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Personal Encounters With Jesus Christ

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With Jesus Christ

E. EDWARD KINERK, S.J.

48/3 AUTUMN 2016

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Š—ŠŠȱŠ—ȱ‘Žȱ—’ŽȱŠŽœǯ

‘ŽȱŽ–’—Š›ȱ˜—ȱ Žœž’ȱ™’›’žŠ•’¢ȱ’œȱŒ˜–™˜œŽȱ˜ȱ Žœž’œȱŠ™™˜’—Žȱ›˜–ȱ‘Ž’›ȱ

™›˜Ÿ’—ŒŽœǯȱ‘ŽȱœŽ–’—Š›ȱ’Ž—’ęŽœȱŠ—ȱœž’Žœȱ˜™’Œœȱ™Ž›Š’—’—ȱ˜ȱ‘Žȱœ™’›’žŠ•ȱ

˜Œ›’—ŽȱŠ—ȱ™›ŠŒ’ŒŽȱ˜ȱ Žœž’œǰȱŽœ™ŽŒ’Š••¢ȱȱŠ—ȱŠ—Š’Š—ȱ Žœž’œǰȱŠ—ȱŠ‘-

Ž›œȱŒž››Ž—ȱœŒ‘˜•Š›•¢ȱœž’Žœȱ™Ž›Š’—’—ȱ˜ȱ‘Žȱ‘’œ˜›¢ȱŠ—ȱ–’—’œ›’Žœȱ˜ȱ Žœž’œȱ

‘›˜ž‘˜žȱ‘Žȱ ˜›•ǯȱ ȱ‘Ž—ȱ’œœŽ–’—ŠŽœȱ‘Žȱ›Žœž•œȱ‘›˜ž‘ȱ‘’œȱ“˜ž›—Š•ǯ

‘Žȱœž‹“ŽŒœȱ›ŽŠŽȱ’—ȱѡѢёіђѠȱ–Š¢ȱ‹Žȱ˜ȱ’—Ž›ŽœȱŠ•œ˜ȱ˜ȱ Žœž’œȱ˜ȱ˜‘Ž›ȱ›Ž’˜—œȱ

Š—ȱ ˜ȱ ˜‘Ž›ȱ ›Ž•’’˜žœǰȱ Œ•Ž›¢ǰȱ Š—ȱ •Š’¢ǯȱ••ȱ  ‘˜ȱ ꗍȱ ‘’œȱ “˜ž›—Š•ȱ ‘Ž•™ž•ȱ Š›Žȱ  Ž•Œ˜–Žȱ˜ȱŠŒŒŽœœȱ™›ŽŸ’˜žœȱ’œœžŽœȱŠDZȱŽ“˜ž›—Š•œȓ‹ŒǯŽžȦ“Žœž’œǯ

CURRENT MEMBERS OF THE SEMINAR

˜ŽDZȱŠ›Ž—‘ŽœŽœȱŽœ’—ŠŽȱ¢ŽŠ›ȱ˜ȱŽ—›¢ȱŠœȱŠȱœŽ–’—Š›ȱ–Ž–‹Ž›ǯ

Guy Consolmagno, SJǰȱ’œȱ’›ŽŒ˜›ȱ˜ȱ‘ŽȱŠ’ŒŠ—ȱ‹œŽ›ŸŠ˜›¢ǰȱ˜–ŽǯȱǻŘŖŗŚǼ

Barton T. Geger, SJǰȱ ’œȱ Œ‘Š’›ȱ ˜ȱ ‘Žȱ œŽ–’—Š›ȱ Š—ȱ Ž’˜›ȱ ˜ȱ ѡѢёіђѠDzȱ ‘Žȱ ŽŠŒ‘Žœȱ

Š—ȱ ›’Žœȱ˜—ȱ Žœž’ȱ™’›’žŠ•’¢ȱŠȱŽ’œȱ—’ŸŽ›œ’¢ȱ’—ȱŽ—ŸŽ›ǰȱ˜•˜›Š˜ǯȱǻŘŖŗřǼ

Michael Harter, SJǰȱ’œȱŠœœ’œŠ—ȱ˜›ȱ˜›–Š’˜—ȱ˜›ȱ‘ŽȱȱŽ—›Š•ȱŠ—ȱ˜ž‘Ž›—ȱ

›˜Ÿ’—ŒŽǰȱǯȱ˜ž’œǰȱ’œœ˜ž›’ǯȱǻŘŖŗŚǼ

ǯȱŒ˜ĴȱŽ—›’Œ”œ˜—ǰȱ ǰȱŽŠŒ‘Žœȱ™Š—’œ‘ȱ’Ž›Šž›ŽȱŠ—ȱ’›ŽŒœȱ‘Žȱ ›ŠžŠŽȱ

›˜›Š–ȱ’—ȱ˜Ž›—ȱŠ—žŠŽœȱŠ—ȱ’Ž›Šž›ŽœȱŠȱ˜¢˜•Šȱ—’ŸŽ›œ’¢ȱ‘’ŒŠ˜ǰȱ

‘’ŒŠ˜ǰȱ ••’—˜’œǯȱǻŘŖŗśǼ

Michael Knox, SJǰȱ’œȱ’›ŽŒ˜›ȱ˜ȱ‘Žȱ‘›’—Žȱ˜ȱ‘Žȱ Žœž’ȱŠ›¢›œȱ˜ȱŠ—ŠŠȱ’—ȱ

’•Š—ǰȱ—Š›’˜ǰȱŠ—ȱ•ŽŒž›Ž›ȱŠȱŽ’œȱ˜••ŽŽȱ’—ȱ˜›˜—˜ǯȱǻŘŖŗŜǼ

Hung Pham, SJǰȱ ŽŠŒ‘Žœȱ œ™’›’žŠ•’¢ȱ Šȱ ‘Žȱ Žœž’ȱ Œ‘˜˜•ȱ ˜ȱ ‘Ž˜•˜¢ȱ Šȱ Š—Šȱ

•Š›Šȱ—’ŸŽ›œ’¢ǰȱŠ—Šȱ•Š›ŠǰȱŠ•’˜›—’ŠǯȱǻŘŖŗśǼ

John R. Sachs, SJǰȱŽŠŒ‘Žœȱ‘Ž˜•˜¢ȱŠȱ‘ŽȱŒ‘˜˜•ȱ˜ȱ‘Ž˜•˜¢ȱŠ—ȱ’—’œ›¢ȱŠȱ

˜œ˜—ȱ˜••ŽŽǰȱ‘Žœ—žȱ’••ǰȱŠœœŠŒ‘žœŽĴœǯȱǻŘŖŗŚǼ

Monty Williams, SJǰȱ’œȱ•ŽŒž›Ž›ȱŠȱŽ’œȱ˜••ŽŽȱ’—ȱ˜›˜—˜ȱŠ—ȱ ›’Žœȱ˜—ȱ —Š-

’Š—ȱ™’›’žŠ•’¢ǯȱǻŘŖŗŜǼ

‘Žȱ˜™’—’˜—œȱŽ¡™›ŽœœŽȱ’—ȱѡѢёіђѠȱŠ›Žȱ‘˜œŽȱ˜ȱ‘Žȱ’—’Ÿ’žŠ•ȱŠž‘˜›œǯ

˜™¢›’‘ȱ Țȱ ŘŖŗŜȱ Š—ȱ ™ž‹•’œ‘Žȱ ‹¢ȱ ‘Žȱ Žœž’ȱ ˜—Ž›Ž—ŒŽȱ ˜ȱ Š—ŠŠȱ Š—ȱ ‘Žȱ

—’ŽȱŠŽœǯ ȱŗŖŞŚȬŖŞŗř

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Ѥіѡѕȱ ђѠѢѠȱѕџіѠѡ

ǯȱȱ  ǰȱ

 ȱȱ ȱȱȱȱ   ȱȱȱȱ  

ȱ

ŚŞȦřȱȱȱȱȱyȱȱȱȱȱȱŘŖŗŜ

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iii

ur readers sometimes ask about the target audience of ѡѢёіђѠȱ іћȱ ѡѕђȱѝіџіѡѢюљіѡѦȱќѓȱ ђѠѢіѡѠǯȱ œȱ’ȱ‘Žȱ Žœž’ȱœœ’œŠ—Œ¢ȱ˜ȱŠ—ŠŠȱŠ—ȱ‘Žȱ

—’Žȱ ŠŽœǰȱ ‘Žȱ  ˜›• ’Žȱ ˜Œ’Ž¢ȱ ˜ȱ Žœžœǰȱ ˜›ȱ ‘Žȱ Ž—’›Žȱ ȃ —Š’Š—ȱ

Š–’•¢Ȅȱ˜ȱŒ˜••ŽŠžŽœǰȱ›’Ž—œǰȱœžŽ—œǰȱŠ—ȱŽŸ˜ŽŽœȱ˜ȱ‘Žȱ’•›’–ǵ In 1969, Fr. George Ganss (1905–2000), the co-founder of ѡѢёіђѠ,

’Ž—’ꮍȱ‘Žȱȱœœ’œŠ—Œ¢ȱŠœȱ‘Žȱœ™ŽŒ’ęŒȱ˜Œžœǯȱ‘Šȱ›Ž–Š’—œȱ›žŽȱ˜-

Š¢ǰȱ Š•‘˜ž‘ȱ ‘Žȱ Šœœ’œŠ—Œ¢ȱ —˜ ȱ ’—Œ•žŽœȱ Š—Š’Š—ȱ Œ˜–™Š—’˜—œǯȱ ¢ȱ

Ž¡Ž—œ’˜—ǰȱ ‘˜ ŽŸŽ›ǰȱ ‘Žȱ Ž–’—Š›ȱ ’—ȱ Žœž’ȱ ™’›’žŠ•’¢ȱ Žœ’›Žœȱ ˜ȱ œŽ›ŸŽȱ

‘Žȱ˜—˜’—ȱŽžŒŠ’˜—ȱŠ—ȱŽ’ęŒŠ’˜—ȱ˜ȱ Žœž’œȱŠ›˜ž—ȱ‘Žȱ ˜›•ȱŠ—ȱ of our colleagues and friends.

