A Female Prophet to the Church

The mystic Catherine of Siena (1347–1380) models the radical traditionalism identified by Father Richard as central to the prophet. Joan Chittister describes Catherine’s powerful witness:  

When mysticism was veiled in mystery and wrapped in private ecstasies and personal devotions, Catherine’s mysticism plagued her with the worries of the world and plunged her into the very center of life.… 

When everything in the world around her was in chaos, in both church and state, Catherine refused to buy for herself an easy reprieve…. She would not call what was wrong right, what was intolerable acceptable, what was bad good, what was oppressive God’s will…. No, Catherine of Siena called the terrible terrible and the ungodly ungodly and in that act calls every century after her yet, still, and always, to do the same. Today, still, Catherine of Siena pours fire and ice into the human soul. She confronts us with what we dearly need even now if this church is to prosper and this world is to survive.  

The earliest biography of Catherine of Siena records her vision of Jesus’ call to instruct the “learned men” of her time:  

“How can I be of any use in the work of saving souls,” she asked the Christ who called her in visions, “for I am a woman, and it is not seemly for my sex to try to teach men, or even to speak with them. Besides, they take no notice of what we say.” … It was the Jesus of her vision who responded:  

All things are possible for God who has created everything from nothing. I know that you say this from humility, but you must know that in these days pride has grown monstrously among men, and chiefly among those who are learned and think they understand everything…. I have chosen unschooled women, fearful and weak by nature, but trained by Me in the knowledge of the divine, so that they may put vanity and pride to shame.…  [1]

Because of those heretical words of Jesus [to the society of her day], Catherine of Siena became spiritual mother, public figure, political prophet, Doctor of the Church. She read souls, guided priests, negotiated between city-states, chastised two popes, and became an emissary to the state from the Vatican….  

She calls men to recognize the God-given mission of women affirmed by Jesus, enshrined in the Gospels, and confirmed by the history of women in the church. She calls women to refuse rejections, to demand equality, to speak their spirituality, to give their God-given gifts, whether these gifts are called for or not, called holy or not, legitimated or not because no one, not even the church, has the right to deny the gifts of God or the God who works through the gifts of women….  

Personal sacrifice, Gospel insight, Christian feminism, and patient prophetism is the legacy of Catherine of Siena to the twenty-first century.  

From Sarah……

Marvelous Savior, Help me to find Joy in You—for You are my Strength. I know that keeping Joy alive is crucial, especially when I’m in the throes of adversity. Whenever I’m struggling with difficulties, I need to guard my thoughts and words very carefully. If I focus too much on all the things that are wrong, I become increasingly discouraged—and my strength is sapped. As soon as I realize what’s happening, I must stop this hurtful process immediately. You’ve been training me to turn to You quickly and ask You to show me the way I should go. When I’m struggling, I need to take time to praise You—speaking or singing words of worship, reading promises and praises in Scripture. O my Strength, I sing praise to You. I sing the Glory of Your Name! It’s essential for me to remember that my problems are temporary but You are eternal—and so is my relationship with You. As I find Joy in You, delighting in Your unfailing Love, my strength invariably increases. In Your glorious Name, Jesus, Amen

Prophets Are Radicals and Traditionalists

Father Richard considers the “both/and” nature of the prophetic charism and call:  

The prophets were both radicals and traditionalists. They were radical believers in God and radical lovers of God’s people. We can even say they were radical traditionalists. Their penetrating insight saw into the heart of their own tradition, the tradition that went back to YHWH’s covenant with Israel, the tradition that went further back than their recent religious institutions. They reminded their people of God’s faithfulness to that covenant, and they called them to be faithful to the God who gave it to them. [1]  

The prophetic gift or “charism” is rare, I believe, because it demands two seemingly opposite things—radical traditionalism and shocking iconoclasm at the same time. Normally, we would think these two things would cancel each other out. Most people cannot imagine that both can coexist, tame, and educate one another.  

