Prayer: Ignatius of Loyola, S.J.

Men crucified to the world, and to whom the world itself is crucified, such would the rule of our live have us to be. New men, I say, who have put off their affections to put on Christ; dead to themselves to live to justice; who with St. Paul in labors, in sleepless nights, in fastings, in innocence, in knowledge, in long sufferings, in kindness, in the Holy Spirit, in unaffected love, in the word of truth, show themselves ministers of God; and by the armor of justice on the right hand and on the left, by honor and dishonor, by evil report and good report, by good success finally, and by ill success, press forward with great strides to their heavenly country, and by all means possible and with all zeal urge on others also, ever looking to God’s greater glory. This is the sum and aim of our institute.

The Language we use in Prayer

In preparation for this day of recollection, my host gave me such a broad topic to consider that I finally can see it as a gift. As I consider the methodology of our conversation, it illustrates the way we often approach our prayer. We can go into prayer not knowing what to ask for and we get frustrated. If we aren't clear going in, we are going to walk away from it unclear as well. There is that old saying in computer programming, garbage in, garbage out. Or it is like a shopping expedition. When we aimlessly window shop, we typically walk away either not buying anything or we ended up with something we really don't want. Or it is like going grocery shopping. If you go into a market hungry and you don't have a list, you will buy much more than you need, and maybe forget one or two of the items that you went into the store to buy in the first place. If you have a list, you are more efficient, you buy what you have laid out, and you don't forget anything. So as we approach prayer, we may want to learn how to prepare ourselves better. A little discipline can help a lot.

Sometimes we don't know what to pray for because we don't know what we want. Many times people feel as if their choices are made by other people. When do I really choose what I want for myself anyways? How can we as a parish pray for some common guidance when we may not be praying for the same thing? Many of us are undisciplined in our prayer and that makes it challenging to get to a union of minds and hearts.

Each of us has areas of uncertainty in our lives. We don't know which direction our lives shall take. We have to learn how to pray individually first and then communally if we are to achieve any satisfaction in prayer.

What I intend to do in my talk is to provide a number of reflections on prayer. It may seem loose, but it is based on my experience of listening to the prayer lives of others. They are a collection of sayings, tidbits, about the ways we converse and relate to others, and therefore to God.

1. First and foremost, the way we relate to others is the way we relate to God. We don't change who we are when we talk with God. How well do I communicate with others? Are we aware of the patterns we bring into our communication efforts? I think of a Jesuit scholastic who when asked for clarification on what he is saying will raise his voice and repeat verbatim what he just said. In his mind, his forceful reiteration clarifies the issue. He thinks that the person asking the question is not really paying attention to what he is saying so the person will listen better if he speaks more loudly and authoritatively. The poor person dealing with him does not receive any additional insight. This Jesuit scholastic gets frustrated he has to repeat his words and he looks down upon the person who asks for clarification. What was communicated here? Disdain. Was it what either intended? No. The result is the content remains unclear. The overriding message is his disdain for the other person. Not a good result.

We've all had experiences of another person speaking over us, cutting us off, being brusque or dismissive, or having an angry or impatient tone of voice. Often these are learned patterns in a person. Too often we do not let another person know of his or her behavior and its effect upon us. The result is the person never grows in comprehension. We are left with this conclusion: if this is the way a person speaks with others, he speaks to God in like ways. The person is the same and his character doesn't change radically in each setting. In the case of the scholastic, does he impose his will upon God and shut God down the way he does with other people? It is not a stretch to think he does. He wonders why God does not listen to him.

2. Analyze those areas where you are frustrated with the results. It is good for us is to examine our language in problematic relationships to identify the ways we stop receiving or transmitting helpful information. We have to be careful not to play with the situations or joke around too much because it simply does not get to the heart of the communication. For instance, when I was preparing for this retreat, I kept asking my host what she thought the Parish Council wanted for retreat. When she gave me the broad topics of prayer and grace, I jokingly thanked her for giving me such narrow, specified direction.