˜–Žȱ –’‘ȱ  ˜—Ž›ȱ Š‹˜žȱ ‘Žȱ ȃ‹¢ȱ Ž¡Ž—œ’˜—Ȅȱ Œ•ŠžœŽǯȱ ‘¢ȱ —˜ȱ

–Š”Žȱ ‘Žȱ —Š’Š—ȱ Š–’•¢ȱ ‘Žȱ ™›’—Œ’™Š•ȱ Š›Žȱ Š—ȱ ‘Ž—ȱ ’—Ÿ’Žȱ •Š¢ȱ Œ˜•-

•ŽŠžŽœȱ˜ȱœž‹–’ȱŽœœŠ¢œȱŠ—ȱ“˜’—ȱ‘ŽȱœŽ–’—Š›ǵȱ›ȱ’ȱ‘ŽȱœŽ–’—Š›ȱ’—œ’œœȱ

˜—ȱ’›ŽŒ’—ȱ’œȱŽœœŠ¢œȱœ™ŽŒ’ęŒŠ••¢ȱ˜ȱ Žœž’œǰȱ‘Ž—ȱŠȱ•ŽŠœȱ’ȱŒ˜ž•ȱœ˜•’Œ’ȱ

–˜›Žȱœž‹–’œœ’˜—œȱ›˜–ȱŒ˜–™Š—’˜—œȱŠ›˜ž—ȱ‘Žȱ ˜›•ǯ

Žȱ ‘ŠȱœŽŽ–œȱ•’”ŽȱŠȱ—Š››˜ ȱ˜Œžœȱ’œȱ—˜ȱ—ŽŒŽœœŠ›’•¢ȱœ˜ǯȱ‘ŽȱœŽ–-

’—Š›ȱ˜ŒŒŠœ’˜—Š••¢ȱ›ŽŒŽ’ŸŽœȱœž‹–’œœ’˜—œȱ ’‘ȱ’•ŽœȱœžŒ‘ȱŠœȱȃŠ›Š••Ž•œȱ‹Ž-

 ŽŽ—ȱ ‘Žȱ Žœž’ȱ ˜—œ’ž’˜—œȱ Š—ȱ ‘Žȱ Š—’œ‘ȱ ˜—œ’ž’˜—Š•ȱ ˜—Š›-

Œ‘¢ǰȄȱ˜›ȱȃ Žœž’ȱŽŠ˜¢ȱ’—ȱžœ›Š•’Š—ȱž‹•’ŒȱŒ‘˜˜•œǯȄȱ‘Ž¢ȱ–’‘ȱ‹Žȱ

Ž¡ŒŽ••Ž—ȱŽœœŠ¢œȱ’—ȱ‘Ž–œŽ•ŸŽœǰȱ‹žȱ‘ŽȱœŽ–’—Š›ȱŒŠ—ȱ›ŽŠœ˜—Š‹•¢ȱŽ¡™ŽŒȱ

‘ŠȱŽ ȱ Žœž’œȱ’—ȱ‘ŽȱȱŠ—ȱŠ—ŠŠȱ ’••ȱ Š—ȱ˜ȱ›ŽŠȱ‘Ž–ǯȱ—ȱœ˜ǰȱ‹¢ȱ

œ™ŽŒ’¢’—ȱ‘ŽœŽȱ•ŠĴŽ›ȱŒ˜—œ’žŽ—Œ’ŽœȱŠœȱ’œȱ™›’–Š›¢ȱŠž’Ž—ŒŽǰȱ‘ŽȱœŽ–’-

—Š›ȱ‘Šœȱ›ŽŠœ˜—Š‹•Žȱ“žœ’ęŒŠ’˜—ȱ˜›ȱ›Žœ™ŽŒž••¢ȱŽŒ•’—’—ȱœžŒ‘ȱœž‹–’œ- sions.

—ȱ ‘Žȱ ˜‘Ž›ȱ ‘Š—ǰȱ ŽœœŠ¢œȱ ’›ŽŒŽȱ ˜ȱ ȱ Š—ȱ Š—Š’Š—ȱ Žœž’œȱ

˜Ž—ȱ‘ŠŸŽȱ˜‹Ÿ’˜žœȱ›Ž•ŽŸŠ—ŒŽȱ˜›ȱ Žœž’œȱŠ—ȱ›’Ž—œȱ’—ȱŽ—Ž›Š•ǯȱ‘Žȱ˜•ȱ

ŠŠŽȱ Š–˜—ȱ Š›Œ‘Ž›œȱ Š—ȱ ›’ĚŽ–Ž—ǰȱ ȃ’–ȱ œ–Š••ǰȱ –’œœȱ œ–Š••ǰȄȱ Š™™•’Žœȱ

‘Ž›ŽDZȱ’ȱ˜—Žȱ ›’Žœȱ˜›ȱŠȱ’œŒ›ŽŽȱŠž’Ž—ŒŽǰȱ‘Ž—ȱ˜—Žȱ™›˜‹Š‹•¢ȱ ’••ȱŽ—ȱ

ž™ȱœ™ŽŠ”’—ȱ˜ȱ˜‘Ž›œȱ’—ȱ‘ŽȱŸ’Œ’—’¢ǯȱžȱ’ȱ˜—Žȱ ›’Žœȱ˜›ȱŠȱ‹›˜ŠȱŠž’-

Ž—ŒŽǰȱŸŠžŽ•¢ȱ™Ž›ŒŽ’ŸŽȱŠ—ȱ’••ȬŽę—Žǰȱ‘Ž—ȱ˜—Žȱ–’‘ȱŠ’•ȱ˜ȱŒ˜——ŽŒȱ with readers altogether.

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iv

šžŽĴŽȱ —’ŸŽ›œ’¢Ȃœȱ Conversations on Jesuit Higher Education and Regis

—’ŸŽ›œ’¢ȂœȱJesuit Higher Education: A Journalǯȱ˜›Žȱ‹›˜Š•¢ǰȱ˜••˜ Ž›œȱ

˜ȱ —Š’žœȱ‘ŠŸŽȱAmerica, The Tablet, and The Jesuit Post. Excellent web-

œ’ŽœǰȱœžŒ‘ȱŠœȱ‘˜œŽȱ–Š’—Š’—Žȱ‹¢ȱŠŸ’Ž›ȱ—’ŸŽ›œ’¢ȱŠ—ȱ˜¢˜•Šȱ›Žœœǰȱ

™›˜Ÿ’Žȱ ™˜’—œȱ ˜—ȱ —Š’Š—ȱ œ™’›’žŠ•’¢ȱ Š—ȱ ™›Š¢Ž›ǯȱ ˜ ŽŸŽ›ǰȱ ѡѢёіђѠȱ іћȱѡѕђȱѝіџіѡѢюљіѡѦȱќѓȱ ђѠѢіѡѠȱ’œȱ‘Žȱ˜—•¢ȱ—•’œ‘Ȭ•Š—žŠŽȱ–˜—˜›Š™‘ȱ

œŽ›’ŽœȱŠ’–Žȱœ™ŽŒ’ęŒŠ••¢ȱŠȱ Žœž’œǯȱ˜ ‘Ž›ŽȱŽ•œŽȱŒŠ—ȱ˜—Žȱꗍȱ Žœž’œȂȱ unique interests treated at length and in a manner accessible to academ- ics and non-academics alike.

˜›ȱ‘ŽœŽȱ›ŽŠœ˜—œǰȱ‘ŽȱœŽ–’—Š›ȱ™›Žœž™™˜œŽœȱ‘ŠȱȱŠ—ȱŠ—Š’-

Š—ȱ Žœž’œȱ ’••ȱ ›’Žȱ‘Žȱ–Š“˜›’¢ȱ˜ȱŽœœŠ¢œǯȱ˜ ŽŸŽ›ǰȱ‘ŽȱœŽ–’—Š›ȱ˜Žœȱ

ŠŒŒŽ™ȱ œž‹–’œœ’˜—œȱ ›˜–ȱ ˜‘Ž›ȱ Žœž’œȱ Š—ȱ ›˜–ȱ •Š¢ȱ Œ˜••ŽŠžŽœȱ Š—ȱ

›’Ž—œǰȱ ™›˜Ÿ’Žȱ ‘Žȱ Œ˜—Ž—ȱ œ™ŽŠ”œȱ Šœȱ –žŒ‘ȱ ˜›ȱ –˜›Žȱ ˜ȱ ȱ Š—ȱ Š-

—Š’Š—ȱ Žœž’œȱŠœȱ˜ȱŠȱ ’Ž›ȱŠž’Ž—ŒŽǯȱ˜›ȱ’—œŠ—ŒŽǰȱ‘ŽȱœŽ–’—Š›ȱ–’‘ȱ

™ž‹•’œ‘ȱŠȱ•Š¢ȱŒ˜••ŽŠžŽȂœȱœž‹–’œœ’˜—ȱŽ—’•Žȱȃ‘ŠȱŸŽ›¢ȱ Žœž’ȱŽŽœȱ

˜ȱ —˜ ȱŠ‹˜žȱ˜›”’—ȱ ’‘ȱŠ’¢ǰȄȱ‹žȱ™›˜‹Š‹•¢ȱ ˜ž•ȱ—˜ȱ™ž‹•’œ‘ȱ

˜—Žȱ Ž—’•Žȱ ȃ‘Šȱ ŸŽ›¢ȱ Š¢™Ž›œ˜—ȱ ŽŽœȱ ˜ȱ —˜ ȱ Š‹˜žȱ ˜›”’—ȱ  ’‘ȱ Žœž’œǯȄ

—ȱ‘Žȱ™›ŽœŽ—ȱ’œœžŽǰȱȃŽ›œ˜—Š•ȱ—Œ˜ž—Ž›œȱ ’‘ȱ Žœžœȱ‘›’œǰȄȱ›ǯȱ E. Edward Kinerk ƐѢѐѠƑȱ›ŽĚŽŒœȱ˜—ȱ‘˜ ȱ˜ȱŒž•’ŸŠŽǰȱ‹¢ȱ–ŽŠ—œȱ˜ȱ™›’—-

Œ’™•Žœȱ˜ž—ȱ ’‘’—ȱ‘ŽȱSpiritual ExercisesǰȱŠȱ–˜›Žȱ’—’–ŠŽȱ›Ž•Š’˜—œ‘’™ȱ  ’‘ȱ Žœžœǯȱ’œȱŽœœŠ¢ȱŽ¡Ž–™•’ęŽœȱ Ž••ȱ‘˜ ȱŠȱ™’ŽŒŽȱŠ›ŽœœŽȱ˜ȱ Žœž’œȱ

ŒŠ—ȱœ™ŽŠ”ȱ˜ȱ–Š—¢ȱ˜‘Ž›œǯ

Fr. Kinerk is no newcomer to ѡѢёіђѠǯȱ—ȱ ŽŠ›•’Ž›ȱ Š›’Œ•Žǰȱ ȃ•’Œ’-

’—ȱ ›ŽŠȱŽœ’›ŽœDZȱ‘Ž’›ȱ•ŠŒŽȱ’—ȱ‘Žȱ™’›’žŠ•’¢ȱ˜ȱ‘Žȱ˜Œ’Ž¢ȱ˜ȱ ŽœžœȄȱ ǻ˜Ÿǯȱ ŗşŞŚǼȱ ‘Šœȱ ‹ŽŒ˜–Žȱ œ˜–Ž‘’—ȱ ˜ȱ Šȱ Œ•Šœœ’Œǯȱ Žœž’ȱ ˜›–Š˜›œȱ ›˜–ȱ

Š›˜ž—ȱ ‘Žȱ ȱ Ž••ȱ –Žȱ ‘Šȱ ‘Ž¢ȱ Œ˜—’—žŽȱ ˜ȱ žœŽȱ ’ȱ ˜›ȱ ‘Ž’›ȱ –Ž—ǰȱ Š—ȱ

˜—Žȱ™›˜Žœœ˜›ȱ›ŽŒŽ—•¢ȱž›Žȱ–Žȱ˜ȱ›Ž™›’—ȱ’ǯȱ›ǯȱ ’—Ž›”ȱ˜••˜ Žȱ ’‘ȱ ȃ‘Ž—ȱ Žœž’œȱ›Š¢DZȱȱŽ›œ™ŽŒ’ŸŽȱ˜—ȱ‘Žȱ›Š¢Ž›ȱ˜ȱ™˜œ˜•’ŒȱŽ›œ˜—œȄȱ ǻ˜ŸǯȱŗşŞśǼǯ