The “radical traditionalism” we see in the prophets is very different from what we see today in many social activists, who are often embarrassed to use words like God, faith, surrender, or trust. To put together opposites such as radical and traditional demands a level of human maturity, groundedness, spiritual intelligence, a readiness not to be liked, and a willingness to be persecuted. [2] 

The Hebrew prophets did not care if others looked on them as conservative or liberal. They only cared about being faithful to God. To some, they looked like “conservatives” preaching old-time religion. To others, they looked like “liberals” questioning the status quo. The same is true of prophets in our day. Many people turned against Martin Luther King Jr. (1929–1968) when he spoke out against racism, poverty, and war; yet he was only being faithful to the call God had given him to preach the gospel of freedom. Antiwar prophets are labeled as radicals even when they call us back to the ancient tradition of Christian pacifism. Mother Teresa of Calcutta (1910–1997) was admired by many conservatives, and yet her radical care for the poor is rooted in the same love of Christ as the gospel poverty of Dorothy Day (1897–1980), who was hated by conservatives.  

The prophets, past and present, first call us into that experience of God’s love which radically alters our vision of ourselves and our outlook on life. Too often we are concerned about petty things that in the end do not really matter. What the prophets are saying is this: Let God do something good for us. Let God lead. Enter into the experience of God’s presence and love. We shouldn’t be surprised if we find ourselves falling in love with our tradition and wanting to radically change the way things are. Entering into the vision and love of God alters our perception of reality. [3]  

Forthtelling, Not Foretelling

For Richard Rohr, prophets do not foretell the future, but they do seem to anticipate futures that are shocking to the rest of us:   

Most of the prophets seem to be ordinary people who find themselves with a gift. Prophecy in the Bible is not a matter of foretelling, but—to play with the English language a bit—it’s forthtelling. Prophecy is speaking with such a forwardness of truth, direction, and passion that, after the fact, we say the prophet foretold it. It’s not that they’re really predicting something, it’s just that they have immense spiritual insight. The original Hebrew word for a prophet meant simply that: one who sees. A prophet is a seer who sees all the way through.  

The reason prophets can speak so clearly and strongly in the now is because they judge the now from, of all places, the future. Prophets have seen the future. In other words, they have seen where God is leading humanity. They have seen and drawn close to the heart of God and they know God is leading us somewhere good. Since they know the conclusion and where it is that we’re heading, they become impatient and angry at the present state of things. If we know where history is going and what God is leading us toward; if we know what our lives could and should be, why are we wasting time with all this violence and all this stupidity?  

The prophets judge the present by the perspective of the future. Perhaps that’s how we began to think that prophets foretold the future—because they forthtold the future. They were the original futurists. The fancy, theological word for this is eschatology. The prophets live out of this futuristic vision of God’s dream for the world, where God is leading history, and where it’s all headed. Prophets become so infatuated with that final ideal goal and vision that they become passionately sad and angry about what we’re doing now. Once we experience the universal being of God, the present becomes so dissatisfying and disappointing. We wonder how people can be satisfied with so little and content with such tawdry lives. [1] 

Another way to say it is that the prophet gives us a direction and vision of the whole. For most people, history was circular; it wasn’t going any place in particular. But the prophet gives history a goal, aim, and direction and calls history forward. This is essential because if we don’t have a sense that history is going somewhere, we will go in circles and our lives will become meaningless. We enter a kind of existential absurdity with no direction in which many people become caught. Without an eschatological sense of time, we become trapped in the now. Without the word of the prophet, religion becomes no more than a legitimation of the status quo. [2]  

A Prophet Celebrates Freedom

Miriam, the sister of Moses and Aaron, is the first female prophet named in the Hebrew Scriptures. Storyteller Kelley Nikondeha offers her imaginative interpretation of the scene near the Red Sea from Exodus 14–15:  

What a mighty mystery! The waters rose up in translucent walls, fish dangled in upturned currents as Leviathan was effectively cut in two, and Miriam’s kin walked on dry land right through the middle as if they were cutting a new covenant with YHWH. She found herself chanting lines from her mother’s lullabies—The horse and rider will fall into the sea—and the people echoed her back in a voluminous unison: The horse and rider will fall into the sea! She twirled like her younger self: Who is like you, O Lord, among the gods? The throngs in transit responded: No one is like our Lord among the gods! And when the last Hebrew heel lifted off the dried seabed, the towering barriers released like twin tsunamis, sending the Egyptian chariots crashing into the dark sea. Miriam stood by her brothers in shock, in unspoken awe…. 