While the joking was light-hearted, and I still languished that I was not given any direction. I desperately needed data so I could turn my inexact and imprecise guesswork into information. I simply could have helped myself and my host by telling her that she is not giving me I need and ask her to kindly do so immediately. Instead, we played email tag for too long and I spent much energy and psychic time trying to imagine what you might want. If I am to enter into my prayer without any type of direction, do you think I will leave prayer with any clarity? I doubt it. I have to ask God for what I need and to do so in specific language. I know God generously gives what we ask. If we are not getting what we want, perhaps we are not clear about what we are asking. Maybe it is not God's fault after all.

3. Assume we don't know what someone else is thinking. Think also about the ways in which we presume a lot about what another person is saying. Most times, we do not answer the question that is asked us and we offer an answer to an unrelated question. I find this bewildering and presumptive.

For instance, a few months ago I asked a woman in the church narthex if there was a trashcan nearby. She told me all about the recycling schedule for the church. I said "thank you for in the information, but can you tell me if there is a trash bin nearby?" She told me which items go into the proper recycling bin. She beamed with joy for helping me out. I said, "I want to throw away my trash. Is there a place I can put it?" And I handed my trash to her. She looked at the stuff in her hands bewildered and told me the recyclers come on Tuesday.

We sometimes answer questions that people begin to ask without letting them fully describe what they are asking. We assume we know what the person is asking and we begin to respond prematurely. This creates all sorts of confusion. We transfer this type of behavior to our prayer. We think we know what God is going to say so we don't let God say it. We shut God out. I have had many experience when I person has told me that she knows what God is going to say so she doesn't bother to ask. Give God the freedom to respond.

4. Notice the ways I shut down conversation. How do I say "no" without realizing it? We have many ways of doing it. Avoid the words "no," "not," "but," and words like "won't". We are not conscious of the ways these negatives are buried into our patterns of speech. These words stop any form communication dead in its track. It can raise dreaded authority issues too. We can simply omit most of those words and find our language improves. For instance, instead of using these connecting words, use full stops instead, or use the word "and." The word "and" builds upon the previous phrase and forms a building block.

Think of how many times you have been shut down when someone says, "I hear what you are saying, but..." This is one of the most insensitive phrases to use. It conveys the person disregard for you and that he is unable to hear what you are saying. Rather, simply say. Thank you. I disagree with your conclusion. "Agreeing to disagree" has the same negative effect. The person who says that is controlling the conversation and no longer wants to talk about it. Simply say, "I disagree with your thoughts." Conflict and tension in conversation is good. This is where we get somewhere. People who want to build coalitions will find common ground to move forward.

We tell God "no" all the time in our prayer when we are unprepared to truly comprehend what God asks of us. We hold onto our attachments and feelings longer than God wants and we negate God's true intentions for us. Many of us have the experience of keeping God at bay because we are not ready to accept what God has to say. We serve ourselves best when we wonder, "How do I prohibit my openness? Do I give the other permission to speak openly?" "Am I acting in freedom?"

5. Ask for a grace. Ignatius of Loyola always has a person ask for a grace when she begins prayer. This outlines the direction of our prayer. We ask the Lord to give us this grace in the prayer experience. We feel satisfaction when we receive what we ask for, so let's refine what we ask. For instance, if I ask to feel God's presence and I receive it, I am to be thankful that God gave me what I wanted. If I am upset because God did not tell me the direction to which I am to move, well it is because you did not ask for it. You asked to feel God's presence, not clarification on the direction you are to take. Get straight what you want.

6. To whom am I speaking? Whom do I address in prayer? Speak to that person. We sometimes begin our prayer addressing God the Creator and speak to God as if we are speaking to Jesus Christ. Keep it distinct in your mind. We know God is mysterious and that we speak to all when we speak to one, but it helps us focus on the person of God to whom we are relating. The image we are addressing is important as we are drawn better to certain images over others.

Knowing which image of God you relate to best is crucial. Typically, if a person has a poor image of God, the person has a poor self image.

