Monday, July 4, 2016

Counter the inconsiderate trend

I SUPPOSE everyone is familiar with this phenomenon. In
the face of something new, our immediate reaction hovers first in the
level of our senses and emotions. Then it goes to our intelligence.
Only with some conscious effort can we start reacting in a spiritual
and theological way.

            We need to give more thought to this disturbing fact, so
we can have a more appropriate response to it, especially when it
involves something important in our life.

            Very often, what we see are people sensually aroused or
materially enriched but spiritually made numb as they make the quest
for progress and development. We should not be surprised by this turn
of events, but neither should we do nothing about it. In fact, we have
to devise a serious plan to counteract this trend.

            My experience with students confirms this observation.
While they are still in school, relatively simple and innocent, and
subject to a more controlled environment, they can behave very well.
They look more relaxed and able to communicate with others easily.

            It’s when they get exposed to the industry, when they
start doing their on-the-job training, and they experience new things,
that they start behaving erratically in the spiritual and moral sense.

            Many find themselves unprepared, with their pants down,
highly vulnerable in their new but confusing milieu. They find
themselves facing many crossroads, and they don’t know exactly which
path to take. Most likely, they are simply led by what they call as
“what comes naturally,” a very dangerous choice to make.

            This is obviously a great challenge for any chaplain who
tries to be serious with his task of helping students sustain their
spiritual life as they move on in life. But it’s one that carries its
own rewards too. It’s worth all the sweat and blood involved.

            For certain, the first thing to be done is to keep the
communication lines open. Everything has to be done, like cultivating
real friendship with them, in order to maintain contact with the
students and to facilitate transparency. With the new technologies,
like the social media, this need should not be difficult to handle.

            When the idea of spiritual direction is explained well,
then appreciated by the students and then implemented, the battle is
already half-won. It’s in an atmosphere of confidence and loyalty that
the laborious and meticulous task of sorting out things can take place
effectively. This bond of trust has to be maintained and enriched at
all costs.

            This point is, I think, crucial, precisely because one
characteristic of the present scramble for new things is to make
people lose confidence and trust in others. The relationship hardly
goes any deeper than mutual exploitation of one another. People are
reduced to objects. They lose their personhood, their human capacity
to communicate with others as persons also.

            Very often, people are pressured to be individualistic in
their lifestyle, isolationist in their ways, guided only by transitory
worldly values like practicality, profitability, convenience, etc.
They are often mesmerized by instant pleasures while neglecting to
take care of the foundations of human relations that can only be based
on love, trust, complete self-giving, etc.

            This can be seen in many ways. In the area of recreation
and entertainment, for example, we can see a proliferation of people
hooked to their gadgets, lost in their own world, unmindful of others,
even those right beside them.

            The movies, the songs nowadays cater almost exclusively to
the appetites of the flesh, starving or giving little nourishment to
the soul. They pander to the base instincts of men, to their whims and
caprices that gratify them in a selfish way. Many are actually in a
state of addiction, incapable of thinking, judging and reasoning
properly.

            Even in our social and political life, we can see a
significant shift, for example, in our understanding of leadership.
People are now discarding the refinements of charity and embracing the
logic of instant results even if pursued with violence or immorally.

            We have to face this big challenge of these days. While
it’s true that we have to do some kind of a massive campaign to
re-educate people to help them cope with the new developments, we
should not forget to do, even in a more massive way, a personalized
effort to give spiritual direction.

            This will require a lot from parents, teachers, priests
and others engaged in counseling work, but this simply has to be done
if we want to keep our sanity and humanity intact. There’s always hope
as long as we do our part. God, for his part, has already given us
everything that we need to carry out this duty.

Saturday, July 2, 2016

Redeeming our work

WE need to be more aware of this responsibility. Our work,
whatever it is, needs redemption, and we have a big role to play in
that task. Yes, it’s God’s responsibility, first of all, but it is
also ours.

            The way it is understood and done nowadays, our work needs
redemption because it has strayed from the proper path it is supposed
to tread. We need to put it back to where it belongs in our life.

            In the first place, our work is part of our human nature.
As such, we are meant to work. Work is not a punishment or merely a
heavy activity that we should try to avoid as such. Escaping work is
definitely against our humanity.

            And so we need to correct the attitude, regrettably
rampant these days, that considers work as something that has to be
avoided as much as possible, or that regards it as an unavoidable evil
that simply has to be tolerated.

            Our work, in fact, perfects us, since it actualizes what
our potencies are. It is what brings us toward our proper development
and fulfillment, individually and socially.

            In the second place, our work, even if humanly speaking is
deemed insignificant, will always be part of the abiding providence of
God over all his creation.    It is what relates us to God and to
others, what enables us to attain the ultimate goal of our life—full
communion with God and with others.

            We need to understand then that our work is a vital part
of God’s abiding providence over all his creation, especially over us.
Since God’s providence now involves itself in the salvation of man,
after we have alienated ourselves from him through sin, both the
original and personal, we have to understand that our work ought to be
involved too in our own salvation

            It therefore has an eminently redemptive character. It
just cannot be stuck with purely worldly objectives, no matter how
valuable, recommendable and legitimate these worldly objectives are.
It just cannot be pursued simply following personal or worldly
purposes.