Miriam, prophet, stood over the sea aching. A few widows came alongside her, sharing in her lament for the dead. “There will be empty places at their tables now,” she spoke in a plaintive tone. “We know what that does to a heart.” … “I will remember your son always,” Miriam whispered like a prayer and a promise. The prophet, heavy with jewelry and tears, swore she heard God weeping over her shoulder. She turned to the small band of women. “Let’s go down to the shore and mourn the dead, lest our own hearts calcify and become hard like Pharaoh’s.” And so while the Hebrews broke out their unleavened bread in the cool of that first free night, the women wept with God and the angels.  

After honoring the compassion welling up within her, Miriam leads her people as they celebrate their liberation:  

The night crackled with campfire alchemy, an intoxicating mix of gyrating flames, smoke snaking toward the sky, the pop and hiss of golden sparks. Then the drum line sounded across the camp. Miriam pounded out a cadence unlike any other, unfettered and free. Women reached for their own drums and joined the song. The prophet started singing, harmonies building and volume increasing as her women got into formation. The prophet, yoked with wisdom, composed liberation lyrics. Over the decades, her mother’s lullabies had matured into anthems of freedom inside her, now finding their fullest, truest expression. It was the longing of all the midwives and mothers together, past and present, crying out for shalom that saturated each stanza.  

Miriam sang of the reversal—grown men tossed into the sea instead of infant sons. Of God’s mighty arm strong to save (if a bit slow for her liking). According to some scholars, Miriam composed the earliest Hebrew freedom songs, the ones that became the liberation litany her own brother, Moses, would sing.  

Richard Rohr reflects on our responsibility to awaken and live from our True Self: 

I believe God gives us our soul, our deepest identity, our True Self, our unique blueprint, at our own conception. Our unique little bit of heaven is installed within the product by the Manufacturer at the beginning! We are given a span of years to discover it, choose it, and live our destiny to the full. If we do not, our True Self will never be offered again in our own unique form.  

Our soul’s discovery is utterly crucial, momentous, and of pressing importance for each of us and for the world. We do not “make” or “create” our souls; we just “grow” them up. We are the clumsy stewards of our own souls. We are charged to awaken; much of the work of spirituality is learning how to stay out of the way of this natural growing and awakening. We need to unlearn a lot, it seems, to get back to that foundational life which is “hidden in God” (Colossians 3:3). Yes, transformation is often more about unlearning than learning, which is why religious traditions call it “conversion” or “repentance.”  

For me, no poet says this quite so perfectly as the inimitable Gerard Manley Hopkins in his Duns Scotus-inspired poem “As Kingfishers Catch Fire.”  

Each mortal thing does one thing and the same:
Deals out that being indoors each one dwells; 
Selves—goes its self; myself it speaks and spells, 
Crying What I do is me: for that I came. [1]  

All we can give back and all God wants from any of us is to humbly and proudly return the product that we have been given—which is ourselves! If I am to believe the saints and mystics, this finished product is more valuable to God than it seemingly is to us. Whatever this Mystery is, we are definitely in on the deal. True religion always has a deep intuition that we are already participating in something very good, in spite of our best efforts to deny it or avoid it.  