7. Focus on that person When we are in prayer, it is helpful if we focus upon God as Creator, Son, or Spirit. If I am speaking with Christ, then my focus is to be on him. Notice what he is saying. What tone of voice is he using? What does his facial expression reveal? Maybe he has a certain body language? Which words does he choose? What do you think he is feeling? Ask him about his emotions or ask him what God, the Creator, is feeling. Ask Christ what he wants or needs? And then let him tell you.

True contemplation results when we look at the person and feel what the other person is feeling. The stuff of today will rush forward because Christ wants to look at this with us. Our attention is focused on Christ and his perspective. Look into his eyes. Our eyes are always upon him, instead of ourselves, but our content is brought forward. Christ's insight will help us heal and progress. When our focus is on him and not on our tribulations, we are able to stand fearless.

Here's the rub. We don't know how to do that well. When we are in conversation with others, we are mostly concerned with what we have to say to the other person. We want to speak. We want to know that we are heard. We want that deep intimate connection of another person caring enough about us to respect our situation. If we focus only upon ourselves in human conversation, we are also going to do it in our prayer. Learn to contemplate the Lord in a way in which we are curious about what he is thinking and feeling. What are his attitudes? What is in his heart? We will never know until we ask.

8. Elements of Conversation. What is the purpose of conversation? What are my purpose and goals? What point am I trying to get across to someone else? What subjects do I omit from prayer or conversation? Why is that? Ignatius of Loyola says conversation is the heart of prayer. To converse means that we are turning affectively towards the other person. My heart becomes moved to the other person. This is the mission of a Jesuit for Ignatius. We learn the mind, soul, emotions, and heart of another when we do the hard work of learning how to turn towards the other.

Let's look at the structure of a healthy conversation where honor and dignity are upheld.

A. We let the other person speak. Let the person say everything that he needs to say. He will give a cue when he is finished. He will pause or come to a place of silence. During this time, we actively listen, perhaps asking a clarifying question or two.

B. When he has finished, we paraphrase what we think we have heard. We ask if we got it right.

C. This will give the person a chance to acknowledge that (a.) he has been heard, and (b.) we interpreted correctly. If not, he will have a chance to explain himself more fully and we repeat our listening and paraphrasing skills until he is satisfied. This allows the person to feel that you comprehend in feelings what he is saying. This is solidarity. Speak when the other gives you permission to speak. We want to focus upon the feelings more than we want to concentrate on content. Being heard is a huge breakthrough for many. It is quite a gift.

D. Ask for the same ground rules from him. It is now your chance to be listened to and heard. This pattern that respects the integrity of each person will yield beneficial results.

We will get somewhere when we use this form of communicating when we have tension and conflict, but it is good practice in normal daily conversations. It is a good practice for our prayer because we get to test and confirm what we think we are hearing from God. Prayer is never a one shot deal. We let God respond and we get to say what we think God is saying. God will let us know if God wants us to nuance it differently. Prayer is continued conversation, checking in, verifying, and responding in healthy ways.

9. Establish the ground rules. People will push boundaries in conversation whenever they can. Notice how politicians act in debates even when there is a moderator. Safeguard your boundaries by telling the other person how their behavior makes you feel. You can ask a person to change his behavior that disturbs you while retaining his dignity as a human being. It is a win-win situation. You communicate your honest feelings. A healthy person will not turn away from real human emotions. You communicate your essential feelings. We are what we feel. Let no one make you feel anything other than who you are.

Set timeframes. Say how long you intend to be in prayer and stick with it. That is courteous. If you tell God you will be in prayer for ten minutes and you leave after seven minutes, might you have cut God off? Be polite and courteous. You do not like it when a person walks away from you when you are speaking. You are not engaging in a conversation when you do all the talking and then unilaterally decide it is over and walk away. If you don't like it done to you, refrain from doing it to others, especially to God.

Not every conversation has to be deep and meaningful. Tell God something humorous that happened in your day. Laugh with God. Spend idle chatter with God. Treat God as you would treat a good friend.

10. My nonverbals. What tone of voice do I use? Are you rushing? Slow down. Are you taking a breath every once in a while or are you rambling in a stream of consciousness way? Do you allow the other to respond? Are you giving God a chance to speak? What does your body language say about your emotions? Is your body receptive to listening?