’‘ȱ›ǯȱ ’—Ž›”Ȃœȱ™Ž›–’œœ’˜—ǰȱ ȱœ‘Š›Žȱ‘Ž›Žȱ‘Šȱ‘’œȱ’—’’Š•ȱ›Šȱ‹˜›Žȱ

‘Žȱ’•ŽȱȃȱŽ›œ˜—Š•ȱŽ•Š’˜—œ‘’™ȱ ’‘ȱ Žœžœȱ‘›’œǯȄȱ¢ȱ‹›ŽŠ‘ȱ‘’Œ‘Žȱ

œ•’‘•¢ȱ ‘Ž—ȱ ȱ›ŽŠȱ‘˜œŽȱ ˜›œǯȱ‘Žȱ™‘›ŠœŽȱ‘Šœȱ•˜—ȱ‹ŽŽ—ȱŠȱ‹ŠĴ•ŽȱŒ›¢ȱ

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v

˜ȱ’œœ˜ž›’ȱ’—ȱŗşŞŝǰȱ ‘Ž›Žȱ—ŠÊŸŽǰȱ›Ž•Š’ŸŽ•¢ȱž—ŒŠŽŒ‘’£ŽȱŠ‘˜•’Œœȱ•’”Žȱ

–¢œŽ•ȱ Ž›Žȱ•˜ Ȭ‘Š—’—ȱ›ž’ȱ˜›ȱ˜›Š—’£Žȱ›˜ŽœŠ—ȱ›˜ž™œȱœžŒ‘ȱŠœȱ

‘ŽȱŠŸ’Š˜›œǯȱȃ œȱ’ȱ›ŽŠ••¢ȱ™˜œœ’‹•Žȱ‘Šȱ ȱ˜—Ȃȱ”—˜ ȱ ŽœžœǵȄȱ ȱŠœ”Žȱ

–¢œŽ•ȱ–˜›Žȱ‘Š—ȱ˜—ŒŽǯȱȃŠœȱ–¢ȱž™‹›’—’—ȱ‹ŽŽ—ȱŠȱ•’ŽǵȄ

‘ŽȱšžŽœ’˜—ȱ˜Žȱ–Žȱ’—ȱŠȱ’쎛Ž—ȱ Š¢ȱ’—ȱ‘ŽȱŽŠ›•¢ȱ¢ŽŠ›œȱ˜ȱ

–¢ȱ Žœž’ȱ ˜›–Š’˜—ǯȱȱ ‘˜ž‘ȱ ›ŽŒž››Žȱ ’—ȱ ™›Š¢Ž›DZȱ ȃ˜ ȱ ˜ȱ ȱ ”—˜ ȱ

‘Šȱ ‘Šȱ ȱ•˜ŸŽȱ’œȱ Žœžœȱ‘’–œŽ•ǰȱ›Š‘Ž›ȱ‘Š—ȱ‘Žȱ’ŽŠȱ˜ȱ ŽœžœǵȄȱ—ȱ‘Žȱ

˜—Žȱ‘Š—ǰȱ’ȱŽ•ȱ•’”ŽȱŠȱŠ•œŽȱ’œ’—Œ’˜—ȯŠȱ’œ›ŠŒ’˜—ȱ›˜–ȱ‘ŽȱŽ—Ž–¢ȱ

’—Ž—Žȱ˜ȱ›ŠĴ•Žȱ–Žǯȱ—ȱ‘Žȱ˜‘Ž›ȱ‘Š—ǰȱ Žœžœȱ‘’–œŽ•ȱ Š›—Žȱ‘Šȱ˜—Žȱ

ŒŠ—ȱœŠ¢ȱȃ˜›ǰȱ˜›ǰȄȱ ’‘˜žȱ›ŽŠ••¢ȱ”—˜ ’—ȱ‘’–ȱǻŠĴȱŝDZŘŗǼǯȱ—ǰȱŠœȱ ’Ž›”ŽŠŠ›ȱ Šœȱ˜—ȱ˜ȱ—˜’—ǰȱ˜—ŽȱŒŠ—ȱœž¢ȱ‘Ž˜•˜¢ȱ˜›ȱ’—Ž••ŽŒžŠ•ȱ

›Š’ęŒŠ’˜—ȱ ’‘˜žȱ‹Ž’—ȱŠȱ™Ž›œ˜—ȱ˜ȱ™›Š¢Ž›ǯ

ŽŠ›œȱ•ŠŽ›ǰȱž›’—ȱ‘Ž˜•˜¢ȱœž’Žœǰȱ ȱ Šœȱœž›™›’œŽȯŠ—ǰȱ ȱ–žœȱ

Š–’ǰȱŠȱ•’Ĵ•Žȱ›Ž•’ŽŸŽȯ˜ȱ•ŽŠ›—ȱ‘Šȱ‘›’œ’Š—œȱ’ȱ—˜ȱŠ• Š¢œȱŽšžŠŽȱ

Šȱ ™Ž›œ˜—Š•ȱ ›Ž•Š’˜—œ‘’™ȱ  ’‘ȱ Žœžœȱ  ’‘ȱ Šž‘Ž—’Œȱ Š’‘ǯȱ —ȱ ‘Žȱ Š—Œ’Ž—ȱ

Œ‘ž›Œ‘ǰȱ‘›’œ’Š—œȱ Ž›Žȱœ˜ȱŒ˜—Ÿ’—ŒŽȱ˜ȱ‘Žȱ™›ŽœŽ—ŒŽȱ˜ȱ‘Žȱ›’œŽ—ȱ‘›’œȱ

’—ȱ‘ŽȱŠ’‘ȬŒ˜––ž—’¢ȱ‘Šȱ˜ȱ‘ŠŸŽȱŠȱ›Ž•Š’˜—œ‘’™ȱ ’‘ȱ‘ŽȱŒ‘ž›Œ‘ȱwas

˜ȱ‘ŠŸŽȱŠȱ›Ž•Š’˜—œ‘’™ȱ ’‘ȱ‘›’œǯȱȱœŠ¢’—ȱ™˜™ž•Š›ȱŠ–˜—ȱ‘Ž–ǰȱȃ‘Žȱ  ˜›•ȱ ŠœȱŒ›ŽŠŽȱ˜›ȱ‘ŽȱœŠ”Žȱ˜ȱ‘ŽȱŒ‘ž›Œ‘ǰȄȱ™›˜˜ž—•¢ȱž—Ž›œŒ˜›Žœȱ

‘ŠȱŒ˜—Ÿ’Œ’˜—ȱŠ—ȱ–Š”Žœȱ•’Ĵ•ŽȱœŽ—œŽȱ ’‘˜žȱ’ǯ1

In the Contemplatioǰȱ —Š’žœȱŽœŒ›’‹Žœȱ˜ž›ȱ•˜ŸŽȱ˜›ȱ ŽœžœȯŠ—ȱ‘’œȱ

•˜ŸŽȱ ˜›ȱ žœȯŠœȱ Šȱ ȃ–žžŠ•ȱ Œ˜––ž—’ŒŠ’˜—Ȅȱ ’—ȱ  ‘’Œ‘ȱ ŽŠŒ‘ȱ œ’Žȱ œ‘Š›Žœȱ  ’‘ȱ‘Žȱ˜‘Ž›ȱ‹˜‘ȱ ‘˜ȱ‘Ž¢ȱŠ›ŽȱŠ—ȱ ‘Šȱ‘Ž¢ȱ‘ŠŸŽǯȱ ȱœžŽœȱ‘Šȱ‘’œȱ

’œȱ ‘Ž›Žȱ›ǯȱ ’—Ž›”ȂœȱŽœœŠ¢ȱœ‘’—Žœǯȱ —ȱŽœœŽ—ŒŽǰȱ‘Žȱ Š•”œȱžœȱ‘›˜ž‘ȱŠ—ȱ —Š’Š—ȱ–Ž’Š’˜—ȱ˜—ȱ‘’œȱ–˜œȱ’—’–ŠŽȱ’–ŠŽǯȱž›ȱ–Ž–˜›¢ǰȱ’—Ž••ŽŒǰȱ

Š—ȱ ’••ȱŽŠŒ‘ȱ‘Šœȱ’œȱœŠ¢ȱ ’‘’—ȱ‘ŽœŽȱ™ŠŽœǯ

Žȱ–’‘ȱ‘ŠŸŽȱŠ—˜‘Ž›ȱŒ•Šœœ’Œǯ

Barton T. Geger, SJ Editor

ŵȺȱShepherd of Hermasǰȱ’œ’˜—ȱŘǰȱŚǰȱŗǯ

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ǯȱ ћѡџќёѢѐѡіќћ ...1

ǯȱ ѕюѡȱ ѠȱюȱђљюѡіќћѠѕіѝȱѤіѡѕȱѕџіѠѡӓ ...Ś ǯȱ љђњђћѡѠȱќѓȱюћȱћѐќѢћѡђџȱѤіѡѕȱѕџіѠѡ ...5

ǯȱ ˜——ŽŒ’— ...ŝ ǯȱ ‘Š›’—ȱŽ›œ˜—Š•ȱŽŠ—’— ...9

ȱ ȱ ȱ ȱ ȱ ŗǯȱ ˜—ꍮ—ŒŽȱ’—ȱŽ’—ȱ˜ŸŽȱ‹¢ȱ‘›’œ ...10

ȱ ȱ ȱ ȱ ȱ Řǯȱ ŽŠ›—’—ȱ‘›’œȱŠ—ȱ™™›ŽŒ’Š’—ȱ’œȱŠ¢œ ...12

a. The Christian Community ...12

b. Scripture ...13

c. Personal Experience ...ŗŚ ȱ ȱ ȱ ȱ ȱ řǯȱ žĴ’—ȱ˜—ȱ‘Žȱ’—ȱ˜ȱ‘›’œ ...16

ǯȱ ˜›œȱ˜ȱ›˜–’œŽ ...ŗŞ ǯȱ њюєіћюѡіќћȱюћёȱѡѕђȱіѠђћȱќџё ...20

ǯȱ ȱџюѐѡіѐюљȱѢћȬѕџќѢєѕ ...ŘŚ  ǯȱ ђєѢљюџȱџюѦђџ ...25  ǯȱ ќњђȱђџѠќћюљȱњђћёњђћѡѠ ...Řŝ  ǯȱ іѡѕȱ џюѡіѡѢёђȱѡќȱіњ ...ŘŞ

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doctorate in spiritual theology from the Gregorian University in Rome with a dissertation on C. S. Lewis. He has served as novice master, formation director, and provincial, and as pres- ident of Rockhurst University in Kansas City. He currently directs Sacred Heart Retreat House in Sedalia, Colorado.

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I. Introduction

S

everal years ago, I was asked to give a talk on spirituality to a

›˜ž™ȱ ˜ȱ —Ž •¢Ȭ‹Š™’£Žȱ Šž•œǯȱ ȱ Š›ŽŽȱ Š—ȱ ›˜ŸŽȱ Š‹˜žȱ ꏝ¢ȱ miles down to the parish that had invited me. Unfortunately, there was snow that day, and when I arrived I was informed that the talk had been cancelled. They had tried to reach me but I had already left the retreat house and did not have my cell phone with me. The only people

‘Ž›Žȱ Ž›Žȱ‘ŽȱœŠěȱ ‘˜ȱ ˜›”Žȱ ’‘ȱ‘Žȱ›˜ž™ǯȱŽȱŒ‘ŠĴŽȱŠ–’Š‹•¢ȱ for a few minutes before one of them asked if I would share with them

‘Žȱ’œȱ˜ȱ ‘Šȱ ȱ‘Šȱ™›Ž™Š›Žǯȱ ȱŠ›ŽŽǰȱŠ—ȱŠŽ›ȱŠ‹˜žȱ꟎ȱ–’—žŽœȱ of running through my outline, one of them commented, in a slightly

’œ™Š›Š’—ȱ Š¢ǰȱȃ‘ǰȱ‘ŠȂœȱ‘Šȱ›Ž•Š’˜—œ‘’™ȱ ’‘ȱ‘›’œȱœžěǯȄȱ ȱ Šœȱ

Š”Ž—ȱ˜ěȱžŠ›ǰȱŽœ™ŽŒ’Š••¢ȱ ‘Ž—ȱ—˜ȱ˜—ŽȱŽ•œŽȱœŽŽ–Žȱ˜ȱŠ”Žȱ’œœžŽȱ ’‘ȱ

‘Ž›ȱ›Ž–Š›”ǰȱ‹žȱ ȱ‹›žœ‘Žȱ’ȱ˜ěȱ‹¢ȱœŠ¢’—ǰȱȃ‘ȱ Ž••ǰȱ ‘ŠȱŒŠ—ȱ¢˜žȱŽ¡-

™ŽŒȱ›˜–ȱŠȱ Žœž’ǵȄ

Short, seemingly casual conversations between friends or lovers in fact contain nuanced, habitual ex- pressions of intimacy, self-revelation, self-donation, vulnerability, reassurance, and promise. Contempla- tion upon these truths of everyday experience, and the application of them to prayer, can enrich profoundly one’s sense of being in a personal relationship with Jesus Christ.