In fact, the best of modern theology reveals a strong turn toward participation, “an enactive understanding of the sacred,” [2] as opposed to religion as mere observation, affirmation, moralism, or group belonging. There’s nothing to join, only something to recognize, suffer, and enjoy as a participant. We are already in the eternal flow that Christians would call the divine life of the Trinity.    Whether we find our True Self depends in large part on the moments of time we are each allotted, and the moments of freedom that we each receive and choose during that time. Life is indeed “momentous,” created by accumulated moments in which the deeper “I” is slowly revealed if we are ready to see it. Holding our inner blueprint, which is a good description of our soul, and returning it humbly to the world and to God by love and service is indeed of ultimate concern.  

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Sarah Young Jesus Listens

Cherished Jesus, This world abounds with negative things for me to think about. Sometimes problems—mine and others’—seem to shout for my attention. The difficulties can occupy more and more of my thinking, causing me to grow weary and lose heart. When this happens, please remind me that I can choose the subject of my thoughts. Instead of wallowing in the darkness of discouragement, I can turn toward You and let Your Light shine upon me. Help me not to be defeated by wrong choices I have made in the past. And don’t let me define who I am now on the basis of past decisions that were hurtful. Each moment provides a fresh opportunity to draw near You and enjoy Your Presence. Even when I’m struggling, I can choose to seek You in the midst of my problems instead of just focusing on the difficulties. I love hearing Your words of encouragement: “In Me you may have Peace. In this world you will have trouble. But take heart! I have overcome the world.” In Your triumphant Name, Amen

HEBREWS 12:3 NASB; For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary [ a]and lose heart.

PSALM 34:6–7 NKJV; This poor man cried out, and the Lord heard him, And saved him out of all his troubles. 7 The angel of the Lord encamps all around those who fear Him, And delivers them.

JOHN 16:33; I have overcome the world. In this world his disciples would be persecuted and have sorrow, but he bids them Be of good cheer. The world can only afflict for a season; it is a conquered world; Christ has overcome it.

Young, Sarah. Jesus Listens (p. 233). Thomas Nelson. Kindle Edition.

Letting Go of the False Self

Father Richard further clarifies what he means by the false self: 

Our false self is not our bad self, our inherently deceitful self, the self that God does not like, or we should not like. Actually, our false self is good and necessary as far as it goes. It just doesn’t go far enough, and it often poses and thus substitutes for the real thing. That is its only problem, and that is why it’s called “false.”  

Various false selves (temporary costumes) are necessary to get us all started, and they show their limitations when they stay around too long. If a person keeps growing, their various false selves usually die in exposure to greater light. 

Our false self, which we might also call our “small self” or “separate self,” is our launching pad: our body image, our job, our education, our clothes, our money, our car, our success, and so on. These are the functional trappings of ego that we all use to get through an ordinary day. They are largely projections of our self-image and our attachment to it. [1] 

Contemplation teaches us how to detach from this self-image. For example, I’m happy to dress as a priest at the appropriate time and place, but I don’t do it all the time, because then I get too attached to that image. Any self-image, positive or negative, held too tightly, reinforces our attachment to the false self. We don’t need to think of ourselves as better or worse than each other. I am who I am as the image of God and that levels the playing field. [2] 

When we are able to move beyond our separate or false self—as we are invited to do over the course of our lives—it will eventually feel as if we have lost nothing. In fact, it will feel like freedom and liberation. When we are connected to the Whole, we no longer need to protect or defend the mere part. We no longer need to compare and compete. We are now connected to something inexhaustible.   

To not let go of our false self at the right time and in the right way is precisely what it means to be stuck, trapped, and addicted to our self. (The traditional word for that was sin, the result of feeling separate from the Whole.) Discovering our True Self is not just a matter of chronological age. Some spiritually precocious children see through the false self rather early. Some old men and old women are still dressing it up. If all we have at the end of our life is our separate or false self, there will not be much to eternalize. It is transitory and impermanent. These costumes are largely created by the mental ego. They were useful to us in our development. Our false self is what changes, passes, and dies when we die. Only our True Self lives forever. [3] 

What Is the False Self?

Father Richard describes the false self in the CAC’s online course Immortal Diamond: 

The false self is all the things we pretend to be and think we are. It is the pride, arrogance, title, costume, role, and degree we take to be ourselves. It’s almost entirely created by our minds, our cultures, and our families. It is what’s passing and what’s going to die, and it is not who we are. For many people this is all they have—but all of it is going to die when we die.  