Summary

The point to all of this is that we have to see our prayer life as one of relationship with God and in relationships we have to learn to communicate in a mutually compatible way that keeps evolving as we evolve. Parents talk to their kids differently at age 5 than they do at age 15, 35, or 55. We have to keep learning new boundaries in a maturing relationship. Our prayer has to keep evolving as we learn more about God and ourselves - and what we desire.

Prayer: Joseph Pignatelli

My God, I do not know
what must come to me today.
But I am certain
that nothing can happen to me
that you have not foreseen, decreed,
and ordained from all eternity.
That is sufficient for me.

I adore your impenetrable
and eternal designs,
to which I submit with all my heart.
I desire, I accept thhem all;
and I unite my sacrifice to that of
Jesus Christ, my Divine Savior.

I ask in his name
and through his infinite merits,
patience in my trials,
and perfect and entire submission to all
that comes to me by your good pleasure.
Amen.

Memorial: November 14

Parish Council Talk: Persistent Widow and the Unjust Judge

You have some difficult decisions to make as a parish community shortly. How are you going to do it? Your pastor and bishop ultimately make the decision with your recommendations. What do you plan to do? How will you do it? In your gut you probably know the answer. What is it going to take for you to bring it out into the open and set your strategy? You probably will not get any further information that is going to be critical to your decision. You will probably not experience a tipping-point event that it going to cause it all to make sense. It seems that what is required is that you become comfortable with your authority enough to act upon it. What do you need to do to interiorly make yourself comfortable? The anxiety is the confusion we face in times leading up to a decision; clarity occurs when we finally choose. You can never live in freedom until you choose. You have nothing to lose and everything to gain. Yes, when we choose, we say yes to some options, and it closes down other options. We'll never have a perfect environment by which to make a decision. You've been given all the information you need. The decisions are in your gut. How do you bring your gut to prayer?

In our readings today, we have an example of a woman who brings her gut to prayer. This widow persistently brings her petitions to an unjust judge who tries to pay no attention to her. Without wearying herself, she wears down the unjust judge who finally relents and grants her justice. He fears that she will be so fed up with him that she will take it out on her personally. He acquiesces and grants her justice. End of story. She lives in peace now that her livelihood is secured. He will probably go on being unjust, but she was only petitioning the he show her justice. She received what she needed.

Let's look at the probable event leading up to her encounters with the judge. She is a widow, which puts her on the margins of society. Her deceased husband's family is to take her in, but it appears that she is on her own. She has an adversary who treated her unfairly and she wants an equitable resolution. As our social structures are inherently sinful, she asks for a judge to intervene. Perhaps he was friendly with her adversary. Who knows? He does not grant her any justice and she is left even further vulnerable. She is fighting for her life. Her cause is not global justice. Her cause is to go on living with minimized hardships because no one is looking after her. The poor woman. She, and her desires, her voices, gets dismissed by the very powers that could help her. She knows in her gut what she is supposed to do. She acts upon it at great risk, but she is doing something that will ease her burden.

What is Jesus saying about God? He is saying God is not like the unjust judge. God is much more generous and wants to come to our aid when we are ready. Jesus tells us that God wants us to bring our needs forward. We must speak about what we want. We must hear ourselves say it to God. We don't have to worry about solving the larger problems of the world. In fact, we can't. We can only take care of the choices within our areas of responsibility. These are good boundaries to have in prayer. Jesus tells us God will not be slow in answering us. God will secure our rights as Jesus tells us. Why wouldn't we want to petition God as often as we can. God is waiting for us to speak up.

This widow disposed of pleasantries. What were the natures of her cries? She wants to live. She wants a justice that will arc her way - not for selfish gain, just to live. What do we learn from her?

1. We are to always present our gut feelings to God. This is our boundary, our conscience, that we cannot betray. This is our baseline. When we are making decisions, what baseline are we not able to cross?