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It was not a huge issue at the time, but the remark stuck with me, and I began to realize that many Catholics often seem not to think in terms of a relationship with Christ. Certainly, many or most—if not

Š••ȯ Žœž’œȱꗍȱ’ȱ‘Š›ȱ—˜ȱ˜ȱ‘ŠŸŽȱ‘Šȱ›Ž•Š’˜—œ‘’™ȱ’—ȱ–’—ȱ ‘Ž—ŽŸŽ›ȱ they talk about their own spiritual lives and whenever they talk to oth- ers about theirs. Yet I found it hard to imagine that a relationship with Christ ought not to be in some way a conscious factor in the life of every Christian.

‘Ž—ȱ˜™Žȱ›Š—Œ’œȱŒŠ–Žȱ’—˜ȱ‘Žȱž••ȱ•’Žȱ˜ȱ‘Žȱ‘ž›Œ‘ǯȱ’œȱꛜȱ

–Š“˜›ȱ Œ˜––ž—’ŒŠ’˜—ȱ ˜ȱ žœȱ  Šœȱ ‘’œȱ  ˜—Ž›ž•ȱ Š™˜œ˜•’Œȱ Ž¡‘˜›Š’˜—ȱ Evangelii gaudiumǰȱ ȃ‘Žȱ ˜¢ȱ ˜ȱ ‘Žȱ ˜œ™Ž•ǯȄȱ —ȱ œ˜–Žȱ  Š¢œǰȱ ‘Šȱ ˜Œž-

–Ž—ȱ ’œȱ šž’Žȱ ŽŠœ¢ȱ ˜ȱ œž––Š›’£Žǯȱ ‘Žȱ ŸŽ›¢ȱ ꛜȱ œŽ—Ž—ŒŽȱ ›ŽŠœǰȱ ȃ‘Žȱ

“˜¢ȱ˜ȱ‘Žȱ ˜œ™Ž•ȱꕕœȱ‘Žȱ‘ŽŠ›œȱŠ—ȱ•’ŸŽœȱ˜ȱŠ••ȱ ‘˜ȱŽ—Œ˜ž—Ž›ȱ ŽœžœǯȄ1 Then, in the eighth paragraph, he writes, “for if we have received the love which restores meaning to our lives, how can we fail to share that

•˜ŸŽȱ ’‘ȱ˜‘Ž›œǵȄ2

In short, we should know the love and joy of Christ and share it with others! Just to make sure that everyone gets the message—and ꗍœȱ‘ŽȱœŠ–Žȱ“˜¢ȱ‘Šȱ˜™Žȱ›Š—Œ’œȱŒ•ŽŠ›•¢ȱꗍœȯ‘Žȱ ›’Žœȱ’—ȱ‘Žȱ‘’›ȱ paragraph:

I invite all Christians, everywhere, at this very moment, to a renewed personal encounter with Jesus Christ, or at least an

˜™Ž——Žœœȱ˜ȱ•ŽĴ’—ȱ‘’–ȱŽ—Œ˜ž—Ž›ȱ‘Ž–Dzȱ ȱŠœ”ȱŠ••ȱ˜ȱ¢˜žȱ˜ȱ˜ȱ this unfailingly each day. No one should think that this invita-

’˜—ȱ’œȱ—˜ȱ–ŽŠ—ȱ˜›ȱ‘’–ȱ˜›ȱ‘Ž›ǰȱœ’—ŒŽȱ—˜ȱ˜—Žȱ’œȱŽ¡Œ•žŽȱ›˜–ȱ the joy brought by the Lord.3

Ž›Žǰȱ‘Žȱ™˜™ŽȱŽ¡‘˜›œȱŠ••ȱ‘›’œ’Š—œȱ˜ȱȃŠȱ›Ž—Ž Žȱ™Ž›œ˜—Š•ȱŽ—Œ˜ž—Ž›ȱ  ’‘ȱ Žœžœȱ ‘›’œȱ ǯȱ ǯȱ ǯȱ ž—Š’•’—•¢ȱ ŽŠŒ‘ȱ Š¢ǯȄȱ ˜ ǰȱ ȱ ‘ŠŸŽȱ •’Ĵ•Žȱ ˜ž‹ȱ that every Jesuit enjoys and values a relationship with Christ. It would

‹Žȱ’–™˜œœ’‹•Žȱ˜ȱ–Š”Žȱ‘Žȱ™’›’žŠ•ȱ¡Ž›Œ’œŽœȱ ’‘˜žȱŒ˜–’—ȱ˜ȱ”—˜ ȱ

‘’–ȱ ‹ŽĴŽ›ȱ Š—ȱ  ’‘˜žȱ œ‘Š›’—ȱ ˜ž›œŽ•ŸŽœȱ  ’‘ȱ ‘’–ǰȱ Šȱ ‘Žȱ ŸŽ›¢ȱ •ŽŠœȱ

1ȺȱEvangelii gaudium, 1.

2ȺȱEvangelii gaudium, 8.

3ȺȱEvangelii gaudium, 3.

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in the colloquies. Furthermore, we boldly call ourselves companions of Jesus. In this essay, I would like to propose a way of deepening that

›Ž•Š’˜—œ‘’™ȱ ‹¢ȱ ™žĴ’—ȱ ‘Žȱ ™˜™ŽȂœȱ –Š—ŠŽȱ ˜ȱ Ž—Œ˜ž—Ž›ȱ ‘›’œȱ Š’•¢ȱ

’—˜ȱ’Š•˜žŽȱ ’‘ȱ‘Žȱ™›ŽŒŽ™ȱ˜ȱ —Š’žœȱ˜¢˜•ŠȱǻŗŚşŗȮŗśśŜǼȱ˜ȱȃꗍȱ ˜ȱ’—ȱŠ••ȱ‘’—œǯȄȱ ȱ Š—ȱ˜ȱ˜ěŽ›ȱœ˜–Žȱ‘˜ž‘œȱ˜—ȱŽ—Œ˜ž—Ž›’—ȱ‘›’œȱ frequently in the midst of a busy apostolic life, and my hope is that this

ŒŠ—ȱ‹Ž—ŽęȱŠ—¢ȱ‘›’œ’Š—ȱ ‘˜ǰȱ•’”Žȱ–˜œȱ˜ȱžœǰȱ’œȱŒŠž‘ȱž™ȱ’—ȱ‘Žȱ—˜’œŽȱ and hustle of our contemporary world.

—Š’žœǰȱ‘’–œŽ•ȱŠȱ–¢œ’ŒǰȱŸŠ•žŽȱ™›Š¢Ž›Dzȱ‹žȱ‘Žȱ ŠœȱŒŠ›Žž•ȱ—˜ȱ˜ȱ allow lengthy prayer to become either the Jesuit’s vocation, or even the only way in which a Jesuit should seek the Lord. On this point, he noted

‘Šǰȱ˜›ȱŠȱ Žœž’ȱ ’‘ȱ’—Ž›’˜›ȱ›ŽŽ˜–ǰȱȃŠȱšžŠ›Ž›ȱ˜ȱŠ—ȱ‘˜ž›ȱœžĜŒŽœȱ˜ȱ

ž—’Žȱǽ‘Šȱ Žœž’Ǿȱ ’‘ȱ ˜ȱ’—ȱ™›Š¢Ž›ǯȄ4 Then, in the Constitutions, Igna-

’žœȱ ›˜Žȱ‘ŠȱœŒ‘˜•Šœ’Œœȱœ‘˜ž•ȱŠ”Žȱ˜—Žȱ‘˜ž›ȱŠ’•¢ȱ˜›ȱ ˜ȱŽ¡Š–Ž—œǰȱ

‘ŽȱĜŒŽȱ˜ȱž›ȱŠ¢ǰȱŠ—ȱŠ—¢ȱ˜‘Ž›ȱ™›Š¢Ž›œȱ˜ȱꕕȱ˜žȱ‘Žȱ’–Žǯ5 As

˜›ȱꗍ’—ȱ ˜ȱ’—ȱŠ••ȱ‘’—œǰȱ‘Žȱ˜—ŒŽȱŠœ”ŽȱŠȱ Žœž’ǰȱ ‘˜ȱ˜•ȱ‘’–ȱ‘Šȱ

‘Žȱ˜ž—ȱ ˜ȱ™›’–Š›’•¢ȱ’—ȱœ˜•’žŽȱŠ—ȱ‹¢ȱ™›Š¢’—ȱ™›’ŸŠŽ•¢ǰȱȃ‘Šȱ˜ȱ

¢˜žȱ–ŽŠ—ǵȱ˜ȱ¢˜žȱ›Š ȱ—˜ȱ™›˜ęȱ›˜–ȱ‘Ž•™’—ȱ¢˜ž›ȱ—Ž’‘‹˜›ǵȱ˜›ȱ‘’œȱ

’œȱ˜ž›ȱ™›ŠŒ’ŒŽǯȄ6

In this sense, Ignatius prayed formally, but also found God many times in the midst of a busy day, including when helping his neigh- bor. Jesuit biographer Pedro de Ribadeneira (1527–1611), describing the founder’s practice, wrote:

Žȱ›ŽšžŽ—•¢ȱœŠ ȱ‘’–ȱŠ”’—ȱ‘Žȱ˜ŒŒŠœ’˜—ȱ˜ȱ•’Ĵ•Žȱ‘’—œȱ˜ȱ lift his mind to God. . . . From seeing a plant, foliage, a leaf, a ̘ Ž›ǰȱŠ—¢ȱ›ž’ǰȱ›˜–ȱ‘ŽȱŒ˜—œ’Ž›Š’˜—ȱ˜ȱŠȱ•’Ĵ•Žȱ ˜›–ȱ˜›ȱŠ—¢ȱ other animal, he raised himself above the heavens and pen- etrated the deepest thoughts. . . . And he desired that all in

‘Žȱ˜Œ’Ž¢ȱŠŒŒžœ˜–ȱ‘Ž–œŽ•ŸŽœȱŠ• Š¢œȱ˜ȱꗍȱ‘Žȱ™›ŽœŽ—ŒŽȱ˜ȱ God in everything and that they learn to raise their hearts not

4Ⱥȱ žÇœȱ ˜—³Š•ŸŽœȱ Šȱ ¦–Š›Šǰȱ Memoriale, n. 196, in Fontes narrativi de S. Ignatio de Loyola et de Societatis Jesus initiis (hereafter FN), 4 vols. (Rome, 1943-65), I, 644. My translation.

5Ⱥȱ˜—œǯȱřŚŘǯ

6Ⱥȱ ›Ž˜›’žœȱ˜œŽ™‘’žœǰȱFN, III, 515. My translation.

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only in private prayer but also in all of their occupations, carry-

’—ȱ‘Ž–ȱ˜žȱŠ—ȱ˜ěŽ›’—ȱ‘Ž–ȱ’—ȱœžŒ‘ȱŠȱ Š¢ȱ‘Šȱ‘Ž¢ȱ ˜ž•ȱ feel no less devotion in action than in meditation.7

—˜ž‹Ž•¢ǰȱꗍ’—ȱ ˜ȱ’—ȱŠ••ȱ‘’—œȱ‘ŠœȱŠȱ’›ŽŒȱŒ˜——ŽŒ’˜—ȱ˜ȱ‹ž’•- ing our relationship with Christ.

In the paragraphs below, I frame Ignatius’s desire using the lan- guage of relationships and encounters. I begin by underscoring some important ingredients of human encounters and applying them to our encounters with Christ. Then I suggest that, just as Ignatius used the smallest things and the smallest amounts of time to lift his mind to God, we, too, can take a few moments here and there throughout our busy day to encounter the Lord and thereby enhance our relationship with him. In doing so we can grow in an abiding sense of his loving presence,  ‘’Œ‘ȱ’—ȱž›—ȱ–’‘ȱ‹›’—ȱŠ—ȱŽŸŽ›ȱŽŽ™Ž›ȱŽ¡™Ž›’Ž—ŒŽȱ˜ȱ‘Šȱ“˜¢ȱŠ‹˜žȱ  ‘’Œ‘ȱ˜™Žȱ›Š—Œ’œȱœ™ŽŠ”œȱŠ—ȱ‘Šȱ‘Žȱœ˜ȱ ˜—Ž›ž••¢ȱŽ¡‘’‹’œȱ’—ȱ‘’œȱ own person.