When we buy into the false self and overidentify with it, we have to keep overidentifying with it, defending it, and promoting it as “the best.” The false self is overidentified on a social level, a corporate level, a national level, an ethnic level. There is the Catholic false self, the Protestant false self, the American false self—we can pick on whatever group we want. 

Many people in the United States really think that God has shed unique grace on our country—but have they ever walked outside our borders? There’s plenty of grace to the North and the South, in Europe and Africa. Grace is everywhere! When I was growing up as a Catholic boy in Kansas, we viewed all Protestants as heretics who were going to hell, but then I grew up and met a few nice Methodists, and I found out they thought I was going to hell too! It’s just laughable.  

We have to undercut the illusion right at the beginning, and when we do that, we discover the True Self “hidden with Christ in God” (Colossians 3:3). Our True Self in God becomes our touchstone and absolutely levels the playing field. It gives us a new set of eyes.  

We each have different faces and different colors of skin; some of us have hair, some of us don’t; some are tall, some are a little shorter. If we are living out of the false self, all we can do is measure, compare, evaluate, and label. That’s what I call dualistic thinking, and it’s where our world lives. Many people think that all they have are these external costumes—but when we put on the eyes and mind of Christ, we have a new pair of glasses. We can look around and know that the world is filled with infinite images of God. Isn’t that a nicer world to live in? It’s the ultimate political-social critique.  

I hope we’re all moving in the direction of knowing who we really are, letting go of our preoccupation with how we look or measure up. As we come to a deeper acceptance of our True Self, we know our identity comes from God’s love, not from what other people think or say about us. There’s nothing wrong with wanting to present our best face; in fact, my mother would be disappointed if she thought I were saying otherwise. We just can’t take any of it too seriously. 

What Is the False Self?

Father Richard describes the false self in the CAC’s online course Immortal Diamond: 

The false self is all the things we pretend to be and think we are. It is the pride, arrogance, title, costume, role, and degree we take to be ourselves. It’s almost entirely created by our minds, our cultures, and our families. It is what’s passing and what’s going to die, and it is not who we are. For many people this is all they have—but all of it is going to die when we die.  

When we buy into the false self and overidentify with it, we have to keep overidentifying with it, defending it, and promoting it as “the best.” The false self is overidentified on a social level, a corporate level, a national level, an ethnic level. There is the Catholic false self, the Protestant false self, the American false self—we can pick on whatever group we want. 

Many people in the United States really think that God has shed unique grace on our country—but have they ever walked outside our borders? There’s plenty of grace to the North and the South, in Europe and Africa. Grace is everywhere! When I was growing up as a Catholic boy in Kansas, we viewed all Protestants as heretics who were going to hell, but then I grew up and met a few nice Methodists, and I found out they thought I was going to hell too! It’s just laughable.  

We have to undercut the illusion right at the beginning, and when we do that, we discover the True Self “hidden with Christ in God” (Colossians 3:3). Our True Self in God becomes our touchstone and absolutely levels the playing field. It gives us a new set of eyes.  

We each have different faces and different colors of skin; some of us have hair, some of us don’t; some are tall, some are a little shorter. If we are living out of the false self, all we can do is measure, compare, evaluate, and label. That’s what I call dualistic thinking, and it’s where our world lives. Many people think that all they have are these external costumes—but when we put on the eyes and mind of Christ, we have a new pair of glasses. We can look around and know that the world is filled with infinite images of God. Isn’t that a nicer world to live in? It’s the ultimate political-social critique.  

I hope we’re all moving in the direction of knowing who we really are, letting go of our preoccupation with how we look or measure up. As we come to a deeper acceptance of our True Self, we know our identity comes from God’s love, not from what other people think or say about us. There’s nothing wrong with wanting to present our best face; in fact, my mother would be disappointed if she thought I were saying otherwise. We just can’t take any of it too seriously. 