2. She was able to speak for what she needed. I'm sure she refined it many times until she came across a message that was right for her. She found her way of expressing what was needed in a way she could be heard. Many voices want to stop us from going forward. It comes in anger, disgust, frustration, passive-aggressively ignoring us, and many other techniques. God will not reply to us in those ways. God wants us to continue speaking until we get down to what we really want. God wants to provide for you.

3. She can live in moderate comfort. She knows a judgment has finally be rendered in her favor. She doesn't have to worry about sustenance any longer. She is not wealthy, but she has enough means to provide for her daily meals and shelter. For all intents and purposes, she no longer worries about her big concern in life. Sure she will have smaller ones, but right now she is free because she acted prudently. God's will was for her to live in freedom. We know we can turn to God for our needs and God will satisfy us.

What does this mean for me as part of the Parish Council? We are to ask God for what we individually want in a communal decision. This means that we each have to get to our baseline. What are the non-negotiable parts of our discernment? Once we figure that out, we have to tell each other in the group our baselines. We have to do it even though they might be in direct contrast to someone else's baseline. We also have to tell God what they are. Perhaps, God will say something about that surprises us. What if God tells you to let go of your baseline for the sake of a larger issue? Are you going to be free enough to do that?

We have to look at our authority issues around the priest-pastor who is ultimately accountable for the salvation of the souls entrusted to his care. We are responsible; he is accountable. He is counting on you for advice on ways to proceed for you are a microcosm of the parish. He is looking for your courage because he knows that hard decisions come with unpopular consequences. He wants to know he has a team that stands behind him - a team that makes decisions in charity that arises from one's prayerful discernment. He wants to know that we have all prayed well over some heartbreaking choices.

What does God want for the parishioners? What is God most interested in giving them? In what ways do they come together to pray for the future of their community? Is there a way we can announce difficult decisions while still caring for their needs? I think there are many ways to do that. Needs and wants are not the same. Our task is to help bring people closer to the Lord in a way that they know God is responding to their deepest needs and even their desires. Our job is to bring them to the Lord so they may live in imitation of him and in the freedom that he has won for them. Discipleship is not relegated to church buildings. It is nurtured through a community of faith that sees no limits for themselves - sees no boundaries. In what ways are we going to fashion this community of faith? Let's be free enough to dream of the possibilities that Christ has for us. This is where our desires come in. This is where we listen to Christ's desires for us. We need to spend lots more time with him asking about what he wants for us. He is going to take care of everything. With that in mind, we have not worries. Let's step out more boldly into his dream, his vision for us. I think we will find this is ultimately what we want.

Prayer: Pedro Arrupe's Final Address

Pedro Arrupe

September 3, 1983

How I wish I were in a better condition for this meeting with you! As you see, I cannot even address you directly. But my General Assistants have grasped what I want to say to everyone.

More than eve, I now find myself in the hands of God. This is what I have wanted all my life, from my youth. And this is still the one thing I want. But now there is a difference: the initiative is entirely with God. It is indeed a profound spiritual experience to know and feel myself so totally in his hands.

At the end of eighteen years as General of the Society, I want first of all, and above all, to give thanks to the Lord. His generosity towards me has been boundless. For my part, I have tried to respond, well knowing that all his gifts were for the Society, to be shared with each and every Jesuit. This has been my persistent effort.

In these eighteen years my one ideal was to serve the Lord and his Church - with all my heart - from beginning to end. I thank the Lord for the great progress which I have witnessed in the Society. Obviously, there would be defects too - my own, to begin with - but it remains a fact that there was great progress, in personal conversion, in the apostolate, in concern for the poor, for refugees. And special mention must be made of the attitude of loyalty and filial obedience shown towards the Church and the Holy Father, particularly in these last years. For all of this, thanks be to God.

I am especially grateful to my closest collaborators, the General Assistants and Counsellors - to Father O'Keefe in the first place - to the Regional Assistants, the whole Curia and the Provincials. And I heartily thank Father Dezza and Father Pittau for their loving response to the Church and to the Society, on being entrusted with so exceptional a task by the Holy Father.

