not one of his laws must be broken, not one logical inconsistency must be admitted. The perfect threefold form of God continually reveals the one great overall truth that God is love and is the source of all being.

There is nothing on earth or in heaven that can prevent the unending depths and mystery of grace from being made known. Today we celebrate the mystery of godhead. We celebrate that God is with us always and continues to teach us and guide us and show us the way. We celebrate the God who, rather than being hidden from us, is revealed to us.