True Self / Separate Self

This week the Daily Meditations focus on the fifth of CAC’s Seven Themes of an Alternative Orthodoxy: 

The “separate” self is the major problem, not the shadow self which only takes deeper forms of disguise. [1]  

Father Richard Rohr believes that growth in spirituality involves detaching from our separate or false self and living from our True Self. Richard explains: 

I learned the terms “True Self” and “false self” from Thomas Merton (1915–1968)—words he used to clarify what Jesus surely meant when he said that we must die to ourselves or we must “lose ourselves to find ourselves” (Mark 8:35). Merton rightly recognized that it was not the body self that had to “die” (which much of Christian history seemed to believe), but the “false self.”

The “separate” self is the major problem, not the shadow self which only takes deeper forms of disguise. [1]  

Thomas Merton memorably describes his mystical experience of the True Self: 

In Louisville, at the corner of Fourth and Walnut [now Fourth and Muhammad Ali Boulevard], in the center of the shopping district, I was suddenly overwhelmed with the realization that I loved all those people, that they were mine and I theirs, that we could not be alien to one another even though we were total strangers. It was like waking from a dream of separateness.… The whole illusion of a separate holy existence is a dream…. 

Then it was as if I suddenly saw the secret beauty of their hearts, the depths of their hearts where neither sin nor desire nor self-knowledge can reach, the core of their reality, the person that each one is in God’s eyes. If only they could all see themselves as they really are. If only we could see each other that way all the time. There would be no more war, no more hatred, no more cruelty, no more greed.… I suppose the big problem would be that we would fall down and worship each other. But this cannot be seen, only believed and “understood” by a peculiar gift…. 

At the center of our being is a point of nothingness which is untouched by sin and by illusion, a point of pure truth, a point or spark which belongs entirely to God, which is never at our disposal, from which God disposes of our lives, which is inaccessible to the fantasies of our own mind or the brutalities of our own will. This little point of nothingness and of absolute poverty is the pure glory of God in us.… It is like a pure diamond, blazing with the invisible light of heaven. It is in everybody, and if we could see it we would see these billions of points of light coming together in the face and blaze of a sun that would make all the darkness and cruelty of life vanish completely. [3]

Mining for an Immortal Diamond 

Richard Rohr invites us to the transformative process of discovering our True Selves: 

In the first ending to Mark’s Gospel—the oldest gospel—the text ends on a very disappointing, and thus likely truthful, note: “They ran away from the tomb frightened out of their wits. They said nothing to a soul, for they were afraid” (see Mark 16:5–8).  

Such running from resurrection has been a prophecy for Christianity and much of religion. I interpret this as the human temptation to run from and deny not just the divine presence, but our own True Selves—our souls, our inner destiny, our true identity. Our True Self is that part of us that knows who we are and whose we are, although largely unconsciously. Our false self is just who we think we are—but thinking doesn’t make it so.  

We are made for transcendence and endless horizons, but our small ego usually gets in the way until we become aware of its petty preoccupations and eventually seek a deeper truth. It is like mining for a diamond. We must dig deep; and yet we seem reluctant, even afraid, to do so.  

The question the three women ask in this first moment of would-be resurrection is still ours: “Who will roll away the rock?” (Mark 16:3). Who will help us in this mining operation for the True Self? What will it take to find my True Self? How do I even know there is an “immortal diamond” underneath and behind this rock of my ego, my specific life experience, my own culture? Up to now, it has been common to religiously believe that Jesus’ physical body could really “resurrect.” That was much easier than asking whether we could really change or resurrect. It got us off the hook—the hook of growing up, of taking the search for our True Selves seriously.  

Up to now, we have been more driven by outer authority than drawn in by the calm and loving inner authority (the in-dwelling Holy Spirit) of prayer, practice, and inner experience. This has a much better chance of allowing us to meet and know our True Self. For all practical purposes, this change of identity from the separate self to the connected and True Self is the major—almost seismic—shift in motivation and consciousness itself that mature religion rightly calls conversion. It is the very heart of all religious transformation (“changing forms”). Without it, religion is mostly a mere belonging system or a mere belief system, but it does not radically change our consciousness or motivation.  