But above all it is to the Society at large, and to each of my brother Jesuits, that I want to express my gratitude. Had they not been obedient in faith to this poor Superior General, nothing would have been accomplished.

My call to you today is that you be available to the Lord. Let us put God at the centre, ever attentive to his voice, ever asking what we can do for his more effective service, and doing it to the best of our ability, with love and perfect detachment. Let us cultivate a very personal awareness of the reality of God.

To each one of you in particular I would love to say - "tantas cosas": so much, really.

From our young people I ask that they live in the presence of God and grow in holiness, as the best preparation for the future. Let them surrender to the will of God, at once so awesome and so familiar.

With those who are at the peak of their apostolic activity, I plead that they do not burn themselves out. Let them find a proper balance by centering their lives on God, not on their work - with an eye to the needs of the world, and a thought for the millions that do not know God or behave as if they did not. All are called to know and serve God. What a wonderful mission has been entrusted to us: to bring all to the knowledge and love of Christ!

On those of my age I urge openness: let us learn what must be done now, and do it with a will.

To our dear Brothers too, I would like to say "tantas cosas" - so much, and with such affection. I want to remind the whole Society of the importance of the Brothers; they help us to centre our vocation on God.

I am full of hope, seeing the Society at the service of the one Lord and of the Church, under the Roman Pontiff, the Vicar of Christ on earth. May she keep going along this path, and may God bless us with many and good vocations of priests and brothers: for this I offer to the Lord what is left of my life, my prayers and the sufferings imposed by my ailments. For myself, all I want is to repeat from the depths of my heart:

Take O Lord, and receive: all my liberty, my memory, my understanding and my whole will. All I have and all I possess - it is all yours, Lord: you gave it to me; I make it over to you: dispose of it entirely according to your will. Give me your love and your grace, and I want no more.

Thirty-third Sunday in Ordinary Time

November 14, 2010

The end-time readings put us in an awkward space. Luke is telling the story of Jesus on his way to Jerusalem, specifically to the Temple. He highlights the consequences for Jerusalem for not heeding the teaching of Jesus as God's prophet, and he insinuates the fall of the Temple is a result of rejecting God's ways. The destruction of the Temple forty years after the death of Jesus is a terrible blow to the consciousness of both Jews and to the new Gentile Christian converts. The religious leaders and people have to imagine worship without their most sacred symbols. It is a time of confusion and fear.

The disciples of Jesus look beyond the calamities and see the vindication of the rejected Jesus. Their faith is bolstered by remaining faithful to him. In the face of adversity the disciples realize they will be rejected because of their allegiance to him. These calamities will be cosmic disasters, persecution, the destruction of Jerusalem and ultimately the end of the world and they will point to the reality that Jesus is the Son of Man, God's prophet, and our Lord.

The disciples are not to equate the destruction of the Temple with the return of Jesus. It is a sign though that we are moving closer to the end time. Jesus is not concerned about answering the question "when will this happen?" as much as he is helping his disciples respond to all the crises that will face them. These crises will become very personal when family members and loved ones join in as one's adversaries. This will tear one's heart apart, but the rejected Jesus has been vindicated and will strengthen each of his beleaguered disciples.

Jesus reminds his friends to follow only him because there will be other false leaders who will try to win their affections. His friends are to keep their attention focused on him rather than to be concerned with the sufferings they are facing. His life brought about great conflict; a faithful disciple's life will generate the same effect. He will, however, be present in spirit to help the person stand tall in the face of this adversity. A believer is to persevere in a manner of life that imitates the life of Jesus. The rejected one will not forget his faithful allies.

We will be strengthened if we remember Christ remains faithful to us in our personal crises. It is easy to take our eyes off of him and think of the psychic, emotional, and physical pain we face. We have to let him be Lord and let his presence reveal itself through our calamities. We believe Jesus will come again to gather the world to himself to present it to God and we also have our individual end time - our own death. With the help of Christ, we can live without fear of anything. Everyone wants to live bolder lives that are more meaningful and rich. As some forces in the world work to hold us back, let's pray to Christ that he will remain steadfast in our times of trial and liberate us from unnecessary anxiety. He will strengthen us to live in the glory that he holds out for us. We can be sure that Christ is always working to support his faithful ones. With his protection, we can withstand anything the universe throws at us.