            This is where we have to feel the duty to redeem our work
from its merely worldly context. We need to realize more deeply this
distinctive character of our human work. It just cannot be wasted on
brilliant technicalities, or on some advantageous, profitable and most
tempting and irresistible earthly motives and worldly pursuits.

            We have to be more aware of the ultimate value and purpose
of our work, no matter how small and humanly insignificant it may
look. We need to sanctify it, offering it to God and doing our best in
carrying it out, and always trying to see how our work at the moment
plays in the over-all plan of divine providence.

            But beyond that, we need to continually discern what God
wants of us in a given moment, what work we are supposed to be doing
at that time. Yes, we are already given some general indications of
this by the duties and responsibilities attached to our state in life.
But we always need to more sharply figure out what God wants us to do
in a given moment.

            For this, we need to learn the skill of turning our work,
both big and small, into prayer and an abiding conversation with God.
If we are to be consistent to our faith that our life is supposed to
be a life with God, then we have to know how to make our daily affairs
an occasion for keeping a living relationship with God.

            There should be a streaming awareness that we are with God
even when we are doing the most mundane activities. This is the goal
that we should try to reach, overcoming what separates our life from
the life of God. While it’s true that there is distinction between the
two, we have to realize that there’s supposed to be unity between
them.

            Since work is a daily activity for us, one major part of
becoming contemplatives is to turn our work into prayer. This can
happen if we develop the habit of doing mental prayer everyday,
studying the doctrine of Christ and of the Church, especially about
how work is vital link we have with God.

            Mental prayer allows us to create the proper mind frame we
need to sustain our effort to become contemplatives all throughout the
day. In a manner of speaking, that’s where we see the relevant
principles and helpful theories we need to put our desire into
practice.

            This realization is basic to why there is need to redeem
our work to conform it to God’s providence.

Friday, July 1, 2016

Initiatives in our spiritual life

WE have to take initiatives in developing our spiritual
life. We cannot be complacent and passive in this area. We have not
been made like robots or automatons that just wait to be switched on
before we move. We have to be fully responsible for our spiritual
life.

            While it’s true that our sanctification is first of all a
responsibility of God, our Creator and Father, who with the Son and
the Holy Spirit, continues to undertake our redemption and
sanctification, we as persons and children of God also have to take
full responsibility of our duty to be holy.

            We should not be remiss of this duty. God is treating us
the way he treats himself, precisely because we are children of his,
created in his image and likeness. What God is and does, that’s what
we should also try to be and to do, obviously with God’s grace always.

            This is not being presumptuous. It’s just being consistent
to what Christ himself said: “Be perfect as your heavenly father is
perfect.” (Mt 5,48) St. Peter in his first letter reiterates the same
idea: “As he who called you is holy, be holy yourselves in all your
conduct.” (1,15)

            But we should not forget that while everything depends on
God, everything also depends on us. It’s a 100%-100% proposition, not
50-50, nor any other ratio. God’s full responsibility over our
sanctification does not detract any bit from our full responsibility
over our own sanctification.

            We need to take initiatives in developing our spiritual
life. This has to be a personal affair, involving our most intimate
human faculties, our intelligence and will, our mind and heart.

            We have to be wary of this requirement because we are most
vulnerable to go through our spiritual life by just coasting along,
mainly dependent on some external support systems that can only give
the semblance but not the very substance of holiness. Yes, it is easy
to wear a mask of piety.

            We can go through the motions of sanctification, making
the appearances of prayer, sacrifices, virtues, etc., but still miss
the true object—complete albeit dynamic identification with God that,
in the end, is what sanctity is all about.

            That’s why we can see that in spite of our impressive
regimen of spiritual exercises and practices of piety, we still can
see gaps and inconsistencies, as we easily fall into rash judgments,
shy away from sacrifices and occasions of self-denial, secretly
splurge on self-indulgence and self-absorption, etc.

            We may manage to be impressive in our external piety, in
our theological thinking and reasoning, in assuming certain
characteristics of a charismatic person, but we may still be far from
true holiness. The scribes and Pharisees of old were also good in some
forms of piety, but they were far off the mark insofar as holiness is
concerned.

            To be sure, sanctification is not simply a matter of
collecting pious activities, the personal and the popular ones, but
rather that through these activities we get to have an actual
encounter with the person of Christ who is always intervening in our
lives.

            True sanctification entails getting involved in God’s
continuing work of human redemption. It’s not just a status. It
involves a till-death active cooperation in the saving providence of
God for mankind and the whole world.

            It would be a real pity if after going through so many
pious acts, we still would miss the mark. It would be like what
Shakespeare once said: “It is a tale told by an idiot, full of sound
and fury, signifying nothing.”

            True sanctity involves all aspects of our being. It’s not
just a matter of good intentions and desires, and nice pious words. It
involves our feelings and passions. It is readily shown in our
behavior that does not shun from sacrifices and can well tackle heroic
challenges and trials.

            We have to take initiatives in developing our spiritual
life. We can never say enough—that we are already ok. There will
always be new challenges. Our weakened and erratic human condition
will take care of that. God will always be asking for more even as he
gives us more graces.

            Everyday, we have to set some goals to reach, pursuing
them with all our effort. It can be in the way we pray, develop
virtues, concern ourselves in the lives of others. It’s important that
we concretize these goals and identify the appropriate means. The
strategies we make should captivate us as fully as possible and
trigger us into action.