The clarification and rediscovery of the True Self lays a solid foundation—and a clear initial goal—for all religion. We cannot build any serious spiritual house if we do not first find something solid and foundational to build on—inside our self! “Like knows like” is the principle. God-in-us already knows, loves, and serves God in everything else.  

For CAC teacher James Finley, mystical nonviolence reminds us of our deepest identity in God. 

God created you as God’s beloved, as someone to whom God could completely give the infinity of Godself away as the mystery of who you are in your nothingness without God. All that is true for stones, trees, and stars too. You’ve been endowed by God with the gift to realize it, the gift to taste that oneness.…  

Here, then, is the first taste of what I would call mystical nonviolence: that we will not do violence to the infinity of ourselves, that we will not do violence to the God-given, Godly nature of life itself, that I will not go around acting as if I’m nothing but the self to which things happen in the idolatry of conditioned states, the closed horizon of what my eyes can see, my hands can touch, and my mind can grasp. If I act out of that idolatry, I commit violence against the infinity and divinity of every breath and heartbeat—unexplainably so.  

In the Gospels, they asked Jesus, “What is the greatest commandment?” (Mark 12:28). That is to say, “Of all these beautiful things you say about God, about life, what is it that, if we would ground ourselves in that, everything that you say would fall into place?” Jesus didn’t respond with a doctrine…. Jesus said, “The greatest commandment is to love God with all your heart, and with all your soul, and with all your strength. That’s the greatest commandment” (see Mark 12:30).…  

But there’s a catch to this: our wayward ways. We’re exiled from the generosity of God pouring God’s self out as life itself. We know it’s true, but we’re estranged from it. This is the meaning of “original sin,” but not as a blight against the soul. Rather, it means we’re exiled from the divinity of every breath and heartbeat, because to taste the divinity of every breath and heartbeat means fear has no foundations.…  

So, we ask: “How can I learn, Lord? How can I learn to be free from the tyranny of fear in the midst of my fears? How can I learn to be free from the tyranny of my brokenness in the midst of my brokenness?”…  

God is the presence that spares us from nothing, even as God unexplainably sustains us in all things. God depends on us to protect ourselves and each other, to be nurturing, loving, protective people. When suffering is there, God depends on us to reach out and touch the suffering with love that it might dissolve in love.  

But here’s the thing: To be present to suffering and to touch the suffering with love, that it might dissolve in love, means to be grounded in the peace that is not dependent on the outcome of the effort because, regardless of how it turns out, God is unexplainably taking us to God, breath by breath, moment by moment. That’s mystical nonviolence. 

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Sarah Young; Jesus Listens.

Jesus, my good Shepherd, I want You to be my primary Focus. You are all around me—constantly aware of me—taking note of every thought and prayer. Many, many things vie for my attention, but I must not let them crowd You out. Directing my mind toward You requires very little energy, yet it blesses me immensely. The more I focus on You, the more fully You live in me and work through me. Help me remember that You are with me each moment of my life, watching over me with perfect Love. Your Word teaches that Your unfailing Love surrounds the one who trusts in You. You’ve been training me to be increasingly aware of Your loving Presence, even when other things demand my attention. Lord, You are the constant in my life that provides stability and direction in an unpredictable environment. You are the same yesterday, today, and forever. So You’re the perfect fixed point for me to focus on while making my way through this ever-changing world. As I keep redirecting my thoughts to You, please show me the way forward—and give me Your Peace. In Your steadfast Name, Amen

JOHN 10:11; “I am the good shepherd. The good shepherd lays down his life for the sheep.

PSALM 32:10; Many are the woes of the wicked, but the Lord’s unfailing love. surrounds the one who trusts in him.

HEBREWS 13:8 NKJV; Jesus Christ is the same yesterday, today, and forever. Jesus Christ the same yesterday, and today, and forever.