Quote for the Week

From Luke 19

As Jesus drew near Jerusalem, he saw the city and wept over it, saying, "If this day you only knew what makes for peace - but now it is hidden from your eyes."

Themes for this Week’s Masses

First Reading: In Revelation, John begins to tell of his vision to the seven churches in Asia in order to encourage them in the face of persecution and threats. John tells the people to conserve the tradition that has been handed onto them and to honor the one who reads the Word of God. If anyone hears God's voice and opens the door, the Lord will have supper with him. The vision continues with the Lord God appearing in glory. He is the almighty one who was, and who is, and who is to come. The Lamb of God appears. For you, he was slain and your blood was purchased from every tribe and nation. You have been made into a kingdom of priests. John then took the scroll and swallowed it. He devoured the words so he could prophesy again to many people, nations, and kings. Two witnesses will rise to see two prophets who torment the faithful ones while the beast that comes from the abyss will wreak havoc on the land. Corpses will be on display for 3.5 days until a breath of life from God enters them.

Gospel: On his way to Jerusalem, Jesus passes through Jericho where a blind man comes to sight, a symbol of true belief, after being healed. Jesus then runs into Zacchaeus, a chief tax collector, who longs to see Jesus. Jesus invites himself to dinner at his house and Zacchaeus repents. He becomes a generous and just man. In describing the Kingdom of God, Jesus tells a parable of a nobleman who entrusts his gold coins to his servants. Two servants act wisely and invest the money; the third is foolish and hides the coins. Jesus says God has given us talents to use well. We ought not stow them away. As he approaches Jerusalem, he weeps over it because peace is hidden from their eyes. He boldly enters the Temple and drives out those who have desecrated it with their commercial enterprises. Finally, he enters into conflict with the Sadducees who deny the resurrection or the existence of angels.

Saints of the Week

Monday: Albert, bishop and doctor, a German, joined the new Dominican Order in 1229. Thomas Aquinas was his student in theology at the University of Paris. He taught in Cologne and then was named bishop of Ratisbon in 1260. He was known for his intellect and he was a leader in adapting Aristotle's philosophy to theology.

Tuesday: Margaret of Scotland married, Malcolm, the King of Scotland in 1070, four years after the Norman Conquest of England. She fled to Scotland in 1066 for refuge. Her family previously sought refuge in Hungary after the Danes invaded England. As queen, she had a pastoral presence among the people and corrected many church abuses.

Gertrude was raised by the Benedictine nuns in Saxony where she lived with two mystics: Mechthild of Hackenborn and Mechthild of Magdeburg. She also experienced mystical visions and wrote these down into five books. She lived in the 13th century.

Roch Gonzales, John del Castillo, Alphonsus Rodriguez were Jesuit martyrs of the Paraguayan reductions. Gonzalez was a Paraguayan citizen who descended from early Spanish colonists. As Jesuits set up new indigenous villages with Christian values called reductions, jealous opposition increased from the local witch doctors for the influence the Jesuits had over the people. To stop this, the witch doctors set up situations to murder the Jesuits and reclaim their authority.

Wednesday: Elizabeth of Hungary was a generous woman to many charities in Thuringia. When her husband, Ludwig, died on crusade in 1227, his brother expelled her and her children from the royal court. She entered the Third Order of the Franciscans to continue her philanthropy and to spend greater time in prayer.

Thursday: The Dedication of the Basilicas of Peter and Paul in Rome commemorates the monumental work of the first apostles of Christ. St. Peter's basilica was begun in 323 over the grave of Peter and lasted until 1506 when a new church was built. Michelangelo helped with the ideas for the basilica. St. Paul-Outside-the-Walls (of Rome) was built in the 4th century, destroyed by a fire in the 19th century, and was rebuilt shortly thereafter.