II. What Is a Relationship with Christ?

T

here are many ways to speak of a relationship with Christ. He is our creator, so we are related to him. He is one of us, so we are related to him. He is our redeemer, so we are related to him. In this article, however, I want to specify the term relationship, so that when I speak of a relationship with Christ I speak of a personal relationship.

By personal relationship I mean a relationship between persons in which there is a mutual sharing of personal concerns and interests. In this way,

˜›ȱŽ¡Š–™•ŽǰȱŠȱ‹žœ’—Žœœȱ›Ž•Š’˜—œ‘’™ȱœ‘Š›ŽœȱŒ˜—ŒŽ›—œȱŠ—ȱ’—Ž›Žœœȱ‹žȱ is not necessarily personal, since the concerns and interests might not

‹Žȱ™Ž›œ˜—Š•ǯȱ—ȱ‘Žȱ˜‘Ž›ȱ‘Š—ǰȱ ˜ȱ›’Ž—œȱœ‘Š›Žȱ ‘Šȱ’œȱœ’—’ęŒŠ—ȱ˜ȱ them personally and therefore have a personal relationship. Through- out this article, when I use the term relationship, I refer to a personal relationship.

7ȺȱŽ›˜ȱ’‹ŠŽ—Ž’›ŠǰȱVita Ignatii Loyola, in FN, IV, 743. My translation.

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Hopefully, most Christians are at least dimly aware that we have to some degree a personal relationship with Jesus Christ. The question, then, becomes one of how to maintain and enhance it. Furthermore, for most people, it is a question of maintaining and enhancing that relation- ship in the midst of the busy world in which we live and work. And so, because a very important di-

mension of any relationship is the encounters we enjoy with one other, this article focuses on what it means to enhance our relationship with Christ through frequent encounters with him. This is precisely

what Pope Francis has encouraged us to do in Evangelii gaudium, and Francis also quotes his predecessor, Benedict, regarding the importance of these encounters: “Being a Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which

’ŸŽœȱ•’ŽȱŠȱ—Ž ȱ‘˜›’£˜—ȱŠ—ȱŠȱŽŒ’œ’ŸŽȱ’›ŽŒ’˜—ǯȄ8

III. Elements of an Encounter with Christ

O

ne of the most important components in building a personal relationship is the time we spend with the other person—that is, personal encounters. Granted, the impact of any encounter does not always depend on the amount of time we spend together. I love you takes about one second to say, but those few words can give enor-

–˜žœȱ œ’—’ęŒŠ—ŒŽȱ ˜ȱ Šȱ ŸŽ›¢ȱ ‹›’Žȱ Ž—Œ˜ž—Ž›ǯȱ ȱ œžŽœȱ ‘Šȱ  Žȱ œ‘˜ž•ȱ

’—Œ›ŽŠœŽȱ‘Žȱ—ž–‹Ž›ȱ˜ȱŽ—Œ˜ž—Ž›œȱ Žȱ‘ŠŸŽȱ ’‘ȱ‘›’œȱŠ’•¢Dzȱ‹žȱ ȱ˜ȱ

—˜ȱ–ŽŠ—ȱ‘Šȱ ŽȱŠȱŽ¡›Šȱ™›Š¢Ž›ȱ™Ž›’˜œȱ˜ȱ˜ž›ȱŠ¢ǯȱ ȱŠ–ȱ—˜ȱŽŸŽ—ȱ going to call these encounters prayer, both because they do not replace whatever practice of daily prayer we already have, and because, as I dis- cuss later, our daily prayer is important for these additional encounters.

Furthermore, since these additional encounters do not take a great deal

8ȺȱEvangelii gaudiumǰȱřDzȱDeus caritas est (December 25, 2005), n. 1: AAS 98 (2006), 217, in Evangelii gaudium, 7.

I love you takes about one second to say, but those few words can give

Ž—˜›–˜žœȱœ’—’ęŒŠ—ŒŽȱ˜ȱŠȱŸŽ›¢ȱ‹›’Žȱ encounter.

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˜ȱ’–Žȯ˜Ž—ȱ˜—•¢ȱŠȱ–ŠĴŽ›ȱ˜ȱœŽŒ˜—œǰȱŠœȱ ’‘ȱ —Š’žœȂœȱꗍ’—ȱ ˜ȱ in all things—we can add a good number of them to our day without a

›ŽŠȱŽŠ•ȱ˜ȱŽě˜›ǯ

To illustrate, let us look at a typical human encounter. Consid-

Ž›ȱ‘Žȱ’–ŠŽȱ˜ȱ ˜ȱ˜˜ȱ›’Ž—œȱŽĴ’—ȱ˜Ž‘Ž›ȱ˜›ȱ•ž—Œ‘ǯȱ ȱ˜Œžœȱ˜—ȱ three things: connection, shared meaning, and words of promise.

George and Tom are lifelong friends and have decided to meet for lunch at a nice Italian restaurant. They pull in to the parking lot at the same time, see each other’s cars, and walk toward each other. As they

Žȱ ’‘’—ȱŸŽ›‹Š•ȱ›Š—Žǰȱ‘Žȱꛜȱ ˜›œȱ˜žȱ˜ȱ Ž˜›ŽȂœȱ–˜ž‘ȱŠ›ŽǰȱTom, the World Series is next week; do you think that we have a chance with our star pitcher hurt? And then George goes on about the chances of his favorite team. But while Tom might well be a fan of the same team and equally

Œ˜—ŒŽ›—ŽȱŠ‹˜žȱ‘Žȱ˜›•ȱŽ›’Žœǰȱ‘Žȱ’œȱŒŠž‘ȱŠȱ‹’ȱ˜ěȱžŠ›ȱŠȱ‘Šȱ moment. Instead of commenting on the Series, Tom blurts out, George, Hi! How’s it going? Good to see you!ȱ—ȱ‘Žȱ–’‘ȱ‘ŠŸŽȱŽ¡™ŽŒŽȱ Ž˜›Žȱ to greet him in a similar fashion.

So, why is this important? It is almost a formula that George and Tom would be mouthing toward one another: Hi, George/Tom—good to see you!ȱ‘¢ȱŒŠ—ȱ‘Ž¢ȱ—˜ȱ“žœȱ‹Ž’—ȱ‹¢ȱŠ•”’—ȱŠ‹˜žȱ‘Žȱ˜›•ȱŽ›’Žœȱ˜›ȱ anything else that is on their minds? Although we probably do not think about it directly, the reason is simple: George and Tom have not estab- lished a connection with each other until they go through some kind of greeting ritual. Tom’s Hi, good to see you, and George’s similar response are much more than a simple formula. They are telling each other, I am aware of you; we are in each other’s space and that is good. The key word here is awareness: Tom is telling George that he is aware of him, and George is telling Tom the same thing. They are now in each other’s space, and

‘Ž¢ȱ Š›Žȱ ‹˜‘ȱ Š Š›Žȱ ˜ȱ ’ǯȱ ‘Ž¢ȱ Š›Žȱ —˜ ȱ Œ˜——ŽŒŽǯȱ ‘’œȱ ’œȱ Ž¡›Ž–Ž•¢ȱ important, and I apply it later to encounters with Christ.

George and Tom are now connected. They proceed in to the restau- rant, talk about their favorite baseball team, their families, work, and all kinds of things. Somewhere in that conversation emerge things that are deeply important to them. These could be comforting thoughts or

ŽŸŽ—œǰȱ˜›ȱ‘Ž¢ȱŒ˜ž•ȱ‹Žȱ›˜ž‹•’—ȱ˜›ȱŽŸŽ—ȱ›Š’ŒDzȱ‹žȱ’ȱ Ž˜›ŽȱŠ—ȱ˜–ȱ

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are really good friends, then they are going to share what is really im- portant to each of them. Maybe George’s wife was diagnosed with can- cer or Tom’s eldest son is about to receive a doctorate. It could be good

˜›ȱ‹ŠDzȱ‹žȱ Ž˜›ŽȱŠ—ȱ˜–ȱ’—ȱŠ••ȱ•’”Ž•’‘˜˜ȱ˜žŒ‘ȱ˜—ȱœ˜–Žȱ–ŠĴŽ›œȱ‘Šȱ are personally meaningful to them, and each takes very seriously what the other says.

Let us now move now to the end of the lunch. George looks at his watch and says, Oh my gosh, I need to pick up my grandson at the airport.

Ȃ–ȱ˜’—ȱ˜ȱ‘ŠŸŽȱ˜ȱ•ŽŠŸŽȱ™›ŽĴ¢ȱœ˜˜—. At that point, they do not both jump

ž™ȱŠ—ȱ•ŽŠŸŽȱ›’‘ȱŠ Š¢DZȱ‘Ž¢ȱŠ”Žȱ‘Ž’›ȱ•ŽŠŸŽǯȱ‘Ž¢ȱꗒœ‘ȱž™ȱ ‘ŠŽŸŽ›ȱ they were talking about, pay the bill, and walk out toward the closest car, where they say goodbye. Sometime before actually saying goodbye, Tom says, George, I am really sorry to hear about your wife’s cancer; I’ll be praying for you both. And George might say to Tom, Congratulations to your son; I know it means a lot to you to see what he has accomplishedǯȱŽȱ

Š••ȱ˜ȱ‘’œȱ’—ȱœ’–’•Š›ȱœ’žŠ’˜—œǯȱŽȱ˜—ȂȱŽŸŽ—ȱ‘’—”ȱŠ‹˜žȱ’ǰȱ‹žȱŠȱ‘Žȱ end of a good luncheon conversation when we are about to part, we almost always bring up something from the conversation and highlight it again. Usually, what we bring up comes from the more meaningful parts of the conversation. But why do we do it? For one thing, it is a way of saying I really listened to you; we were connected. On the other hand, it is a promise for the future: We will continue this conversation; our connection has a future.

‘Ž›ŽȱŠ›Žǰȱ˜ȱŒ˜ž›œŽǰȱœ’—’ęŒŠ—ȱ’쎛Ž—ŒŽœȱ‹Ž ŽŽ—ȱŠȱ›Ž•Š’˜—œ‘’™ȱ with a close friend and our relationship with Christ. Christ is, after all, ˜DzȱŠ—ȱ‘Žȱ˜Žœȱ—˜ȱŽ—Œ˜ž—Ž›ȱžœȱ’—ȱ‘ŽȱœŠ–Žȱ™‘¢œ’ŒŠ•ȱ Š¢ȱ’—ȱ ‘’Œ‘ȱ a friend encounters us. That being said, there are nonetheless some im- portant parallels, since while Christ is also God we remain only human and must relate to others, including Christ, as humans. In developing a style for these short encounters with Christ throughout our day, we can focus on the three related themes of connecting, sharing meaning, and words of promise.

A. Connecting

It is important in our encounters with Christ that we consciously connect with him. Although he is always present and aware of us, we

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need to do our part in order for the connection to take place, and we do it in the same way that George and Tom established their connection.

Žȱ –Š¢ȱ —˜ȱ  Š—ȱ ˜ȱ žœŽȱ œ’–’•Š›ȱ  ˜›œȯHi, Christ, how’s it going?—

but we do need to make ourselves aware that Christ is present and that

‘Žȱ’œȱŠ Š›Žȱ˜ȱžœǯȱ‘’œȱ’œȱœ’–’•Š›ȱ˜ȱ™žĴ’—ȱ˜ž›œŽ•ŸŽœȱ’—˜ȱ‘Žȱ™›ŽœŽ—ŒŽȱ

˜ȱ ˜ǰȱ‹žȱ‘Ž›Žȱ’œȱŠ—ȱ’–™˜›Š—ȱ’쎛Ž—ŒŽDZȱ—Š–Ž•¢ǰȱ‘Šȱ ȱ–Š”Žȱ–¢- self aware not just that Christ is present but that Christ is aware of me.