JOHN 14:27 NKJV; Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.

Young, Sarah. Jesus Listens (p. 227). Thomas Nelson. Kindle Edition.

Nonviolence educator Kazu Haga writes that a commitment to nonviolence requires us to heal any division between ourselves and those we consider “other”: 

When we talk about building a world where all people can achieve justice and fulfill our potential as human beings, we really mean all people. That is Dr. [Martin Luther] King’s vision of “Beloved Community,” where all people can live in peace. Beloved Community is an acknowledgment that the only way for a peace to ever be sustainable, the only way that our people can always be safe, is if all people are free.… 

Building Beloved Community is not about loving the people who are easy to love. It is about cultivating love for those that are difficult to love. Those people over there. The others. Those who root for the Los Angeles Lakers [DM team: Haga is a passionate Boston Celtics fan]. The people who voted for that guy. The people who work in the very systems that are destroying our communities. The corrupt corporate CEO. The foreign dictator responsible for countless deaths.  

If you are not struggling to love people, if you are not trying to build understanding with those you disagree with, then you are not really doing the work of building Beloved Community. The work of building Beloved Community is understanding that we’re not trying to win over people, but to win people over. Historically, winning a war has meant defeating the opponent. There is a clear winner and a clear loser…. But in nonviolence, there is no real victory until everyone is on the same side.  

Dr. King once wrote, “The aftermath of nonviolence is the creation of the beloved community, while the aftermath of violence is tragic bitterness.” [1] While violence may be effective in temporarily keeping us safe from harm, it can never create relationships. Violence can never heal the harm that has been done. Violence can never bring about reconciliation. Violence can never create Beloved Community. Only love can do that. [2] 

Father Thomas Keating (1923–2018) saw love and peacemaking as inextricable from one another and from God.  

We’re all like localized vibrations of the infinite goodness of God’s presence. Love is our very nature. Love is our first, middle, and last name. Love is all; not [love as] sentimentality, but love that is self-forgetful and free of self-interest.  This is also marvelously exemplified in Gandhi’s life and work. He never tried to win anything. He just tried to show love, and that’s what ahimsa really means. It’s not just a negative. Nonviolence doesn’t capture its meaning. It means to show love tirelessly, no matter what happens. That’s the meaning of turning the other cheek. Once in a while you have to defend somebody, but it means you’re always willing to suffer first for the cause—that is to say, for communion with your enemies. If you overcome your enemies, you’ve failed. If you make your enemies your partners, God has succeeded.

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Sarah Young Jesus Listens

Precious Savior, You’ve been helping me understand that Joy is a choice. I don’t have much control over my circumstances, but I can still choose to be joyful. You created me a little lower than the heavenly beings, and You gave me an amazing mind—with the ability to think things through and make decisions. I’ve learned that my thoughts are extremely important because they strongly influence my emotions and behavior. So endeavoring to make good thought-choices is well worth my efforts. Whenever I’m feeling joyless, I need to pause and remember that You are with me—watching over me continuously. Thank You, Lord, for loving me with unfailing Love and for giving me Your Spirit. This Holy One within me helps me line up my thinking with the glorious truths of Scripture. Your continual Presence is a biblical promise, and I long to find You in the midst of my circumstances. As I’m seeking You, at first I can see only my problems. But if I keep on looking, eventually I’ll see the Light of Your Presence shining upon my difficulties—reflecting sparkles of Joy back to me! In Your brilliant, joyful Name, Jesus, Amen

PSALM 8:5 ESV; 5 Yet you have made him a little lower than the heavenly beings[ a] and crowned him with glory and honor.

GENESIS 28:15; I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.”.

PSALM 107:8; Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men. Let them praise the LORD for his great love and for the wonderful things he has done for them. Let them thank the LORD for his steadfast love, for his wondrous works to the children of man!

ROMANS 15:13; May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit.

Young, Sarah. Jesus Listens (p. 226). Thomas Nelson. Kindle Edition.