Rose Philippine Duchesne was a French missionary of the Society of the Sacred Heart. She traveled to Missouri and set up the first free school west of the Mississippi River. She established six more missions and worked for the Native Americans. She was known for her personal devotion to her prayer.

This Week in Jesuit History

• Nov 14, 1854. In Spain, the community left Loyola for the Balearic Isles, in conformity with a government order.
• Nov 15, 1628. The deaths of St Roch Gonzalez and Fr. Alphonsus Rodriguez. They were some of the architects of the Jesuit missions in Uruguay and Paraguay.
• Nov 16, 1989. In El Salvador, the murder of six Jesuits connected with the University of Central America together with two of their lay colleagues.
• Nov 17, 1579. Rudolph Acquaviva and two other Jesuits set out from Goa for Surat and Fattiphur, the Court of Akbar, the Great Mogul.
• Nov 18, 1538. Pope Paul III caused the governor of Rome to publish the verdict proclaiming the complete innocence of Ignatius and his companions of all heresy.
• Nov 19, 1526. Ignatius was examined by the Inquisition in Alcala, Spain. They were concerned with the novelty of his way of life and his teaching.
• Nov 20, 1864. In St Peter's, Rome, the beatification of Peter Canisius by Pope Pius IX.

Jesuit Martyrs of the UCA

On Friday, November 19th, we remember the six Jesuits of the University of Central America and their housekeeper and her daughter who were slaughtered by the Salvadoran government at their residence. Their crime was teaching students at the university in the midst of a civil war.

Each year, Jesuits and their colleagues will gather to protest the U.S. government's role in training the Salvadoran soldiers (and many nations in Central and South America) in guerilla tactics and torture techniques. Formerly called the School of the Americas, WHINSEC in Columbus, Georgia has modified their practices and many nations have dropped their participation in the school.

Prayer: Pedro Arrupe, S.J.

One last point I would like to discuss with you is the unrest many of you feel with regard to the future. There are times when all of us ask ourselves what will happen tomorrow. Do not let this unrest discourage you, no more than the seeming uselessness of your efforts that can at times make the day look dark. You must realize that the present difficulties are signs of the times, events through which God speaks to us. His ways of pursuing His work can at times be quite disconcerting. Let this unrest and this obscurity help you to make an effort at reflection and imagination – but do it calmly. Let it stimulate you, for it is the light and strength of the Holy Spirit which we need most of all. Above all else, let it be for you an occasion to deepen profoundly your faith and your hope.

Song: Taps (played at military funerals)

Day is done,
gone the sun,
from the lakes,
from the hills,
from the sky,
all is well,
safely rest,
God is nigh.

Fading light,
dims the sight,
and a star gems the sky,
gleaming bright,
from afar,
drawing nigh,
falls the night.

Thanks and praises,
for our days,
'neath the stars,
'neath the sky,
as we go,
this we know,
God is neigh.

Prayer: Dag Hammarskjold

One who has surrendered to it knows the way ends on the Cross – even when it is leading through the jubilation of Gennesaret or the triumphal entry into Jerusalem.

Prayer: For Veterans of Foreign Wars

Here is a prayer I composed to remember the veterans of our foreign wars on Thursday, November 11th.

Loving God,
we remember those who have served our nation
and died to protect
and defend our freedom.
Help us never to forget them
and their efforts to keep us safe.

We honor those who were in combat,
and returned home safely.
May they know our thankfulness.

We honor those in the service who supported
our military behind the front lines.
May they know our gratitude.

We pray for those whose bodies and spirits
are ravaged by war,
whose memories cannot forget the
brutality war inflicts upon others,
whose pain is too deep for others to touch.

Help us find ways to reach out
to our brothers and sisters who have returned from war
and are in psychic pain
so they may know they are important to us.
May we come to know their pain
and be in solidarity with them so
they will not take their own lives.

We pray for those who are in combat today.
Shield them from danger
and bring them home safely and soon.

May we all work to end all wars
and establish a lasting peace
that is built on justice, charity, and mutual understanding.
Help us to live in hope
that your kingdom of heaven
can reign here on earth.

We ask this through Christ our Lord. Amen.