Agreed, Christ is always present everywhere, and he is aware of every- one and everything. But I need

˜ȱ–Š”Žȱ–¢œŽ•ȱŽ¡™•’Œ’•¢ȱŠ Š›Žȱ of this when I connect with him.

In fact, I should imagine myself as having Christ’s undivided at- tention, which I can do because

‘›’œȂœȱŠĴŽ—’˜—ȱ’œȱ’—ę—’Žǯȱ—ȱ ȱ—ŽŽȱ—˜ȱ—ŽŒŽœœŠ›’•¢ȱžœŽȱ ˜›œȱ˜ȱ˜ȱ so. One simple way involves using the word of Jesus to Mary of Magda- la after the Resurrection, when she thought that Jesus was the gardener.

ŽȱœŠ’ǰȱ•˜Ÿ’—•¢ǰȱȃŠ›¢Ȅȱǻ ˜‘—ȱŘŖDZŗŜǼǯȱ’”Ž ’œŽǰȱ ŽȱŒŠ—ȱ’–Š’—Žȱ Žœžœȱ

œ™ŽŠ”’—ȱ˜ž›ȱ—Š–Žȱ•˜Ÿ’—•¢ǯȱ —ȱ˜’—ȱ‘’œȱ ȱŠ–ȱŠ Š›Žȱ˜ȱ‘’–DzȱŠ—ȱ ȱŠ–ȱ aware that he is aware of me.

But how long should this take? A few seconds, not much more.

‘Ž—ȱ˜–ȱŠ—ȱ Ž˜›Žȱ›ŽŽȱŽŠŒ‘ȱ˜‘Ž›ǰȱ‘Ž¢ȱ˜—Ȃȱ”ŽŽ™ȱ›Ž™ŽŠ’—ȱ’ȱ until they get it right. They just do it and move on. On the other hand,

ŠŽ›ȱ ȱ˜ȱ’ȱ ’‘ȱ‘›’œǰȱ ȱ–’‘ȱꗍȱ‘Šȱ ȱ Š—ȱ˜ȱŠ‹’Žȱ’—ȱ‘ŠȱŠ Š›Ž- ness for a while or even for quite a while, if circumstances allow. And when should I do it? Anytime I pray—or really, anytime I want to en- counter him—whether it’s only for a few seconds or, as during my reg- ular prayer, for a much longer time. I personally have found that using this brief connection at the beginning of regular prayer as well as in the more frequent, brief encounters brings a lingering notion of his presence

ŽŸŽ—ȱ ‘Ž—ȱ–¢ȱŠĴŽ—’˜—ȱ’œȱŽ•œŽ ‘Ž›Žǯ

Ignatius does something similar with the Preparatory Prayer in the Spiritual Exercises.9 By directly addressing God at the very begin-

9ȺȱSpEx 46. Ignatius asks the retreatant to begin each mediation or contemplation with a Preparatory Prayer in which the retreatant is to ask “God our Lord for grace that

I should imagine myself as having

‘›’œȂœȱž—’Ÿ’ŽȱŠĴŽ—’˜—ǰȱ ‘’Œ‘ȱ ȱŒŠ—ȱ˜ȱ‹ŽŒŠžœŽȱ‘›’œȂœȱŠĴŽ—’˜—ȱ’œȱ

’—ę—’Žǯ

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—’—ȱ˜ȱ˜ž›ȱ™›Š¢Ž›ǰȱ ŽȱŠ›Žǰȱ’—ȱŽěŽŒǰȱŒ˜——ŽŒ’—ȱ ’‘ȱ ˜ȱ‹¢ȱ–Š”’—ȱ

˜ž›œŽ•ŸŽœȱŠ Š›Žȱ‹˜‘ȱ˜ȱ ˜ȱŠ—ȱ˜ȱ‘’œȱŠ Š›Ž—Žœœȱ˜ȱžœǯȱ‘Žȱ’쎛Ž—ŒŽȱ is that, in the Exercises, Ignatius gives a particular nuance to that aware- ness by having us ask that everything be oriented to God in a movement of spiritual freedom. In contrast, in the frequent encounters that I am

’œŒžœœ’—ȱ‘Ž›Žǰȱ‘ŽȱŽ–™‘Šœ’œȱŠ••œȱꛜȱ˜—ȱ‘ŽȱŠ Š›Ž—Žœœȱ’œŽ•DZȱI make myself aware that he is aware of me. Particular nuances, such as spiritual

›ŽŽ˜–ǰȱ –’‘ȱ ‘Ž—ȱ ̘ ȱ ›˜–ȱ ‘Šȱ Š Š›Ž—Žœœȱ ž›’—ȱ ‘Žȱ Ž—Œ˜ž—Ž›ȱ

Š—ȱŽŸŽ—ȱ›ŽŒŽ’ŸŽȱŒ˜—Œ›ŽŽȱŽ¡™›Žœœ’˜—ȱ’—ȱ‘Žȱ ˜›œȱ˜ȱ™›˜–’œŽȱŠȱ‘ŽȱŽ—ȱ of the encounter.

B. Sharing Personal Meaning

In our relationship with Christ, we share our personal meaning with him and he shares his with us. Because our own meaning involves whatever is important to us at any given time, we do not need to spend a great deal of time discussing it here. Still, it is worth noting that the

Œ•ŽŠ›ȱ ’—Ž—’˜—ȱ ˜ȱ ‘Žȱ ™’›’žŠ•ȱ ¡Ž›Œ’œŽœȱ ’œȱ ˜ȱ ‘Ž•™ȱ žœȱ ”—˜ ȱ  ‘Šȱ  Žȱ really want as opposed to what we might think that we want.10 In terms of our relationship with Christ, this means that sometimes being in his presence brings the interior freedom to let go of lesser concerns and to take on deeper ones. In other words, I might well leave even a short

Ž—Œ˜ž—Ž›ȱ  ’‘ȱ ‘›’œȱ ‘ŠŸ’—ȱ Šȱ ŸŽ›¢ȱ ’쎛Ž—ȱ ™Ž›œ™ŽŒ’ŸŽȱ ˜—ȱ  ‘Šȱ ’œȱ personally meaningful to me.

On the other hand, we can ask what is personally meaningful to Christ. Ignatius addresses this same point in the Exercises. In the Third

›Ž•žŽȱŠ—ȱ‘›˜ž‘˜žȱ‘ŽȱŽŒ˜—ȱŽŽ”ǰȱ‘ŽȱŽ—Œ˜ž›ŠŽœȱ‘Žȱ›Ž›ŽŠŠ—ȱ to ask for “an intimate knowledge of our Lord, who has become hu-

–Š—ȱ˜›ȱ–Žǰȱ‘Šȱ ȱ–Š¢ȱ•˜ŸŽȱ‘’–ȱ–˜›ŽȱŠ—ȱ˜••˜ ȱ‘’–ȱ–˜›ŽȱŒ•˜œŽ•¢ǯȄ11 —ŽŽǰȱ’ȱ’œȱ’–™˜œœ’‹•Žȱ˜ȱ‘ŠŸŽȱŠȱœ’—’ęŒŠ—ȱ›Ž•Š’˜—œ‘’™ȱ ’‘ȱœ˜–Ž˜—Žȱ without coming to know and appreciate that person more and to un- derstand what that person considers meaningful. The same holds true

all my intentions, actions, and operations may be directed purely to the praise and ser-

Ÿ’ŒŽȱ˜ȱ‘’œȱ’Ÿ’—ŽȱŠ“Žœ¢ǯȄ

10ȺȱSpEx 1.

11ȺȱSpEx 104.

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for our relationship with Christ. The closer we come to him, the more we appreciate who he is and what he has done for us, and the more we want to be involved with him.

The following three subsections discuss Christ’s personal meaning according to three themes: (1) trusting that Christ loves me, (2) learning

‘›’œȱŠ—ȱŠ™™›ŽŒ’Š’—ȱ‘’œȱ Š¢œǰȱŠ—ȱǻřǼȱ™žĴ’—ȱ˜—ȱ‘Žȱ–’—ȱ˜ȱ‘›’œǯ ŗǯȱ˜—ꍮ—ŒŽȱ’—ȱŽ’—ȱ˜ŸŽȱ‹¢ȱ‘›’œ

ȱ–Š¢ȱœŽŽ–ȱœ›Š—ŽȱŠȱꛜȱ˜ȱ‘’—”ȱ˜ȱ–¢ȱŸŽ›¢ȱž—Ž›œŠ—’—ȱ‘Šȱ I am deeply loved by Christ as itself personally meaningful to him. On the other hand, if Christ has given his life for each of us, then he proba- bly would want us to know and appreciate how much he loves us. But

‹Ž•’ŽŸ’—ȱ‘Šȱ‘’œȱ’œȱ›žŽȱŠ—ȱ›ŽŠ••¢ȱ’—Ž›—Š•’£’—ȱ’ȱŠ›Žȱšž’Žȱ’쎛Ž—ǯ After many years of giving spiritual direction, listening to the sto- ries of various people, including Jesuits, and doing retreat work, I have

—˜ȱ˜ž‹ȱ‘Šȱ›ž•¢ȱ›žœ’—ȱ‘Šȱ ŽȱŠ›Žȱ•˜ŸŽȱ‹¢ȱ ˜ȱ’œȱ’ĜŒž•ȱ˜›ȱžœȱ

Š••ǯȱ ȱ ›Ž–Ž–‹Ž›ȱ Š‹˜žȱ œ’¡ȱ ¢ŽŠ›œȱ Š˜ȱ ȱ  Šœȱ ™›Š¢’—ȱ ˜—ȱ Šȱ œ ’—ȱ ˜—ȱ ‘Žȱ grounds of the retreat house where I work. Because I am a consummate administrator, my prayer was constantly being distracted by things I

—ŽŽŽȱ˜ȱ˜ǯȱ’—Š••¢ǰȱ ‘Ž—ȱ‘Žȱ‘Š•ȱ‘˜ž›ȱ Šœȱꗒœ‘Žǰȱ ȱžœŽȱ–¢ȱŒŽ••ȱ

™‘˜—Žȱ˜ȱŒŠ••ȱ–¢ȱ˜ĜŒŽȱ’—ȱ˜›Ž›ȱ˜ȱ•ŽŠŸŽȱ–¢œŽ•ȱŠȱ˜Ȭ˜ȱ•’œǯȱŽȱ–ŽȱŒ˜—-

Žœœȱ‘Ž›Žȱ‘Šȱ ȱŠ• Š¢œȱꗍȱ’ȱœ›Š—Žȱ˜ȱŒŠ••ȱ–¢œŽ•ȱ˜—ȱ‘Žȱ™‘˜—Žǯȱ‘Ž—ȱ my answering machine responded, I gave the usual awkward, “Uh, it’s

–ŽǰȄȱ‘Ž—ȱ•Žȱ–¢ȱ•’œȱ˜ȱ‘›ŽŽȱ‘’—œȱǻ’ȱ’œȱŠ• Š¢œȱ‘›ŽŽǼǯȱ‘Ž—ȱŒŠ–Žȱ‘Žȱ hard part. As often as I have done this, it always seems rude to just hang up without saying goodbye, but why would I say goodbye to myself? In any case, this time—and it still sends a shiver down my spine to recall

’ȯ ȱœŠ’ǰȱ‹¢ȱ Š¢ȱ˜ȱ˜˜‹¢Žǰȱȃ—ȱ˜—Ȃȱ˜›Žȱ‘Šȱ‘›’œȱ•˜ŸŽœȱ¢˜žǯȄȱ Then, startled, I hung up.

‘Žȱ—Ž¡ȱ–˜›—’—ǰȱ ȱ Ž—ȱ˜ȱ–¢ȱ˜ĜŒŽȱŠ—ȱ‘Žȱ™‘˜—Žȱ Šœȱ•’ǰȱœ’- naling a voice message. Actually, there were several messages. I listened

ŠĴŽ—’ŸŽ•¢ȱŠ—ȱ˜˜”ȱ—˜Žœȱ˜—ȱ‘ŽȱꛜȱŒ˜ž™•Žǯȱ‘Ž—ȱ‘’œȱœ›Š—ŽȱŸ˜’ŒŽȯ ȱ never recognize my own voice on a recording—came on. For a micro- second I thought, Who is this rude person? But I knew quickly enough that it was me. I listened to the message from the day before and took

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—˜Žœǯȱ ˜ ŽŸŽ›ǰȱ  ‘Ž—ȱ ȱ ‘Šȱ ꗒœ‘Žȱ  ’‘ȱ ‘Žȱ •’œǰȱ ȱ ›Ž–Ž–‹Ž›Žȱ ‘Žȱ parting words that I had left the day before and, at that point, I almost deleted the message. Fortunately, something restrained me, and I forced myself to listen to myself telling myself that Christ loves me. I ended up

•ŽŠŸ’—ȱ‘Šȱ–ŽœœŠŽȱ˜—ȱ‘Žȱ™‘˜—Žȱ˜›ȱœŽŸŽ›Š•ȱ–˜—‘œDzȱŠ—ǰȱ˜—ȱ˜—Žȱ˜›ȱ two occasions, I forced myself to listen to the message again. Each time ȱ•’œŽ—Žȱ˜ȱ’ǰȱ ȱŽ•ȱž—Œ˜–˜›Š‹•ŽDzȱ‹žȱ ȱ˜ž—ȱ’ȱ˜ŸŽ›™˜ Ž›’—ȱ˜ȱŒ˜—- sider that although I had spent my life reassuring people that God loved

‘Ž–ǰȱ ȱœ’••ȱ‘Šȱ’ĜŒž•¢ȱ‹Ž•’ŽŸ’—ȱ’ȱ˜ȱ‹Žȱ›žŽȱ˜›ȱ–Žǯ

‘¢ȱ˜ȱ ȱꗍȱ’ȱœ˜ȱ’ĜŒž•ȱ˜ȱ‹Ž•’ŽŸŽȱ‘’œǵȱ ȱŒŠ——˜ȱœŠ¢ȱ˜›ȱŒŽ›Š’—ǰȱ but I think it has a lot to do with the fact that we cannot possibly earn or deserve God’s love. It is pure gift and therefore beyond our control.

Surely, no one’s love is ever fully earned or deserved, and neither do we control our being loved by others. However, that probably does not bother us as much. After all, other human beings are not God, and yet we still love them. But there may be another reason, which I probably do not want to admit fully, even to myself: love can be frightening, and in- ꗒŽȱ•˜ŸŽȱŒŠ—ȱ‹ŽȱŸŽ›¢ȱ›’‘Ž—’—ǯȱ‘¢ǵȱŽŒŠžœŽȱ•˜ŸŽȱŠ• Š¢œȱŽ–Š—œȱ a response. If someone approaches me and says, I am madly in love with you, and I want you, I cannot just nod my head, comment on the weather and walk away. I have to respond, and I have to respond in such a way

‘ŠȱŽ’‘Ž›ȱ ȱ›Ž“ŽŒȱ‘Šȱ™Ž›œ˜—Ȃœȱ˜ěŽ›ȱ˜ȱ•˜ŸŽȯI’m sorry, but I’m not inter- ested—or I do something that would encourage the pursuit of a relation-

œ‘’™ǯȱ‘›’œȂœȱ•˜ŸŽȱ’œȱ—˜ȱ’쎛Ž—ǰȱŽ¡ŒŽ™ȱ‘Šȱ‘ŽȱŽ—˜›–’¢ȱ˜ȱ‘’œȱ•˜ŸŽȱ

ŒŠ••œȱ˜›ȱŠ—ȱŽŸŽ›ȱœ›˜—Ž›ȱ›Žœ™˜—œŽȱ˜—ȱ–¢ȱ™Š›DZȱŽ’‘Ž›ȱꎛŒŽȱ›Žœ’œŠ—ŒŽȱ or deep surrender. Perhaps in order to keep from resisting while still feeling fearful of a deep surrender, I prefer to keep my awareness of that love somewhat at a distance.

—ȱ ‘’œȱ ›ŽŠ›ǰȱ Šȱ ›˜ ’—ȱ œŽ—œŽȱ ˜›ȱ ŽŸŽ—ȱ Œ˜—Œ›ŽŽȱ Ž¡™Ž›’Ž—ŒŽȱ ˜ȱ Christ’s constant loving presence throughout the day cannot help but

•ŽŠȱ ˜ȱ ‹˜‘ȱ Šȱ ›˜ ’—ȱ Œ˜—ꍮ—ŒŽȱ ‘Šȱ  Žȱ Š›Žȱ •˜ŸŽǰȱ Š—ȱ Šȱ •ŽœœŽ—Žȱ fear of that love. I remember once not long ago when I called to mind his presence and somehow had the thought, Am I deceiving myself? Why would you want to be with me? At that point, the thought came back, with a tinge of humor linked to it: Oh for heaven’s sake, Ed, I gave my life for you!

How can you think I don’t want to be with you?

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To summarize: the more time we spend with the lover, the more  ŽȱŠ›ŽȱŠœœž›Žȱ‘Šȱ ŽȱŠ›Žȱ•˜ŸŽDzȱŠ—ȱ‘Žȱ–˜›Žȱ Žȱ Š—ȱ˜ȱŽ¡™Ž›’Ž—ŒŽȱ that love. Furthermore, it is important that whenever we make ourselves aware of his presence, we make ourselves aware that he is lovingly aware

˜ȱžœǯȱ’—Š••¢ǰȱ Žȱœ‘˜ž•ȱ—ŽŸŽ›ȱ•ŽȱŽ¡™Ž›’Ž—ŒŽœȱ˜ȱœ‘Š–Žȱ˜›ȱž’•ȱ”ŽŽ™ȱ

žœȱ›˜–ȱ‘ŽœŽȱŽ—Œ˜ž—Ž›œDzȱ’—ŽŽǰȱ‘Šȱ’œȱ ‘Ž—ȱ Žȱ—ŽŽȱ‘Ž–ȱ‘Žȱ–˜œǯ ŘǯȱŽŠ›—’—ȱ‘›’œȱŠ—ȱ™™›ŽŒ’Š’—ȱ’œȱŠ¢œ

‘Ž—ȱ  Žȱ ŽŸŽ•˜™ȱ Šȱ ŽŽ™ȱ ›Ž•Š’˜—œ‘’™ȱ  ’‘ȱ Š—˜‘Ž›ȱ ™Ž›œ˜—ǰȱ  Žȱ come to know more and more about that person and about that person’s ways. The same holds true in our relationship with Christ. Naturally,  Žȱ˜—Ȃȱ—ŽŽȱ˜ȱ ˜››¢ȱŠ‹˜žȱ‘›’œȱŽĴ’—ȱ˜ȱ”—˜ ȱžœǯȱŽȱ˜Žœȱ”—˜ ȱ

žœǰȱŠ•‘˜ž‘ȱ’ȱŒŠ—ȱœ˜–Ž’–Žœȱ‹Žȱ‘Ž•™ž•ȱ˜›ȱžœȱ˜ȱ‘ŠŸŽȱ‘ŽȱŽ¡™Ž›’Ž—ŒŽȱ

˜ȱŒ˜—œŒ’˜žœ•¢ȱœ‘Š›’—ȱ˜ž›œŽ•ŸŽœȱ ’‘ȱ‘’–ǯȱŽ›Žǰȱ ȱ Š—ȱ˜ȱ˜ěŽ›ȱŠȱŽ ȱ thoughts on how we can get to know him, for just as a husband and wife bring a vast history to each meeting with one another, so, too, do we bring a history and knowledge of Christ into every new encoun-

Ž›ǯȱ —ȱ ‘Šȱ˜••˜ œǰȱ ȱŽ¡™•˜›Žȱ‘›ŽŽȱ Š¢œȱ‹¢ȱ ‘’Œ‘ȱ ŽȱŒ˜–Žȱ˜ȱ”—˜ ȱ Christ and that continue to renew and nourish our knowledge of him throughout our lives: the Christian community, Scripture, and personal

Ž¡™Ž›’Ž—ŒŽǯ

a. The Christian Community

The Christian community, understood as the people of God, is the place where our knowledge of Christ begins, receives nourishment, and

’œȱŒ˜—ę›–Žǯȱ ȱ ˜ž•ȱ‹Žȱ’–™˜œœ’‹•Žȱ’—ȱ‘’œȱœ‘˜›ȱŠ›’Œ•Žȱ˜ȱŽ•Š‹˜›ŠŽȱ’—ȱ detail how the Christian community shapes our knowledge of Christ, but we can realize some basic elements. First, most of us learned about Christ from others before we learned about him from reading Scripture

Š—ȱ ›˜–ȱ ™Ž›œ˜—Š•ȱ Ž¡™Ž›’Ž—ŒŽǯȱ ŸŽ—ȱ ‘Žȱ Ž¡™Ž›’Ž—ŒŽȱ ˜ȱ ‘›’œȱ ‘Šȱ  Žȱ had at an early age was shaped and nurtured by others, especially fam- ily. As we grow in our knowledge of Christ, fellow Christians continue

˜ȱ œž™™˜›ȱ Š—ȱ Œ‘Š••Ž—Žȱ ‘Šȱ ”—˜ •ŽŽǯȱ Žȱ —ŽŽȱ ˜—•¢ȱ ‘’—”ȱ ˜ȱ ‘Žȱ Christians whose stories we read in the Acts of the Apostles. St. Paul

Š—ȱ˜‘Ž›œȱŽ¡™Ž›’Ž—ŒŽȱ‘›’œȂœȱ™’›’ȱ’—ȱ‘Ž–œŽ•ŸŽœȱ‹žȱ‘Ž—ȱ—ŽŽŽȱ˜ȱ

œŽŽ”ȱ˜žȱ‘ŽȱŒ˜––ž—’¢ȱ˜ȱ’ŸŽȱœ‘Š™ŽȱŠ—ȱ–ŽŠ—’—ȱ˜ȱ‘ŠȱŽ¡™Ž›’Ž—ŒŽǯ

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Developing this point, note that there are any number of ways by which we receive help from the Christian community. The most obvious is through participation in the activities of the church, particularly the celebration of the Eucharist. For Jesuits, I would single out three other ways: sharing our faith with others—including our brother Jesuits—

œ™’›’žŠ•ȱ ›ŽŠ’—ǰȱ Š—ȱ –’—’œ›¢ǯȱ —ȱ ‘Žȱ •ŠĴŽ›ǰȱ  Žȱ •ŽŠ›—ȱ ‘›’œȱ ‘›˜ž‘ȱ

‘ŽȱŽ¡™Ž›’Ž—ŒŽȱ˜ȱ‘˜œŽȱ ‘˜–ȱ ŽȱœŽ›ŸŽǰȱŽœ™ŽŒ’Š••¢ȱ‘Žȱ™˜˜›ǯ

‹ǯȱŒ›’™ž›Ž

In addition to coming to Christ through the community, we also encounter him through Scripture. I have had the privilege of directing

Šȱ—ž–‹Ž›ȱ˜ȱ™Ž˜™•Žȱ‘›˜ž‘ȱ‘Žȱž••ȱ™’›’žŠ•ȱ¡Ž›Œ’œŽœǯȱ–˜—ȱ–¢ȱ’- rectees I remember two who were Bible scholars and taught in univer- sities. It goes without saying that their professional background was a great gift when it came to using Scripture during the retreat. I, too, prof-

’Žȱ›˜–ȱ‘Ž’›ȱŽ¡™Ž›’œŽǯȱ—ȱ‘Žȱ˜‘Ž›ȱ‘Š—ǰȱ‘’œȱ”—˜ •ŽŽȱ ŠœȱŠ•œ˜ȱ at times a distraction, which they recognized as such in that they recog-

—’£Žȱ‘Ž’›ȱ’ĜŒž•¢ȱ’—ȱœŽĴ’—ȱŠœ’ŽȱŠ—Š•¢œ’œȱ˜ȱŠȱ’ŸŽ—ȱ’‹•Žȱ™ŠœœŠŽȱœ˜ȱ as to enter into it themselves. Luke Timothy Johnson writes about this in Living Jesus: Learning the Heart of the Gospel.12 One of his main points is captured in the title itself: our object is not to learn about Jesus, but rath- er to learn Jesus himself. Granted, a background in Scripture is import- ant for us as Jesuits and can help any Christian to know the Lord. But

‘Žȱ’—Ž—ȱ˜ȱ‘Žȱ¡Ž›Œ’œŽœȱ’—ȱŽ—Ž›Š•ǰȱŠ—ȱ˜ȱŠȱ›Ž•Š’˜—œ‘’™ȱ ’‘ȱ‘›’œȱ in particular, is not only to know about the risen Lord, but also to know the risen Lord himself.

Žȱ–Žȱ˜ěŽ›ȱŠȱŒ˜ž™•Žȱ˜ȱ‘˜ž‘œȱŠ‹˜žȱŽĴ’—ȱ˜ȱ”—˜ ȱ Žœžœȱ ’‘ȱ the help of Scripture, especially the gospels. Imagine that you are the father of a son who has just returned from a semester abroad. You were in regular contact with him while he was away, and you know that it  Šœȱ Šȱ •’ŽȬŒ‘Š—’—ȱ Ž¡™Ž›’Ž—ŒŽȱ ˜›ȱ ‘’–ǯȱ —Žȱ Š¢ǰȱ œŽŸŽ›Š•ȱ  ŽŽ”œȱ ŠŽ›ȱ his return, you and he are alone in the house, and he asks if you would

•’”Žȱ˜ȱ‘ŽŠ›ȱ–˜›ŽȱŠ‹˜žȱ‘’œȱ’–ŽȱŠ‹›˜Šǯȱ˜žȱŠ›ŽŽǰȱŠ—ȱ˜›ȱ‘Žȱ—Ž¡ȱŽ ȱ

12Ⱥȱž”Žȱ’–˜‘¢ȱ ˜‘—œ˜—ǰȱLiving Jesus: Learning the Heart of the Gospel (New York:

Harper Collins, 1999).

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‘˜ž›œȱ‘Žȱ›ŽŒ˜ž—œȱœ’—’ęŒŠ—ȱŽŸŽ—œȱŠ—ȱŽœŒ›’‹Žœȱ‘Ž’›ȱ•Šœ’—ȱŽěŽŒȱ˜—ȱ

‘’–ǯȱ‘’•Žȱ‘Žȱ’œȱ›Ž•Š’—ȱ‘’œȱœ˜›¢ǰȱ¢˜žȱꗍȱŠȱ™Š›ȱ˜ȱ¢˜žȱ˜ŸŽ›œŽŠœȱ ’‘ȱ him in your imagination, going through the events that he is describing, while another part of you is actually receiving, in real time, the transfor- mation that has taken place in your son. In short, you are learning him and appreciating him anew.

From this perspective, consider the gospels as the story of the risen Jesus. This is how we come to know a great deal about that loving pres-

Ž—ŒŽȱ’—ȱ˜ž›ȱ•’ŸŽœǯȱ¢ȱ—˜ ǰȱ‘ŽȱŒ›’™ž›ŽœȱŠ›Žȱ™›ŽĴ¢ȱŠ–’•’Š›ȱ˜›ȱ–˜œȱ˜ȱ

žœǯȱŽȱ‘ŠŸŽȱœž’Žȱ‘Ž–ǰȱ Žȱ‘ŠŸŽȱ‘ŽŠ›ȱ‘Ž–ȱ›ŽŠȱŠȱŠœœȱ˜›ȱ¢ŽŠ›œǰȱ and we have preached and taught them. But because they are so famil- iar, we need to focus on them again—perhaps over and over again—in order to learn Jesus more. One way to do this, which might give a new perspective and a deeper meaning of the Scripture, is to read them out loud but without an audience. Reading Scripture aloud makes us put more into the words in order to give the proper tone and emphasis, which in turn provides more meaning to us in the very act of reading.

ž›‘Ž›–˜›Žǰȱ ˜ȱ Žȱ Š—ȱ ŽŸŽ—ȱ –˜›Žȱ ’—’–ŠŽȱ Ž¡™Ž›’Ž—ŒŽȱ ˜ȱ Žœžœȱ ›˜–ȱ

Œ›’™ž›Žǰȱ›¢ȱ›ŽŠ’—ȱ‘Žȱ˜œ™Ž•œǰȱ ‘Ž‘Ž›ȱŠ•˜žȱ˜›ȱœ’•Ž—•¢ǰȱ’—ȱ‘Žȱꛜȱ

™Ž›œ˜—ȱœ’—ž•Š›Dzȱ’—ȱ˜‘Ž›ȱ ˜›œǰȱ›ŽŠȱ‘Ž–ȱŠœȱ’ȱ¢˜žȱ Ž›Žȱ ŽœžœȱŽ••’—ȱ you his own story. And why not? After all, the risen Jesus is in you.

Keep in mind too that Scripture is his divinely inspired story, and we believe that his word, whether historically accurate in the details, can lead us to the truth of who he is and what he is like.

—ȱ–Š—¢ȱ Š¢œǰȱ‘›’œȂœȱŽ—’›Žȱ•’Žȱ ŠœȱŠ—ȱŠĴŽ–™ȱ˜ȱœ‘Š›Žȱ ’‘ȱžœȱ what was important to him and to the Trinity. And so when we say that Scripture is inspired, we are saying that God wants us to know these things. He wants us to know who Christ was and is, and what was and is important to him. To summarize: in my encounters with Christ—in

–¢ȱ ™›Š¢Ž›ǰȱ ’—ȱ –¢ȱ ›ŽĚŽŒ’˜—ȱ ˜—ȱ Œ›’™ž›Žǰȱ Š—ȱ ’—ȱ –¢ȱ Š’•¢ȱ •’Žȯ ȱ Š–ȱ trying to learn what is important to him right now so that I can know

‘’–ȱ‹ŽĴŽ›ǰȱ•˜ŸŽȱ‘’–ȱ–˜›ŽȱŒ˜–™•ŽŽ•¢ǰȱŠ—ȱ–Š”Žȱ‘’œȱŒ˜—ŒŽ›—œȱ–¢ȱ˜ —ǯ c. Personal Experience

¡™Ž›’Ž—ŒŽȱ’œȱŸŽ›¢ȱ’–™˜›Š—ȱ‹žȱ’ȱ’œǰȱ˜ȱŒ˜ž›œŽǰȱ‘Š›ȱ˜ȱŽœŒ›’‹Žǰȱ

Šœȱ’ȱ’œȱ’쎛Ž—ȱ˜›ȱŽŸŽ›¢˜—ŽǯȱŽ›œ˜—Š•ȱŽ¡™Ž›’Ž—ŒŽȯ˜ž›ȱ˜ —ȱœ˜›¢ȯ’œȱ

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both particular and in a sense revelatory, since every relationship, in- cluding a relationship with Christ, is unique.

‘Ž—ȱ’›ŽŒ’—ȱŠȱ›Ž›ŽŠǰȱŽœ™ŽŒ’Š••¢ȱ’ȱ‘Žȱž••ȱ¡Ž›Œ’œŽœǰȱ’›ŽŒ˜›œȱ often ask retreatants to tell their stories. Directors are not interested in names, dates, and social security numbers, but want to know their re-

›ŽŠŠ—œȂȱœ™’›’žŠ•ȱœ˜›’Žœȯ‘Žȱœ˜›’Žœȱ˜ȱ‘Ž’›ȱ›Ž•Š’˜—œ‘’™ȱ ’‘ȱŠ—ȱŽ¡-

™Ž›’Ž—ŒŽȱ ˜ȱ ˜ǯȱ ‘’•Žȱ ”—˜ ’—ȱ ‘Ž’›ȱ œ˜›’Žœȱ –Š¢ȱ ‘Ž•™ȱ ‘Žȱ ’›ŽŒ˜›œǰȱ the real audience is the individual storyteller himself or herself. In this way, our full relationship with Christ is not a single event or a uniform

Ž¡™Ž›’Ž—ŒŽȱ‹žȱ›Š‘Ž›ȱŠȱœŽ›’Žœȱ˜ȱŽŸŽ—œȱŠ—ȱŽ¡™Ž›’Ž—ŒŽœȱ‘Šȱ‹˜‘ȱŒ˜—- nect together and bring about changes. In my case, my relationship with Christ has changed over the decades—thank goodness!—but there is continuity as well.

ȱ˜Ž—ȱŠœ”ȱ›Ž›ŽŠŠ—œȱ ‘Šȱ’œȱ‘Ž’›ȱꛜȱ–Ž–˜›¢ȱ˜ȱ ˜ȱŠ—ȱ‘Ž–-

œŽ•ŸŽœǯȱ ȱ˜ȱ‘’œȱ‹ŽŒŠžœŽȱ ȱ›Ž–Ž–‹Ž›ȱŠȱœ’–™•Žȱ‹žȱ™›˜˜ž—ȱŽ¡™Ž›’Ž—ŒŽȱ of Christ when I was about seven years old. I had been playing with some friends, having a good time, and on the way home I stopped in the neighbors’ yard to swing in their swing. I remember feeling that God was pleased that I had had such a good time. At the time, I didn’t make much more of this awareness other than to note that it was a nice

Ž¡™Ž›’Ž—ŒŽǯȱžȱ‘ŽȱŸŽ›¢ȱŠŒȱ‘Šȱ ȱœ’••ȱ›Ž–Ž–‹Ž›ȱ’ȱ–Š”Žœȱ’ȱ’–™˜›Š—ǯȱ —ȱ ›Ž›˜œ™ŽŒǰȱ ȱ ž—Ž›œŠ—ȱ –˜›Žȱ ŽŽ™•¢ȱ ‘Žȱ œ’—’ęŒŠ—ŒŽȱ ˜ȱ ‘Šȱ Ž¡™Ž-

›’Ž—ŒŽȯœ™ŽŒ’ęŒŠ••¢ǰȱ ȱœŽŽȱ‘˜ ȱ‘ŠȱŽ™’œ˜ŽǰȱŠœȱŠ—ȱŽ¡™Ž›’Ž—ŒŽȱ˜ȱ ˜Ȃœȱ

Š Š›Ž—ŽœœȱŠ—ȱ•˜ŸŽǰȱ‹˜‘ȱœ›Ž—‘Ž—œȱŠ—ȱ’œȱ™›ž—Žȱ‹¢ȱœž‹œŽšžŽ—ȱŽ¡- periences or impressions of Christ in my life.

Learning Christ through the Christian community, through Scrip-

ž›Žǰȱ Š—ȱ ‘›˜ž‘ȱ ™Ž›œ˜—Š•ȱ Ž¡™Ž›’Ž—ŒŽȱ ’œȱ –˜œȱ ’–™˜›Š—ȱ ˜›ȱ ˜ž›ȱ ˜—- going relationship with Christ. In a similar way, the relationship of a couple who has been married for a number of years has a history that is still developing, but that history also colors everything that happens.

For instance, one partner sometimes knows what the other is thinking before the other does. That history—that knowledge—in a relation- ship is very important. So, too, our knowledge of Christ—of what he is like—can add tremendous meaning to the brief encounters that we have throughout our day. A few moments of awareness of him and of his awareness of us can contain volumes of unspoken communication.

References

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